/yogacarabhumi1

---
permalink: yogacarabhumi1
aliases:
- yogacarabhumi1
- yogācārabhūmi-śāstra1
date: 2024-03-09 21:38
updated: 2026-07-09 15:15
---
ᅟ<span class="date">Updated: 2026-07-09 15:15</span>

ᅟ[瑜伽2](瑜伽師地論2)ᅟ[瑜伽3](瑜伽師地論3)ᅟ[瑜伽4](瑜伽師地論4)ᅟ[瑜伽5](瑜伽師地論5)ᅟ[瑜伽6](瑜伽師地論6)ᅟ[瑜伽7](瑜伽師地論7)ᅟ[瑜伽8](瑜伽師地論8)ᅟ
No. 1579 \[cf. Nos. 1580-1584]  ==T30n1579== 

☗s1
【漢】瑜伽師地論卷第一`[1] 【甲】天和二年刊加藤精神氏藏本` 

【漢】彌勒菩薩說
【漢】`[2]三藏法師＝沙門【宋元宮聖知】＊，唐三藏沙門【明】＊`三藏法師玄奘奉　詔譯

# 本地分中五識身相應地第一
【漢】`[（本地…一）十二字〔－〕【宮】]`
【漢】`[中五識身相應地第一〔－〕【明】，第一【元】]`
△pañcavijñānakhāyasamprayuktā bhūmiḥ prathamā

【漢】云何瑜伽師地？謂十七地。何等十七？

【漢】嗢`[拕＝柁【宮】]`拕南曰：

【漢】五識相應、意、　　有尋伺等三、　　三摩地俱、非、　　有心、無心地、
【漢】聞、思、修所立、　　如是具三乘、　　有依、及無依，　　是名十七地。
△yogācāra-bhūmiḥ katamā/ sā saptadaśa bhūmayo draṣṭavyā/ katamāḥ saptadaśa / piṇḍoddānaṃ /
△pañca-vijñāna-saṃyuktā mano-bhūmistrīdhā-parā /
△savitarka-vicārābhyāṃ samādhi-sahitā na vā //
△sacittā ca apy acittā ca śrutacintā sabhāvanā //
△tathā yānatrayopetā sopadhy anupadhī parā //

【漢】一者、五識身相應地，二者、意地，三者、有尋有伺地，四者、無尋唯伺地，五者、無尋無伺地，六者、三摩呬多地，七者、非三摩呬多地，八者、有心地，九者、無心地，十者、聞所成地，十一者、思所成地，十二者、修所成地，十三者、聲聞地，十四者、獨覺地，十五者、菩薩地，十六者、有餘依地，十七者、無餘依地。

【漢】如是略說十七，名為瑜伽師地。
△pañca-vijñāna-kāya-samprayuktā bhūmih / mano-bhū[miḥ / savitarkā] savicārā bhūmiḥ / [avitarkā vicāra-mātrā bhūmiḥ /] avitarkāvicārā bhūmiḥ / samāhitā bhūmiḥ asamāhitā bhūmiḥ / sacittikā bhūmiḥ / acittikā bhūmiḥ / śrutamayī bhūmiḥ / cintāmayī bhūiḥ / bhāvanāmayī bhūmiḥ / śrāvaka-bhūmiḥ / pratyekabuddha-bhūmiḥ /bodhisattva-bhūmiḥ / sopadhikā bhūmiḥ / nirupadhikā bhūmiḥ/ ity etāḥ saptadaśa bhūmayaḥ samāsato yogācārabhūmir ity ucyate //

# 五識身相應地
【漢】`[云＝本地分中五識身相應地第一云【元明宮】]`云何五識身相應地？謂五識身自性，彼所依，彼所緣，彼助伴，彼作業，如是總名五識身相應地。
△pañcavijñāna-kāya-samprayuktā bhūmiḥ katamā / pañca vijñāna-kāyāḥ svabhāvatas teṣāṃ ca āśrayaḥ teṣāṃ cālambanaṃ teṣāṃ ca sahāyaḥ teṣāṃ ca karma samāsataḥ pañca-vijñāna-kāya-samprayuktā bhūmiḥ//

# 1.五識身自性等五
【漢】何等名為五識身耶？所謂眼識、耳識、鼻識、舌識、身識。
△pañcavijñāna-kāyāḥ katame / cakṣur-vijñānaṃ śrotra-ghāṇa-jihvā-kāya-mano vijñānaṃ //

## 1.眼識
【漢】云何眼識自性？謂依眼，了別色。
△cakṣur-vijñānaṃ katamat / yā cakṣur-āśrayā rūpa-prativijñaptiḥ //

【漢】彼所依者，俱有依，謂眼。

【漢】等無間依，謂意。

【漢】種子依，謂即此一切種子執受所依異熟所攝阿賴耶識。
△cakṣur-vijñānasya āśrayaḥ katamaḥ / cakṣuḥ sahabhūrāśrayaḥ / manaḥ samanantara āśrayaḥ / sarva-bījakam-āśrayopādātṛ-vipāka-saṃgṛhītam
△ālaya-vijñānaṃ bījāśrayaḥ /

【漢】如是略說二種所依。謂色、非色。眼是色，餘非色。

【漢】眼，謂四大種所造眼識所依淨色，無見有對。

【漢】意，謂眼識無間過去識。

【漢】一切種子識，謂無始時來樂著戲論熏習為因所生一切種子異熟識。
△tad etad abhisamasya dvividha āśrayo bhavati / rūpī ca arūpī ca / tatra cakṣū rūpī / tad anyo 'rūpī cakṣuḥ katamat / catvāri mahā-bhūtāny-upādāya cakṣur-vijñāna-saṃniśrayo rūpa-prasādo 'nidarśanaḥ sa-pratighaḥ // manaḥ katamat / yac cakṣurvijñānasya-anantarātītaṃ vijñānaṃ // sarva-bījakaṃ vijñānaṃ katamat /pūrvakaṃ prapañca-rati-hetum upādāya yaḥ sarvabījako vipāko nirvṛttaḥ//

【漢】彼所緣者，謂色，有見有對。此復多種。
【漢】略說有三，謂顯色、形色、表色。
△cakṣur-vijñānasya ālambanaṃ katamat / yad rūpaṃ sanidarśanaṃ sapraptigaṃ /tat punar anekavidhaṃ / samāsato varṇṇaḥ saṃsthānaṃ vijñaptiś ca //

【漢】顯色者，謂青、黃、赤、白、`[光影＝影光【三宮】]`光、影、明、闇、雲、煙、塵、霧，及空一顯色。
【漢】形色者，謂長、短、方、圓、麁、細、正、不正、高、下色。
【漢】表色者，謂取、捨、屈、伸、行、住、坐、臥，如是等色。
△varṇṇaḥ katamaḥ / tad yathā nīlaṃ pītaṃ lohitam avadātaṃ chāyātapa āloko 'ndha-kāram abhraṃ dhūmo rajo mahikā nabhaś ca ekavarṇṇaṃ //
△saṃsthānaṃ katamat / tad yathā dīrghaṃ hrasvaṃ vṛttaṃ parimaṇḍalam aṇu-sthūlaṃ śātaṃ viśātaṃ unnatam avanataṃ // vijñaptiḥ katamā / tad yathā ādānaṃ nikṣepaṇaṃ samiñjitaṃ sthānaṃ niṣadyā āśayyābhikramo 'tikrama ity e[ka]vam ādiḥ //

【漢】又顯色者，謂若色顯了，眼識所行。
【漢】形色者，謂若色積集長短等分別相。
【漢】表色者，謂即此積集色，生滅相續，由變異因，於先生處不復重生，轉於異處，或無間、或有間、或近、或遠差別生。或即於此處變異生，是名表色。
△api khalu varṇṇaḥ katamaḥ / yo rūpa-nibhaś cakṣur-vijñāna-gocaraḥ // saṃsthānaṃ katamat / yo rūpa-pracayo dīrghādi-paricchedākāraḥ // vijñaptiḥ katamā / tasya eva pracitasya rūpasya utpanna-nirddhasya vaīrodhikena kāraṇena janma-deśe ca anutpattis tad-anya-deśe ca nirantare sāntare vā sannikṛṣṭe viprakṛṣṭe vā tasminn eva vā deśe avikṛatotpattir vijñaptir ity ucyate //

【漢】又顯色者，謂光、明等差別。
【漢】形色者，謂長、短等積集差別。
【漢】表色者，謂業用為`[依＝作【三宮】]`依轉動差別。
△tatra varṇṇa ābhāvabhāsa iti paryāyāḥ // saṃsthānaṃ pracayo dīrghaṃ hrasvam ity evam ādayaḥ paryayāḥ // vijñaptiḥ karma kriyā ceṣṭehā parispanda iti paryāyāḥ //

【漢】如是一切顯、形、表色，是眼所行、眼境界、眼識所行、眼識境界、眼識所緣，意識所行、意識境界、意識所緣，名之差別。
△sarvāsāṃ varṇṇa-saṃsthāna-vijñaptīnāṃ cakṣur-gocara[ś-cakṣur-viṣaya]ś-cakṣur-vijñāna-gocara[ś-cakṣur-vijñāna-viṣaya]ś- cakṣur-vijñāna-ālambanaṃ mano-vijñāna-gocaro mano-vijñāna-viṣayo mano-vijñānālambanam iti paryāyāḥ //

【漢】又即此色復有三種。謂若好顯色、若惡顯色、若俱異顯色，似色顯現。
△punas tad eva su-varṇṇaṃ vā dur-varṇṇaṃ vā tad-ubhayāntara-sthāyi vā varṇṇa-nibhaṃ / ^627xbl

【漢】彼助伴者，謂彼俱有相應諸心所有法。所謂作意、觸、受、想、思、及餘眼識俱有相應諸心所有法。

【漢】又彼諸法同一`[所＝切【宮】]`所緣，`[非＝不同【甲】]`非一行相，俱有相應，一一而轉。

【漢】又彼一切各各從自種子而生。
△sahāyaḥ katamaḥ / tat-sahabhū-samprayuktāś caitasā dharmāḥ / tad yathā / manaskāraḥ sparśo vedanā saṃjña cetana iti / ye 'ty anye cakṣur-vijñānena sahabhū-samprayuktāś caitasā dharmās te punar ekālambanā anekākārāḥ sahabhuvaś ca eka ekavṛttayaś ca / sarve ca svabījān nirjātāḥ samprayuktāḥ sākārāḥ sālambanāḥ sāśrayāḥ //

【漢】彼作業者，當知有六種。

【漢】謂唯了別自境所緣，是名初業。

【漢】唯了別自相，唯了別現在，唯一剎那了別。

【漢】復有二業。

【漢】謂隨意識轉、隨善染轉、隨發業轉。

【漢】又復能取愛非愛果，是第六業。
△karma katamat / tat ṣaḍ-vidhaṃ draṣṭvyaṃ / āditas tāvat sva-viṣayālambana-vijñaptiḥ karma / punaḥ sva-lakṣaṇa-vijñaptiḥ / punar vartamāna kāla vijñaptiḥ / punar eka-kṣaṇa vijñaptiḥ/ punar dvābhyām ākārābhyāṃ mano-vijñānānuvṛttiḥ / kuśala-kliṣṭānuvṛttiś ca karma-samutthānānuvṛttiś ca / punar iṣṭān-iṣṭa-phala-parigrahaḥ ṣaṣṭḥaṃ karma //

## 2.耳識
【漢】云何耳識自性？謂依耳，了別聲。

【漢】彼所依者，俱有依，謂耳。

【漢】等無間依，謂意。

【漢】種子依，謂一切種子阿賴耶識。

【漢】耳，謂四大種所造耳識所依淨色，無見有對。

【漢】意及種子，如前分別。
△śrotra-vijñānaṃ katamat / yā śrotrāśrayā śabda-prativijñaptiḥ / āśrayaḥ katamaḥ / saha-bhūr-āśrayaḥ śrotraṃ / samanantara āśrayo manaḥ / bījāśrayas tad eva sarva-bījakam ālaya vijñānaṃ // śrotraṃ katamat / catvāri mahā-bhūtāny upādāya śrotra-vijñāna-sanniśrayo rūpa-prasādo 'nidarśanaḥ sapratighaḥ / mano-vījayoḥ pūrvavad vibhāgaḥ //

【漢】彼所緣者，謂聲，無見有對。

【漢】此復多種。如螺貝聲、大小鼓聲、舞聲、歌聲、諸音樂聲、`[俳＝徘【宋宮】]`俳戲叫聲、女聲、男聲、風林等聲、明了聲、不明了聲、有義聲、無義聲、下中上聲、江河等聲、鬪諍諠雜聲、受持演說聲、論義決擇聲。如是等類，有眾多聲。
△ālambanaṃ katamat / śabdā anekavidhā anidarśanāḥ sapratighāḥ /
△tad yathā śaṅkha-śabdaḥ paṭaha-śabdo bherī-śabdo mṛdaṅga-śabḍo nṛtya-śabdo gīta-śabdo vādita-śabda āḍambara-śabdaḥ strī-śabdaḥ purūṣa-śabdo vāyu-vanas-pati-śabdo vyakto 'vyaktaḥ sārthako nir-arthakaḥ parītto ṃadhya ucco nadī-śabdaḥ kalakala-śabda uddeśa-svādhyāya-deśanā- sāṅkaṭhya-vinirṇaya-śabda ity evaṃbhāgīyā bahavaḥ śabdāḥ //

【漢】此略三種。謂因執受大種聲、因不執受大種聲、因執受不執受大種聲。

【漢】初唯內緣聲，次唯外緣聲，後內外緣聲。

【漢】此復三種。謂可意聲、不可意聲、俱相違聲。
△sa punar upātta-mahā-bhūta-hetuko 'nupātta-mahā-bhūta-hetuka upāttānupātta-mahā-bhūta-hetukaśca / tatra prathamo yo 'dhyātma-pratyaya eva / dvitīyo yo bāhya-pratyaya eva / tṛtīyo yo bāhyādhyātma-pratyaya eva// sa punar mānāpiko-'mānāpikas tad ubhaya-viparītaś ca //

【漢】又復聲者，謂鳴、音、詞、吼表彰語等差別之名。

【漢】是耳所行、耳境界，耳識所行、耳識境界、耳識所緣，意識所行、意識境界、意識所緣。

【漢】助伴及業，如眼識應知。
△tatra śabdo ghopaḥ svaro niruktir nādo vāñ-vijñaptir iti paryāyaḥ // śrotra-gocaraḥ śrotra-viṣayaḥ śrotra-vijñāna-gocaraḥ śrotra-vijñāna-viṣayaḥ śrotra vijñānālambanaṃ mano-vijñāna-gocaro mano-vijñāna-viṣayo mano-vijñānālambanam iti paryāyāḥ //sahāyaḥ karma ca cakṣuṛ-vijñāna-vad veditavyaṃ //

## 3.鼻識
【漢】云何鼻識自性？謂依鼻，了別香。

【漢】彼所依者，俱有依，謂鼻。

【漢】等無間依，謂意。

【漢】種子依，謂一切種子阿賴耶識。

【漢】鼻，謂四大種所造鼻識所依淨色，無見有對。

【漢】意及種子，如前分別。
△ghrāṇa-vijñānaṃ katamat / yā ghrāṇāśrayā gandha-prativijñaptiḥ /
△āśrayaḥ katamaḥ / saha-bhūr-āśrayo ghrāṇaṃ / samanantara āsrayo manaḥ / bījāśrayas tad eva sarvabījakam ālaya-vijñānaṃ // ghrāṇaṃ katamat / yac catvāri mahā-bhūtāny upādāya ghrāṇa-vijñāna-saṃniśrayo rūpa-prasādo 'nidarśanaḥ sapratighaḥ // mano-bījayoḥ pūrvavad vibhāgaḥ //

【漢】彼所緣者，謂香、無見有對。

【漢】此復多種。

【漢】謂好香、惡香、平等香，鼻所嗅知根、莖、華、葉、果、`[實之〔－〕【三宮】]`實之香。

【漢】如是等類，有眾多香。
△ālambanaṃ katamat / gandhā anekavidhā anidarśanāḥ sapratighāḥ sugandhā vā durgandhā vā samagandhā vā ghrānīyās tad yathā mūla-gandhaḥ sāra-gandhaḥ patra-gandhaḥ puṣpa-gandhaḥ phalagandha ity evam ādayo bahavo gandhāḥ //


【漢】又香者，謂鼻所聞、鼻所取、鼻所嗅等差別之名。

【漢】是鼻所行、鼻境界，鼻識所行、鼻識境界、鼻識所緣，意識所行、意識境界、意識所緣。

【漢】助伴及業，如前應知。
△tatra gandho ghrāṇīyo jighraṇīya āghrātavya ity evam ādayaḥ paryāyāh // ghrāṇa-gocaro ghrāṇa-viṣayo ghraṇa-vijñāna-gocaro ghraṇa-vijñāna-viṣayo ghrāna-vijñānālambanaṃ mano-vijñāna-gocaro mano-vijñāna-viṣayo mano-vijñānālambanam iti paryāyāḥ // sahāyaḥ karma ca pūrvavad veditavyaṃ //

## 4.舌識
【漢】云何舌識自性？謂依舌，了別味。

【漢】彼所依者，俱有依，謂舌。

【漢】等無間依，謂意。

【漢】種子依，謂一切種子阿賴耶識。

【漢】舌，謂四大種所造舌識所依淨色，無見有對。

【漢】意及種子，如前分別。
△jihvā-vijñānaṃ katamat /yā jihvāśrayā rasa-prativijñaptiḥ// āśrayaḥ katamaḥ / saha-bhūr-āśrayo jihvā / samanantara āśrayo manaḥ / bījāśrayas tad eva sarva-bījakam ālaya-vijñānaṃ // jihvā katamā / yaś catvāri mahā-bhūtāny upādāya jihvā-vijñāna-sanniśrayo rūpa-prasādo 'nidarśanaḥ sa-pratighaḥ // mano-bījayoḥ pūrva-vad vibhāgaḥ //

【漢】彼所緣者，謂味，無見有對。

【漢】此復多種。謂苦、酢、辛、甘、鹹、淡、可意、不可意、若捨處所，舌所甞。

【漢】又味者，謂應甞、應吞、應噉、應飲、應舐、應吮、應受用，如是等差別之名。
△ālambanaṃ katamat / rasā an-eka-vidhā a-nidarśanāḥ sa-pratighāḥ / te punas tiktāmla-kaṭu-kaṣāya-lavaṇa-madhurā mānāpikā vā āmānāpikā vā upekṣā-sthānīyāḥ svādanīyāḥ / tatra rasaḥ svādayitavyo`bhyavahartavyo bhojyaṃ peyaṃ lehyaṃ cūṣyam upabhogyam iti paryāyāḥ //

【漢】是舌所行、舌境界，舌識所行、舌識境界、舌識所緣，意識所行、意識境界、意識所緣。

【漢】助伴及業，如前應知。
△jihvā-gocaro jihvā-viṣayo jihvā-vijñāna-gocaro jihvā-vijñāna-viṣayo jihvā-vijñānālambanaṃ mano-vijñāna-gocaro mano-vijñāna-viṣayo mano-vijñānā-lambanam iti paryāyāḥ // sahāyaḥ karma ca pūrvavad veditavyaṃ //

## 5.身識
【漢】云何身識自性？謂依身，了別觸。

【漢】彼所依者，俱有依，謂身。

【漢】等無間依，謂意。

【漢】種子依，謂一切種子阿賴耶識。

【漢】身，謂四大種所造身識所依淨色，無見有對。

【漢】意及種子，如前分別。
△kāya-vijñānaṃ katamat / yā kāyāśrayā spraṣṭavya-prativijñaptiḥ // āśrayaḥ katamaḥ / saha-bhūr-āśrayaḥ kāyaḥ / samanantarāśrayo manaḥ / bījā-śrayas tad eva sarva-bījakam ālaya-vijñānaṃ// kāyaḥ katamaḥ / yaś catvāri mahā-bhūtāny upādāya kāya-vijñāna-saṃniśrayo rūpa-prasādo 'nidarśanaḥ sa-pratighaḥ // mano-bījayoḥ pūrva-vad vibhāgaḥ//

【漢】彼所緣者，謂觸，無見有對。

【漢】此復多種。謂地、水、火、風，輕性、重性、滑性、澁性、冷、飢、渴，飽、力、劣、緩、急、病、老、死、`[蛘＝癢【甲】]`蛘、悶、粘、疲、息、軟`[怯＝性【三宮】]`怯、勇，如是等類，有眾多觸。[顯揚](T31n1602_顯揚聖教論.md#^xhpydf) 
△ālambanaṃ katamat / spraṣṭavyam an-eka-vidham a-nidarśanaṃ sa-pratighaṃ / tad yathā pṛthivy āpas tejo vāyur laghutvaṃ gurūtvaṃ ślakṣṇatvaṃ karkaśatvaṃ śītaṃ jighatsā pipāsā tṛptir balaṃ daurbalyaṃ vyādhir jarā maraṇaṃ kaṇḍūr mūrcchā picchilaṃ(?) śramo viśramo mṛdutvaṃ rjava(?) ity evaṃ-bhāgīyaṃ bahu-vidhaṃ spraṣṭavyaṃ //  ^qltjir

【漢】此復三種。謂好觸、惡觸、捨處所觸、身所觸。
△tat punaḥ su-saṃspaśaṃ vā dus-saṃspaśaṃ va upekṣā sthānīyaṃ vā sparśanīyaṃ//

【漢】又觸者，謂所摩、所觸、若`[鞕＝鞭【宮】，硬【甲】]`鞕、若`[軟＝濕【甲】]`軟、若動、若煖，如是等差別之名。

【漢】是身所行，身境界，身識所行、身識境界、身識所緣，意識所行、意識境界、意識所緣。

【漢】助伴及業、如前應知。
△tatra spraṣṭavyaṃ spṛśyaṃ sparśanīyaṃ svaraṃ dravaṃ calam uṣṇam ity ādayaḥ paryāyāḥ// kāya-gocaraḥ kāya-viṣayaḥ kāya-vijñāna-gocaraḥ kāya-vijñāna-viṣayaḥ kāya-vijñānālambanaṃ mano-vijñāna-gocaro mano-vijñāna-viṣayo mano-vijñānālambana[m iti paryāyāḥ] // sahāyaḥ karma ca pūrva-vad veditavyaṃ //

# 2.五識生
## 1.依作意生
【漢】復次，雖眼不壞，色現在前，能生作意若不正起，所生眼識必不得生。
【漢】要眼不壞，色現在前，能生作意正復現起，所生眼識方乃得生。
【漢】如眼識`[生〔－〕【三宮】]`生，乃至身識，應知亦爾。
△tatra cakṣuḥ paribhinnaṃ bhavati / rūpam anābhāsagataṃ bhavati / na ca tajjo manaskāraḥ pratyupasthito bhavati / na tasya cakṣur-vijñānotpādo bhavati // yataś ca cakṣur aparibhinnaṃ bhavati / rūpam ābhāsagataṃ bhavati / taj jaś ca manaskāraḥ pratyupasthito bhavati / tatas taj jo 'sya cakṣur-vijñānasyotpādo bhavati // yathā cakṣur-vijñānam evaṃ śrotra-ghrāṇa-jihvā-kāya-vijñānāni draṣṭavyāni //

## 2.率爾五心
【漢】復次，由眼識生，三心可得。
【漢】如其次第，謂率爾心、尋求心、決定心。初是眼識，二在意識。
【漢】決定心後方有染淨。
【漢】此後乃有等流眼識善不善轉。而彼不由自分別力，乃至此意不趣餘境，經爾所時，眼意二識或善或染，相續而轉。
△tatra cakṣur-vijñāna utpanne trīṇi cittāny upalabhyante yathā kramam aupanipātikaṃ paryeṣakaṃ niścitaṃ ca / tatra ca adyaṃ cakṣur-vijñānam eva / dvemano-vijñāne / tatra niścitāc cittāt paraṃ saṃkleśo vyavadānaṃ ca draṣṭavyaṃ / tatas tan naiṣyandikaṃ / cakṣur-vijñānam api kuśalākuśalaṃ pravarttate / na tu svavikalpavaśena/ tāvac ca dvayor mano-vijñāna-cakṣur- vijñānayoḥ kuśalatvaṃ vā kliṣṭatvaṃ yāvat tan mano na anyatra vikṣipyate // 

【漢】如眼識生，乃至身識，應知亦爾。
△yathā cakṣur-vijñāna utpanna evaṃ yāvat kāya-vijñānaṃ veditavyaṃ //

# 3.以喻顯
【漢】復次，應觀五識所依，如往餘方者所乘。所緣，如所為事。助伴，如同侶。業，如自功能。
△tatra deśāntara-prasthitasya iva yānam āśrayo draṣṭavyaḥ / pañcānāṃ vijñāna-kāyānāṃ sahāyārthika-vat sahāyāḥ/ karaṇiya-vad ālambanaṃ / sva-śakti-vat tat karma / 

【漢】復有差別。應觀五識所依，如居家者家。所緣，如所受用。助伴，如僕使等。業，如作用。
△aparaḥ paryāyaḥ / gṛhasthasya gṛhavad eṣām āśrayo draṣṭavyaḥ / bhogavad ālambanaṃ / dāsī-dāsādivat sahāyāḥ / vyavasāyavat karma // yogācāra-bhūmau pañca-vijñāna-kāya-samprayuktā bhūmiḥ prathamā samāptā //

# 本地分中意地第二之一

【漢】已說五識身相應地。

【漢】云何意地？

【漢】此亦五相應知。謂自性故，`[彼〔－〕【三宮】]`彼所依故，彼所緣故，彼助伴故，彼作業故。
△mano-bhūmiḥ katamā /sāpi pañcabhir ākārair draṣṭavyā / svabhāvata āśrayata ālambanataḥ sahāyataḥ karmataś ca //

# 1.自性
【漢】云何意自性？謂心、意、識。
△sva-bhāvaḥ katamaḥ / yac cittaṃ mano vijñānaṃ //

【漢】心，謂一切種子所隨、依止性所隨、`[(依附依止)＝依附依止【三宮】]` \(依附依止)性、體能執受、異熟所攝阿賴耶識。
△cittaṃ katamat / yat sarvabījopagatam āśraya bhāvopagatam āśrayabhāvaniṣṭham upādātṛ vipākasaṃgṛhītam ālayavijñānaṃ //

【漢】意，謂恒`[行＝行依止性【三】]`行意，及六識身無間滅意。

【漢】識，謂現前了別所緣境界。
△manaḥ katamat / yat ṣaṇṇām api vijñāna-kāyānām anantar-aniruddhaṃ kliṣṭaṃ ca mano yan nityam a-vidyātma-drapty-asmi-māna-tṛṣṇā-lakṣaṇaiś caturbhiḥ kleśaiḥ samprayuktaṃ // vijñānaṃ katamat / yad ālambana- vijñaptau pratyupasthitaṃ //

# 2.所依
【漢】彼所依者，等無間`[依＝依依【宋元】]`依，謂意。

【漢】種子依，謂如前說一切種子阿賴耶識。
△āśrayaḥ katamaḥ / samanantarāśrayo manaḥ / bījāśrayaḥ pūrvavad eva / sarva-bījakam ālaya-vijñānaṃ //

# 3.所緣
【漢】彼所緣者，謂一切法，如其所應。若不共者，所緣即受想行蘊、無為、無見無對色、六內處，及一切種子。
△ālambanaṃ katamat / sarva-dharma ālambanaṃ / kevalaṃ tu vedanā- skandhaḥ saṃjñā-skandhaḥ saṃskāra-skandho 'saṃskṛtaṃ cānidarśanama- pratighaṃ ca rūpaṃ ṣaḍ-āyatanaṃ sarva-bījāni ca //

# 4.助伴
【漢】彼助伴者，謂作意、觸、受、想、思，欲、勝解、念、三摩地，慧、信、慚、愧、無貪、無瞋、無癡、精進、輕安、不放逸、捨、不害、貪、恚、無明、慢、見、疑，忿、恨、覆、惱、嫉、慳、誑、諂、憍、害，無慚、無愧，惛沈、掉舉、不信、懈怠、放逸、邪欲、邪勝解、忘念、散亂、不正知，惡作、睡眠、尋、伺，如是等輩俱有相應心所有法，是名助伴。

【漢】同一所緣，`[非＝不【三宮】]`非同一行相，一時俱有一一而轉，各自種子所生。

【漢】更互相應，有行相，有所緣，有所依。
△sahāyaḥ katamaḥ / tad yathā / manas-kāraḥ sparśo vedanā saṃjñā cetanā chando 'dhimokṣaḥ smṛtiḥ samādhiḥ prajñā śraddhā hrīr apatrāpyam alobho 'dveṣo 'moho vīryaṃ prastrabdhir apramāda upekṣāhiṃsā rāgaḥ pratigho 'vidyā māno draṣṭir vicikitsā krodha upanāho mrakṣaḥ pradāśa īrṣyā mātsaryaṃ māyā śāṭhyaṃ mado vihiṃsa ahrīkya man-apatrāpyaṃ styānam auddhatyam āśraddhaṃya kausīdyaṃ pramādo muṣita-smṛtita adhikṣepo 'samprajanyaṃ kaukṛtyam iddhaṃ vitarko vicāraś ca ity evaṃ-bhāgīyāḥ saha-bhū-sampreyuktāś caitasā dharmāḥ sahāya ity ucyante ekālambanā anekākārāḥ saha-bhuva ekaika-vṛttayaḥ svabīja-niyatāḥ samprayuktāḥ sākārāḥ sālambanāḥ sāśrayāḥ //

# 5.作業
## 5.1.約通相辨
【漢】彼作業者，謂能了別自境所緣，是名初業。

【漢】復能了別自相、共相。

【漢】復能了別去來今世。

【漢】復剎那了別，或相續了別。

【漢】復為轉、隨轉，發淨不淨一切法業。

【漢】復能取愛非愛果。

【漢】復能引餘識身，又能為因，發起等流識身。
△karma katamat / sva-para-viṣayālambana-vijñaptiḥ prathamaṃ karma / punaḥ svasāmānya-lakṣaṇa-vijñaptiḥ / punar atītānāgata-pratyutpanna-kāla-vijñaptiḥ / punaḥ kṣaṇa-prabandha-vijñaptiḥ / punaḥ pravartanānuvartanā śuddhāśuddhānāṃ dharmāṇāṃ karmaṇāṃ ca / punar iṣṭāniṣṭa-phala-parigrahas tad anyeṣāṃ ca vijñāna-kāyānāṃ tad dhetu niṣyanda samutthāpanā //

## 5.2.約最勝辨
【漢】又諸意識望餘識身有勝作業。謂分別所緣，審慮所緣，若醉，若狂，若夢，若覺，若悶，若醒，若能發起身業、語業，若能離欲，若離欲退，若斷善根，若續善根，若死，若生等。
△api khalu sarveṇa sarvaṃ tad anyebhyo vijñāna-kāyebhyo vaiśeṣikaṃ karma/ avalambanaṃ vikalpayaty ālambanam upanidhyāti mādyaty unmādyati svapiti pratibudhyati mūrchām āpadyate mūrchāyā vyuttiṣṭhati kāya-vāk-karma pravartayati vairāgyaṃ karoti vairāgyāt parihīyate kuśala-mūlāni samucchinatti kuśala-mūlāni pratisandadhāti cyavata utpadyate ca iti //

### 5.2.1.分別所緣
【漢】云何分別所緣？由七種分別。謂有相分別、無相分別、任運分別、尋求分別、伺察分別、染污分別、不染污分別。
△katham ālambanaṃ vikalpayati / sapta-vidhena vikalpena / sa punaḥ katamaḥ / naimittiko 'naimittikaḥ svarasavāhī paryeṣakaḥ pratyavekṣakaḥ kliṣṭo 'kliṣṭo vikalpaḥ //

【漢】有相分別者，謂於先所受義、諸根成`[11]就＝熟【三宮】＊`就善名言者所起分別。
△naimittiko vikalpaḥ katamaḥ / pūrva anubhūteṣv artheṣu yaḥ paripakvendriyasya//

【漢】無相分別者，謂隨先所引，及嬰兒等不善名言者所有分別。
△anaimittikaḥ katamaḥ / pūrvānusāreṇa anāgata-vikalpo yaś ca dahrasya avyavahāra-kuśalasya //

【漢】任運分別者，謂於現前境界，隨境勢力任運而轉所有分別。
△svarasavāhī katamaḥ / pratyupasthite viṣaye svarasena yo viṣaya-balād eva vartate //

【漢】尋求分別者，謂於諸法觀察尋求所起分別。
△paryeṣakaḥ katamaḥ / yo dharmān mārgayato vicārayataḥ //

【漢】伺察分別者，謂於已所尋求、已所觀察，伺察安立所起分別。
△pratyavekṣakaḥ katamaḥ / parimārgite vicārite vyavasthāpite yaḥ pratyavekṣa-māṇasya //

【漢】染污分別者，謂於過去`[顧＝願【元】]`顧戀俱行、於未來希樂俱行、於現在執著俱行所有分別。若欲分別、若恚分別、若害分別，或隨與一煩惱、隨煩惱相應所起分別。
△kliṣṭaḥ katamaḥ / yo 'tīte 'pekṣā-sahagato 'nāgate 'bhinandanā-sahagataḥ pratyutpanne 'dhyavasāna-sahagataḥ / kāma-saṅkalpo vyāpāda-saṅkalpo vihiṃsā-saṅkalpo 'nyatamena anyatamena vā kleśopakleśena yaḥ samprayuktaḥ saṅkalpaḥ //

【漢】不染污分別者，若善、若無記。謂出離分別、無恚分別、無害分別、或隨與一信等善法相應。或威儀路、工巧處，及諸變化所有分別。如是等類，名分別所緣。
△akliṣṭaḥ katamaḥ / yaḥ kuśalo 'vyākṛtaś ca naiṣkramyaṃ vikalpo 'vyāpāda-vikalpo 'vihiṃsā-vikalpo 'nyatamānyatamena vā punaḥ śraddhādikena kuśalena dharmeṇa yaḥ samprayukto vikalpa airyā-pathikaḥ śailpa-sthāniko vā nirmāṇaṃ nirmiṇvato (vikalpaḥ) / iyatālambanasya vikalpanā bhavati //

### 5.2.2.審慮所緣
【漢】云何審慮所緣？謂如理所引、不如理所引，非如理非不如理所引。

【漢】如理所引者：謂不增益非真實有，如四顛倒。謂於無常常倒，於苦樂倒，於不淨淨倒，於無我我倒。亦不損減諸真實有，如諸邪見。謂無施與等諸邪見行。

【漢】或法住智，如實了知諸所知事。或善清淨出世間智，如實覺知所知諸法。如是名為如理所引。
△katham ālambanam upanidhyāti / yogavihitato 'yogavihitato na eva yogavihitato na ayogavihitataś ca // kathaṃ yogavihitataḥ / yathāsadbhūtaṃ na samāropayati catur-viparyāsaiḥ / anitye nityam iti viparyāsena / duḥkhe sukham iti viparyāsena / aśucau śuci iti viparyāsena / anātmany ātma iti viparyāsena / na api sadbhūtam apavadate mithyā-dṛṣṭyā na asti dattam ity ādy-ākārayā mithyā-dṛṣṭyā / dharma-sthiti-jñāne vā punar yathābhūtaṃ vastu prekṣate parijānāti / suviśuddhena vā punar lokottareṇa jñānena dharmān yathābhūtam abhisambudhyate/ evaṃ yogavihitataḥ//

【漢】與此相違，當知不如理所引。非如理非不如理所引者，謂依無記慧審察諸法。如是名為審慮所緣。
△etad-viparyayād ayogavihitato draṣṭavyaḥ // kathaṃ na eva yogavihitato na ayogavihitataḥ / avyākṛtāṃ prajñāṃ niṣritya dharmān upanidhyāti / evam ālambanam upanidhyāyati //

### 5.2.3.醉
【漢】云何醉？謂由依止性羸劣故，`[或字北藏無]`或不習飲故，或極數飲故，或過量飲故，便致醉亂。
△kathaṃ mādyati / prakṛtyā durbala-śarīratayā anabhyasta-madya-pānatayā atitīkṣṇa-madya-pānatayā amātra-madya-pānatayā //

### 5.2.4.狂
【漢】云何狂？謂由先業所引，或由諸界錯亂，或由驚怖失志，或由打觸末摩，或由鬼魅所著，而發癲狂。
△katham unmādyati / pūrva-karmākṣepatayā dhātu-vaiṣamyatayā uttrāsa-bhayatayā marmābhighātatayā bhūta-samāveśatayā //

### 5.2.5.夢
【漢】云何夢？謂由依止性羸劣；或由疲倦過失；或由食所沈重；或由於闇相作意思惟；或由休息`[息＝意【元明】]`一切事業；或由串習睡眠；或由他所引發，如由搖扇，或由明呪，或由於藥，或由威神；而發`[惛＝昏【三宮】]`惛夢。
△kathaṃ svapiti / prakṛty-āśraya-daurbalyatayā pariśrama-klama-doṣatayā bhojana-gaurava-tayā andha-kāra-nimitta-manasikāratayā sarva-karma anta-prativisrambhaṇatayā nidrābhya-statayā paropasaṃhāratayā ca / tad yathā / saṃvāhyamāno vā vidyayā vauṣadhair vā prabhāveṇa apasvāpyamānaḥ svapiti // ^urnk28

### 5.2.6.覺
【漢】云何覺？謂睡增者不勝疲極故，有所作者要期睡故，或他所引，從夢而覺。
△kathaṃ pratibudhyate / nidropavṛṃhitasya tat-paryavasthānā-sahanatayā karaṇīyasya tad-ābhoga-svapanatayā paropasaṃhāratayā ca //

### 5.2.7.悶
【漢】云何悶？謂由風熱亂故；或由捶打故；或由瀉故，如過量轉痢及出血；或由極勤勞；而致悶絕。
△kathaṃ mūrchām āpadyate / vāta-pitta-vibhramaṇatayā abhighātatayā ativirekatayā yad uta purīṣavirekeṇa vā śoṇita-virekeṇa vā viriktasya ca atyadhyavasāyatayā//

### 5.2.8.醒
【漢】云何醒？謂於悶已而復出離。
△kathaṃ mūrchāyā vyuttiṣṭhate / tasya eva mūrchā-paryavasthānasya prativigamanatayā /

### 5.2.9.發起身業、語業
【漢】云何發起身業、語業？謂由發身語業智前行故；次欲生故；次功用起故；次隨順功用為先，身語業風轉故；從此發起身業、語業。
△kathaṃ kāya-vāk-karma pravartayati / kāya-vāk-karma-sthānīya-jñāna- pūrvaṅgamanatayā tataś chanda-jananatayā tato yatnārambhaṇatayā tato yatna-pūrvaka-kāya-vāk-karma anukūla-vāyu-pravartanatayā //

### 5.2.10.離欲
【漢】云何離欲？謂隨順離欲根成`[＊11-1]就＝熟【三宮】＊`就故，從他獲得隨順教誨故，遠離彼障故，方便正修無倒思惟故，方能離欲。
△kathaṃ vairāgyaṃ karoti / vairāgyānukūlendriya-paripākatayā parato 'nulomi-kāvavāda-lābhatayā tad-antarāya-vivarjanatayā samyag-aviparīta-manasikāra-bhāvanatayā //

### 5.2.11.離欲退
【漢】云何離欲退？謂性軟根故；新修善品者，數數思惟彼形狀相故；受行順退法故；煩惱所障故；惡友所攝故；從離欲退。
△kathaṃ vairāgyāt parihīyate / prakṛtyā mṛdv-indriyatayā abhinava-kuśala-pakṣasya tad-ākāra-liṅga-nimitta-manasikāratayā parihāṇāya dharmaṃ samādāya vartanatayā kleśā-vṛtatayā pāpa-mitra-parigrahaṇatayā ca //

### 5.2.12.斷善根
【漢】云何斷善根？謂利根者，成就上品諸惡意樂現行法故；得隨順彼惡友故；彼邪見纏極重圓滿到究竟故；彼於一切惡現行中，得無畏故；無哀愍故；能斷善根。此中種子亦名善根，無貪瞋等亦名善根。但由安立現行善根相違相續，名斷善根；非由永拔彼種子故。
△kathaṃ kuśalamūlāni samucchinatti / tīkṣṇendriyasya adhimātraṃ pāpāśayādhyā-cāra-dharma-samanvāgatatayā tad-anuloma-mitra-lābhatayā tasya ca mithyā-dṛṣṭi-paryavasthānasya ghanī-karaṇa-paryantopagamanatayā sarvapāpādhyācāreṣv asaṃkocākaukṛtya-pratilābhatayā ca // tatra bījam api kuśalamūlaṃ / alobhādayo 'pi kuśalamūlaṃ / kuśalamūla-samudācāra-virodhena santāna-sthāpana-kuśalamūla-samucchedana-bījoddharaṇatayā ca //

### 5.2.13.續善根
【漢】云何續善根？謂由性利根故；見親朋友修福業故；詣善丈夫聞正法故；因生猶豫，證決定故；還續善根。
△kathaṃ kuśala-mūlāni pratisandadhāti / prakṛtyā tīkṣṇendriyatayā mitra-jñāti-sahāyakānāṃ puṇya-kriyābhisaṃyoga-sandarśanatayā satpuruṣān upasaṅkmya saddharmaśravaṇatayā vicikitsotpattiniścayādhigamanatayā ca //

### 5.2.14.死
【漢】云何死？謂由壽量極故，而便致死。此復三種。謂壽盡故，福盡故，不避不平等故。當知亦是時非時死。或由善心，或不善心，或無記心。
△kathaṃ cyavate / parimitāyuṣkatayā / tat punar maraṇam āyuḥ-kṣepāt puṇya-kṣepād viṣamā-parihārataś ca kāle apy akāle 'pi veditavyaṃ kuśala-cittasyāpy akuśala-cittasyāvyākṛta-cittasya api //

#### 5.2.14.1.壽、福盡、不避不平等故死
【漢】云何壽盡故死？猶如有一，隨感壽量滿盡故死，此名時死。

【漢】云何福盡故死？猶如有一，資具闕故死。

【漢】云何不避不平等故死？如世尊說：九因九緣，未盡壽量而死。何等為九？謂食無度量，食所不宜，不消復食，生而不吐，熟而持之，不近醫藥，不知於己若損若益，非時、非量行非梵行，此名非時死。
△katham āyuḥ-kṣepāt / yathāpīha ekatyo yathā-kṣiptam āyuḥ paripūrṇaṃ kṣapayitvā cyavate / sa eva punaḥ kāla-cyutir ity ucyate // kathaṃ puṇya- kṣepāt / yathā api iha ekatya upakaraṇa-vaikalyena cyavate // kathaṃ viṣamā-parihārataḥ / yathā uktaṃ bhagavatā / nava hetavo nava pratyayā akṣīṇāyuṣaḥ kāla-kriyāyā iti / katame nava / amātrā-bhojī bhavati apathya- bhojī apariṇata-bhojī āmaṃ na āddharati pakvaṃ dhārayati bhaipajyaṃ na pratiṣevate sātmyā-sātmyaṃ na jānīte akāla-cārī bhavati abrahma-cārī bhavati iti / saiva punar akāla cyutir ity ucyate //

#### 5.2.14.2.善心，或不善心，或無記心
【漢】云何善心死？猶如有一，將命終時，自憶先時所習善法；或復由他令彼憶念。由此因緣，爾時信等善法現行於心，乃至麁想現行。若細想行時，善心即捨，唯住無記心。所以者何？彼於爾時，於曾習善亦不能憶，他亦不能令彼憶念。
△kathaṃ kūśala-cittaś cyavate / yathā api iha ekatyo mriyamāṇaḥ pūrvān dharmān smarati / pareṇa vā punaḥ smāryate / yena asya tasmin samaye kuśalāḥ śraddhādayo dharmāś citte samudācaranti / te punar yāvad audārikī saṃjñā pravartate / sūkṣme punaḥ saṃjñāpracāre kuśalaṃ cittaṃ vyāvartate / avyākṛtam eva cittaṃ santiṣṭate / tathā hi / sa tasmin samaye pūrva abhyastaṃ ca kuśalam ābhogaṃ kartum asamartho bhavati parair api smārayitum aśakyaḥ //

【漢】云何不善心死？猶如有一，命將欲終，自憶先時串習惡法；或復由他令彼憶念。彼於爾時，貪瞋等俱諸不善法現行於心。乃至麁、細等想現行，如前善說。又善心死時，安樂而死。將欲終時、無極苦受逼迫於身。惡心死時、苦惱而死。將命終時，極重苦受逼迫於身。

【漢】又善心死者，見不亂色相。不善心死者，見亂色相。
△katham akuśala-cittaś cyavate / yathā api iha ekatyo mriyamāṇaḥ svayam eva pūrvābhyastān akuśala-dharman samanusmarati / parair vā smāryate / tasya tasmin samaye lobhādisahagatā akuśala-dharmāś citte samudācaranti yāvad audārikī saṃjñā... iti pūrva-vat sarvaṃ kuśalavat / tatra kuśala-citto mriyamāṇaḥ sukhamaraṇena mriyate / tasya pragāḍhā duḥkhā vedanāḥ kāye nāvakrāmanti māraṇāntikāḥ / akuśalacitto mriyamāṇo duḥkhamaraṇena mriyate /pragāḍhāś ca asya duḥkhā vedanāḥ kāye 'vakrāmanti māraṇāntikāḥ / kuśala-cittasya punar mriyamāṇasya avyākulaṃ rūpa- darśanaṃ bhavati / akuśala-cittasya tu vyākulaṃ rūpa- darśanaṃ bhavati //

【漢】云何無記心死？謂行善不善者，或不行者，將命終時，自不能憶，無他令憶。爾時非善心非不善心死。既非安樂死，亦非苦惱死。
△katham avyākṛta-cittaś cy avate / kuśalā-kuśala-kārī vā tad-a-kārī vā svayam asamanusmaran parair vāsmāryamāṇo naiva kuśala-citto na klisṭa-citto mriyamāṇaḥ / sa na eva sukha-maraṇena mriyate na eva duḥkha-maraṇena /

#### 5.2.14.3.隨義雜說
##### 5.2.14.3.1.三性何類先起
【漢】又行善不善補特伽羅，將命終時，或自然憶先所習善及與不善，或他令憶。

【漢】彼於爾時，於多曾習力最強者，其心偏記，餘悉皆忘。

【漢】若俱平等`[曾串＝串會【三】，串曾【宮】]`曾串習者。

【漢】彼於爾時，隨初自憶，或他令憶，唯此不捨，不起餘心。
△sa ca punaḥ kuśalā kuśalakārī pudgalo mriyamāṇaḥ svayaṃ vā pūrvābhyastān kuśalākuśalān dharmān smarati parair vā smāryate / tasya tasmin samaye yad abhyāsa-bāhulyād balavattaraṃ bhavati tena cittaṃ nama te 'nyataḥ pramucyate // sacet punar ubhayaṃ samam abhyastaṃ bhavati tatra yad eva tat-prathamataḥ samanusmarati samanasmāryate vā na punar vyāvartate na anyataś cittaṃ parāvartate /

##### 5.2.14.3.2.死因
【漢】彼於爾時，由二種因增上力故，而便命終。謂樂著戲論因增上力，及淨不淨業因增上力。
△sa tasmin samaye hetudvayam adhipatīkṛtvā yad uta prapañcābhirati-hetuṃ ca śubhāśubha-karma-hetuṃ ca

##### 5.2.14.3.3.善惡相
【漢】受盡先業所引果已，若行不善業者，當於爾時，受先所作諸不善業所得不愛果之前相，猶如夢中見無量種變怪色相。依此相故，薄伽梵說：若有先作惡不善業及增長已，彼於爾時，如日後分，或山山峯影等懸覆、遍覆、極覆。當知如是補特伽羅從明趣闇。

【漢】若先受盡不善業果而修善者，與上相違。當知如是補特伽羅從闇趣明。

【漢】此中差別者，將命終時，猶如夢中見無量種非變怪色可意相生。若作上品不善業者，彼由見斯變怪相故，流汗毛竪，手足紛亂，遂失便穢，捫摸虛空，翻`[睛＝精【三宮】]`睛咀沫。彼於爾時，有如是等變怪相生。若造中品不善業者，彼於爾時，變怪之相或有或無，設有不具。
△kālaṃ kurvann upayukte tasmin pūrva-karmākṣipte phale 'kuśala-karma-kārī iha pūrva-kṛtasya akuśalasya aniṣṭa-phalasya karmaṇaḥ pūrva-nimittāni pratyanubhavati / tadyathā svapna iva anekavikṛta rūpa-darśanam asya bhavati / idaṃ ca sandhāyoktaṃ bhagavatā / yad asya pūrvakaṃ pāpakam akuśalaṃ karma kṛtaṃ bhavaty upacitaṃ tat tasya tasmin samaye sāyāhna- kāla iva parvatānāṃ vā parvata-kūṭānāṃ vā chāya iva avalambate 'dhyava- lambate 'bhilambate ca / iti // ayaṃ ca pudgalo jyotis-tamaḥ-parāyaṇo veditavyaḥ / etad viparyayeṇa punaḥ pūrvaka-kuśala-karma-phale vartta- māna iha kuśala-kārī tamo-jyotiṣ-parāyaṇo veditvyaḥ /
△tatra ayaṃ viśeṣaḥ /maraṇasamaye 'sya svapna iva avikṛtaṃ manāpavicitraṃ rūpadarśanaṃ prādurbhavati // tatra adhimātrākuśalakāriṇas tadvikṛta- nimitta-darśanāt prasvedaś ca jāyate / romakūpebhyo romāñcaś ca bhavati / hasta-pāda-vikṣepādayaś ca bhavanti / mūtra-purīpotsargaś ca bhavati / ākāśa-parāmarśanam akṣi-parivartanaṃ mukhataḥ phena-niḥsravaṇam ity evaṃ-bhāgīyā dharmā utpadyante // sa cet punar madhya-kārī bhavati tasya kecid vikārā bhavanti kecin na bhavanti / na paripūrṇāḥ sarve //

##### 5.2.14.3.4.潤生相
【漢】又諸眾生將命終時，乃至未到惛昧想位，長時所習我愛現行。由此力故，謂我當無，便愛自身。由此建立中有、生報。若預流果及一來果，爾時我愛亦復現行。然此預流及一來果，於此我愛，由智慧力數數推求，制而不著。猶壯丈夫與羸劣者共相`[捔＝角【三宮】]`捔力，能制伏之。當知此中道理亦爾。若不還果，爾時我愛不復現行。
△sarvasya ca mriyamāṇasya vispasṭa-saṃjñāvasthāma-prāptasya dīrgha- kālābhyasta ātma-snehaḥ samudācarati / tatas tad-vaśād ahaṃ na bhavāmīty ātma-bhāvābhinandanā bhavati / sa asya pratiṣṭā bhavaty antarābhavābhi- nirvṛttau //
△tatra srota āpannasya sakṛd-āgāminaś ca tasmin samaya ātma-snehaḥ samudācarati / sa ca srotāpannaḥ sakṛd-āgāmī vā tam ātma-snehaṃ nitīrya nitīrya abhinigṛhṇāti na adhivāsayati tadyathā balavattara-puruṣo durbala- tareṇa puruṣeṇa yudhyamāno durbalam abhinigṛhṇāti tadvad atra api nayo draṣṭavyaḥ // anāgamināṃ tu sa ātma-snehas tadā na eva samudācarati //

##### 5.2.14.3.5.解肢節
【漢】又解`[肢＝支【三宮】]`肢節，除天、那落迦，所餘生處一切皆有。此復二種。一、重，二、輕。重謂作惡業者，輕謂作善業者。北拘盧洲一切皆輕。
△tatra marma-cchedo naraka-gatiṃ devagatiṃ ca sthāpayitvā tad-anyeṣu sarva-janmāyataneṣu bhavati / sa punar dvividhaḥ / pragāḍhaḥ pratanukaś ca / pragāḍho duṣkṛta-karmaṇāṃ pratanukaḥ sukṛta-karmaṇāṃ / uttareṣu punaḥ kuruṣu saveṃṣāṃ pratanukaḥ /

##### 5.2.14.3.6.根沒頓漸
【漢】又色界沒時，皆具諸根。欲界沒時、隨所有根，或具、不具。
△rūpa-dhātoś cyavatāṃ sakalendriyāṇāṃ kāla-kriyā / kāma-dhātoḥ punaś cyavatām ekatyānāṃ sakalendriyāṇām ekatyānāṃ vikalendriyāṇāṃ /

##### 5.2.14.3.7.死名差別
【漢】又清淨解脫死者，名調善死。不清淨不解脫死者，名不調善死。
△śuddhānāṃ punar muktānāṃ maraṇaṃ dānta-maraṇam ucyate / aśuddhānām amuktānām adānta-maraṇaṃ //

##### 5.2.14.3.8.上、下捨相
【漢】又將終時，作惡業者，識於所依從上分捨。即從上分冷觸隨起，如此漸捨乃至心處。造善業者，識於所依從下分捨。即從下分冷觸隨起，如此漸捨乃至心處。當知後識唯心處捨。從此冷觸遍滿所依。
△tataś cyuti-kāle 'kuśala-karma-kāriṇāṃ tāvad ūrdhva-bhāgād vijñānam āśrayaṃ muñcati / urdhva bhāgo vā asya śītī-bhavati / sa punas tāvan muñcati yāvad dhṛdaya-pradeśaṃ // sukṛta-kāriṇāṃ punar adho-bhāgād vijñānam āśrayaṃ muñcati / adho-bhāgaś cāsya śītī-bhavati tāvad yāvad dhṛdaya-pradeśaṃ / hṛdaya-deśāc ca vijñānasya cyutir veditavyā / tataḥ kṛtsna evāśrayaḥ śitī-bhavati //

### 5.2.15.生
#### 5.2.15.1.中有
【漢】云何生？

【漢】由我愛無`[間【麗】，問【大】(cf. K15n0570\_p0470b02)]`間已生故，無始樂著戲論因已熏習故，淨不淨業因已熏習故。彼所依體由二種因增上力故，從自種子，即於是處中有、異熟無間得生。
△anantarasamutpannatvāc ca tasya ātmabhāvasnehasya pūrvaprapañcābhirati- hetu-paribhāvitatvāc ca śubhāśubha-karma-paribhāvitatvāc ca tasyāśrayasya tad-dhetu-dvayam adhipatiṃ krtvā svabījād antarābhavasya tad-deśa- nirantarasya prādurbhāvo bhavati /

【漢】死生同時，如`[秤＝稱【三宮】]`秤兩頭，低昂時等。

【漢】而此中有必具諸根。

【漢】造惡業者所得中有，如黑羺光、或陰闇夜。作善業者所得中有，如白衣光、或晴明夜。
△tulya-kāla-nirodhotpāda-yogena tulāgra-prāntanāmonnāmavat// sa punar antarābhavaḥ sakalendriyaḥ / duṣkṛta-karma-kāriṇāṃ punar antarābhavas tad yathā kṛṣṇasya kutapasya nirbhāso 'ndha-kāra-tamistrāyā vā rātryāḥ / sukṛta-kāriṇāṃ punas tad yathā avadātasya vastrasya nirbhāsaḥ sajyotsnāyā vā rātrapāḥ /

【漢】又此中有是極清淨天眼所行。

【漢】彼於爾時，先我愛類不復現行，識已住故。

【漢】然於境界起戲論愛，隨所當生，即彼形類中有而生。
△sa ca viśuddhasya divyasya cakṣuṣo gocarībhavati / tasmin samaye sa pūrvaka ātmabhāvābhilāṣo na punaḥ samudācarati vijñānasya pratiṣiddha- tvāt /viṣayaprapañcābhilaṣas tu samudācarati /yatra ca anena upapattavyaṃ tad-ākṛtir eva antarābhavo jāyate /

【漢】又中有眼猶如天眼，無有障礙，唯至生處。所趣無礙，如得神通，亦唯至生處。

【漢】又由此眼，見己同類中有有情、及見自身當所生處。

【漢】又造惡業者，眼視下淨，伏面而行；往天趣者上；往人趣者傍。
△tasya ca divya-cakṣur iva cakṣur na vyāhanyate yāvad upapatty-āyatanāt / gatir api na vihanyate yathā ṛddhimato yāvad upapatty-āyatanād eva / sa tena cakṣuṣā atmasabhāgān āntarābhavikān sattvān paśyati teṣāṃ ca upapattis-thānam ātmanaś ca / duṣkṛta-karma kāriṇām adhaś cakṣur viśudhyate / avāṅ-bhukhaś ca gacchati / ūrdhvaṃ deva-gāmināṃ / manuṣya-gāmināṃ punas tiryak//

【漢】又此中有，若未得生緣，極七日住。有得生緣，即不決定。若極七日未得生緣，死而復生，極七日住。如是展轉未得生緣，乃至七七日住，自此已後，決得生緣。

【漢】又此中有，七日死已，或即於此類生。若由餘業可轉中有種子轉者，便於餘類中生。
△sa punar antarābhavaḥ saptāhaṃ tiṣṭaty asaty upapatti-pratyaya-lābhe / sati punaḥ pratyaya-lābhe 'niyamaḥ / alābhe punaś cyutvā punaḥ saptāhaṃ tiṣṭhati yāvat sapta saptāhāni tiṣṭaty upapatti-pratyayam alabhamānaḥ / tata ūrdhvam avaśyam upapatti-pratyayaṃ labhate / tasya ca saptāha-cyutasya kadācit tatra eva abhinirvṛttir bhavati / kadācid anyatra visabhāge sacet karmāntara-kriyā parivarteta tad-antarābhava-bījaṃ parivartayati //

【漢】又此中有，有種種名。或名中有，在死生二有中間生故。或名健達縛，尋香行故，香所資故。或名意行，以意為依，往生處故。此說身往，非心緣往。或名趣生，對生有起故。

【漢】當知中有除無色界一切生處。又造惡業者，謂屠羊雞猪等，隨其一類，由住不律儀眾同分故，作感那落迦惡不善業及增長已。

【漢】彼於爾時，猶如夢中，自於彼業所得生處，還見如是種類有情及屠羊等事。由先所習，喜樂馳趣，即於生處境色所礙，中有遂滅，生有續起。彼將沒時，如先死有，見紛亂色。如是乃至生滅道理，如前應知。
△tasya punaḥ paryāyā antarābhava ity apy ucyate maraṇabhavotpattibhavayor antarāle prādur-bhāvāt / gandharva ity ucyate gandhena gamanād gandhena puṣṭitaś ca / manomaya ity ucyate tan-niśritya manasa upapatty-āyatana- gamanatayā / śarīra-gatyā ca punar na alamyana gatyā / abhinirvṛttir apy ucyate upapatter ābhimukhyena nirvartanatayā // sa punar antarābhva ārūpyopapatty-āyatanaṃ sthāpayitvā draṣṭavyaḥ //
△sacet punas tena akuśala-karma-kāriṇa urabhrika-bhūtena vā kokkuṭika- bhūtena vā saukarika-bhūtena vā ity anyatamānyatam asminn asaṃvarika- nikāye vyavasthitena naraka-saṃvartanīyaṃ pāpakam akuśalaṃ karma kṛtaṃ bhavaty upacitaṃ sa tathābhūtān eva sattvāṃs tathā karmāṇy upapatty-āyatane paśyati tāṃś ca urabhrādīn svapnavat / sa pūrvābhyāsābhi- ratyā tatra eva anudhāvati / tasmiṃś ca upapatti-sthāna-rūpe pratihatasya abhavīyate[?] so 'ntarābhava upapatti-bhavaś ca nirvartate tasya / tasmāc cyavamānasya yathā-pūrvaṃ maraṇa-bhave vyākulaṃ rūpa-dadarśanaṃ tatha eva bhavati / utpāda-nirodha-yogaś ca pūrvavad draṣṭavyaḥ //

【漢】又彼生時，唯是化生，六處具足。

【漢】復起是心，而往趣之。謂我與彼嬉戲受樂，習諸`[伎＝技【元明】]`伎藝。彼於爾時顛倒，謂造種種事業，及觸冷熱。若離妄見，如是相貌尚無趣欲，何況往彼。若不往彼，便不應生。如於那落迦如是，於餘似那落迦鬼趣中生，當知亦爾，如癭鬼等。又於餘鬼、傍生、人等，及欲、色界天眾同分中將受生時，於當生處，見己同類可意有情，由此於彼起其欣欲，即往生處，便被拘礙。死生道理，如前應知。
△sa tatra upapādukaḥ paripūrṇa-ṣaḍ-āyatanaś ca jāyate / sa evaṃ-citta upasaṃkrānto bhavati / ebhir ahaṃ sārdhaṃ krīḍiṣyāmi ramiṣyāmi paricārayiṣyāmi śilpaṃ śikṣiṣyāmīti / sa tatra viparyāsādi vidhaiḥ karma kāraṇaiḥ kāryate/ mahā-paridāhaṃ ca spṛśati / anyathā punas tādṛśaṃ darśanaṃ vinā tasya tatra gamanābhilāṣa eva na syāt / kutaḥ punar gamanam/ ato na gacchet tataś ca na upapadyate // yathā naraka evaṃ naraka-sadṛśeṣu preteṣu utpādo draṣṭavyaḥ / gala-gaṇḍādiṣv anyeṣu punas tiryak preteṣu manuṣyeṣu kāmāvacareṣu rūpāvacareṣu ca deva-nikāyeṣu upapadyamāna ātmasabhāgān abhipramodamānān sattvān paśyaty upapatty- āyatane / tatas tatra pūrvavad ratim abhilāṣaṃ ca utpādya gacchati / tatra ca upapatty āyatane pratihatasya cyutir upapattiś ca pūrvavad draṣṭavyā //

【漢】又由三處現前，得入母胎。一、`[其〔－〕【三宮】]`其母調適，而復值時；二、父母和合，俱起愛染；三、健達縛`[正＝而【明】]`正現在前。

【漢】復無三種障礙。謂產處過患所作，種子過患所作，宿業過患所作。
△tatra trayāṇāṃ sthānānāṃ sammukhī-bhāvān mātuḥ kukṣau garbhasya avakrāntir bhavati / mātā kalyā bhavati ṛtumatī / mātā-pitarau raktau bhavataḥ sannipatitau/ gandharvaś ca partyupasthito bhavati / sacet tatra trividho 'ntarāyo na bhavati yonidoṣakṛto bījadoṣakṛtaḥ karmadoṣakṛtaś ca /

【漢】云何產處過患？謂若產處為風熱癊之所逼迫；或於其中有麻麥果；或復其門如車螺形，有形有曲，有穢有濁。如是等類，產處過患應知。

【漢】云何種子過患？謂父出不淨非母，或母非父，或俱不出；或`[父＝母【三宮】]`父精朽爛，或`[母＝父【三宮】]`母，`[或＝或母【三宮】]`或俱。如是等類，種子過患應知。

【漢】云何宿業過患？謂或父或母不作、不增長感子之業，或復俱無。或彼有情不作、不增長感父母業。或彼父母作及增長感餘子業。或彼有情作及增長感餘父母業。或感大宗葉業。或感非大宗葉業。如是等類，宿業過患應知。

【漢】若無如是三種過患，三處現前，得入母胎。彼即於中有處，自見與己同類有情為嬉戲等。於所生處起希趣欲。

【漢】彼於爾時，見其父母共行邪行所出精血而起顛倒。起顛倒者，謂見父母為邪行時，不謂父母行此邪行，乃起倒覺、見己自行。見自行已，便起貪愛。若當欲為女，彼即於父便起會貪；若當欲為男，彼即於母起貪亦爾。乃往逼趣。若女於母，欲其遠去；若男於父，心亦復爾。生此欲已，或唯見男，或唯見女。如如漸近彼之處所，如是如是漸漸不見父母餘分，唯見男女根門。即於此處便被拘礙。死生道理，如是應知。
△tatra katame yoni-doṣāḥ / saced yonir vātopastabdhā bhavati pittopastavdhā vā tila-madhyā vā śakaṭa-mukhī vā śaṅska-mukhī vā saliṅgā savaṅkā sa-doṣā sakaṣāya ity evaṃ-bhāgīyā yonidoṣā veditavyāḥ // bīja-doṣāḥ katame / sacet pitur aśucir mucyate na mātuḥ / mātur vā mucyate na pituḥ / tad-ubhyor vā na mucyate / mātur vā pūtiko bhavati pitur vā tad-ubhayor va ity evaṃ bhāgīyā bīja-doṣā veditavyāḥ // karma-doṣāḥ katame / sacen mātrā vā pitrā vā putra-saṃvartanīyaṃ karma na kṛtaṃ bhavaty upacitam ubhābhyāṃ vā / punas tena vā sattvena mātā-pitṛ-saṃvartanīyaṃ karma na kṛtaṃ bhavaty upacitaṃ / tābhyāṃ vā mātā-pitṛbhyām anyā-dṛśa-putra-saṃvartanīyaṃ karma kṛtaṃ bhavaty upacitaṃ / tena vā sattvena anyā-dṛśa-mātā-pitṛ- saṃvaṛtanīyaṃ karma kṛtaṃ bhavaty upacitaṃ /maheśākhya-saṃvartanīyam amaheśākhyasaṃvartanīyaṃ va ity evaṃ bhāgiyāḥ karmadoṣāḥ veditavyāḥ / eṣāṃ doṣāṇām abhāvāt tyāṇāṃ ca sthānānāṃ sammukhībhāvād garbhasya avakrāntir bhavati //
△so 'ntarā-bhava-stha eva sabhāga-sattva-darśana-krīḍādy-abhilāṣeṇa gantu- kāmatām upapādayaty upapatty-āyatane / tasya mātā-pitṛ-sambhūte śukra- śoṇite viparyastaṃ darśanaṃ tadā pravartate / tatra ayaṃ viparyāsaḥ / mātaraṃ ca pitaraṃ ca paśyaty anyonyaṃ viprati-padyamānaṃ / na ca tatra matā-pitros tadā vipratipattir bhavati / sa viparyasta-buddhis tadā paśyati māyā-kṛtam etat /tāṃ ca vipratipattiṃ /dṛṣṭvā tasya tatra saṃrāga utpadyate / sacet strī bhavitu-kāmo bhavati puruṣe saṃrāgaḥ saṃvāseccha utpadyate / sacet puruṣo bhavitukāmo bhavati tasya striyāṃ saṃrāgaḥ saṃvāseccha utpadyate / tatas tat samīpaṃ ca gacchti / striyaś ca stry-apagamaneccha utpadyate puruṣasya ca puruṣāpagama-necchā / tad-utpādāc ca puruṣam eva vā kevalaṃ paśyati striyaṃ vā / sa ca yathā yathā taṃ deśam upasliṣyate tathā tathāsya tad anyeṣām aṅgānāṃ darśanam avahīyate / yoni-darśanaṃ vā puruṣendriya darśanaṃ vā kevalaṃ pratyupasthitaṃ bhavati / tatra ca asya pratighātāt / tasya cyutir upapattiś ca pūrvavad veditavyā //

【漢】若薄福者，當生下賤家。彼於死時及入胎時，便聞種種紛亂之聲，及自妄見入於叢林、竹𥯤、蘆𥭳等中。若`[多福＝福多【三宮】]`多福者，當生尊貴家。彼於爾時，便自聞有寂靜美妙可意音聲，及自妄見昇宮殿等可意相現。
△saced alpa-puṇyo bhavati nīceṣu / kuleṣu pratyājāyate tasya cyuti-kale praveśa-kāle ca kolāhala-śabdo naḍa-vana-gahanādi-praveśaś ca nimittaṃ prādur bhavati // sacet sukṛta-karma-kārī bhavaty ucceṣu kuleṣu pratyājāyate / tasya praśānta-madhura-śabda-prādur-bhāvaḥ prāsāda vimānādi-sthānārohaṇaṃ ca nimittaṃ prādur bhavati //

#### 5.2.15.2.生有
【漢】爾時父母貪愛俱極，最後決定各出一滴濃厚精血。二滴和合住母胎中，合為一段。猶如熟乳凝結之時。當於此處，一切種子異熟所攝執受所依阿賴耶識和合依託。
△tatra saṃraktayor mātā-pitros tīvrāvasthāgate rage ['vasāne] śukraṃ mucyate/tvadante ca avaśyam ubhayoḥ [śukra] śoṇitabinduḥ prādur bhavati / dvayor api ca tau śukra-śoṇita-bindū mātur eva yonau miśrī bhūtau śaraṃ baddhā tiṣṭhata eka piṇḍī-bhūtau tad yathā pakvaṃ payaḥ śita-bhāvam āpadyamānaṃ / [tatra] sarva-bījakaṃ vipāka-saṃgṛhītam āśrayopādānād ālaya-vijñānaṃ sammūrcchati //

【漢】云何和合依託？

【漢】謂此所出濃厚精血合成一段，與顛倒緣中有俱滅。與滅同時，即由一切種子識功能力故，有餘微細根及大種和合而生，及餘有根同分精血和合摶生。

【漢】於此時中，說識已住結生相續。即此名為羯羅藍位。此羯羅藍中，有諸根大種、唯與身根及根所依處大種俱生。即由此身根俱生諸根大種力故，眼等諸根次第當生。又由此身根俱生根所依處大種力故，諸根依處次第當生。由彼諸根及所依處具足生故，名得圓滿依止成就。

【漢】又此羯羅藍色，與心心`[1]所＝法【三宮】＊`所安危共同，故名依託。

【漢】由心心`[＊1-1]所＝法【三宮】＊`所依託力故，色不爛壞；色損益故，彼亦損益；是故說彼安危共同。

【漢】又此羯羅藍識最初託處，即名肉心。如是識於此處最初託，即從此處最後捨。
△kathaṃ punaḥ sammūrcchati / tena saṃjāta śareṇa śukra-śoṇita-piṇḍena saha tad viparyastālambanato 'ntarābhavo nirudhyate / tan nirodha-sama- kālaṃ ca tasya eva sarva-bījasya sāmarthyāt tad-anya-sūksmendriya-mahā- bhūta-vyatimiśro 'nyas tat sabhāgaḥ śukra-śoṇita-piṇḍo jāyate sendriyaḥ tasyāṃ ca avasthāyāṃ pratiṣṭitaṃ vijñānaṃ pratisandhir ity ucyate / sā ca asau kalalāvasthā / tāni ca tasya kalalasyendriya-mahābhūtāni kāyendriyeṇa eva saha utpadyante / indriyādhiṣṭhāna-mahābhūtāni ca tair eva indriya- mahābhūtaiḥ kāyendriyeṇa ca saha utpadyante /
△tatas tānīndriya-mahāka-bhūtāny upādāya cakṣur-ādīni indriyāṇi krameṇa niṣpadyante / indriyāṇāṃ tad-adhiṣṭhānānāṃ ca prādur-bhāvāt kṛtstra āśrayo niṣpanno bhavati pratilabdhaḥ tat punaḥ kalala-rūpaṃ taiś citta- caitasikair dharmair anyo-nya-[yoga]-kṣematayā sammūrcchitam ity ucyate / citta-vaśena ca tan na pariklidyate / tasya ca anugraha upaghātāc citta-caita sikānām anugrahopaghātaḥ / tasmāt tad-anyonya-yoga-kṣemam ity ucyate // yatra ca kalala-deśe tad vijñānaṃ sammūrcchitaṃ so 'sya bhavati tasmin samaye hṛdaya-deśaḥ / evaṃ hi tad vijñānaṃ yasmād eva deśāc cyavate tasminn eva deśe tat prathamataḥ sammūrchati/

【漢】`[後序〔－〕【宋宮】，瑜伽師地論新譯序【元明】，此後序宋元明宮四本俱置卷首]`後序

【漢】`[（中書…製）八字＝銀青光祿大夫行東宮左庶子高陽縣開國男許敬宗撰【三宮】]`中書令臣許敬宗製

【漢】原夫三才成位，爰彰開闢之端；六羽為`[君＝居【三宮】]`君，猶昧尊卑之序。訊餘軌於襄陸，淪胥靡徵；考陳跡於懷英，寂寥無紀。暨乎黃軒振武，玄頊疏功；帝道盛於唐虞，王業著於殷夏。葳蕤玉冊，照耀金圖；茂範曾芬，詳諸歷選。然則`[基＝其【元明宮】]`基神襲聖，衍慶摛和；軼三代而孤標，掩百王而逈秀。我大唐皇帝。無得而稱矣！斷`[鼇【麗】，鼈【大】(cf. K15n0570\_p0472a03; T49n2036\_p0491a17)]`鼇初載，萬有於是宅心；飛龍在辰，六幽於是仰德。偃洪流而恢地絡，練清氣而`[緝＝輯【三宮】]`緝天維。散服韜戈，扇無為之道；移澆反`[璞＝樸【三宮】]`璞，弘不言之化。悠悠庶類，叶夢於華胥；蠢蠢懷生，遂性於仁壽。大禮大樂，包曲臺而掩宣榭；宏謨宏典，澄`[璧＝壁【宋宮】]`璧水而藻環林。瑞露禎雲，翊紫空而表貺；祥鱗慶翼，`[繞＝擾【三宮】]`繞丹禁而呈符。歲精所記之`[州＝洲【三宮】]`州，咸為疆`[埸【麗】，場【大】(cf. K15n0570\_p0472a12)]`埸；暄谷所`[謨＝談【三宮】]`謨之縣，並入隄封。廣闢轅宮，被文軌於殊俗；還開姬弈，均正朔於王會。大業成矣！大化清矣！於是遊心羽陵，寓情延閣，總萬篋於天縱，`[資＝表【三宮】]`資一貫於生知；洞照神`[襟＝㦗【元】]`襟，深窮性道。俯同小`[伎＝技【三宮】]`伎，則絢發三辰；降習微毫，則妙逾八體。居域中之大寶，畢天下之能事。雖則甲夜觀書，見稱優洽；華旦成曲，獨擅風猷。仰挍鴻徽，豈可同年`[而＝同【三宮】]`而語矣！有玄奘法師者，`[胎＝昭【三】，照【宮】]`胎彰辯慧，躡身子之高蹤；生稟神奇。嗣摩`[什＝滕【宋宮】，騰【元明】]`什之芳軌。`[爰【麗】，奚【大】(cf. K15n0570\_p0472a23; T52n2119\_p0821a11)]`爰初束髮，即事抽簪；逈出蓋纏，深悟空假。研求四諦，嗟謬旨於真宗；鑽仰一乘，鑒訛文於實相。遂迺發弘誓願，起大悲心；思拯迷途，親尋正教。幸屬時康道泰，遠安邇肅，裂裳裹足，直趣迦維，闡皇澤於遐方，徵釋教於前域。越葱嶺之外，猶跬步而忘遠；遵竹園之左，譬親受而何殊。訪道周遊十有七載，經途所亘百有餘國。異方之語，資一音而並貫；未譯之經，罄五財而畢寫。若誦若閱，喻青蓮之受持；半句半`[偈＝頌【三宮】]`偈，隨白馬而俱`[返＝反【三宮】]`返。以貞觀十九年，持如來肉舍利一百五十粒、佛像七軀、三藏聖教要文凡六百五十七部，`[二月六日〔－〕【三宮】]`二月六日還至長安，奉勅於弘福寺安置，令所司供給，召諸名僧二十一人學通內外者，共譯持來三藏梵本；至二十一年五月十五日，肇譯瑜伽師地論。論梵本四萬頌，頌三十二`[字＝言【三宮】]`字，凡有五分，宗明十七地義。三藏法師玄奘，敬執梵文譯為唐語；弘福寺沙門靈會、靈雋、智開、`[知＝和【三宮】]`知仁，會昌寺沙門玄度，瑤臺寺沙門道卓，大總持寺沙門道觀，清禪寺沙門明覺，`[烝＝承【三宮】]`烝義筆受；弘福寺沙門玄`[謨【麗】，暮【大】(cf. K15n0570\_p0472c01; T30n1579\_p0881c18)]`謨，證梵語；大總持寺沙門玄應，正字；大總持寺沙門道洪，實際寺沙門明琰，寶昌寺沙門法祥，羅漢寺沙門`[惠＝慧【三宮】]`惠貴，弘福寺沙門文備，蒲州栖巖寺沙門神泰，廓州法講寺沙門道深，詳證大義。本地分中，五識身相應地、意地、有尋有伺地、無尋唯伺地、無尋無伺地，凡十`[七〔－〕【三宮】]`七卷，普光寺沙門道智，受旨`[26]證＝綴【三宮】＊`證文；三摩呬多地、非三摩呬多地、有`[心＝心地【三宮】]`心無心地、聞所成地、思所成地、修所成地，凡十卷，蒲州普救寺沙門行友，受旨`[＊26]`證文；聲聞地初、瑜伽種`[姓＝性【明】]`姓地盡第二瑜伽處，凡九卷，玄法寺沙門玄賾，受旨`[＊26]`證文；聲聞地第三瑜伽處盡獨覺地，凡五卷，汴州真諦寺沙門玄忠，受旨`[＊26]`證文；菩薩地、有餘依地、無餘依地，凡十六卷。簡州福眾寺沙門靖邁，受旨`[＊26]`證文；攝決擇分，凡三十卷，大總持寺沙門辯機，受旨`[＊26]`證文；攝異門分、攝釋分，凡四卷，普光寺沙門處衡，受旨`[＊26]`證文；攝事分，十六卷，弘福寺沙門明濬，受旨`[＊26]`證文銀青光祿大夫行太子左庶子高陽縣開國男臣許敬宗奉詔監閱，`[至〔－〕【明宮】]`至二十二年五月十五日。絕筆，總成一百卷。佛滅度後，彌勒菩薩自覩史多天宮。降于中印度阿瑜`[他＝陀【三宮】]`他國，為無著菩薩之所說也。斯固法門極地，該三藏之遺文；如來後心暢五乘之奧旨。玄宗微妙不可思議，僧徒並戒行圓深，道業貞固。欣承嘉召，得奉高人，各罄幽心，共稟新義。`[隨＝功【三宮】]`隨畢奏上，有感`[宸＝神【宮】]`宸衷；`[爰＝曲【三宮】]`爰降殊恩，親裁鴻序。情超繫象，理絕名言。皇太子分耀黃離，纘基青陸，北搖傳樂，仰金聲而竊愧；東明御辯，瞻玉裕而多慚。九載勤經，漢儲斯陋；一朝成賦，魏兩韜英。既睹天文，頂戴無已；爰抽祕藻，讚歎功德。`[紆＝行【三宮】]`紆二聖之`[仙＝僊【明】]`仙詞，闡三藏之幽鍵。載揚佛日，`[式＝永【三宮】]`式導玄津，開夏景於蓮華，法流逾潔；泛春光於貝葉，道樹增`[輝冀＝榮俾【三宮】]`輝。冀夫聖藻長懸，與天地而無極；真如廣被，隨塵沙而不窮。凡厥含靈，知所歸矣！

【漢】瑜伽師地論卷第一



☗s2
【漢】瑜伽師地論卷第二
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中意地第二之二

【漢】復次，此一切種子識，若般涅槃法者，一切種子皆悉具足。不般涅槃法者，便闕三種菩提種子。隨所生處，自體之中，餘體種子皆悉`[隨＝隨散故【宋】]`隨逐。

【漢】是故欲界自體中，亦有色、無色界一切種子。如是色界自體中，亦有`[欲＝欲界【三聖】]`欲、無色界一切種子。無色界自體中，亦有欲、色界一切種子。
△tat punaḥ sarvabījakaṃ vijñānaṃ parinirvāṇadharmakāṇāṃ paripūrṇabījam aparinirvāṇa-dharmakāṇāṃ punas trividha-bodhibījavikalaṃ // yaś ca kaścid ātmabhāvo 'bhinirvartate sarvo 'sau sarvātmabhāva-bījopagato veditavyaḥ // kāmāvacara ātmabhāve rūpārūpyāvacarasya apy asti bījaṃ / evaṃ rūpāvacare ['pi] kāmāvacarārūpyāvacarasya / a[ā]rūpyāvacare kāmāvacara- rūpāvacarasya //

#### 5.2.15.3.本有
【漢】又羯羅藍漸增長時，名之與色平等增長，俱漸廣大。如是增長，乃至依止圓滿應知。此中由地界故，依止造色漸漸增廣。由水界`[12]故〔－〕【三宮】＊`故，攝持`[不散＝不【宋元】，故【明宮】]`不散。由火界`[＊12]`故，成`[熟＝熟故令其【三宮】]`熟堅鞕。由無潤故，由風界故，分別肢節各安其所。
△tasmiṃś ca punaḥ kalale vardhamāne sama-samaṃ nāma-rūpayor vṛddhis tad-ubhayor viṃstīrṇa-taratopagamāt / sā punar vṛddhir yāvad āśraya- paripūrito draṣṭavyā / tatra pṛthivī-dhātum upādāyarūpaṃ vardhate vistīrṇa- taratāṃ gacchati / āb-dhātuḥ punas tad eva saṃgṛhṇāti / tejo-dhātus tad eva paripācayati / vāyu-dhātur aṅgāni vibhajati saṃniveśayati /

【漢】又一切種子識，於生自體雖有淨不淨業因，然唯樂著戲論為最勝因。於生族姓、色力、壽量、資具等果，即淨不淨業為最勝因。
△tasyāṃ punaḥ sarva-bījakāyām ātma-bhāvābhinirvṛttau śubhāśubha-karma- hetutve 'pi sati prapañcābhiratir eva kāraṇaṃ draṣṭavyaṃ /
△kula-bala-rūpāyur-bhogādikasya tu phalasya prādhānyena śubhāśubhaṃ karma kāraṇaṃ //

【漢】又諸凡夫，於自體上計我、我所，及起我慢。一切聖者，觀唯是苦。
△tatra ca atma-bhāve bālānām aham iti vā mama iti vāsmi iti vā bhavati / āryāṇāṃ punar duḥkham ity eva bhavati /

【漢】又處胎分中，有自性受，不苦不樂，依識增長。唯此性受，異熟所攝。餘一切受，或異熟所生，或境界緣生。又苦受、樂受，或於一時從緣現起，或時不起。
△prakṛtyā ca garbhāvasthāyām aduḥkhā-sukha-vedanā-pratiṣṭhitaṃ vijñānam upacīyate / sa eva ca tatra vedanā vipāka-saṃgṛhītā / tad anyat tu sarvaṃ veditaṃ vipākajaṃ vā viṣayapratyayaṃ vā / tatra sukha-duḥkham ekadā pratyaya-saṃmukhī-bhāva utpadyate / ekadā na utpadyate //

【漢】又種子體，無始時來相續不絕。性雖無始有之，然由淨不淨業差別熏發，望數數取異熟果，說彼為新。若果已生，說此種子為已受果。由此道理，生死流轉相續不絕，乃至未般涅槃。又諸種子未與果者，或順生受，或順後受。雖經百千劫，從自種子一切自體復圓滿生。

【漢】雖餘果生要由自種，若至壽量盡邊，爾時此種名已受果。所餘自體種子未與果故，不名已受果。又諸種子，即於此身中應受異熟，緣差不受。順不定受攝故。然此種子亦唯住此位。是故一一自體中，皆有一切自體種子。

【漢】若於一處有染欲，即說一切處有染欲。若於一處得離欲，即說於一切處得離欲。
△sa ca bīja-santāna-pravandho 'nādi-kālikaḥ / anādikālikatve 'pi śubhāśubha- karma-viśeṣa-paribhāvanayā punaḥ punar vipākaphala-parigrahān navī- bhavati/ prādurbhūte ca phala upayukta-phalaṃ bhavati tad-bījaṃ / evaṃ hi saṃsāra-prabandhaḥ pravartate yāvan na parinirvāti /
△yāni punas tatra ādatta-phalāni bījāni tāni kānicid upapadya vedanīyāni bhavanti / kānicid apara-paryāye vedanīyāni / kalpa-śata-sahasraiḥ svabījataś ca punas teṣām ātma bhāvānāṃ paripūrir bhavati // yad apy anyat phalam utpadyate tad api svabījād eva / kṣīṇāyupaś ca atratad bījaṃ paryupa-yukta-phalaṃ bhavati / śeṣāṇāṃ punar ātma-bhāvānāṃ bījāny adatta-phalatvān na upayukta-phalāni bhavanti /
△yasya ca bījasya tasminn ātma-bhāve phalaṃ pratisaṃvedyam api pratyaya- vaikalyān na pratisaṃvedyate 'niyata-vedanīyasya tad api bījaṃ tad avasthaya eva avatiṣṭhate / ataḥ sarvātma bhāva-bījakatvāt pratyekaṃ sarvātma-bhāvānām ekatra rajyamānaḥ sarvatra rakto vaktavyaḥ / ekasmād virajyamānaḥ sarvasmād virakto vaktavyaḥ /

【漢】又於諸自體中所有種子，若煩惱品所攝，名為麁重，亦名隨眠。若異熟品所攝，及餘無記品所攝，唯名麁重，不名隨眠。若信等善法品所攝種子，不名麁重，亦非隨眠。何以故？由此法生時，所依自體唯有堪能，非不堪能。是故一切所依自體，麁重所隨故，麁重所生故，麁重自性故，諸佛如來安立為苦，所謂由行`[苦＝若【元】]`苦故。
△teṣu punar ātma-bhāveṣu yāni bījāni kleśa-pakṣyāṇi tatra dauṣṭhulyānuśaya- saṃjñā / yāni ca punar vipāka-pakṣyāṇi tad anyā vyākṛta-pakṣyāṇi ca teṣu dauṣṭhulya-saṃjña eva na anu-śaya-saṃjñā / yāni punaḥ śraddhādi-kuśala- dharma-pakṣyāṇi bījāni teṣu na eva anuśaya-saṃjñā dauṣṭhulya saṃjñā / tathā hi / teṣām utpādāt karmaṇya eva āśrayo bhavati na akarmaṇyaḥ / ataś ca sakalam āsrayaṃ dauṣṭhulyopagatatvād dauṣṭulya sva-bhāvāt tathāgatā duḥkhataḥ prajñāpayanti / yad uta saṃskāra-duḥkhatayā //

【漢】又諸種子，乃有多種差別之名。所謂名界、名種姓，名自性，名因，名薩迦耶，名戲論，名阿賴耶，名取，名苦，名薩迦耶見所依止處，名我慢所依止處。如是等類，差別應知。
△bīja-paryāyāḥ punar dhātur gotraṃ prakṛtir hetuḥ sat-kāyaḥ prapañca ālaya upādānaṃ duḥkhaṃ sat-kāya-dṛṣṭy-adhiṣṭhānam asmi-mānādhiṣṭhācnaṃ ca ity evam-bhāgīyāḥ paryāyā veditavyāḥ //

【漢】又般涅槃時，已得轉依諸淨行者，轉捨一切染污法種子所依。於一切善、無記法種子，轉令緣闕，轉得內緣自在。
△parinirvāṇa-kāle punar viśuddhānāṃ yogināṃ parivṛttāśrayāṇāṃ sarva kliṣṭa-dharma-nirbīja āśrayaḥ parivartate / sarva-kuśalā-vyākṛta-dharma- bījeṣu ca pratyayān vikalī-karoti / adhyātma-pratyaya-darśitāṃ ca pratilabhate //

【漢】又於胎中，經三十八七日，此之胎藏，一切支分皆悉具足。從此`[已＝以【三宮】]`已後、復經四日方乃出生。如薄伽梵於入胎經廣說。此說極滿足者，或經九月、或復過此。若唯經八月，此名圓滿，非極圓滿。若經七月、六月，不名圓滿，或復缺減。
△sa punar garbho 'ṣtatriṃśatā saptāhaiḥ sarvāṅga-pratyaṅgopeto bhavati/ tataḥ paraṃ caturaheṇa jāyate / yathā uktaṃ bhagavatā garbhāvakrāntisūtre / sa punaḥ sampūrṇo bhavati navabhir māsaiḥ pareṇa vā punar iti / aṣṭabhiḥ punar māsaiḥ sampūrṇo na uttama sampūrṇaḥ / ṣaḍibhaḥ saptabhir vā māsair asampūrṇa eva vikalo vā /

【漢】又此胎藏六處位中，由母所食生麁津味而得資長。於羯羅藍等微細位中，由微細津味資長應知。
△tasyāṃ punaḥ ṣaḍ-āyatanāvasthāyāṃ mātur abhyantara-jātaudariko raso yena asya puṣṭir bhavati / kalalādyāsu punaḥ sūkṣmatarāsv avasthāsu sūkṣmeṇa rasena puṣṭir veditavyā //

【漢】復次，此`[之〔－〕【三宮聖】]`之胎藏，八位差別。何等為八？謂羯羅藍位、遏部曇位、閉尸位、鍵南位、鉢羅賒佉`[位＝立【元】]`位、髮毛爪位、根位、形位。若已結凝，`[箭＝前【三宮】]`箭內`[仍〔－〕【三宮聖】]`仍稀，名羯羅藍。若表裏如酪，未至肉位，名遏部曇。若已成肉，仍極柔軟，名閉`[尸＝已【元】]`尸。若已堅厚，稍堪摩觸，名為`[鍵＝健【聖】]`鍵南。即此肉摶增長，支分相現，名鉢羅賒佉。從此以後，髮毛爪現，即名此位。從此以後，眼等根生，名為根位。從此以後，彼所依處分明顯現，名為形位。
△sa ca garbho 'ṣṭāvasthaḥ / aṣṭāvasthāḥ katamāḥ / kalalāvasthā arbudāvasthā peśyavasthā ghanāvasthā praśākhāvasthā keśaromanakhāvasthā indriyāva- sthā vyañjanāvasthā ca/ tatra śaropanibaddham antardravaṃ kalalaṃ sāntarbahiḥ śarī-bhūtaṃ dadhiyamānam aprāptaṃ ca māṃsāvastham arbudaṃ māṃsī bhūtaṃ śithilaṃ ca peśī / ghanī-bhūtam āmarśa-kṣamaṃ ghanaḥ / tata eva ca adhimāṃsa-yogena aṅga-pratyaṅga-nimitta-prādur- bhāvaḥ praśākhā / tataḥ keśa-roma-nakha-prādur-bhāvas tad avastha eva / tataś cakṣur-ādīnām indriyāṇām abhinirvṛttir indriyāvasthā / tatas tad adhiṣṭhānābhivyaktir vyañjanāvasthā//

【漢】又於胎藏中，或由先業力，或由`[其〔－〕【三宮】]`其母不避不平等力所生隨順風故，令此胎藏或髮、或色、或皮及餘支分變異而生。
△tataḥ pūrva-karma-vaśān mātrā ca viṣamā-parihaṇād viṣamā-parihāra-jaiś ca garbhe tad anukṛlair vāyubhiḥ keśavaikṛtyaṃ varṇavaikṛtyaṃ tvagvaikṛtyam aṅga-vaikṛtyaṃ ca jāyate //

【漢】髮變異生者，謂由先世所作能感此惡不善業，及由其母多習灰鹽等味若飲、若食，令此胎藏髮毛稀尠。
△kathaṃ keśa-vaikṛtyaṃ jāyate / pūrvaṃ tāvad anena tat-saṃvarṇanīyaṃ pāpakam akuśalaṃ karma kṛtaṃ bhavati / mātā vā asya kṣāra-lavaṇa-rasa- prāyam anna-pānaṃ bāhulyena niṣevate yena manda-keśa-romatā garbhaṃsya bhavati //

【漢】色變異生者，謂由先業因，如前說，及由其母習近煖熱現在緣故，令彼胎藏黑黯色生。又母習近極寒室等，令彼胎藏極白色生。又由其母多噉熱食，令彼胎藏極赤色生。
△kathaṃ varṇa-vaikṛtyaṃ bhavati / karma pūrvavad dhetuḥ / pratyutpannaḥ pratyayo māta atyuṣṇātapādi-niṣeviṇī bhavati / tena asya kṛṣṇaśyāma varṇatā jāyate / atiśītala-garbha-gṛha-niveśinī vā bhavati / tenāsya śukla- varṇatā bhavati / atyuṣṇā-bhyavahāriṇī vā punar bhavati / yena asya lohita-varṇatā jāyate //

【漢】皮變異生者，謂由宿業因，如前說，及由其母多習婬欲現在緣故，令彼胎藏或癬、疥、癩等惡皮而生。
△kathaṃ tvag-vaikṛtyaṃ bhavati / karma pūvavat taddhetuḥ/ vartamānaḥ pratyayo mātā-tyarthaṃ maithunadharma-niṣeviṇī bhavati / yenāsya dadrulatā vā kacchulatā vā kuṣṭalatā vā tvag-doṣā jāyante //

【漢】支分變異生者，謂由先業因，如前說，及由其母多習馳走、跳躑威儀，及不避不平等現在緣故，令彼胎藏諸根支分缺減而生。
△katham aṅga-vaikṛtyaṃ bhavati / karma pūrvavat taddhetuḥ / vartamānaḥ pratyayo mātā dhāvana-plavana-laṅghanādīn īryā-pathān adhyāpadyate yena asya viṣamā-parihārād aṅga-vaikṛtyaṃ jāyate indriya-vaikalyaṃ vā bhavet //

【漢】又彼胎藏，若當為女，於母左脇，倚脊向腹而住。若當為男，於母右脇，倚腹向脊而住。

【漢】又此胎藏極成滿時，其母不堪持此重胎，內風便發，生大苦惱。

【漢】又此胎藏業報所發生分風起，令頭向下、足便向上，胎衣纏裹而趣產門。其正出時，胎衣遂裂，分之兩腋。出產門時，名正生位。生後漸次觸生分觸，所謂眼觸乃至意觸。次復隨墮施設事中，所謂隨學世事言說。次復耽著家室，謂長大種類故，諸根`[成就＝成熟【三宮】下同]`成就故。次造諸業，謂起世間工巧業處。次復受用境界，所謂色等若可愛、不可愛。受此苦樂，謂由先業因，或由現在緣。隨緣所牽，或往五趣，或向涅槃。
△[sacet] punasrī bhavati sa pṛṣṭha-vaṃśaṃ niśritya uraḥ saṃpuraskṛtya vāme pārśve mātur avatiṣṭhate /sacet pumān bhavati sa uro niśritya pṛṣṭhavaṃśaṃ saṃpuraskṛtya dakṣiṇe pārśve mātur avatiṣṭhate // sampūrṇe ca punas tasmin garbhe mātur adhimātraṃ garbhama-sahamānāyā adhyātma-bhavā vātāḥ prādur bhavanti ye 'sya rujaṃ janayanti / tasya ca karma-vipākajā upapattyaṃ śikā vāyavo jāyante / te garbham ūrdhva-pādam ava-śiraskaṃ kurvanti / tataḥ sa garbhaḥ kośa-pariveṣṭita eva niṣkrāmati / niśkrāmataḥ punaḥ sa kośaḥ kukṣau bhavati / yoni-dvāra-nirgama-sama- kālaṃ ca punar jātāvasthā ity ucyate/
△sa jātaḥ krameṇaupapaty-aṃśikaṃ ca sparśaṃ spṛśati / tad yathā / cakṣuḥ- saṃsparśaṃ prajñaptiṃ ca anupatati yad uta loka-yātrā-vyavahārānuśikṣa- māṇatayā / kulaṃ vā adhyāvasati / yad uta vṛddher anvayād indriyāṇāṃ paripākāt / karmāṇi ca karoti yad uta laukikāni śilpa-karma-sthānāni / viṣayāṃś ca upabhuṅkte yad uta rūpādīn iṣṭhāniṣṭhān/ sa duḥkhaṃ ca pratisaṃvedayate yad uta pūrva-karma-pratyayaṃ vā vartamāna-pratyayaṃ vā / yathā pratyaya-hāryaś ca bhavati yad uta pañca-gati-gamana-pratyayair vā nirvāṇa-gamana-pratyayair vā //

【漢】又諸有情，隨於如是有情類中自體生時，彼有情類於此有情作四種緣。謂種子所引故，食所資養故，隨逐守護故，隨學造作身語業故。初謂父母精血所引。

【漢】次彼生已，知其所欲，方求飲食而用資長。次常隨逐，專志守護，不令起作非時之行及不平等行。次令習學世俗言說等事。由長大種類故，諸根成`[就＝熟【三宮聖】]`就故，此復於餘，`[此復於餘〔－〕【三】]`此復於餘。
△yeṣāṃ ca sattvānāṃ yasmin sattva-nikāya ātma-bhāvasya prādur-bhāvo bhavati tatra yā sattva-sabhāgatā sā teṣāṃ sattvānāṃ caturbhiḥ pratyayaiḥ pratyaya-kāryaṃ karoti / bīja-dharmopasaṃhāreṇāhāropacayena rakṣā- vidhānena kāya-vāk-karmābhisaṃskārā-nuśikṣaṇtayā ca / tad yathā / mātā- pitarau tat-prathamataḥ śuka-śoṇitam rupasaṃharataḥ / tato jātaṃ viditvā tad upamenāhāreṇa stanyena cāpāyayanti poṣayanti saṃvardhayanti / tatas tatra [tatra] ānuvicarantam akāla-caryāyā viṣama-caryāyā ārakṣā-vidhānaṃ kurvanti / tataḥ saṃlāpa-vyavahāram anuśikṣayanti vṛddher anvayād indriyāṇāṃ paripākāt / te apy anyeṣām [anuśikṣayanti] /

【漢】如是展轉，諸有情類無始時來受苦受樂，未曾獲得出苦樂法，乃至諸佛未證菩提。若從他聞音，及內正思惟，由如是故，方得漏盡。如是句義甚為難悟。謂我無有若分、若誰、若事，我亦都非若分、若誰、若事。
△evam amī sattvā an-ādi-kālaṃ sukha-duḥkhe pratyanubhavanti / no tu sukha-duḥkha-vyatikamam avāpnuvanti yāvan na buddhānāṃ bodhim āgamya parato ghoṣānvayād avyātmaṃ ca yoniśo manasi kārād āsrava- kṣayam anuprāpnuvanti / tad idaṃ sudurbudhaṃ padaṃ yad uta na me kvacana kaścana kiñcana asti / na apy ahaṃ kvacana kasyacit kiñcid iti /

# 6.外分成壞
## 6.1.總明成壞
### 6.1.1.明成壞由眾生業
【漢】如是略說內分死生已。

【漢】云何外分若壞若成？謂由諸有情所作能感成壞業故。

【漢】若有能感壞業現前，爾時便有外壞緣起，由彼外分皆悉散壞，非如內分由壽量盡。何以故？由一切外分所有麁色，四大所`[成＝別【元】]`成，恒相續住，非如內分。又感成器世間業，此業決定能引劫住，不增不減。若有情數，時無決定。所以者何？由彼造作種種業故，或過一劫，或復減少乃至一歲。
△evaṃ tāvad ādhyātmikānāṃ bhāvānāṃ cyuty-upapādo bhavati // kathaṃ punar bāhyānāṃ bhāvānāṃ saṃvarta-vivarto bhavati / saṃvarta-vivarta- saṃvartanīyena karmaṇā / sacet saṃvarta-saṃvartanīyaṃ karma praty-upasthitaṃ bhavati tato bāhyena saṃvarta-pratyayena teṣāṃ saṃvarto bhavati / no tu yathā ādhyātmikānām āyuḥ-kṣepāt / tat kasya hetoḥ / tathā hi / bāhya-bhāvā rūpiṇa audārikāś cātur-mahā-bhūtikā sthāvara-santatayaś ca na tu tathā ādhyātmikāḥ/teṣāṃ ca bhājanānāṃ yad vivartasaṃvartanīyaṃ karma tan niyataṃ kalpākṣepakaṃ / na tata ūrdhvaṃ na arvāk // yat punaḥ sattvasaṅkhyātaṃ tasya na asti kāla-niyamaḥ / tathā hi / te vicitrakarmābhi- saṃskārāḥ / tasmāt teṣāṃ pareṇa api kalpād bhavati tataś ca arvāg yāvad daśa saṃvatsarād iti //

### 6.1.2.明三災劫壞處所
【漢】又彼壞劫。由三種災。一者、火災，能壞世間，從無間獄乃至梵世。二者、水災，能壞一切，乃至第二靜慮。三者、風災，能壞一切、乃至第三靜慮。第四靜慮無災能壞。由彼諸天身與宮殿俱生俱沒故，更無能壞因緣法故。復有三災之頂。謂第二靜慮、第三靜慮、第四靜慮。
△sa punaḥ saṃvartas tri-vidho veditavyaḥ / tejaḥ-saṃvartany-avīcim-ūpādāya yavad brahma-lokāt saṃvartate / ap-saṃvartanī sakalaṃ dvitīyaṃ dhyānaṃ saṃvartate/ vāyu-saṃvartanī yāvat sakalaṃ tṛtīyaṃ dhyānaṃ saṃvartate / caturthe punar dhyāne teṣāṃ caturtha-dhyāna-bhūmikānāṃ devānāṃ saha eva vimānair utpattiḥ / saha eva vimānaiḥ pracyutir bhavati / tasmāt teṣāṃ na asti saṃvarto/ na asti saṃvarta-kāraṇaṃ / trīṇi saṃvartanī-śīrṣāṇi / dvitīyaṃ dhyānaṃ tṛtīyaṃ dhyānaṃ caturthaṃ dhyānaṃ//

### 6.1.3.明壞、空、成、住
【漢】又此世間二十中劫壞，二十中劫壞已`[空＝住【宮聖】]`空，二十中劫成，二十中劫成已住；如是八十中劫，假立為一大劫數。
△sa punar ayaṃ loko viṃśatim antara-kalpān saṃvartate/ viṃśatim antara- kalpān saṃvṛttas tiṣṭhati / viśatim antarakalpān vivartate / viṃśatim antara- kalpān vivṛttas tiṣṭhati / te bhavanty aśītir antara-kalpāḥ / sa eva mahā- kalpaḥ saṃkhyā-prajñaptitaḥ/

### 6.1.4.梵世壽量
【漢】`[又＝人【元】]`又梵世間壽量一劫，此最後壞，亦最初成。當知此劫異相建立。謂梵眾天，二十中劫合為一劫，即依此劫施設壽量。

【漢】梵前益天，四十中劫合為一劫，即依此劫施設壽量。若大梵天，六十中劫合為一劫，即依此劫施設壽量。
△tatra brahmaloke kalpam āyuḥ / sa ca sarva-paścāt saṃvartate / sarva- prathamaṃ punaḥ sa eva vivartate // tasya ca kalpasya anyathā vyavasthānaṃ draṣṭavyaṃ / brahma-kāyikānāṃ viṃśatir antara-kalpāḥ kalpa iti kṛtva āyuṣo vyavasthānaṃ / brahma-purohitānāṃ catvāriśad antara-kalpāḥ kalpa iti kṛtvā ā[yuṣo vyavasthānaṃ]/ mahā-brahmaṇāṃ ṣaṣṭir antara-kalpāḥ kalpa iti kṛtvā āyuṣo vyavasthānaṃ //

## 6.2.壞世間
### 6.2.1.火災
#### 6.2.1.1.二十住劫
【漢】云何火災能壞世間？

【漢】謂有如是時，世間有情壽量無限。從此漸減，乃至壽量經八萬歲。彼復受行不善法故，壽量轉減，乃至十歲。彼復獲得厭離之心，受行善法，由此因緣，壽量漸增，乃至八萬。如是壽量一減一增，合成一中劫。
△tejaḥ saṃvartanī katamā bhavati /sa samayo yadā aparimitāyuṣaḥ sattvā āyuṣā hīyamānā yāvad aśītivaṛṣasahasrāyuṣo bhavanti /te punar akuśalānāṃ dharmāṇāṃ samādāna-hetor hīyamānā yāvad daśa-varṣāyuṣo bhavanti / te punaḥ saṃvega-prāptanāṃ kuśalānāṃ dharmāṇāṃ samādānahetor āyuṣā vardhmānāḥ punar yāvad aśīti-varpasahasrāyuṣo bhavanti iti yaś ca ayam apakarṣo yaś ca ayam utkarṣas ta[d dvayam] abhisamasyāntarakalpa ity ucyate / saṃkhyā-vyavasthānataḥ /

##### 6.2.1.1.1.三種小災
###### 6.2.1.1.1.1.儉災
【漢】又此中劫，復有三種小災出現。謂儉、病、刀。儉災者，所謂人壽`[三＝二【元】]`三十歲時，方始建立。當爾之時，精妙飲食不可復得，唯煎煮朽骨共為讌會。若遇得一粒稻、麥、粟、稗等子，重若末尼，藏置箱篋而守護之。

【漢】彼諸有情多無氣勢，`[蹎＝顛【三宮】]`蹎僵在地不復能起。由此飢儉，有情之類亡沒殆盡。此之儉災經七年七月七日七夜，方乃得過。

【漢】彼諸有情復共聚集，起下厭離。由此因緣，壽不退減，儉災遂息。
△tasya punar antara-kalpasya tribhir niyāṇaṃ bhavati durbhikṣeṇa rogeṇa śastreṇa ca/ tat punar durbhikṣaṃ yadā triṃśad-varṣayuṣo manuṣyā bhavanti / evaṃ-rūpaṃ ca punaḥ punaḥ prajñāyate/ yaj jīrṇāsthy api kvāthayitvā yātrāṃ kalpayati / yac ca tatra kadācit kathañcid yava-kalaṃ vā taṇḍula- kalaṃ vā kola-kulattha-tila-kalaṃ vā adhigacchati taṃ maṇi-ratnam iva samudge prakṣipya vikarṣati/ te ca sattvā yad bhūyasā nisthāmāḥ pṛthivyām uttānakā nipatitā utthātum api na śaknuvanti / evaṃ-rūpeṇa durbhikṣeṇa yad bhūyasā sattvāḥ kālaṃ kurvanti // tat puna durbhiksaṃ paraṃ sapta- varṣāṇi sapta-māsān saptāho-rātrāṇi bhavati/ tataḥ pareṇa niryataṃ vaktavyaṃ / te ca sattvāḥ saṅgamya samāgamya mṛdukaṃ saṃvegaṃ labhante / teṣāṃ tena hetunā tena pratyayena āyuṣaś ca ahānir bhavati durbhikṣasya ca vyāvṛttiḥ //

###### 6.2.1.1.1.2.病災
【漢】又若人壽二十歲時，本起厭患今乃退捨。爾時多有疫氣、障癘、災橫、熱惱相續而生。彼諸有情遇此諸病，多悉殞沒。如是病災經七月七日七夜，方乃得過。

【漢】彼諸有情復共聚集，起中厭離。由此因緣，壽量無減，病災乃息。
△yadā punar viśati varṣāyuṣo manuṣyā bhavanti / tasya eva saṃvegasya punar vigamād dhīyamānās tadā bahava ītaya upadravā upāyāsā bhavanti / te vyādhi-bahulā yad bhūyasā kālaṃ kurvanti/ sa punas teṣāṃ rogaḥ paraṃ sapta-māsān sapta ca aho-rātrāṇi bhavati / tataḥ pareṇa niryāto vaktavyaḥ/ tatas te sattvā madhya-saṃvegāḥ / tena hetunā tena pratyayena punar āyuṣā [na] hīyante / te ca rogā na pravartante //

###### 6.2.1.1.1.3.刀災
【漢】又人壽十歲時，本起厭患今還退捨。爾時有情展轉相見，各起猛利殺害之心。由此因緣，隨執草木及以瓦石，皆成最極銳利刀劍，更相殘害，死喪略盡。如是刀災極經七日，方乃得過。
△yadā punar manuṣyā daśa-varṣāyuṣo bhavanti / tasya eva saṃvegasya vigamād āyuṣā hīyamānās tadā teṣām anyonyaṃ sattvaṃ dṛṣṭvā tīvraṃ vadhakacittaṃ pratyupasthitaṃ bhavati / tatas te yad eva tṛṇaṃ vā śarkarāṃ vā kaṭhallaṃ vā gṛhṇanti tāni bhavanti tīkṣṇāni śastrāṇi suniśitāni / yais te 'nyonyaṃ vipraghātikāṃ kurvanti/ tac ca paraṃ saptadivasāni bhavanti / tataḥ pareṇa niryāto vaktavyaḥ //

##### 6.2.1.1.2.三種最極衰損
【漢】爾時有情復有三種最極衰損。謂壽量衰損、依止衰損、資具衰損。壽量衰損者，所謂壽量極至十歲。依止衰損者，謂其身量極至一`[搩＝磔【三宮】]`搩，或復一握。資具衰損者，爾時有情唯以粟稗為食中第一，以髮`[毼＝褐【三宮】]`毼為衣中第一，以鐵為莊嚴中第一。五種上味悉皆隱沒，所謂`[3]酥＝蘇【宋元宮聖】＊`酥、蜜、油、鹽等味，及甘蔗變味。
△teṣāṃ ca sattvānāṃ tadā paramās tisro vipattayo bhavanti / tad yathā / āyur-vipattir āśraya-vipattir upakaraṇa-vipattiś ca / tatra āyur-vipattiḥ paraṃ daśavarṣāṇi / tatra āśrayavipattiḥ ṣaraṃ vitastir muṣṭiś cāśrāśrayasya parimāṇaṃ bhavati / tatra upakaraṇa-vipattiḥ / kodravo bhojanānāṃ magryo bhavati / keśa-kambalo vastrāṇām agrayo bhavati / śastram alaṅkārāṇām agryaṃ bhavati / pañca-rasāḥ sarveṇa sarvam antardhiyante / sarpa-raso madhu-rasas taila-rasa ikṣu-vikāra-raso lavaṇa-rasaś ca /

【漢】爾時有情展轉聚集，起上厭離，不復退減。

【漢】又能棄捨損減壽量惡不善法，受行增長壽量善法，由此因緣，壽量、色力、富樂、自在皆漸增長，乃至壽量經八萬歲。

【漢】如是二十減、二十增，合四十增減，便出住劫。
△tatas te sattvāḥ adhimātra-saṃvegā / na punaḥ saṃvegāt parihīyante / tāṃś ca āyuṣaḥ parihāṇīyān akuśalān dharmāt parihāyāyur vīrya-kārakān kuśalān dharmān samādāya vartante / anyonyaṃ saṅgamya samāgamya punar apy āyuṣā vardhante/varṇena [balena] sukhenaiśvaryādhipatyena [ca] vardhante / yāvad aśīti-varṣa-sahasrā-yuṣo bhavanti / evaṃ viṃśatir apakarṣā viśatir utkarṣāḥ / cattvāriṃśad apakarṣoktarṣā /

#### 6.2.1.2.二十壞劫
##### 6.2.1.2.1.有情世間壞
【漢】於最後增已，爾時那落迦有情唯沒不生。如是漸漸乃至沒盡，當知說名那落迦世間壞。如那落迦壞，傍生、餓鬼壞亦如是。

【漢】爾時人中隨一有情，自然法爾所得第二靜慮。其餘有情展轉隨學，亦復如是。皆此沒已，生極淨光天眾同分中。當知爾時說名人世間壞。

【漢】如人趣既爾，天趣亦然。
△yadā niryātā bhavanti tadā sarva paścima utkrṣe narakebhyaḥ sattvāś cyavante na upapadyante / sakalacyutau ca tesāṃ saṃvṛtto loko vaktavyo yad uta narakasaṃvartanyā / yathā narakasaṃvartanyā evaḥ tiryak- saṃvartanyā preta-saṃvartanyā // manuṣyepu punar anyatamaḥ sattvo dhramatā-pratilambhiko yāvad dvitīyaṃ dhyāna m upasampadya viharati / tasya anuśikṣamāṇā anye 'pi sattvā dhrmatā-prati lambhikā yāvad vitīya[ṃ] dhyānam upasampadya viharanti / ta itaś cyutā ābhāsvare deva-nikāya upapadyante / tadā ca ayaṃ lokaḥ saṃvṛtto vaktavyo yad uta manuṣya- saṃvartanyā / yathā ca manuṣya-saṃvartanyā evaṃ deva-saṃvartanyā //

##### 6.2.1.2.2.器世間壞
###### 6.2.1.2.2.1.七日輪
【漢】當於此時，五趣世間居住之處無一有情可得，所有資具亦不可得。非唯資具不可復得，爾時天雨亦不可得。由無雨故，大地所有藥草叢林皆悉枯槁。復由無雨之所攝故，令此日輪熱勢增大。又諸有情能感壞劫業增上力故，及依六種所燒事故，復有六日輪漸次而現。彼諸日輪望舊日輪所有熱勢，踰前四倍。既成七已，熱遂增七。
△yadā ca pañcagatike lokasanniviśa eko 'pi sattvo na prajñāyato tadā upakaraṇa-sambhavo 'pi na prajñāyate / yadā upakaraṇa-sambhavo 'pi na prajñāyate tadā vṛṣṭir api na prajñāyate / deve khalv avarṣati ye 'syāṃ mahā- pṛthivyāṃ tṛṇa oṣadhi vanas-patayas ta ucchuṣyante / idam eva ca sūrya- maṇḍalaṃ santāpa-kataraṃ bhavaty akāla-vṛṣṭi-parigṛhītaṃ / ṣaṭ-prakāra- dāhyavastv-adhikārataś cāpareṣā sūrya-maṇḍalānaṃ prādurbhāvo bhavati yad uta sattvānām eva saṃvartanī-karmādhi-patyataḥ / tāni punaḥ sūrya- maṇḍalāny asmāt sūrya-maṇḍalāc catur-guṇa-saṃtāpāni prabhā vataḥ/ te punaḥ sapta bhūtvā sapta guṇaṃ tāpayanti /

###### 6.2.1.2.2.2.六所燒事
【漢】云何名為六所燒事？一、小大溝坑，由第二日輪之所枯竭；二、小河大河，由第三日輪之所枯竭；三、無熱大池、由第四日輪之所枯竭；四者、大海，由第五日輪及第六一分之所枯竭；五、蘇迷盧山及以大地，體堅實故，由第六一分及第七日輪之所燒然。即此火焰為風所鼓，展轉熾盛、極至梵世。
△ṣaḍ vastūni katamāni / ku...[?] mahā...drā [?] yeṣāṃ dvitīyena sūryamaṇḍa- lena śoṣaḥ / kunadyo mahā-nadyo yesāṃ tṛtīyena sūrya-maṇḍalena śoṣaḥ / an-avataptam mahā-saro yasya caturthena sūrya-maṇḍalena śoṣaḥ / mahā- samudro 'sya pañcamena sūrya-maṇḍalena śoṣah / ṣaṣṭhasya ca ekadeśena śoṣaḥ / sumerur mahā-pṛthivī ca yayoḥ ṣaṣṭhena eva saptamena ca sūrya- maṇḍalena sāratara-vigrahatayā dāhaḥ / tata eva ca arcir vāyunā preritā yāvad brahma-lokaṃ vahantī paraiti //

【漢】又如是等，略為三事。一、水所生事、謂藥草等，由初所槁；二、即水事、由五所涸；三、恒相續住體堅實事，由二所燒。

【漢】如是世界皆悉燒已，乃至灰墨及與餘影皆不可得，廣說如經。
△tāny etāni bhavanti punas triṇi vastūni / apsambhavaṃ vastu tṛṇādayo yeṣāṃ prathamena eva śoṣaḥ / tad eva abvastu yasyāparaiḥ pañcabhiḥ śoṣaḥ / sthāvaraṃ sāra-vigrahaṃ vastu yasya dvābhyāṃ dāhaḥ // tasya khalu loka-sanniveśasya evaṃ dagdhasya dhmātasya yathā-sūtram eva vistareṇa masir api na prajñāyate chārika api na prajñāyate /

#### 6.2.1.3.壞已復住
【漢】從此名為器世間已壞。滿足二十中劫。如是壞已，復二十中劫住。
△iyatā lokaḥ saṃvṛtto bhavati yad uta bhājana-saṃvartanyā / viśatiś ca antara-kalpā ativṛttāḥ / tathā saṃvṛttaś ca loko viṃśaty antara-kalpāṃs tiṣṭhati //

### 6.2.2.水災
【漢】云何水災？謂過七火災已，於第二靜慮中，有俱生水界起，壞器世間，如水消鹽。此之水界與器世間一時俱沒。如是沒已，復二十中劫住。
△ap-saṃvartanī katamā / yataś ca sapta tejaḥ-saṃvartanyaḥ samatikrāntā bhavanti tato dvitīye dhyāne sahajo 'bdhātuḥ sambhavati yas taṃ bhājana- lokaṃ lavaṇam iva ab-dhātur vilopayati/ sa ca abdhātus tena eva bhājana- lokena saha antardhīyate / antarhitaś ca punas tathaiva viṃśatim antara- kalpāṃs tiṣṭhati //

### 6.2.3.風災
【漢】云何風災？謂七水災過已，復七火災；從此無間，於第三靜慮中有俱生風界起，壞器世間，如風乾支節、復能消盡。此之風界與器世間一時俱沒。所以者何？現見有一由風界發，乃令其骨皆悉消盡。從此壞已，復二十中劫住。
△vāyu-saṃvartanī katamā / yataś ca saptāp-saṃvartanyo 'tivṛttā bhavanti tataḥ punar ekā tejaḥ-saṃvartanī bhavati / tad-an-antaraṃ tṛtīye dhyāne saha-jo vāyu-dhātuḥ sambhavati / yas taṃ bhājana-lokaṃ vāyuneva aṅgaṃ śopayann antardhāpayati / sa ca vāyus tena eva saha antardhīyate / tathā hi dṛśyate / ekatyasya vāyudhātau prakupite yāvad asthy api kārśyam āpadyate / saṃvṛttaś ca tatha eva viṃśātam antarakalpāṃs tiṣṭhati //

## 6.3.世間成
### 6.3.1.色界成
【漢】如是略說世間已壞。

【漢】云何世間成？謂過如是二十中劫已，一切有情業增上力故，世間復成。爾時最初於虛空中，第三靜慮器世間成。如第三靜慮，第二及初亦復如是。爾時第三災頂有諸有情由壽盡故，業盡故，福盡故，從彼沒已，生第三靜慮。餘一切處，漸次亦爾。復從第二災頂生第二靜慮。餘一切處，應知亦爾。復從第一災頂，有一有情由壽等盡故，從彼沒已，生初靜慮梵世界中，為最大梵。由獨一故、而懷不悅。便有希望：`[今＝念【宮聖】]`今當云何令餘有情亦來生此。當發心時，諸餘有情由壽等盡故，從第二靜慮沒已，生初靜慮彼同分中。
△evaṃ hi lokasya saṃvarto bhavati // vivartaḥ katamaḥ / teṣām eva viṃśa- tīnām antara-kalpānām atyayāt punar vivarta-karmādhipatyāt sattvānāṃ vivarta-kalpa-samārambho veditavyaḥ / tatra tat prathamata ākāśe tṛtīyaṃ dhyānaṃ vivartate / yad uta bhājana-vivṛttyā / yathā tṛtīyaṃ dhyānam evaṃ dvitīyaṃ / evaṃ prathamaṃ /
△tatra tṛtīyāt saṃvarta-śīrṣāt sattvā āyuḥ-kśayāt puṇya kṣayāc cyutvā tṛtīye dhyāna upapadyante / evaṃ sarvatra / evaṃ dvitīyāt saṃvartanīśīrṣād ditīye dhyāne/ evaṃ sarvatra // prathamāt punaḥ saṃvartanīśīrṣād anyatamaḥ sattva āyuḥ-kṣayād yāvat puṇyakṣayāc cyutvā prathamadhyāna upapadyate / yad uta brahma-loke / sa tatra bhavati brahmā mahā-brahmā / tasya ekākina utkaṇṭhā utpadyate / aratiḥ sañjāyate / aho vata anyepi sattvā iha upapadye- ran/ tasya ca cittābhisaṃskārād anye 'pi sattvā āyuḥ-kṣayād yāvat puṇya- kṣayād [dvitīyād] dhyānāc cyuttvā prathama eva dhyāna upapadyante/

### 6.3.2.欲界成
#### 6.3.2.1.四天宮成
【漢】如是下三靜慮器及有情世間成已。

【漢】於虛空中，欲界四天宮殿漸成。當知彼諸虛空宮殿皆如化出。又諸有情，從極淨光天眾同分沒，而來生此諸宮殿中。餘如前說。
△evam etāni trīṇi dhyānāni vivṛttāni bhavanti / yad uta sattva-vivartanyā api /tataś caturṇāṃ kāmāvacarāṇāṃ devanikāyānām ākāśe vimānāni prādur- bhavanti /sarveṣāṃ ca teṣām ākāśavimānānāṃ nirmāṇavat sambhavo draṣṭa- vyah/teṣu ca ābhāsvarād devanikāyāt sattvāś cyutvā upapadyante pūrvavat /

#### 6.3.2.2.造餘天及餘處
##### 6.3.2.2.1.風、水、地輪
【漢】自此以後，有`[大＝天【宋】]`大風輪，量等三千大千世界，從下而起，與彼世界作所依持，為欲安立無有宮殿諸有情類。此大風輪有二種相。謂仰周布及傍側布，由此持水令不散墜。
△tataḥ paścād iha tri-sāhasra-mahā-sāhasra-[lokaṃ-dhātu]-pramāṇaṃ vāyu- maṇḍalam abhinirvartate tri-sāhasra-mahā-sāhasrasya [lokasya] pratiṣṭhā- bhūtam avaimānikānāṃ sattvānāṃ [ca] / tat punar dvividham/ uttānaśayaṃ pārśva-śayaṃ ca / yena tāsām araṃ tiryag-vimānaḥ adhaścāyatanaṃ [?]/

【漢】次由彼業增上力故，於虛空界金藏雲興。從此降雨，注風輪上。次復起風，鼓水令堅，此即名為金性地輪。上堪水雨之所激注，下為風颷之所衝薄。
△tatas tasya upari tat karmādhipatyena kāñcanagarbhā meghāḥ sambhavanti / yato vṛṣṭiḥ sañjāyate / tāś ca apo vāyu-maṇḍale santiṣṭhante / tato vāyavah sambhūya apah saṃmūrchayanti kaṭhinī-kurvanti / sā bhavati kāñcana-mayī pṛthivy ūrdhvañ ca adhaś ca udaka-vimarda-kṣamatvāt //

##### 6.3.2.2.2.造須彌山、七金山
【漢】此地成已，即由彼業增上力故，空中復起諸界藏雲，又從彼雲降種種雨。然其雨水，乃依金性地輪而住。

【漢】次復風起，鼓水令堅。

【漢】即由此風力所引故，諸有清淨第一最勝精妙性者，成蘇迷盧山。

【漢】此山成已，四寶為體。所謂金、銀、頗胝、琉璃。若中品性者，成七金山。謂持雙山、毘那矺迦山、馬耳山、善見山、朅達洛迦山、持軸山、尼民達羅山。如是諸山，其峯布列，各由形狀差別為名，繞蘇迷盧次第而住。蘇迷盧量，高八萬踰繕那，廣亦如之，下入水際、量亦復爾。又持雙山，等彼之半。從此次第，餘六金山其量漸減，各等其半。
△tasyāṃ vivṛttāyāṃ punas tasya upari tatkarmādhipatyād eva nānādhātu- garbho meghaḥ sambhavati / yato vṛṣṭiḥ sañjāyāte / tāś ca apaḥ kāñcana- mayyāṃ pṛthivyāṃ santiṣṭhante / tatha eva ca punar vāyavaḥ saṃmūrcha- yāṃnta kaṭhinī kurvanti / tatra ca yaḥ śubho 'graḥ śreṣṭhaḥ praṇīto dhātus tato vāyusaṃhāra-vaśena sumeruḥ sañjāyate catūratna-mayaḥ suvarṇamayo rūpya-mayaḥ sphaṭika-mayo vaidūrya-mayaḥ //
△yaḥ punas tatra madhyo dhātus tasmāt sapta kāñcanaparvatā abhinirvartante / tad yathā yugandharo vinatako 'śvakarṇa-giriḥ sudarśanaḥ khadiraka īṣādharo nimindharaś ca / te punar anuparipāṭikayā sumeruṃ parivārya sthitāḥ // sumeroḥ punaḥ parimāṇam aśīti / yojana-sahasrāṇy ucchrāyeṇa tathā vistāreṇa / aśītir eva apsū nimagnaḥ / tasya ca ardhena pramāṇena yugandharaḥ / tata uttarottarārdha-pramāṇatayā tad-anyeṣāṃ kāñcana- parvatānāṃ vinatakādīnaṃ nimindhasa-paryavasānanāṃ pramāṇaṃ veditavyaṃ / teṣām eva ca parvatānāṃ yāni kṛṭāni tat-prakāra-prameda- sādharmyeṇa teṣām api tāni nāmāni draṣṭavyāni //

##### 6.3.2.2.3.造四大洲等
【漢】若下品性者，於蘇迷盧四邊七金山外，成四大洲及八中洲，并輪圍山。此山輪圍四洲而住，量等尼民達羅之半。
△hīnāt punar dhātoś caturṣu sumeru-pārśveṣu bahiḥ kāñcana-parvatānāṃ catvāro dvīpā antar-dvīpāś ca aṣṭau cakra-vāḍaś ca parvato nimindharasya parvatasya ardha-pramāṇena /

##### 6.3.2.2.4.造非天宮
【漢】復成非天宮殿，此宮在蘇迷盧下，依水而居。
△tena ca cātur-dvīpikaṃ cakrī-kṛtaṃ / asura-bhavanāni ca adhastāt sumeror udaka-sannihitāni /

##### 6.3.2.2.5.造雪山、無熱池
【漢】復成大雪山及無熱池周圍崖岸。
△himavāṃś ca parvato 'n-avataptasya sarasaḥ sāmantena /

##### 6.3.2.2.6.造那落迦
【漢】次成最下八大那`[1]洛＝落【三宮】＊`洛迦處，諸大那`[＊1]`洛迦，及獨一那`[＊1]`洛迦、寒那洛迦、近邊那洛迦。
△himavāṃś ca parvato 'n-avataptasya sarasaḥ sāmantena / tataś ca adhastād aṣṭau naraka-sthānāni / mahā-narakāṇāṃ pratyeka-narakāṇām ca / narakāṇāṃ sāmanta-narakāṇāṃ ca /

##### 6.3.2.2.7.造鬼、傍生處
【漢】復成一分鬼、傍生處。
△ekatyānāṃ ca tiraścāṃ pretānāṃ //

【漢】四大洲者，謂南贍部洲、東毘提訶洲、西瞿陀尼洲、北拘盧洲。其贍部洲，形如車箱；毘提訶洲，形如半月；瞿陀尼洲，其形圓滿；北拘盧洲，其形四方。贍部洲量，六千五百踰繕那；毘提訶洲量，七千踰繕那；瞿陀尼洲量，七千五百踰繕那；拘盧洲量，八千踰繕那。
△te punaś catvāro dvīpāḥ / tad yathā jambū-dvīpo pūrvavideho 'varagodānīya uttarakuruś ca / tatra jambū-dvīpaḥ śakaṭākāraḥ ardha-candrākāraḥ pūrva- videhaḥ / parimaṇḍalo godānīyaḥ / caturaśraś ca uttarakuruḥ // ardha- saptamāni yojanasahasrāṇi parimāṇena jambūdvīpaḥ / sapta-yojana-saha- srāṇi parimāṇena pūrvavidehaḥ/ ardhāṣṭamāni yojana-sahasrāṇi parimāṇena avaragodānīyaḥ / aṣṭau yojana-sahasrāṇi parimāṇena uttarakuruḥ //

#### 6.3.2.3.有情
##### 6.3.2.3.1.八大龍王與妙翅鳥
【漢】又七金山，其間有水、具八支德，名為內海。

【漢】復成諸龍宮。有八大龍，並經劫住。謂持地龍王、歡喜近喜龍王、馬騾龍王、目支隣陀龍王、意猛龍王、持國龍王、大黑龍王、黳羅葉龍王。是諸龍王，由帝釋力，數與非天共相戰`[諍＝爭【三宮】]`諍。其諸龍眾類有四種。謂卵生、胎生、濕生、化生。妙翅鳥中，四類亦爾。復有餘水，在內海外，故名外海。
△teṣāṃ punaḥ saptānāṃ kāñcana-parvatānām antarāle yad udakaṃ tad aṣṭāṅgopetaṃ / sa ca abhyantaraḥ samudraḥ / tatra nāgānāṃ bhavanāni // aṣṭāv ime nāgāḥ kalpa-sthā dharaṇin-dharāḥ / nanda upanando 'śvataro mucilindo manasvī dhṛtarāṣṭro mahākāla elapatraś ca // te devāsuraṃ saṃgrāmam anubhavanty api pratyanubhavanty api // śakrasya devendrasya balaṃ catvāri nāga-kulāni / aṇḍajo nāgo jarāyujaḥ saṃsvedaja aupapādukaś ca / catvāraḥ suparṇinaḥ / aṇḍajo jarāyujaḥ saṃsveda-ja aupapādukaś ca // tasmāc ca abhyantarāt samudrād yad bāhyam udakaṃ sa bāhyaḥ samudraḥ /

##### 6.3.2.3.2.堅手神等
【漢】又依蘇迷盧根，有四重級。從蘇迷盧初級，傍出一萬六千踰繕那量。即從此量，半半漸減，如其次第，餘級應知。有堅手神住最初級，血手神住第二級，常醉神住第三級，持鬘神住第四級。蘇迷盧頂四隅之上有四大峯，各高五百踰繕那量。
△tasya ca sumeror mūlataś catasraḥ pariṣaṇḍāḥ / prathamā pariṣaṇḍā ṣoḍaśa- yojana-sahasra-parimāṇā sumeror nirgatā tasya ardhārdhaḥ śeṣāṇāṃ parimāṇaṃ yathākramaṃ/ prathamāyāṃ karoṭa-pāṇayo dvitīyāyāṃ rudhira-pāṇayas tṛtīyāyāṃ sadā-madāś caturthyāṃ mālā-dharāḥ / upari-meru-tale caturṣu koṇeṣu catvāraḥ kṛṭāḥ pañca-yojana-śatocchrāyāḥ /

##### 6.3.2.3.3.藥叉
【漢】有諸藥叉，謂金剛手止住其中。
△teṣu vajra-pāṇayo yakṣāḥ prativasanti //

##### 6.3.2.3.4.四天王等
【漢】又持雙山，於其四面有四王都。東南西北隨其次第，謂持國、增長、醜目、多聞四大天王之所居止。諸餘金山，是彼四王村邑部落。
△yugandharasya ca caturṣu pārśveṣu mahārājānāṃ rājadhānyaḥ / pūrva- paścimadakṣiṇottareṣu yathākramaṃ dhṛtarāṣṭra-virūḍhaka-virūpākṣa- vaiśravaṇānāṃ / sarveṣu kāñcanaparvateṣu teṣāṃ mahārājānāṃ grāma- nigama-janapadāḥ //

##### 6.3.2.3.5.善住龍王
【漢】又近雪山，有大金崖，名非天脅，其量縱廣五十踰繕那，善住龍王常所居鎮，又天帝釋時來遊幸。此中有樹，名曰善住，多羅樹行，七重圍繞。復有大池，名漫陀吉尼，五百小池以為眷屬。善住大龍與五百牝象前後圍繞，遊戲其`[池＝地【宮】]`池，隨欲變現，便入此池，採蓮花根以供所食。即於此側，有無熱大池，其量深廣各五十踰繕那；微細金沙遍布其底，八支德水彌滿其中，形色殊妙，端嚴憙見。從此派流為四大河。一名殑伽，二名信度，三名私多，四名縛芻。
△himavataḥ parvata-rājñaḥ sāmantakena surapārśvo nāma kāñcana-mayaḥ prāg-bhāraḥ pañcāśad-yojanāyāmas tāvad vistāra eva / supratiṣṭhasya nāga- rājasya so 'dhivāsaḥ / sa ca śakrasya devendrasya saṅgrāmāvacaraḥ / tatra ca supratiṣṭhito nāma vṛkṣa-rājaḥ sapta-tāla-paṃkti-parivāraḥ / mandākinī ca pupkariṇī śata-parivārā tasya eva supratiṣṭhitasya krīḍā-bhūmiḥ / yatra asau kāmarūpī bhūtvā tasyāḥ puṣkariṇyā bisamṛṇālāny āvṛhya paribhuṃkte/ sa ca pañca-hastinī śata-parivāraḥ // tasya eva sāmantakeṇā anavataptaṃ mahāsaraḥ pañcāśad-yojana-gambhīraṃ pañcāśad-yojana-vistāraṃ suvarṇa- vālukāstṛtam aṣṭāṅgopetapānīyasampannam abhirūpaṃ darśanīyaṃ prāsādikaṃ / yataś catasro mahā-nadyaḥ sammedaṃ gacchanti / tad yathā gaga sindhuḥ sītā vakṣuś ca/

##### 6.3.2.3.6.帝釋等
【漢】復次，於蘇迷盧頂處中，建立帝釋天宮，縱廣十千踰繕那量。所餘之處，是彼諸天村邑聚落。其山四面，對四大洲，四寶所成。謂對贍部洲，琉璃為面；對毘提訶，白銀為面；對瞿陀尼，黃金為面；對拘盧洲，頗胝為面。又贍部洲，循其邊際，有輪王路，真金所成，如四大王天有情膝量，沒住大海。若輪王出世，如彼膝量海水減焉。又無熱池南有一大樹，名為贍部，是故此洲從彼得名。次於此北、有設拉末梨大樹叢林，四生種類妙翅諸鳥栖集其中。此四大洲各二中洲以為眷屬。復有一洲，羅剎所住。
△tasmiṃś ca sumeru-tale deva-purī sanniviṣṭā daśa-yojana-sahasra-parimāṇā dairdhyeṇa vaipulyena ca / anyatra teṣāṃ devānāṃgrāmanigamajanapadāḥ/ tasya sumeroś catvāri mukhāni / jambū-dvīpādayaś catvāro dvīpāḥ / te tasya bhavanti catvāraḥ pārśvāḥ / yo jambūdvīpamukhaḥ pārśvaḥ sa vaidūryama- yaḥ / yaḥ pūrvavidehamukhaḥ sa rūpyamayaḥ / yo 'varagodānīyamukhaḥ sa suvarṇa-mayaḥ / ya uttarakurumukhaḥ sa sphaṭika-mayaḥ// jambū-dvīpasya ca sāmantakena cakra-varti-pathaḥ suvar-ṇamayaḥ catur-mahā-rāja-kāyika- sattva...mahā-samudra-nimagnas tiṣṭhati / cakra-varti-rājasya prādur-bhāvāj jānu-mātraṃ mahā-samudrāt pānīyaṃ śuṣyati //
△anavataptasya saraso dakṣiṇa-bhāgena mahā-jambūryasya nāmnāyaṃ jambū- dvīpaḥ /tasya uttara-bhāgena mahatī kūṭaśalmalī /yatra catvāraḥ suparṇinaḥ prativasanti // teṣāṃ caturṇāṃ dvīpānām eka ekasya dvīpasya dvāv antara- dvīpau / ekaś cātra rākṣasa-dvīpaḥ //

#### 6.3.2.4.一分有情世間
##### 6.3.2.4.1.人趣攝
【漢】如是器世間成已，有諸有情從極淨光天眾同分沒，來生此中。

【漢】餘如前說。此皆由彼感劫初業。此業第一，最勝微妙，欲界所攝；唯於此時此業感果，非於餘時。
△evam abhinirvṛtte bhājana-loka ābhāsvarād deva-nikāyāt sattvāś cyutvā iha ut-padyante / pūrva-vad eva prathama-kalpa-saṃvedanīyena karmaṇā / tac ca param agryaṃ śreṣṭhaṃ kāmāvacaraṃ karma / tada eva ca tasya karmaṇaḥ phalābhinirvṛttir na anyadā /

【漢】爾時有情名劫初者。又彼有色從意所生。如是一切，如經廣說。彼於爾時，未有家宅及諸聚落。一切大地面皆平正。
△te ca sattvās tasmin samaye prathama-kalpakā ity ucyante / te ca bhavanti rūpiṇo manomayā ity anusūtram eva sarvaṃ / na ca tasmin samaye gṛhāgāra grāma-sanniveśo bhavati / sama-talā kevalaṃ sarvā mahī bhavati //

【漢】自此以後，由諸有情福業力故，有地味生。如是漸次，地餅、林`[藤＝條【三宮聖】]`藤，不種粳稻，自然出現，無糠無𥝖。次有粳`[稻＝米【三宮聖】]`稻，有𥝖有糠。次復處處粳稻叢生，於是有情方現攝受。

【漢】次由受用味等資緣，有情之類惡色便起，光明遂滅。其多食者惡色逾增，身極沈重。此諸有情互相輕毀，惡法現行。由此因緣，所有味等漸沒於地。如經廣說。
△tatas teṣāṃ sattvānāṃ bhūmir asaḥ prādur bhavati / evaṃ krameṇa parpaṭakaṃ vana-latā a-kṛṣṭopta śālir akaṇo 'tuṣaḥ / tataḥ kaṇaś ca tuṣaś ca taṇḍula-phalaṃ paryavanahati / tataḥ ṣaṇḍāvaṣaṇḍe[?] tiṣṭhate śāliḥ/ tatas te sattvās tat-parigrahe sandṛśyante /tatas teṣāṃ sattvānāṃ rasādiparibhogād daurvarṇyaṃ prādurbhavati / prabhāvaś ca antardhīyate / yaś ca prabhūta- taraṃ bhuṅkte sa durvarṇataro bhavati guruka-kāya-taraḥ / tataḥ sattvaḥ sattvam avamanyte /teṣām akuśalānāṃ dharmānāṃ samudācāra-hetor uttarotta-rarasādy-antardhānaṃ bhavati / yathā-sūtram eva vistareṇa /

【漢】復從此緣，諸有情類更相顧眄，便起愛染。次由能感男女業故，一分有情男根生起，一分有情女根生起。遞相陵犯，起諸邪行，遂為他人之所訶呰，方造`[室＝屋【三宮】]`室宅以自隱蔽。復由攝受粳稻因故，遂於其地復起攝受。

【漢】由此緣已，更相爭奪，不與取法從此而生。即由此緣立司契者，彼最初王名大等意。如是便有剎帝利眾、婆羅門眾、吠舍眾、`[戌＞]`戍陀羅眾出現世間。漸次因緣，如經廣說。
△tato 'nyo-nyam cakṣuṣā cakṣur upanidhyāya prekṣante / tataḥ saṃrajyante / tataḥ strī-puruṣa-saṃvartanīyena karmaṇa ekatyānāṃ strīndriyaṃ prādur- bhavati ekatyānāṃ puruṣendriyaṃ / tato vipratipadyete dvaya-dvaya-samā- pattitaḥ / tato vijugupsyante paraiḥ /tatas tan nimittam agārāṇi māpayanti / śāli-parigraha-naimittikaṃ ca ksetra-parigraham api kurvanti / tatas tan-naimittikaṃ adattādānam ākarṣaṇa-parākarṣaṇaṃ prajñāyate / tatas tan nimittaṃ rājānaṃ sthāpayante niṣeddhāraṃ / sa ca bhavati mahā-sammato / evaṃ tasya ca kṣatriya-maṇḍalasya yathā-sūtraṃ brāhmaṇa-vaiśya-śūdra- maṇḍalānāṃ loke prādur-bhavo bhavati /

【漢】又彼依止光明既滅，世間便有大黑闇生，日月星宿漸漸而起。其日輪量五十一踰繕那。當知月輪其量減一。日輪以火頗胝所成，月輪以水頗胝所成。此二輪中，月輪行速及與不定。又彼日輪，恒於二洲俱時作明，復於二洲俱時作闇。謂於一日中，於一日出，於一夜半，於一日沒。
△tasya ca tadā āśraya-sanniviṣṭasya avabhāsasya antardhānā adandha-kārasya loke prādur-bhāvo bhavati / tataḥ sūrya-candramasor naksatrāṇaṃ ca loke prādur-bhāvo bhavati // tatra sūrya-maṇḍalasya parimāṇam eka-pañcāśad yojanāni / candra-maṇḍasya punaḥ pañcāśat / tatra sūrya-maṇḍalaṃ tejaḥ- sphaṭika-mayaṃ caṇdra-maṇḍalaṃ punar udaka-sphaṭika-mayaṃ / tayoḥ punaś candra-maṇḍalaṃ śīghratara-gati ca veditavyam aniyatagati ca / sūrya-maṇḍalaṃ punar dvayor dvīpayor yuga-pad ālokaṃ karoti dvayor yuga-pad andha-kāraṃ / tatra ekatra madhyāhna ekatra udaya ekatra ardha-rātry ekatra astaṅgamaḥ /

【漢】又一切所有日月星宿，歷蘇迷盧處半而行，與持雙山高下量等。又復日行時有遠近，若遠蘇迷盧，立為寒分；若近蘇迷盧，立為熱分。即由此故，沒有遲速。又此月輪，於上稍欹，便見半月。由彼餘分障其近分，遂令不見。如如漸側，如是如是漸現圓滿；若於黑分如如漸低，如是如是漸現虧減。由大海中有魚鼈等影現月輪，故於其內有黑相現。諸星宿中，其量大者十八拘盧舍量，中者十拘盧舍量，最小者四拘盧舍量。
△sarveṣāṃ candra-sūrya-nakṣatra-gaṇānāṃ sumeror ardhena gati-sañcāraḥ / sa punar yugan-dhara-samaḥ / te punar yadā śliṣṭāḥ sumeror vahanti tadā nidāghaḥ prajñāyate / yadā viśliṣṭā bhavanti tadā hemantaḥ prajñāyate / tena eva ca hetunā kṣipram asta-gamanaṃ veditavyaṃ/
△candra-maṇḍale punar ūrdhvam īṣad vaṅkībhavaty ardha-candra-darśanaṃ / tasya para-bhāgo 'rvāg-bhāgāvṛto na dṛśyate / yathā yathā vaṅkībhavati tathā tathā suṣṭhutaraṃ sampūrṇaḥ saṃdṛśyate / kṛṣṇa-pakṣe punar yathā yathā avamūrdhī bhavati tathā tathā hrāsaḥ saṃdṛśyate / mahā-samudre matsa-kacchapa ādīnaṃ pratibimba-kotpādān madhye candramasaḥ śyāmatā prajñāyate / nakṣatrāṇāṃ punaḥ parimāṇaṃ param aṣṭādaśa krośā madhyānāṃ daśa krośāḥ sūkṣmāṇāṃ catvāraḥ //

##### 6.3.2.4.2.惡趣攝
【漢】復次，於世間四姓生已，方乃發起順愛不愛五趣受業。從此以後，隨一有情由感雜染增上業故，生那洛迦中作靜息王。從此無間，有那洛迦卒，猶如化生，及種種苦具，謂銅鐵等那洛迦火起。然後隨業有情於此受生，及生餘趣。
△tasmiṃś caturvarṇaprasava iṣṭāniṣṭapañca-gati-vedanīya-karma-samārambho bhavati / tato 'nyatamaḥ sattvaḥ saṃkliṣṭena adhipatya-saṃvartanīyena karmaṇa yamo rājotpadyate/ tasyānantaraṃ narakapālā nirmitopamā utpadyante yatanākārṇā-nirva-[rtakā] lohādayo nārakaś ca agniḥ prādur- bhavati / tatas te yathā-karmopagāḥ sattvās tatra utpadyante tad-anyāsu ca gatiṣu //

### 6.3.3.安立世界
#### 6.3.3.1.三千大千世界
【漢】如是百拘胝四大洲，百拘胝蘇迷盧，百拘胝六欲天，百拘胝梵世間，三千大千世界俱成俱壞。即此世界有`[其〔－〕【聖】]`其三種。一、小千界，謂千日月乃至梵世，總攝為一。二、中千界，謂千小千。三、大千界，謂千中千。合此名為三千大千世界。如是四方上下無邊無際三千世界，正壞正成。猶如天雨，注如車軸，無間無斷，其水連注，墮諸方分。如是世界遍諸方分，無邊無際，正壞正成。即此三千大千世界名一佛土。如來於中現成正覺，於無邊世界施作佛事。
△evaṃ kṛtvā koṭi-śataṃ cātur-dvīpikānāṃ koṭi-śataṃ sumerūṇāṃ koṭi-śataṃ ṣaṇṇāṃ kāmāvacarāṇāṃ deva-nikāyānāṃ koṭi-śataṃ brahma-lokānāṃ tri-sāhasreṣu yuga-pad vivartate saṃvartate ca / te ca ete bhavanti trayo loka-dhātavaḥ / sāhasrikaś cūḍikas tad yathā sahasraṃ candrāṇāṃ sahasraṃ sūryāṇāṃ sahasraṃ yāvad brahma-lokānām aikadhyam abhisaṃkṣipya / yat khalu cūḍikānāṃ sahasraṃ sa dvi-sāhasro madhyaḥ / yat khalu madhyānāṃ sahasraṃ [sa] tri-sāhasro mahā-sāhasro loka-dhātuḥ // evaṃ pūrvasyāṃ diśi dakṣiṇasyāṃ paścimāyām ūrdhvam adho / na asty anto na asti paryanto loka-dhātūnāṃ saṃvartamānānāṃ vivartamānānāṃ ca / tad yathā varṣā- dhāre deve varṣati na asti vīcirva antarikā vā vāridhārāṇāṃ prapatantīnāṃ sarvāsu dikṣu evam eva sarvāsu dikṣu / na asty anto na asti ca paryanto loka-dhātūnāṃ saṃvarta-mānānāṃ ca vivartamānānāṃ ca // yaś ca tri- sāhasro mahā-sāhasro loka-khātur etāvad buddha-kṣetram ity ucyate / yatra tathā-gatā utpadya buddha-karmāṇi kurvanty aparimāṇeṣu loka-dhātuṣu //

#### 6.3.3.2.有情事
【漢】如是安立世界成已，於中五趣可得，謂那洛迦、傍生、餓鬼、人、天。

【漢】及四生可得，謂卵生、胎生、濕生、化生。復有六種依持。

【漢】復有十種時分，謂時、年、月、半月、日、夜、剎那、怛剎那、臘縛、`[目＝自【元明】]`目呼剌多。

【漢】復有`[七＝十【元】]`七攝受事。

【漢】復有十種身資具。

【漢】復有十種受欲者，此`[如中＝中如【三】]`如中阿笈摩說。復有八數隨行。
cf.[MA](中含65-151.md#126).[126](agamdm.md#^ma126)   行欲經  世中為有幾人行欲？世尊告曰：居士！世中凡有十人行欲。

【漢】復有八世法，謂得、不得、若譽、若毀、稱、譏、苦、樂。

【漢】復有三品，謂怨、親、中。復有三種世事。

【漢】復有三種語言。復有二十二種發憤。

【漢】復有六十二種有情之類。又有八位。復有四種入胎。

【漢】復有四種威儀。復有六種活命。

【漢】復有六種守護。復有七種苦。復有七種慢。

【漢】復有七種憍。復有四種言說。復有眾多言說句。
△evaṃ ca punar vivṛtte loka-sanniveśe pañca gatayaḥ prajñāyante na[ā]rakās tiryañcaḥ pretā devā manuṣyāś ca / catasro yonayo 'ṇḍajā jarāyujāḥ saṃsvedajā aupapādukāś ca / ṣaḍ-ādhārāḥ / daśa-vidhaḥ kālaḥ / ṛtuḥ saṃvatsaro māso-ardha-māso divaso rātriḥ kṣaṇas tat-kṣaṇo lavo muhūrtaś ca / sapta parigraha-vastūni / daśa kāya-pariṣkārāḥ / daśa kāmopabhogāḥ / te punar yathā madhyame / aṣṭāv abhīkṣṇānuvicaritāni / aṣṭau lokadharmāḥ / lābho-'lābho yaśo 'yaśo sukhaṃ duḥkhaṃ nindā praśaṃsā [ca]/ trayaḥ pakṣāḥ / mitra-pakṣo 'mitra-pakṣa udāsīna-pakṣaś ca/ tri-vidhā loka-yātrā / trividhā kathā / dvāviṃśati-vidhaḥ saṃrambhaḥ /catuḥṣaṣṭhiḥ sattvanikāyāḥ / aṣṭāv avasthāḥ/ catasro garbhāvakrāntayaḥ /cattvāra īryāpathāḥ/ ṣaḍvidhā jīvikāḥ / ṣaḍvidhā ārakṣā saptavidhaṃ duḥkham/ saptavidho mānaḥ / sapta- vidho madaḥ / catvāro vyavahārāḥ / saṃbahulāni ca vyavahāra-padāni //

##### 6.3.3.2.1.五趣
【漢】云何那落迦趣？謂種果所攝那洛迦諸蘊，及順那`[＊1-3]洛＝落【三宮】＊`洛迦受業。如那`[＊1]`洛迦趣如是，傍生、餓鬼、人、天、如其所應盡當知。
△naraka-gatiḥ katamā / bīja-phala-saṃgṛhītā nārakāḥ skandhā yac ca karma naraka-vedanīyaṃ / yathā naraka-gatis tiryag-gatiḥ preta-gatir deva-gatir manuṣya-gatiś ca yathā yogaṃ draṣṭavyāḥ /

##### 6.3.3.2.2.四生
【漢】云何卵生？謂諸有情破㲉而出。彼復云何？如鵞、雁、孔雀、鸚鵡、舍利鳥等。

【漢】云何胎生？謂諸有情胎所纏裹，剖胎而出。彼復云何？如象、馬、牛、驢等。

【漢】云何濕生？謂諸有情隨因一種濕氣而生。彼復云何？如蟲、蝎、飛蛾等。

【漢】云何化生？謂諸有情業增上故，具足六處而生，或復不具。彼復云何？如天、那`[＊1-5]洛＝落【三宮】＊`洛迦全，及人、鬼、傍生一分。
△aṇḍa-jā yoniḥ katamā / ye sattvā aṇḍa-kośam abhipradālya nirgacchanti / te punaḥ katame / tadyathā haṃsa-krauñca-mayūra-śuka-śārikā-prabhṛtayaḥ // jarayujā yoniḥ katamā / ye sattvā jarāyu pariveṣṭitā jarāyuṃ bhittvā nirgacchanti / te punaḥ katame/ hasty-aśva-go-gardabha-prabhṛtayaḥ // saṃsveda-jā yoniḥ katamā / ye sattvā anyatamānyatamaṃ svedam āgamya utpadyante / te punaḥ katame / kṛmi-kīṭa-pataṅga-tila-mārakādayaḥ // aupapādukā yoniḥ katamā / ye sattvāḥ karmādhipatyāt paripūrṇa-ṣaḍ- āyatanā jāyante 'nyatara-ṣaḍ-āyatanā vā / te punaḥ katame / tad yathā / nārakā devā ekatyāś ca tiryak-preta-manuṣyāḥ //

##### 6.3.3.2.3.六種依持
【漢】云何六種依持？一、建立依持，謂最下風輪及水輪、地輪。令諸有情不墜下故起，是名依持。`[二＝三【元】]`二、藏覆依持，謂屋宇等。為諸有情離流漏等所損故起，是名依持。彼屋宇等略有三種。或由造作，或不由造作，或宮殿化起。三、豐稔依持，為諸有情段食故起，是名依持。四、安隱依持，為諸有情離刀仗等所害故起，是名依持。五、日月依持，為諸有情見色故起，是名依持。六、食依持，謂四食。一、段食，二、觸食，三、意思食，四、識食。為諸有情任持身故起，是名依持。
△ṣaḍ-ādhārāḥ katame / pratiṣṭhādhārāh / tad yathā adhastād vāyu-maṇḍalaṃ [jala] maṇḍalaṃ pṛthivī-maṇḍalaṃ ca / ādhastāt sattvānām apatanasya eṣaṃ yonis tasmād ādhāra ity ucyate / nilayādharo dvitīyaḥ / sa punar gṛha- maṇḍa-pādiḥ / parisravebhyo 'nupadhātasya eṣa yoniḥ / tasmād ādhāra ity ucyate / te punar gṛha-maṇḍapādayo 'bhisaṃskārikā anabhisaṃskārikā vaimānikā nairmāṇikāś ca samāsataḥ / su-bhikṣādhāras tṛtīyaḥ / kavaḍaṅ- kārasyāhārasyaiṣa yonis tasmād ādhāra ity ucyate / kṣemādhāraś caturthaḥ / sattvānāṃ śastrādibhir avilaya-gamanāya eṣa yonis tasmād ādhāra ity ucyate / sūryā-candramasau pañcama ādhārah/ rūpāṇāṃ darśanāya eṣa yonis tasmād ādhāra ity ucyate / āhārādhāraḥ ṣaṣṭhah / te punaś catvāra āhārāḥ / kavaḍaṅ-kāra āhārah sparśo manaḥ-sañcetanā vijñānaṃ ca / kāyasya sthitaya upastambhāya eṣa yonis tasmād ādhāra ity ucyate //

##### 6.3.3.2.4.七種攝受事
【漢】云何七種攝受事？一、自父母事，二、妻子事，三、奴婢僕使事，四、朋友官僚兄弟眷屬事，五、田宅邸肆事，六、福業事及方便作業事，七、庫藏事。
△sapta parigraha-vastūni / katamāni / ātmā mātā-pitarau putra-dāraṃ dāsī-dāsaṃ karma-kara-pauruṣeyaṃ mitrāmātya jñāti sālohitaṃ kṣetra vastu gṛha vastu āpaṇa-vastu puṇya-kriyā-vastu karmānta-prayoga-vastūni kośa-sannidhiś ca saptamaṃ vastu //

##### 6.3.3.2.5.十種身資具
【漢】云何十種身資具？一、食，二、飲，三、乘，四、衣，五、莊嚴具，六、歌笑舞樂，七、香鬘塗末，八、什物之具，九、照明，十、男女受行。
△daśa ca pariṣkārāḥ / katame / bhojanaṃ pānaṃ yānaṃ vastram alaṅkāro hāsya-gīta-nṛtya-vāditaṃ gandha-mālya-vilepanaṃ bhāṇḍopaskara ālokaḥ strī-puruṣa-paricaryā ca //

##### 6.3.3.2.6.八數隨行
【漢】云何八數隨行？謂諸世間數數隨所行事。一、蔽覆事，二、瑩飾身事，三、威儀易奪事，四、飲食事，五、睡眠事，六、交會事，七、屬彼勤劬事，八、屬彼言說事。
△aṣṭāv-abhīkṣṇānuvicaritāni / katamāni / yāni loke 'bhīkṣṇam anuvicaranti / tad yathā kaupīna-pracchādanaṃ kāya-paricaryā īryā-pathāntara-kalpa āhāraḥ svapno maithunaṃ tat-pratisaṃyukto vyāyāmas tat-pratisaṃyuktā ca kathā //

##### 6.3.3.2.7.三種世事
【漢】云何三種世事？一、語言談論，更相慶慰事；二、嫁娶賓主，更相飲噉事；三、於起作種種事中，更相營助事。
△trividhā loka-yātrā katamā / tad yathā ālapana-saṃlapana-pratisaṃmodanā āvāha-vivāhāmantraṇa-nimantraṇābhakṣaṇa-saṃbhakṣaṇāni / utpannotpannoṣu ca adhikaraṇeṣv anyonya-sahāya-kriyā //

##### 6.3.3.2.8.三種語言
【漢】云何三種語言？謂有法語言、無法語言，及餘語言。有法語言者，謂宣說厭捨，離諸纏蓋趣可愛樂等。廣說如經。無法語言者，謂染污心說飲食等。餘語言者，謂無記心所起言說。
△trividhā kathā katamā / dharmyādharmyā tad-anyā ca / dharmyā kathā katamā / yā iyaṃ kathā āryābhisaṃlekhikī ceto-vinivaraṇāpākaraṇī(?) / vistareṇa yathā-sūtram eva / adharmyā [katamā] / yā kliṣṭa-cetasaḥ [piṇda-pātādi-] kathā / avyākṛta-cetasaḥ punas tad-anyā kathā //

##### 6.3.3.2.9.二十二種發憤
【漢】云何二十二種發憤？一、偽斗，二、偽稱，三、偽函，四、邪業方便，五、拒鬪，六、輕調，七、違反，八、諍訟，九、罵詈，十、忿怒，十一、訶責，十二、迫脅，十三、捶打，十四、殺害，十五、繫縛，十六、禁閉，十七、割截，十八、驅擯，十九、諂曲，二十、矯誑，二十一、陷逗，二十二、妄語。
△dvāviṃśāti-vidhaḥ saṃrabhaḥ / katamaḥ / tad yathā kaṃsa-kūṭatulā-kūṭa- māna-kūṭa-mithyā-karmānta-prayogo kalaho bhaṇḍanaṃ vigraho vivāda ākrośanaṃ roṣaṇaṃ paribhāṣaṇaṃ tarjanaṃ tāḍanaṃ vadho bandhanaṃ roghanaṃ chedanaṃ pravāsanaṃ śāṭhyaṃ vañcanaṃ nikṛtir mṛsāvādaś ca //

##### 6.3.3.2.10.六十二種有情之類
【漢】云何六十二種有情之類？一、那`[＊1-6]洛＝落【三宮】＊`洛迦，二、傍生，三、鬼，四、天，五、人，六、剎帝利，七、婆羅門，八、吠舍，九、`[戍＝成【元】]`戍陀羅，十、女，十一、男，十二、非男非女，十三、劣，十四、中，十五、妙，十六、在家，十七、出家，十八、苦行，十九、非苦行，二十、律儀，二十一、不律儀，二十二、非律儀非不律儀，二十三、離欲，二十四、未離欲，二十五、邪性聚定，二十六、正性聚定，二十七、不定聚定，二十八、苾芻，二十九、苾芻尼，三十、正學，三十一、勤策男，三十二、勤策女，三十三、近事男，三十四、近事女，三十五、習斷者，三十六、習誦者，三十七、淨施人，三十八、宿長，三十九、中年，四十、少年，四十一、軌範師，四十二、親教師，四十三、共住弟子及近住弟子，四十四、賓客，四十五、營僧事者，四十六、貪利養恭敬者，四十七、厭捨者，四十八、多聞者，四十九、大福智者，五十、法隨法行者，五十一、持經者，五十二、持律者，五十三、持論者，五十四、異生，五十五、見諦，五十六、有學，五十七、無學，五十八、聲聞，五十九、獨覺，六十、菩薩，六十一、如來，六十二、轉輪王。此轉輪王復有四種。或王一洲，或二三四。王一洲者，有鐵輪應；王二洲者，有銅輪應；王三洲者，有銀輪應；王四洲者，有金輪應。
△catuḥṣaṣṭhiḥ sattva-nikāyāḥ / katame / tad yathā nārakās tiryañcaḥ pretā [devā] manuṣyā kṣatriyā brāhmṇāḥ vaiśyāḥ śūdrāḥ striyaḥ puruṣāḥ paṇḍakā hīnā madhyāḥ praṇītā gṛhiṇaḥ pravraśitāḥ kaṣṭa-tapaso ['kaṣṭa-tapasaḥ] sāṃvasikā asāṃvasikā naiva-sāṃvarikā-nāsāṃvarikā vīta-rāgā avīta-rāgā mithyātva-rāśi-niyatāḥ samyaktva-rāśi-niyatā a-niyata-rāśi niyatā bhikṣavo bhikṣuṇyaḥ śikṣamāṇāḥ śrāmaṇerāḥ śrāmaṇerya upāsakāḥ upāsikāḥ prahāṇikāḥ svādhyā-yakārakā vaiyāvṛtya-karāḥ sthavirā madhyā navakā ācāryā upādhyāyāḥ sārdhaṃ-vihāriṇo 'nte-vāsikā āgantukāḥ saṅgh-avyava- hārakā lābha-kāmāḥ sat-kāra-kāmāḥ saṃlikhitā bahu-śrutā jñāta-mahā-puṇyā dharmānudharma-pratipannāḥ sūtra-dharā vinaya-dharā mātṛkā-gharāḥ pṛthag-janāḥ dṛṣṭa-satyāḥ śaikṣā aśaikṣāḥ śrāvakāḥ pratyeka-buddhā bodhi- sattvās tathā-gatāś cakra-vartinaś ca // te punaś cakra-vartina eka-dvīpikā dvi-dvīpikās tri-dvīpikāś catur-dvīpikāś ca / tatra eka-dvīpikasya ayasaṃ cakraṃ prādur-bhavati / dvi-dvīpikasya tāmra- mayaṃ tri-dvīpi kasya rūpya-mayaṃ catur-dvīpikasya suvarṇa-mayaṃ //

##### 6.3.3.2.11.八位
【漢】云何八位？謂處胎位、出生位、嬰孩位、童子位、少年位、中年位、老年位、耄熟位。處胎位者，謂羯羅藍等。出生位者，謂從此後乃至耄熟。嬰孩位者，謂乃至未能遊行嬉戲。童子位者，謂能為彼事。少年位者，謂能受用欲塵，乃至三十。中年位者，謂從此位乃至五十。老年位者，謂從此位乃至七十。從此`[以＝已【三宮】]`以上，名耄熟位。
△aṣṭāv avasthāḥ / katamāḥ / tad yathā garbhāvasthā jātāvasthā dahrāvasthā kumāra-kāvasthā yuvāvasthā madhyāvasthā vṛddhāvasthā jīrṇāvasthā ca / tatra garbhāvasthā kalalādayaḥ / jātāvasthā punas tata ūrdhvaṃ / jīrṇāva- sthāyā-[ṃ] dahrāvasthāyā[ṃ] ca na parisarpaṇa-krīḍana-samartho bhavati / kumārāvasthā tat-samarthasya / yuvāvasthā kāmopabhoga- samarthasya ātriṃśatkasya / madhyāvasthā pañcāśatkasya / vṛddhāvasthā saptativarṣasya / tata ūrdhvaṃ jīrṇāvasthā //

##### 6.3.3.2.12.四種入胎
【漢】云何四種入胎？一、正知而入，不正知住出；二、正知入住，不正知而出；三、俱能正知；四、俱不正知。初謂輪王，二謂獨覺，三謂菩薩，四謂所餘有情。
△catasro garbhāvakrāntayaḥ / katamāḥ tad yathā / samprajānan praviśaty a samprajānaṃs tiṣṭhati niṣkrāmati / samprajānan praviśati tiṣṭhaty asampra- jānan niṣkrāmati / samprajānan praviśāti tiṣṭhati niṣkrāmati / asamprajānan praviśati tiṣṭhati ṇiṣkrāmati / tatra prathamā cakra-vartinaḥ / dvitīyā pratyeka-buddhasya / tṛtīyā bodhi-sattvasya / caturthī tad anyeṣāṃ sattvānāṃ //

##### 6.3.3.2.13.六種活命
【漢】云何六種活命？一、營農，二、商賈，三、牧牛，四、事王，五、習學書算計數及印，六、習學所餘工巧業處。
△ṣaḍ-vidhā jīvikā katamā / tad yathā kṛṣir vaṇijyā go-rakṣyaṃ rāja pauruṣyaṃ lipi-gaṇanābhya-sanasaṃkhyā-mudrā[ḥ] / tad-anyāni śilpa-sthānāni //

##### 6.3.3.2.14.六種守護
【漢】云何六種守護？謂象軍、馬軍、車軍、步軍、藏力、友力。
△ṣaḍ-vidhā rakṣā katamā / tad yathā hasti-kāyo 'śva-kāyo ratha-kāyaḥ patti-kāyaḥ sannidhi-balaṃ mitra-balaṃ ca //

##### 6.3.3.2.15.七種苦
【漢】云何七種苦？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦。
△sapta-vidhaṃ duḥkhaṃ / katamat / jātir jarā vyādhir maraṇam a-priya-saṃyogaḥ priya-vinā-bhāva icchā-vighātaś ca //

##### 6.3.3.2.16.七種慢
【漢】云何七種慢？謂慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢。
△sapta-vidho mānaḥ / katamaḥ / māno 'timāno mānātimāno 'smi-māno 'bhimāna ūna-māno mithyā-mānaś ca //

##### 6.3.3.2.17.七種憍
【漢】云何七種憍？謂無病憍、少年憍、長壽憍、族`[姓【麗】，性【大】(cf. K15n0570\_p0480c14; T02n0099\_p0024a13)]`姓憍、色力憍、富貴憍、多聞憍。
△sapta-vidho madaḥ [katamaḥ]/ ārogya-mado yauvana-mado jīvita-madaḥ kula-mado rūpa-mada aiśvarya-madaḥ śruta-madaś ca //

##### 6.3.3.2.18.四種言說
【漢】云何四種言說？謂依見、聞、覺、知所有言說。依見言說者，謂依眼故，現見外色，由此因緣，為他宣說，是名依見言說。依聞言說者，謂從他聞，由此因緣，為他宣說，是名依聞言說。依覺言說者，謂不見不聞，但自思惟、稱量、觀察，由此因緣，為他宣說，是名依覺言說。依知言說者，謂各別於內、所受、所證、所觸、所得，由此因緣，為他宣說，是名依知言說。
△catvāro vyavahārāḥ katame / dṛṣṭo vyavahāraḥ śruto mato vijñāto vyavahāraḥ / dṛṣṭo vyavahāraḥ katamaḥ / yad anena bahirdhā pratyakṣī- kṛtaṃ bhavati cakṣuṣā tad upādāya yat pareṣāṃ vyavaharaty ayam ucyate dṛṣṭo vyavahāraḥ // śruto vyavahāraḥ katamaḥ / yat parataḥ śrutaṃ bhavati tad upādāya yat pareṣāṃ vyavaharati // mato vyavahāraḥ katamaḥ / yad anena na dṛṣṭaṃ bhavati na śrutam api tu svaya meva cintitaṃ tulitam upaparīkṣitaṃ tad upādāya yat pareṣaṃ vyavaharati // vijñāto vyavahāraḥ katamaḥ / yad anena adhyātmaṃ prativeditaṃ bhavaty adhigataṃ sparśitaṃ sākṣāt-kṛtaṃ ca bhavati tad upādāya yat pareṣāṃ vyavaharaty ayam ucyate vijñāto vyavahāraḥ //

##### 6.3.3.2.19.眾多言說句
【漢】云何眾多言說句？謂即此亦名釋詞句，亦名戲論句，亦名攝義句，如是等類，眾多差別。

【漢】又諸字母能攝諸義，當知亦名眾多言說句。
△saṃbahulāni vyavahāra-padāni katamāni / tāny eva nirukti-padāny apy ucyante / prapañca-padāny artha-saṃgraha-padāni ca iti paryāyāḥ / mātṛkā ivākṣarāṇām etāni sarvārtha-saṃgrahāya veditavyāni /

【漢】彼復云何？所謂地、根、境、法、補特伽羅、自性、差別、作用、自、他、有、無、問、答、取、與、正性、邪性句。
△tāni punas tad yathā bhūmīndriya-viṣaya-dharma-pudgala-svabhāva-viśeṣāḥ kriyātma-parabhāvābhāva-pṛcchā-visarjanadānādāna-samyaktva-mithyātvāni

【漢】又有聽制、功德、過失、得、不得、`[毀譽＝譽毀【三宮】]`毀、譽、苦、樂、稱、譏、堅妙、智退、沈、量、助伴、示現、教導、讚勵、慶慰句。
△ānujñā-pratiṣedha-guṇa-doṣa-lābhā-lābha-yaśo 'yaśaḥ-sukha-duḥkha-nindā- praśaṃ sā-sāra-varajñāna-[pra?]mādālasya mātrā-sahāya-sandarśana- samādāpana-samuttejana-saṃpraharṣaṇāni //

【漢】又有七言論句，此即七例句。謂補盧`[沙＝沙沙【宮】]`沙、補盧衫、補盧崽拏、補盧沙`[耶＝邪【三宮】]`耶、補盧沙䫂、補盧殺娑、補盧鎩，如是等。
△sapta vyapadeśa-padāni / tāni punaḥ sapta vibhaktayaḥ / puruṣaḥ puruṣaṃ puruṣeṇa ity ādayaḥ //

【漢】`[復＝又【三宮】]`復有施設、教勅、標相、靜息、表了、軌則、安立、積集、決定、配屬、驚駭、初、中、後句。族姓`[等＝想【三宮聖】]`等、立宗、言說、成辦、受用、尋求、守護、羞恥、憐愍、堪忍、怖畏、`[簡＝揀【元明】]`簡擇句。
△prajñapty-aprajñapti-saṃjñapti-nidhyapti-vijñapti-sthiti-vyavasthācaya-[sañcaya]-niścaya-viniyoga-vismayādi-madhya-paryavasānāni kuśala-saṃjñā- [pratijñā]-vyavahārānuṣṭāna-paribhoga-paryeṣaṇa-rakṣaṇa-lajjānukampā- kṣānti-bhaya-pratisaṃkhyānāni /

【漢】又有父母妻子等，一切所攝資具，應當廣說。及生老等，乃至所求不得、愁歎、少年、無病、長壽、愛會、怨離、所欲隨應、若不隨應，往來、顧視、若屈若`[申＝伸【元明】]`申、行住坐臥、`[警＝驚【聖】]`警悟、語默、解睡、解勞句。
△mātā-pitṛ-putra-dārādayaḥ sarva-parigraha-pariṣkārā vaktavyāḥ / jātir jarā yāvad icchā-vighātaḥ śokaḥ paridevo yauvanam ārogyaṃ jīvitaṃ priya- samprayogo 'priya-vinābhāva icchāsampattir vipattir abhikramaḥ pratikrama ālokita-vyavalokita-samiñjita-prasārita-gata-sthita-niṣaṇṇa-śayita-jāgṛta- bhāṣita-tuṣṇīm-bhāva-nidrā-klama-prativinodanāni/

【漢】又有飲噉、咀味、串習、不串習、放逸、不放逸、廣略、增減、尋伺、煩惱、隨煩惱、戲論、離戲論、力劣、所成、能成、流轉、定異、相應、勢速、次第、時、方、數、和合、不和合、相似、不相似句。
△aśita-pīta-khāditā svāditābhyāsāna-bhyāsa-pramādā-pramādāḥ / samāsa- vyāsahāni-vṛddhivitarkavicāra-kleśopakleśa-prapañca-niṣprapañcā abala- durbalasādhya-sādhana-pravṛtti-niyamayoga-java-krama-kāla-deśa-saṃkhyā- sāmagrya-sāma-grī-sādṛśyā-sādṛśyāni /

【漢】又有雜糅、共有、現見、不現見、隱顯句。
△Saṃsṛṣṭa-sādhāraṇa-pratyakṣa-parokṣa-cchanna-prakāśāḥ /

【漢】又有能作、所作、法律、世事、資產、真妄、利益、非利益、骨`[體＝髓【元明宮聖】]`體、疑慮、`[驚＝警【聖】]`驚怪句。
△kārya-kāraṇa-vinaya-loka-yātropakaraṇa-satya-mṛṣā-hitā-hita...āśaṅkā-kautukāni /

【漢】又有怯弱、無畏、顯了、不顯了、殺害、繫縛、禁閉、割截、驅擯句。

【漢】又有罵詈、忿怒、捶打、迫脅、訶責、燒爛、燥`[暑＝溫【宋元】，煮【明宮聖】]`暑、摧伏、渾濁、聖教隨逐比度句。
△śāradya-vaiśāradya-vyaktā-vyakta-badha-vandhan-āvarodhana-cchedana-pravāsanāni/ ākrośana-roṣaṇa-tāḍana-tarjana-paribhāpaṇa-dahana-kledana- śoṣaṇa-pavana-mardana-kālupyāptāgamānumānāni //

【漢】瑜伽師地論卷第`[二＝二沙門玄袞敬造【聖】]`二`[此下聖本有光明皇后願文]`



☗s3
【漢】瑜伽師地論卷第三
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中意地第二之三

# 7.十門
【漢】復次，即前所說自性乃至業等五事，當知皆由三處所攝。謂由色聚故，心心`[15]所＝法【宮聖】＊`所品故，及無為故。除餘假有法。
△tad-etat-pañcākāraṃ vastu sva-bhāvādikaṃ karma-paryavasānaṃ tribhiḥ sthānaiḥ saṃ-gṛhītaṃ veditavyaṃ / rūpa-samudāyena citta-caitasika- kalāpena asaṃskṛtena ca / tad anyān prajñaptimano dharmān sthāpayitvā /

## 7.1.色聚
### 7.1.1.大種能為五因
【漢】今當先說色聚諸法。問：一切法生，皆從自種而起。云何說諸大種能生所造色耶？云何造色依彼，彼所建立，彼所任持，彼所長養耶？
△tatra rūpa-samudāye tāvat sarva-dharmāḥ sva-bījebhya utpadyante / tat kathaṃ / mahā bhūtāny upādāya rūpaṃ jāyata ity ucyate / kathaṃ ca teṣu niśritam upādāya-rūpaṃ bhavati / teṣu pratiṣṭitaṃ tair upastabdhaṃ taiś ca anubṛṃhitam iti /

【漢】答：由一切內外大種`[及【麗】，又【大】(cf. K15n0570\_p0481c12; T45n1861\_p0295a06)]`及所造色種子，皆悉依附內相續心。乃至諸大種子未生諸大以來，造色種子終不能生造色。要由彼生，造色方從自種子生，是故說彼能生造色，`[要〔－〕【三宮】]`要由彼生為前導故。由此道理，說諸大種為彼生因。云何造色依於彼耶？由造色生已，不離大種處而轉故。云何彼所建立？由大種損益，彼同安危故。云何彼所任持？由隨大種等量不壞故。云何彼所長養？由因飲食、睡眠、修習梵行三摩地等，依彼造色倍復增廣，故說大種為彼養因。如是諸大種望所造色有五種作用應知。
△tathā hi / sarveṣām ādhyātmika-bāhyānāṃ bhūtānām upādāya-rūpāṇāṃ ca adhyātmaṃ cittasantatau bījāni sanniviṣṭāni / tatra tāvad upādāyarūpabījam upādāya rūpaṃ janayati yāvad bhūta-bījena bhūtāny ajanitāni bhavanti / bhūteṣu punar jāteṣu tad upādāya rūpaṃ sva-bījād eva utpadyamānaṃ tad upādāya jātam ity ucyate taj-jāti-pūrvaṅgamatvāt / evaṃ bhūtāny asya janakāni bhavanti / kathaṃ tan-niśritam upādāya rūpaṃ bhavati / tathā hi / utpannam upādāya-rūpaṃ bhūta-deśā-vinirbhāgeṇa pravartate / kathaṃ tat-pratiṣṭhitaṃ bhavati / mahā-bhūtānugrahopaghā taika-yoga-kṣematvāt / kathaṃ tad-upastabdhaṃ bhavati / tan-mātrā- vipraṇāśatayā / katham anubṛṃhitaṃ bhavati / āhāram āgagya svapnaṃ vā brahma-carya-vāsaṃ vā samādhiṃ vā tad-āśritaṃ bhūyo-bhāva-vṛddhi- vaipulyatāṃ gacchati / tat tad anubṛṃhitam ity ucyate / idaṃ ca upādāya-rūpe mahā-bhūtānāṃ pañcākāraṃ kāritraṃ veditavyaṃ //

### 7.1.2.極微無有分
【漢】復次，於色聚中、曾無極微生。若從自種生時，唯聚集生，或細或中或大。又非極微集成色聚。但由覺慧分`[析【麗三宮】，折【大】]`析諸色極量邊際，分別假立以為極微。又色聚亦有方分，極微亦有方分，然色聚有分非極微。何以故？由極微即是分，此是聚色所有，非極微復有餘極微，是故極微非有分。
△na ca rūpa-samudāye kadācit paramāṇur utpadyate / utpadyamānas tu sva-bījāt samudāya eva utpadyate 'ṇur vā madhyo vā mahān vā / na ca punaḥ paramāṇubhiḥ samudāyaś cīyate / buddhyā tu parimāṇa-paryanta- paricchedataḥ paramāṇuḥ prajñapyate / tatra samudāyo 'pi sa-pradeśaḥ / paramāṇur api sa-pradeśaḥ / samudāyas tu sāvayavo na paramāṇuḥ / tat kasya hetoḥ / paramāṇur eva hy avayavaḥ / sa ca samudāyasya evāsti na paramāṇoḥ / punar anye paramāṇavaḥ / tasmān na sāvayavaḥ paramāṇuḥ //

### 7.1.3.不相離
【漢】又不相離有二種。一、同處不相離。謂大種極微與色香味觸等，於無根處有離根者，於有根處有有根者，是名同處不相離。二、和雜不相離。謂即此大種極微與餘聚集，能造、所造色處俱故，是名和雜不相離。

【漢】又此遍滿聚色，應知如種種物，石磨為末，以水和合，互不相離；非如胡麻、綠豆、粟、稗等聚。
△dvividhaś ca avinirbhāgaḥ / ekadeśāvinirbhāgaḥ / tad yathā bhūtaparamāṇo rūpa-śabda-gandha-rasas praṣṭavyānām anindriya indriyavarjyānāṃ sendriye sendriyāṇām ekadeśāvinirbhāgaḥ /miśrībhāvāvinirbhāgaḥ punar ekadeśatvāt / tad yathā / tasmād eva bhūta-paramāṇos tad-anyasya samudāyasya bhūta- bhautikasya / tasya punaḥ kṛtsnasya rūpa-samudāyasya vividha-dravya-śilā- niṣpiṣṭāp-samāyukta-van miśrī-bhāvā-vinirbhāgo draṣṭavyo no tu tila-mudga- māṣa-kulattha-rāśivat /

【漢】又一切所造色皆即依止大種處，不過大種處量；乃至大種所據處所，諸所造色還即據此；由此因緣，說所造色依於大種。即以此義，說諸大種名為大種。由此大種其性大故，為種生故。
△sarvaṃ ca upādāya-rūpaṃ mahā-bhūta-deśāśritam eva na mahā-bhūta-deśam atiricya vartate / yāvan mahābhūtena deśo 'vaṣṭabdhas tāva anupādāya- rūpeṇa / ato 'pi mahā-bhūtā-śritam upādāya-rūpam ity ucyate / ata eva ca mahābhūtānāṃ mahābhūtam iti saṃjñā / mahatvena bhutatvān mahābhūtaṃ //

### 7.1.4.色聚諸事
【漢】復次，於諸色聚中，略有十四種事。謂地、水、火、風、色、聲、香、味、觸，及眼等五根。除唯意所行色。一切色聚，有色諸根所攝者，有一切，如所說事界。如有色諸根所攝聚如是，有色諸根所依大種所攝聚亦爾。所餘色聚，除有色諸根，唯有餘界。
△tāny etāni rūpa-samudāye samāsataś caturdaśa dravyāṇī bhavanti / tad yathā pṛthivy āpas tejo vāto rūpa-śabda-gandha-rasa-sprapṛyāni cakṣurādīni ca rūpāṇi pañcendriyāṇi sthāpayitvā mano-gocaram eva rūpam tatra rūpa- samudāyo rūpīndriya-saṃgṛhītaḥ sarvo yathā-nirdiṣṭa-dravya-dhātukaḥ yathā rūpīndriya-saṃgṛhīta evaṃ rūpīndriyāśraya-mahā-bhūta-saṃgṛhitaḥ / tad-anyas tu samudāyo rūpīndriyāṇi / sthāpayitvā tad-anya-dhātukāḥ //

【漢】又約相攝有十四事，即由相攝施設事極微。若約界攝，隨於此聚有爾所界，即說此聚爾所事攝。若約不相離攝，或內、或外所有諸聚。隨於此聚中，乃至有爾所法相可得，即說此聚爾所事攝應知。所以者何？或有聚中唯一大種可得。如石、末尼、真珠、琉璃、珂貝、璧玉、珊瑚等中，或池、沼、溝、渠、江、河等中，或火焰、燈燭等中，或四方風輪有塵、無塵風等中，或有聚中，二大種可得。如雪、濕樹、葉、花、果等中，或熱末尼等中。或有聚中三大種可得。如即熱樹等中，或動搖中。或有聚中四大種可得。謂於內色聚中。如薄伽梵說：於各別內身、若髮毛等乃至糞穢，是內地界；若小便等，是內水界；若於身中所有煖等，是內火界；若上行等風，是內風界。如是若於此聚彼相可得，說彼相為有；若不可得，說彼相為無。
△tatra lakṣaṇa-saṃgraheṇa caturdaśa etāni dravyānṇi bhavanti / lakṣaṇa- saṃgraham eva ca upādāya dravyaparamāṇuprajñaptiḥ / dhātu-saṃgraheṇa punar yaḥ samudāyo yāvad dhātukaḥ sa tāvadbhir dravyaiḥ saṃgṛhīto vakṭavyaḥ // avinirbhāga-saṃgrahaḥ punar yāvanto dharmā lakṣaṇato yasmin samudāya upalabhyante tāvadbhir dravyais tasya samudāyasya saṃgraho veditavya ādhyātmike vā bāhye vā samudāye /
△tathā hi / kvacit samudāya ekam eva bhūtam upalabhyate / tad yathā pāpāṇa-muktā-vaidūrya śaṅkha-pravāḍādiṣu utsa-saras-tadāga-nadī- prasravaṇādiṣu arciḥpradīpolkādiṣu pūrvadakṣiṇa-paścimottara-vāyu- maṇḍala-sarajaskā- rajaska-vāyvādiṣu ca / kvacid dvayam upa-labhyate / tad yathā himārdra-vṛkṣa-parṇa-puṣpa- phalādiṣu tapteṣu vā punar maṇy-ādiṣu / kvacit trayam upalabhyate / tad yathā /tapteṣu teṣv eva vṛkṣādiṣu samīriteṣu vā punaḥ / kvacic catuṣṭayam upalabhyate / tad yathā / ādhyātmikeṣu rūpa-samudāyeṣu /
△yathā uktaṃ bhagavatā yad adhyātmaṃ pratyātmaṃ keśādayaḥ purīṣa- paryavasānāḥ ayam ādhyātmikaḥ pṛthavī dhātuḥ / prasrāvādir ab-dhātuḥ / yena ayaṃ kalpa-ātapyate santapyate yasya ca utsadatvāj jvarita iti saṃkhyāṃ gacchati sa tejo-dhātuḥ / ūrdhvaṃ-gamādayo vā [?]yato vāyu- dhātur iti // [evaṃ] yad yatrā upalabhyate tat tal lakṣaṇena vidyate / yan na upalabhyate tan na asti /

### 7.1.5.諸色相續和間斷
【漢】復次，聲於一切色聚中，界故說有，相即不定。由現在方便生故。風有二種。謂恒相續`[及【麗】，又【大】(cf. K15n0570\_p0482c05; T30n1579\_p0599a27)]`及不恒相續。恒相續者，謂於彼彼聚有恒旋轉風。不恒相續者，謂旋風及空行風。又闇色、明色，說名空界及孔隙。又諸闇色恒相續者，謂世界中間；不恒相續者，謂於餘處。`[如【麗】，加【大】(cf. K15n0570\_p0482c10)]`如是明色恒相續者，謂於自然光明天中；不恒相續者，謂於餘處。又明闇色，謂於顯色增聚應知。
△śabdaḥ sarvasmin rūpa-samudāye dhātutaḥ / lakṣaṇataḥ punaḥ kvacit pratyutpanna-prayogo janitatvāt / vāyur api dvi-vidhaḥ sthāvara-santatir a-sthāvara-santati[ś ca] / [tatra sthāvara-santati]r yas teṣu teṣu samudāyeṣu yantra-vāhī/ a-sthāvara-santatiḥ punar maṇḍala-caro 'ntarikṣa-caraś ca //
△tatra andha-kāra-rūpam āloka-rūpaṃ ca ākāśa-dhātur ity ucyate / tat punar andha-kāra-rūpaṃ sthāvaraṃ lokāntarikāsu / asthāvaram anyatra / evam āloka-rūpaṃ sthāvaraṃ svayam-prabheṣu deveṣu / a-sthāvaram anyatra / sa ca āloko 'ndha-kāraś ca varṇādhika-samudāyo draṣṭavyaḥ /

### 7.1.6.約諸種辨
【漢】又由依`[止＝心【三宮】]`止色聚種子功能故，若遇相似緣時，或小聚無間大聚生，或大聚無間小聚生。

【漢】由此因緣，施設諸聚有增有減。如經言：若堅、`[堅〔－〕【宮】]`堅攝、近攝、`[非近攝〔－〕【三宮】]`非近攝、執受，乃至廣說。堅云何？謂地。堅攝云何？謂彼種子。又堅者，即彼界。堅攝者，謂髮毛等，或土塊等。近攝云何？謂有執受。執受云何？謂內所攝。非近攝云何？謂無執受。無執受云何？謂外所攝。又心心所所執種子，名近攝，名執受；與此相違，名非近攝，名非執受。又隨逐自身故，名近攝、執受，如前說。如是水等界，如理應知。
△citta-sanniviṣṭasya ca rūpasamudāyabījasya sāmarthyād ubhayam apratyaya- sānnidhye kadācid aṇukasya samudāyāsyan-antaraṃ mahataḥ samudāyasya prādur-bhāvo bhavati / kadācit punar mahato 'n-antaram aṇukasya / khakkhaṭatvaṃ katamat / pṛthivī / khara-gataṃ katamat / yat tad bījaṃ / punaḥ khakkhaṭaṃ sa eva dhātuḥ / khara-gataṃ keśādi loṣṭādi vā // upagataṃ katamat / yad upāttam ādhyātmikaṃ // anupāgataṃ katamat / yad an-upātta-bāhyaṃ // punaś citta-caitasair bījam upagataṃ lakṣaṇam upāttaṃ / etad viparyayād an-upagatam an-upāttaṃ / punar upagata-[m upāttaṃ]m ātmana upagamanāt / upāttaṃ pūrva-vat / evam ab-dhātv ādayo yathā-yogaṃ draṣṭavyāḥ //

### 7.1.7.於一切色中具大種
【漢】又於一切色聚中，一切時具有一切大種界。如世間現見乾薪等物，鑽即火生，擊石等亦爾。又銅鐵金銀等、極火所燒即銷為水。從月愛珠，水便流出。又得神通者，由心勝解力，變大地等成金銀等。
△tatra sarvasmin rūpa-samudāye sarveṣāṃ mahā-bhūtānāṃ dhātur-vidyate sarva-kālaṃ / tad yathā dṛśyate śuṣkāt kāṣṭād abhimathyamānād agnir jāyate / tathā pāṣāṇa.....agnir jāyate] / tathā loharūpya-suvarṇādīnāṃ pragāḍhāgni- samprataptānāṃ dravata utpadyate / tathā candra-kāntād apām evam ṛddhim ataś cittādhimokṣa-vaśāc ca pṛthivy-ādīnāṃ suvarṇādīnāṃ ca prādur-bhāvo bhavati //

### 7.1.8.三類色聚差別
【漢】又色聚有三種流轉。一者、長養，二者、等流，三者、異熟生。長養有二種。一、處遍滿長養，二、相增盛長養。等流有四種。一、長養等流，二、異熟等流，三、變異等流，四、自性等流。異熟生有二種。一、異熟體生，名異熟生；二、從異熟生，名異熟生。
△tasya khalu punaḥ rūpa-samudāyasya tribhiḥ srotobhiḥ pravṛttir bhavaty aupacayikena naiṣyandikena vipāka-jena ca / tatra upacayikaṃ dvi-vidhaṃ deśa-vyāptaupacayikaṃ lakṣaṇa-puṣṭaupacayikaṃ ca / naiṣyandikaṃ [catur- vidhaṃ] / upacaya-naiṣyandakaṃ vipāka-naiṣyandikaṃ vikāra-naiṣyandīkaṃ prakṛti-naṣyandikaṃ ca vipāka-jaṃ [dvi-vidhaṃ] vipākatvena ca jātaṃ vipākajaṃ / vipākāc ca jātam vipākajaṃ //

### 7.1.9.色聚依六處轉
【漢】又諸色聚，略說依六處轉。謂建立處、覆藏處、資具處、根所依處、根處、三摩地所行處。
△sa ca rūpa-samudāyo 'bhisamasya ṣad sthānāni niṣritya pravartate / pratiṣṭā- sthānaṃ nilaya-sthānam upakaraṇa-sthānam indriyādhiṣṭhānam indriya- sthānaṃ samādhi-gocara-sthānaṃ //

## 7.2.相應品
### 7.2.1.以一切辨五位的心所
【漢】復次，於心心所品中，有心可得，及五十三心所可得。謂作意等，乃至尋伺為後邊，如前說。

【漢】問：如是諸心`[所＝法【三宮】]`所，幾依一切處心生，一切地、一切時、一切耶？答：五。謂作意等，思為後邊。幾依一切處心生，一切地，非一切時、非一切耶？答：亦五。謂欲等，慧為後邊。幾唯依善，非一切處心生；然一切地，非一切時、非一切耶？答：謂信等，不害為後邊。幾唯依染污，非一切處心生，非一切地、非一切時、非一切耶？答：謂貪等，不正知為後邊。幾依一切處心生，非一切地、非一切時、非一切耶？答：謂惡作等，伺為後邊。
△tatra citta-caitasa-kalāpe cittaṃ ca upalabhyate caitasāś ca tripañcāśad upala-bhyante / tad yathā manas-kārādayo vitarka-vicāra-paryavasānā yathānirdiṣṭhāḥ /eṣaṃ caitasānāṃ dharmāṇaṃ kati sarvatra citta utpadyante sarva-bhūmike sarvadā sarve ca / āha / pañca manas-kārādyāś cetanāparya- vasānāh / kati / sarvatrotpadyante sarva-bhūmike na ca sarva-dā na sarve / pañca eva śraddhādayaḥ prajñā / vasānāḥ kati kuṣala eva na sarvatra / api tu sarva-bhūmike na sarvadā na sarve // śraddhādayo 'hiṃsā-paryavasānāḥ / kati kliṣṭa eva na sarvatra na sarva-bhūmike na sarvadā na sarve / rāgādayaḥ saṃprajanya-paryavasānāḥ // kati sarvatra no tu sarva-bhūmike na sarvadā na sarve /kaukṛtyādayo vicāra-paryavasānāḥ //

### 7.2.2.依根境等諸識生
【漢】復次，根不壞境界現前，能生作意正起，爾時從彼識乃得生。 [s12](婆沙011-020.md#^4ec86w) 
【漢】云何根不壞？謂有二種因。一、不滅壞故；二、不羸劣故。
【漢】云何境界現前？謂或由所依處故，或由自性故，或由方故，或由時故，或由顯了不顯了故，或由全分及一分故。若四種障所不障礙，亦非極遠。謂覆蔽障、隱沒障、映奪障、幻惑障。極遠有二種。謂處所極遠、損減極遠。
△tatrendriyam aparibhinnaṃ bhavati / viṣaya ābhāsa-gato bhavati / tatas taj-je manaskāre pratyupasthite vijñānasya utpādo bhavati // katham indriyam aparibhinnaṃ bhavati / dvābhyāṃ kāraṇābhyāṃ / avināśato 'mandī-bhāvataś ca // kathaṃ viṣaya ābhāsagato bhavati / tad yathā / adhiṣṭhānato vā svabhāvato vā deśato vā kālato vā vyaktāvyaktato vā sakala- vastv-eka-deśato vā / sa cec caturbhir āvaraṇair anādṛto bhavati / na ca viprakṛṣṭaḥ / avacchāda-nīyenāvaraṇena antardhāpanīyena abhibhavanīyena saṃmohanīyena ca dvābhyāṃ vipra-karṣābhyāṃ deśa-viprakarṣato 'pacaya- vipra-karṣataś ca //
【漢】云何能生作意正起？由四因故。一、由欲力，二、由念力，三、由境界力，四、由數習力。
【漢】云何由欲力？謂若於是處`[心〔－〕【聖】]`心有愛著，心則於彼多作意生。
【漢】云何由念力？謂若於彼已善取其相、已極作想，心`[則＝即【聖】]`則於彼多作意生。
【漢】云何由境界力？謂若彼境界或極廣大、或極可意正現在前，心則於彼多作意生。
【漢】云何由數習力？若於彼境界已極串習、已極諳悉，心即於彼多作意生。
【漢】若異此者，應於一所緣境，唯一作意一切時生。
△kathaṃ taj-jasya manas-kārasya prādur-bhāvo bhavati / caturbhiḥ kāranaiḥ / chandabalena smṛtibalena viṣayabalena abhyāsabalena ca // kathaṃ chanda- balena / yatrānunayo bhavati cetasas tatra abhogo bahutaram utpadyate / kathaṃ smṛti-balena / yatra … taraṃ nimittaṃ bhavati / suṣṭhutaraṃ ca citrīkṛtam bhavati / tatra abhogo bahutara utpadyate //kathaṃ viṣayabalena / yatra viṣaya audārikataro vā manāpataro vā pratyupasthito bhavati tatra abhogo bahutara utpadyate // katham abhyāsa-balena / yat saṃstutataraṃ bhavati paricitataraṃ tatrābhogo bahutara utpadyate / anyathā tv ekasminn ālambana eka-prakārasya eva manas-kārasya nitya-kālam utpattiḥ syāt / ^r8uvp8

### 7.2.3.心生次第
【漢】又非五識身有二剎那相隨俱生，亦`[無＝非【聖】]`無展轉無間更互而生。
【漢】又一剎那五識身生已，從此無間，必意識生。從此無間，或時散亂，或耳識生，或五識身中隨一識生。若不散亂，必定意識中第二決定心生。由此尋求、決定二意識故，分別境界。
△na ca asti pañcānāṃ vijñāna-kāyānāṃ saha dvayoḥ kṣaṇayor utpattiḥ na apy anyonya-samanantaram anyonyotpattiḥ / eka-kṣaṇotpannānāṃ pañcānāṃ kāyavijñānānām anataraṇ manovijñānam avaśyam utpadyate / tad- anantaraṃ kadācid vikṣipyate / tataḥ śrotra-vijñānaṃ vānyatamānyatamad vā pañcānāṃ vijñāna-kāyānāṃ/ sa cen na vikṣipyate / tato mano-vijñānam eva niścitaṃ nāma / tābhyāṃ ca niścitaparyeṣakābhyāṃ manovijñānābhyāṃ sa viṣayo vikalpyate //
【漢】又由二種因故，或染污，或善法生。謂分別故，`[及【麗】，又【大】(cf. K15n0570\_p0483c11; T42n1828\_p0333c07)]`及先所引故。意識中所有，由二種因。
【漢】在五識者，唯由先所引故。所以者何？由染污及善意識力所引故，從此無間，於眼等識中，染污及善法生。不由分別，彼無分別故。由此道理，說眼等識隨意識轉。如經`[言＝有【宋元】]`言：起一心，`[若＝苦【元】]`若眾多心。云何安立此一心耶？謂世俗言說一心剎那，非生起剎那。云何世俗言說一心剎那？謂一處為依止，於一境界事有爾所了別生，總爾所時名一心剎那。又相似相續，亦說名一，與第二念極相似故。
△tatra dvābhyāṃ kāraṇābhyāṃ kliṣṭasya vā kuśalasya vā dharmasya utpattir bhavati / vikalpataḥ purvāvedhataś ca / tatra mano-vijñāne dvābhyāṃ kāraṇābhyāṃ / pañcasu punar vijñāna-kāyeṣu pūrvāvedhata eva / kliṣṭa- kuśala-mano-vijñānāvedhāt sa-manantare cakṣur-ādi-vijñāne kliṣṭa-kuśala- dharmotpattir na tu vikalpāt teṣām a-vikalpāt / ata eva cakṣurādīni vijñānāni mano-vijñānasya anuvartakānīty ucyate // yad ucyate ekacittaṃ tad uttarāṇi [vijñānāni] ceti/ katham ekasya cittasya vyavasthānaṃ bhavati / vyāvahāri- keṇa citta-kṣaṇena no tu pravṛttikṣaṇena / vyavahārikam eka-cittaṃ katamat ekena pada-sanniśrayeṇa ekasmin vastuni yāvatā kālena vijñāptir upadyate tāvad ekacittaṃ/ yac ca api tat-samāna-pravāhaṃ tad apy ekam eva ucyate / visadṛśaṃ tu tasmād dvitīyamiti // ^1roh2w

### 7.2.4.心心所行相
【漢】又意識任運散亂，緣不串習境時無欲等生，爾時意識.名率爾墮心，唯緣過去境。五識無間所生意識，或尋求、或決定，唯應說緣現在境，若此即緣彼境生`[緣＝終【宋】]`。[略纂](T43n1829_瑜伽師地論略纂.md#^rlkrq9) 
△tatra mano-vijñāne 'n-ābhoga-vikṣipte 'saṃstutālamvane nāsti chandādīnāṃ pravṛttiḥ / tac ca manovijñānam aupanipātikaṃ vaktavyam atītālambanam eva / pañcānāṃ vijñāna-kāyānāṃ samanantarotpannaṃ manaḥ-paryeṣakam niṣcitaṃ vā vartamāna-viṣayam eva vaktavyaṃ / tac cet tad viṣayālambanam eva tad bhavati // ^d6lbn6

【漢】又識能了別事之總相==\[[瑜伽論記](T42n1828_瑜伽論記.md#^rqinky)]==。即此所未了別所了境相，能了別者，說名作意。即此可意、不可意、俱相違相，由觸了別。即此攝受、損害、俱相違相，由受了別。即此言說因相，由想了別。即此邪、正、俱相違行因相，由思了別。是故說彼作意等，思為後邊，名心所有法。遍一切處、一切地、一切時、一切生。
△tatra sakalaṃ vastu-lakṣaṇaṃ vijñānena vijñāpayati / tad eva a-vijñaptaṃ vijñeya lakṣaṇam ity ucyate / yan manas-kāreṇa vijñāpayati / tatra eva śubhā-śubhobhay a-viparīta-lakṣaṇaṃ yat [tat] sparśena pratipadyate/ tatra eva anugrahopaghātobhaya-vipa-lakṣaṇaṃ yat [tad] vedanayā pratipadyate / tatra eva vyavahāra-nimitta-lakṣaṇaṃ yat-saṃjñayā pratipadyate / tatraiva samyaṅ-mithyobhaya-viparīta- pratipatti-lakṣaṇaṃ [yat] tac cetanayā pratipadyate/ tasmād ete manas-kārādayaś cetanā-paryava-sānāś caitasāḥ sarvatra sarva-bhūmike sarvadā sarve ca utpadyante //

### 7.2.5.遍行、別境二位心所體業差別
【漢】作意云何？謂心迴轉。觸云何？謂三和合。受云何？謂領納。想云何？謂了像。思云何？謂心造作。欲云何？謂於可樂事，隨彼彼行，欲有所作性。勝解云何？謂於決定事，隨彼彼行，`[印＝即【明宮】]`印可隨順性。念云何？謂於串習事，隨彼彼行，明了記憶性。三摩地云何？謂於所觀察事，隨彼彼行，審慮所依心一境性。慧云何？謂即於所觀察事，隨彼彼行，簡擇諸法性。或由如理所引，或由不如理所引，或由非如理非不如理所引。
△manaskāraḥ katamaḥ / cetasa ābhogaḥ // sparśaḥ katamaḥ / trikasannipataḥ // vedanā katamā / anubhavanā // saṃjñā katamā / sañjānanā // cetanā katamā / cittābhisaṃskāraḥ // chandaḥ katamaḥ / yadīpsite vastuni tatra tatra tad-anugā kartu-kāmatā // adhimokṣaḥ katamaḥ / yan niścite vastuni tatra tatra tad anuga avadhāraṇa śaktiḥ // smṛtiḥ katamā / yat saṃstute vastuni tatra tatra tad anuga abhilapanā // samādhiḥ katamaḥ / yat parīkṣye vastuni [tatra tatra] tadanugam upanidhyānasaṃniśritaṃ cittaikāgrava[?] // prajñā katamā / yat parīkṣya eva vastuni tatra tatra tadanugo dharmāṇā pravicayo yoga-vīhitato vā ayoga-vihitato vā na eva yoga-vihitato na ayoga-vihitataḥ //

【漢】又作意作何業？謂引心為業。觸作何業？謂受、想、思所依為業。受作何業？謂愛生所`[依＝待【宋元】，持【明宮】]`依為業。想作何業？謂於所緣，令心發起種種言說為業。思作何業？謂發起尋伺身語業等為業。欲作何業？謂發勤為業。勝解作何業？謂於所緣，`[任＝住【宋】]`任持功德過失為業。念作何業？謂於久`[遠〔－〕【三宮】]`遠所思、所作、所說，憶念為業。三摩地作何業？謂智所依為業。慧作何業？謂於戲論所行染污清淨，隨順推求為業。
△tatra manas-kāraḥ kiṃ-karmakaḥ / cittā varja[na]-karmakaḥ / sparśaḥ kim-karmakaḥ / vedanā-saṃjñā-cetanānāṃ saṃniśraya-dāna-karmakaḥ // vedanā kim-karmikā / tṛṣṇotpādopekṣā karmikā // saṃjña kim-karmikā / ālambane citta-citrī-kāra-[?]vyavahāra-karmikā // cetanā kim-karmikā / vitarka-kāya-vāk-karmādi-samutthāna-karmikā // cchandaḥ kiṃ karmakaḥ / vīryārambha-saṃjanana-karmakaḥ // adhimokṣaḥ kiṃ-karmakaḥ / guṇato doṣato na ubhayato va alambana-dhṛti-karmakaḥ // / smṛtiḥ kim-karmikā / cira-cintita-kṛta-bhāṣita-smaraṇānusmāraṇa-karmikā // samadhiḥ kiṃ karmakaḥ / jñāna-saṃniśrayadāna-karmakaḥ // prajñā kiṃ-karmikā / prapañca-pracāra-saṃkleśa-vyavadānānukūlasantīraṇa-karmikā /

## 7.3.三世
【漢】云何建立三世？謂諸種子不離法故，如法建立。又由與果、未與果故。若諸果法，若已滅相，是過去；有因未生相，是未來；已生未滅相，是現在。
△tatra kathaṃ trayāṇām adhvanāṃ vyavasthānaṃ bhavati / bījānāṃ tāvad dharmā-vyatirekatvāt tad-dharma-vyavasthānavat tadvyavasthānaṃ dattādatta-phalatayā / phalānāṃ punar yan nirūddha-lakṣaṇaṃ tad atītaṃ / sati hetāv anutpanna-lakṣaṇam anāgataṃ / utpannāniruddha-lakṣaṇaṃ pratyutpannaṃ //

## 7.4.四相
【漢】云何建立生、老、住、無常？謂於一切處識相續中，一切種子相續俱行建立。由有緣力故，先未相續生法，今最初生，是名生有為相。即此變異性，名老有為相。此復二種。一、異性變異性，二、變性變異性。由有相似生故，立異性變異性。由有不相似生故、立變性變異性。即已生時，唯生剎那隨轉故，名住有為相。生剎那後，剎那不住故，名無常有為相。如是即約諸法分位差別，建立四相。
△kathaṃ jātyā jarāyāḥ sthiter a-nityatāyāś ca vyavasthānaṃ bhavati / sarvatra vijñānasantāne sarvo bīja-santānaḥ sahacaro vyavasthāpyate sati [pratyaye/] pratyayavaśāt tatprathamataḥ santatyānutpanna-pūrvo yo dharma utpadyate sā jātiḥ saṃskṛta-lakṣaṇam ity ucyate // tasya eva anyathātvaṃ jarā / tat punar dvi-vidham anyatvānyathātvam anyathā-bhāvānyathātvaṃ ca / [tatra] sa-dṛśotpattau satyām anyatvānyathātvaṃ / visadṛaśotpattau satyām anyathābhāvānyathātvaṃ // jāta-mātrasya jāti-mātra-kṣaṇānuvṛttiḥ sthitiḥ / jāti-kṣaṇordhvaṃ kṣaṇān-avasthānam anityatā // tāny etāni tasya eva dharmasya avasthā-bhedena catvāri lakṣaṇāni bhavanti //

## 7.5.四緣
【漢】又有四緣。一、因緣，二、等無間緣，三、所緣緣，四、增上緣。因緣者，謂種子。等無間緣者，謂若此識無間，諸識決定生，此是彼等無間緣。所緣緣者，謂諸心心所所緣境界。增上緣者，謂除種子，餘所依，如眼及助伴法。望眼識，所餘識亦爾。

【漢】又善不善性能取愛非愛果。如是等類，名增上緣。又由種子故，建立因緣。由自性故，立等無間緣。由所緣境故，立所緣緣。由所依及助伴等故，立增上緣。如經言：諸因諸緣能生識者，彼即此四。因緣一`[種＝者【三】]`種，亦因亦緣，餘唯是緣。
△catvāraḥ pratyayāḥ / hetu-pratyayaḥ samanantara-pratyaya ālambana- pratyayo 'dhipati-pratyayaḥ/ tatra bījaṃ hetu-pratyayaḥ / samanantara- pratyayo yasya vijñānasya an-antaraṃ yeṣāṃ vijñānānām utpatti-niyamaḥ sa teṣāṃ samanantara-pratyayaḥ / ālambana-pratyayo yeṣāṃ citta-caitasikānāṃ dharmaṇāṃ yad ālambanaṃ / adhipati-pratyayo yo bīja-nirmukta āśrayaḥ / tad yathā / cakṣur-vijñānasya cakṣur ye ca tat-sahāya-dharmāḥ / evam avaśiṣṭānāṃ vijñānānāṃ /yā ca kuśalā-kuśalata iṣṭāniṣṭa-phala-parigrahāya / evam-bhāgīyā adhipati-pratyayāḥ //
△tatra bījād dhetupratyayavyavasthānaṃ / svabhāvāt samanantara-pratya- yasya ālambanāt tasya eva/ āśraya-sahāyādibhyo 'dhipati-pratyayasya // yad uktaṃ ye hetavo ye pratyayā vijñānasya utpā[dā]ya iti / tatra eṣām eva caturṇām eko hetu-pratyayaḥ / hetu[ś ca] pratyayaś ca / avaśiṣṭāḥ pratyayā eva //

## 7.6.善等差別
【漢】又如經言：善、不善、無記者，彼差別云何？謂諸善法，或立`[一＝二【元】]`一種。由無罪義故。或立二種。謂生得善及方便`[善【房山金藏乙磧乙三宮】，喜【大】]`善。或立三種。謂自性善、相應善、等起善。或立四種。謂順福分善、順解脫分善、順決擇分善、及無漏善。
△yad uktaṃ kuśalam akuśalam avyākṛtam iti teṣāṃ kaḥ prabhedaḥ / eka- vidhaṃ kuśalam anavadyārthena / dvividham upapatti-prātilambhikaṃ prāyogikaṃ ca / trividhaṃ svabhāvataḥ saṃprayogatah samutthānataś ca / caturvidhaṃ puṇyabhāgīyaṃ mokṣabhāgīyaṃ nirvedhabhāgīyam anāsravam ca /

【漢】或立五種。謂施性善、戒性善、修性善、愛果善、離繫果善。或立六種。謂善色、受、`[想＝思【元明】]`想、行、識及擇滅。或立七種。謂念住所攝善、正`[勤＝勝【三宮】]`勤所攝善、神足所攝善、根所攝善、力所攝善、覺支所攝善、道支所攝善。
△pañca-vidhaṃ dāna-mayaṃ śīla-mayaṃ bhāvanā-mayam iṣṭa-phalaṃ visaṃyoga-phalaṃ ca /
△ṣaḍ-vidhaṃ kuśalaṃ rūpaṃ vedanā saṃjñā saṃskāro vijñānaṃ pratisaṃkhyā-nirodhaś ca /
△sapta-vidhaṃ smṛty-upasthāna-saṃgṛhītaṃ samyak-prahāṇa ṛddhi-pādendriya-bala-bodhy-aṅga-mārgāṅga-saṃgṛhītaṃ

【漢】或立八種。謂起迎、合掌、問訊、禮敬業所攝善，讚彼妙說、稱揚實德所攝善，供承病者所攝善，敬事師長所攝善，隨`[善＝喜【三宮】]`善所攝善，勸請所攝善，迴向所攝善，修無量所攝善。或立九種。謂方便、無`[間＝礙【三宮】]`間、解脫、勝進道所攝善，及軟、中、上、世、出世道所攝善。或立十種，謂有依善、無依善、聞所生善、思所生善、律儀所攝善、非律儀非不律儀所攝善、根本眷屬所攝善、聲聞乘所攝善、獨覺乘所攝善、大乘所攝善。
△aṣṭavidham abhivādana-vandana-pratyusthānāñjali-karma-saṃgṛhītaṃ su-bhāṣite sadhu-kāra-ḍāna-bhūta-varṇāharaṇa[?]-saṃgṛhītaṃ glānopasthāna-saṃgṛhītaṃ gurūṇāṃ gauraveṇa upasthāna-saṃgṛhītam anumodanā-saṃgṛhītaṃ para-samādāpanā saṃgṛhītaṃ pariṇāmanā- saṃgṛhītam apramāṇa-bhāvanā-saṃgṛhītaṃ /
△nava-vidhaṃ prayogānantarya-vimukti-mārga-viśeṣa-saṃgṛhītaṃ mṛdu-madhyādhimātra-laukika-lokottara-mārga-saṃ-gṛhītaṃ /
△daśa-vidham aupadhikaṃ nir-aupadhikaṃ śruta-mayaṃ cintā-mayaṃ saṃvara-samgṛhītaṃ na eva-saṃvara-nā-saṃvara-saṃgṛhītaṃ maula- sāmantaka-saṃgṛhītaṃ śrāvaka-yāna-saṃgṛhītaṃ pratyeka-buddha- yāna-saṃgṛhītaṃ mahā-yāna-saṃgṛhītaṃ /

【漢】又立十種。謂欲界繫善；初、二、三、四、靜慮繫善；空無邊處、識無邊處、無所有處、非想非非想處繫善；無漏所攝善。又有十種。謂十善業道。又有十種。謂無學正見，乃至正解脫、正智。又有十種。謂能感八福生，及轉輪王善，及趣不動善。如是等類，諸善差別。略說善有二種義。謂`[取＝聚【聖】]`取愛果義，善了知事及彼果義。
△punar daśa-vidhaṃ kāma-pratisaṃyuktaṃ prathama-dvitīya-tṛtīya-caturtha- dhyāna-pratisaṃyuktam ākāśānantyāyatana-vijñānā[nantyāyatanā] kiñcanyāyatana-naivasaṃjñānāsaṃjñāyatana-pratisaṃyuktam anāsrava- saṃgṛhītaṃ ca / punar daśa-vidhaṃ daśa kuśalāḥ karma-pathāḥ /
△punar daśa-vidham aśaikṣī samyag-dṛṣṭir yāvat samyag-vimuktiḥ samyag- jñānaṃ ca /
△punar daśa-vidham asṭāsu puṇyopapattiṣu cakra-varti-[rāja]-saṃvartanīyam āniñjyopagam ca kuśalam ity evaṃ-bhāgīyaḥ kuśala-pramedaḥ // samāsatas tu dvi-vidhaḥ kuśalārtha iṣṭa-phala-parigrahārthī vastu-parijñā-kauśalya-tat- phalārthaś ca /

【漢】不善法者，謂與善法相違，及能為障礙，由能取不愛果故，及不正了知事故。無記法者，略有四種。謂異熟生，及一分威儀路、工巧處及變化。若諸工巧但為戲樂，不為活命，非習業想，非為簡擇，此工巧處業是染污；餘是無記。如工巧處，威儀路亦爾。變化有二種。謂善及無記。
△kuśala-dharma-pratidvandva-bhūtam āvaraṇa-bhūtaṃ ca teṣām akuśalam aniṣṭa-phala-parigrahatvād vastuno 'samyak-parijñātatvāc ca //
△avyākṛtaṃ punaś caturvidhaṃ / vipākajaṃ tad ekatyam airyāpathikaṃ śailpa-sthitikaṃ nairmāṇikaṃ ca / yat kiñcic chilpaṃ rati-krīḍārthaṃ karoti na jīvi-kārthaṃ na karma-saṃjñayā na pratisaṃkhyāya tac chailpa-sthitikaṃ klisṭaṃ avyākṛtam anyat / yathā śailpa-sthānikam evam airyapathikaṃ nairmāṇikaṃ kuśalam avyā-kṛtaṃ ca //

## 7.7.增處差別
### 7.7.1.眼
【漢】復次，眼有一種。謂能見色。或立二種。謂長養眼、異熟生眼。或立三種。謂肉眼、天眼、慧眼。或立四種。謂有瞚眼、無瞚眼、恒相續眼、不恒相續眼。恒相續者，謂色界眼。或立五種。謂五趣所攝眼。或立六種。謂自相續眼、他相續眼、端嚴眼、醜陋眼、有垢眼、無垢眼、或立七種。謂有識眼、無識眼、強眼、弱眼、善識所依眼、不善識所依眼、無記識所依眼。或立八種。謂依處眼、變化眼、善業異熟生眼、不善業異熟生眼、食所長養眼、睡眠長養眼、梵行長養眼、定所長養眼。或立九種。謂已得眼、未得眼、曾得眼、未曾得眼、得已失眼、應斷眼、不應斷眼、已斷眼、非已斷眼。或立十種者、無。或立十一種。謂過去眼、未來眼、現在眼、內眼、外眼、麁眼、細眼、劣眼、妙眼、遠眼、近眼、
△eka-vidhaṃ cakṣū rūpāṇāṃ darśanāya / dvi-vidham aupacayikaṃ vipākajaṃ ca / tri-vidhaṃ māṃsa-cakṣur divya-cakṣuḥ prajñā-cakṣuś ca / catur-vidhaṃ sanimiṣam animiṣaṃ sthāvaram asthāvaraṃ ca/tatra sthāvaraṃ rūpāvacaraṃ pañcavidhaṃ pañca-gati-saṃgṛhītaṃ / ṣaḍ-vidhaṃ / sva-santāna-patitaṃ parasantāna-patitam abhirūpaṃ virūpaṃ samalaṃ nirmalaṃ ca/saptavidhaṃ [sa]-vijñānakam avijānakaṃ sa-balaṃ dur-balaṃ kuśala-vijñānasaṃniśrayam akuśala-vijñāna-saṃniśrayam avyākṛta-vijñāna-saṃniśrayaṃ /
△aṣṭa-vidhama-dhiṣṭhāna-cakṣuḥ [......cakṣuḥ] kuśala-karma-vipākajam akuśala-karma-vipākajam āhāropacitam svapnopacitaṃ brahmacaryopacitaṃ samāpāyupacitaṃ / navavidhaṃ pratilabdham apratilabdhaṃ pratilabdha- pūrvam apratilabdha-pūrva pratilabdha-vihīnaṃ prahātavyam aprahātavyaṃ prahīṇam aprahīṇaṃ / daśa-vidhaṃ na asti / ekādaśa-vidham atītam anāgataṃ pratyutpannam ādhyātmikaṃ bāhyam audārikaṃ sūkṣmaṃ hīnaṃ praṇītaṃ dūre 'ntiake //

### 7.7.2.耳等
【漢】如眼如是，耳等亦爾。

【漢】是中差別者，謂增三、增四。三種耳者，謂肉所纏耳、天耳、審諦耳。四種耳者，謂恒相續耳、不恒相續耳、高聽耳、非高聽耳。
△evaṃ śrotrādīni yavat kāyas trividhaḥ / caturvidhatve tu bhedaḥ / trividhaṃ śrotraṃ maṃsopaci[taṃ] divyam avahitaṃ ca / caturvidhaṃ sthāvaram asthāvaram uccaiḥ-śravam anuccaiḥ-śravaṃ ca /

【漢】三種鼻舌者，謂光淨、不光淨、及被損。四種鼻舌者，謂恒相續、不恒相續、有識、無識。
△trividhaṃ ghrāṇaṃ jihvā ca / prabhāsvaram abhāsvaram upahataṃ ca / caturvidhaṃ ghrāṇaṃ jihvā ca/ sthāvaram asthāvaraṃ savijñānakam avijñānakaṃ ca /

【漢】三種身者，謂滓穢處、非滓穢處、及一切遍諸根所隨逐故。四種身者，謂恒相續、不恒相續、有自然光、無自然光。
△kāyas trividhaḥ / kiṭṭasthāyy akiṭṭasthāyī sarvatragaś ca sarvendriyānugatvāt / caturvidhaḥ sthāvaro 'sthāvaraḥ svayaṃprabho 'svayaṃprabhaś ca //

### 7.7.3.意
【漢】或立一種意。謂由識法義故。或立二種。謂墮施設意、不墮施設意。初謂了別名言者意，後謂嬰兒意。又初謂世間意，後謂出世間意。或立三種。謂心、意、識。或立四種。謂善、不善、有覆無記、無覆無記。或立五種。謂五位差別：一、因位，二、果位，三、樂位，四、苦位，五、不苦不樂位。或立六種。謂六識身。或立七種。謂依七識住。
△eka-vidhaṃ mano dharma-vijñānārthena / dvividhaṃ prajñapti-patitam aprajñaptipatitaṃ ca / tatra vyutpanna-vyavaharāṇāṃ prathamaṃ dahrāṇāṃ paścimaṃ / aparaḥ paryāyaḥ /laukikaṃ lokottaram ca/ trividhaṃ cittaṃ mano vijñānaṃ [ca]/caturvidhaṃ kuśalam akuśalaṃ nivṛtāvyākṛta[m anivṛtā-vyākṛtaṃ] ca /
△pañca-vidhaṃ pañcāvasthā-bhedāt / hetv-avasthaṃ phala-vasthaṃ [sukhāvasthaṃ] duḥkhāvastham aduḥkhā-sukhā-vasthāṃ [ca]/ ṣaḍ-vidhaṃ ṣaḍ-vijñāna-kāyāḥ /
△sapta-vidhaṃ sapta-vijñāna-sthitiṣu /

【漢】或立八種。謂增語觸相應、有對觸相應、依耽嗜、依出離、有愛味、無愛味、世間、出世間。或立九種。謂依九有情居。或立十種者，無。或立十一種，如前說。

【漢】或立十二種，即十二心。謂欲界善心、不善心、有覆無記心、無覆無記心。色界有三心，除不善；無色界亦爾。出世間心有二種。謂學及無學。
△aṣṭa-vidham adhivacana-saṃsparśa-samprayuktaḥ pratigha-saṃsparśa- samprayuktaṃ gardhaśritaṃ naiṣkramyā-śritaṃ sāmisaṃ nirāmiṣaṃ laukikaṃ lokottaraṃ ca /
△nava-vidhaṃ navasu sattvāvāseṣu / daśa-vidhaṃ na asti / ekādaśa-vidhaṃ pūrvavat / dvādaśavidhaṃ dvādaśa cittāni /kāmavacaraṃ kuśalam akuśalaṃ nivṛtā-vyākṛtam anivṛtā-vyākṛtaṃ ca / rūpā-vacaraṃ tri-vidham akuśalaṃ sthāpayitvā / evam ārūpyāvacaraṃ / lokottaraṃ śaikṣam asaikṣaṃ ca //

### 7.7.4.色
【漢】或立一種色。謂由眼所行義故。或立二種謂內色、外色。或立三種。謂顯色、形色、表色。或立四種。謂有依光明色、無依光明色、正不正光明色、積集住色。或立五種。謂由五趣差別故。或立六種。謂建立所攝色、覆藏所攝色、境界所攝色、有情數色、非有情數色、有見有對色。或立七種。謂由七種攝受事差別故。或立八種。謂依八世雜說：一、地分雜色，二、山雜色，三、園林池沼等雜色，四、宮室雜色，五、業處雜色，六、彩畫雜色，七、鍛業雜色，八、資具雜色。或立九種。謂若過去、若未來、若現在、若麁、若細、若劣、若妙、若遠、若近。或立十種。謂十種資具。
△eka-vidhaṃ rūpaṃ cakṣur-gocarārthena / dvividham ādhyātmikaṃ bāhyaṃ ca/trividhaṃ varṇaḥ saṃsthānaṃ vijñaptiś ca/caturvidham āśrayanirbhāsam anāśraya-nirbhāsaṃ sātāsāta-nirbhāsaṃ pracayāvasthitaṃ ca / pañcavidhaṃ pañca-gati-bhedāt /
△ṣaḍ-vidhaṃ pratiṣṭhā-saṃgṛhītaṃ nilaya-saṃgṛhītaṃ viṣaya-saṃgṛddītaṃ sattva-saṃkhyātam asattva-saṃkhyātaṃ sanirśana-sapratidhaṃ ca / sapta- vighaṃ sapta-vidha-parigraha-bhedāt/ aṣṭa-vidham aṣṭasu loka-citreṣu tāni punar bhūmi-bhaga-citraṃ parvata-citram ārāma-vana-saras-taḍāgādi-citraṃ gṛha-vimāna-citraṃ karma-sthāna-citram ālekhyacitraṃ kuṭṭimakarmacitraṃ pariskāracitraṃ ca /navavidham atītam anāgataṃ pratyutpannam audarikaṃ vā sūkṣmāṃ vā hīnaṃ vā praṇītaṃ vā yad vā dūre yad va antike/ daśavidhaṃ daśa pariṣkārāḥ //

### 7.7.5.聲
【漢】或立一種聲。謂由耳所行義故。或立二種。謂了義聲、不了義聲。或立三種。謂因受大種聲、因不受大種聲、因俱大種聲。或立四種。謂善、不善、有覆無記、無覆無記。或立五種。謂由五趣差別故。或立六種。一、受持讀誦聲，二、請問聲，三、說法聲，四、論議決擇聲，五、展轉言教若犯若出聲，六、喧雜聲。或立七種。謂男聲、女聲、下聲、中聲、上聲、鳥獸等聲、風林叢聲。

【漢】或立八種。謂四聖言聲，四非聖言聲。四非聖言者，一、不見言見、見言不見非聖言；二、不聞言聞、聞言不聞非聖言；三、不覺言覺、覺言不覺非聖言；四、不知言知、知言不知非聖言。四聖言者，一、見言見、不見言不見聖言；二、聞言聞、不聞言不聞聖言；三、覺言覺、不覺言不覺聖言；四、知言知、不知言不知聖言。又有八種。謂四善語業道，四不善語業道。

【漢】或立九種。謂過去、未來、現在，乃至若遠、若近。或立十種。謂五樂所攝聲。此復云何？一、舞俱行聲，二、歌俱行聲，三、絃管俱行聲，四、女俱行聲，五、男俱行聲，六、螺俱行聲，七、腰等鼓俱行聲，八、岡等鼓俱行聲，九、都曇等鼓俱行聲，十、俳叫聲。
△eka-vidhaḥ śabdaḥ śrotra-gocarārthena / dvi-vidho vyaktārgha-nirghoṣo 'vyaktārtha-nirghoṣaś ca / tri-vidha upātta-mahā-bhūta-hetuko 'nupātta- mahābhūta-hetukas tad-ubhaya-mahā-bhūta-hetukaś ca / catur-vidhaḥ kuśalo 'kuśalo nivṛtāvyākṛto 'nivṛtāvyākṛtaś ca / pañcavidhaḥ pañca-gati- bhedāt / ṣaḍ-vidha upadeśa-svādhyāya-śabda āpṛcchana-paripṛcchanā-śabdo dharmadeśanāśabdaḥ sāṃkathyaviniścayāśabdo 'nyonya- vacanāpavādāpatti- vyutthāpanā-śabdaḥ saṅkara-kalakalāśabdaś ca /
△sapta-vidhaḥ strī-śabdaḥ puruṣa-śabdo mṛdu-madhyādhimātro mṛga- vihaṅgādiśabdo vātavanaspatiśabdaś ca / aṣṭavidhaś catvāra ārya-vyavahāra- śabdāś catvāro 'n-ārya-vyavahāra-śabdāś ca / a-dṛṣṭe dṛṣṭa-vāditā dṛṣṭe ca adṛṣṭa-vāditāna arya-vyavaddāraḥ / a-śrute 'mate 'vijñāte vijñāta-vāditā vijñāte ca avijñāta-vādita an-āryo vyavaddāraḥ / dṛṣte dṛṣṭa-vādita adṛṣṭe ca adṛṣṭa-vāditāryo vyavaddāraḥ / śrute mate vijñāte vijñāta-vāditā avijñāte ca avijñātavāditā āryo vyavahāraḥ/punar aṣṭau kuśalāś catvāro vākkarmapathāś cattvāro 'kuśalāḥ / nava-vidho 'tītānā-gata-pratyutpanno yāvad dūre 'ntike ca / daśa-vidhaḥ pañcāṅga-tūrya-saṃgṛhītaḥ / sa punar nṛtya-sa[ha]-gato gīta-sa[ha]-gato vāditra-sa[ha]-gataḥ strī-saha-gataḥ puruṣa-saha-gataś ca / śaṅkhaśabdaḥ paṭahaśabdo bherīśabdo mṛdaṅgaśabda āḍamvaraśabdaś ca //

### 7.7.6.香
【漢】或立一種香。謂由鼻所行義故。或立二種。謂內及外。或立三種。謂可意、不可意、及處中香。或立四種。謂四大香。一、沈香，二、窣堵魯迦香，三、龍腦香，四、麝香。或立五種。謂根香、莖香、葉香、花香、果香。或立六種。謂食香、飲香、衣香、莊嚴具香、乘香、宮室香。或立七種。謂皮香、葉香、素泣謎羅香、栴檀香、三辛香、熏香、末香。或立八種。謂俱生香、非俱生香、恒續香、非恒續香、雜香、純香、猛香、非猛香。或立九種。謂過去、未來、現在等，如前說。或立十種。謂女香、男香、一指香、二指香、唾香、洟香、脂髓膿血香、肉香、雜糅香、淤埿香。
△gandha eka-vidho ghrāṇa-gocarārthena / dvi-vidha ādhyātmiko bāhyaś ca / tri-vidho mānāpiko 'mānāpika upekṣā-sthānīyaś ca / catur-vidhaś catvāro mahā-gandhā agaru-gandhas turuṣka-gandhaḥ karpūra-gandhaḥ kastūrikā- gandhaś ca / pañca-vidho mūla-gandhaḥ sāra-gandhaḥ patra-gandhaḥ puṣpa- gandhaḥ phala-gandhaś ca / ṣaḍvidho bhojana-gandhaḥ pāna-gandho vastra- gandho 'laṅkāragandho [yāna-gandhaḥ] pratiśraya-gandhaś ca / sapta-vidhas tvag-gandhaḥ patra-gandhaḥ sūksmailā-gandhaś candana gandhas tri-kaṭu- gandho dhūpa-gandhaś cūrṇa-gandhaś ca / aṣṭa-vidhaḥ saha-jo 'sahajaḥ sthāvaro 'sthāvaraḥ saṃyuktaḥ [kevala] utkato 'nutkaṭaś ca / nava-vidho 'tītān-āgata-pratyutpannā yāvad dūre 'ntike ca / daś-avidhaḥ strī-gandhaḥ puruṣa-gandha uccāra-gandhaḥ prasrāva-gandhaḥ kheṭa-gandhaḥ śiṅghāṇa- gandho vasā-lasikā-pūya-śoṇita-gandho māṃsa-gandhaḥ saṅkara-gandhaṇ kleda-kardama-gandhaś ca //

### 7.7.7.味
【漢】或立一種味。謂由舌所行義故。或立二種。謂內及外。或立三種。謂可意等如前說。或立四種。謂大麥味、粳稻味、小麥味、餘下穀味。或立五種。謂酒飲味、非酒飲味、蔬菜味、林果味、所食味。或立六種。謂甘苦等。或立七種。謂`[酥＝蘇【宋元宮】]`酥味、油味、蜜味、甘蔗變味、乳酪味、鹽味、肉味。或立八種。如香說。或立九種。亦如香說。或立十種。謂可嚼味、可噉味、可甞味、可飲味、可吮味、可`[爆＝暴【三宮】]`爆乾味、充足味、休愈味、盪滌味、常習味。後五謂諸藥味。
△rasa eka-vidho jihvā-gocarārthena / dvi-vidha ādhyāmiko bāhyaś ca / tri-vidho manāpāmanāpādiḥ pūrvavat / catur-vidho yava-rasaḥ śāli-raso godhūma-raso 'vara-dhānya-rasaś ca / pañca-vidho madya-pāna-raso 'madya-pāna-rasaḥ śāka-patra-raso vana-phala-raso bhojanīya-rasaś ca/ ṣaḍ-vidhas tiktādiḥ / sapta-vidhaḥ sarpis-taila-madhv-ikṣu-vikāra-raso go-raso lavaṇa-raso maṃsa-rasaś ca / aṣṭa-vidho gandha-vat / nava-vidho gandha-vad eva / daśa-vidhaḥ khādya-raso bhojana-rasaḥ svādya-rasaḥ peya-rasaś cūṣya-raso viśeṣaṇīyas tarpaṇīyaḥ śamanīyaḥ śodhanīyo niṣevaṇīyaś ca uṣadha-rasaḥ //

### 7.7.8.觸
【漢】或立一種觸。謂由身所行義故。或立二種。如香說。或立三種。謂可意等。或立四種。謂摩觸、搦觸、打觸、揉觸。或立五種。謂五趣差別。又有五種。謂蚊䗈`[風日＝蚤虱【三】]`風日蛇蠍等觸。或立六種。謂苦、樂、不苦不樂、俱生、所治攝、能治攝。或立七種。謂堅`[鞕【麗】，鞭【大】(cf. K15n0570\_p0487a08)]`鞕觸、流濕觸、煖觸、動觸、跳墮觸、摩按觸、身變異觸。謂`[濕＝澁【聖】]`濕滑等。或立八種。謂手觸觸、塊觸觸、杖觸觸、刀觸觸、冷觸觸、煖觸觸、飢觸觸、渴觸觸。或立九種。如香說。或立十種。謂食觸、飲觸、乘觸、衣觸、莊嚴具觸、床坐觸、机`[橙＝蹬【宋元宮】，隥【明】]`橙臺`[枕＝抗【宋】，炕【明】]`枕及方座觸、女觸、男觸、彼二相事受用觸。
△sparśa eka-vidhaḥ kāya-gocarārthena / dvi-vidho gandha-vat / tri-vidho manāpādiḥ / catur-vidhaḥ sparśana-sparśaḥ pīḍana-sparśo 'bhighāta-sparśo mardana-sparśaḥ / pañca-vidhaḥ pañca-gati-bhedāt/ punar daṃśa-maśaka- vātātapasarīsṛpa-saṃsparśaḥ / saḍ-vidhaḥ sukho duḥkho 'duḥkhā-sukhaḥ sahajo vipakṣa-saṃgṛhītaḥ pratipakṣa-saṃgṛhītaś ca / sapta-vidhaḥ / khakkhaṭo drava uṣṇa ullaṅghana-patana-saṃsparśaḥ parāmarśa-saṃsparśaḥ kāyavikāra-saṃsparśaś ca / tad yathā ślakṣṇādiḥ/ aṣṭa-vidhaḥ pāṇisaṃsparśo loṣṭa-saṃsparśo daṇḍa-saṃsparśaḥ śastra-saṃsparśaḥ śita-saṃsparśa uṣṇa- saṃsparśo jighatsā-saṃsparśaḥ pipāsā-sasṃsparśaḥ / nava-vidho gandhavat / daśa-vidho bhojana- saṃsparśaḥ pāna-saṃsparśo vastra-saṃsparśo 'laṅ-kāra- saṃsparśo mañca-pīṭha-saṃsparśaḥ kūrca-bimbopadhāna-saṃsparśaṃḥ strī- saṃsparśaṃḥ puruṣa-saṃsparśas tayoḥ paricaryā-paribhoga-saṃsparśaś ca //

### 7.7.9.法
【漢】略說法界，若假若實，有八十七法。彼復云何？謂心所有法有五十三，始從作意，乃至尋、伺為後邊。法處所攝色有二種。謂律儀不律儀所攝色、三摩地所行色。不相應行有二十四種，謂得、無想定、滅盡定、無想異熟、命根、眾同分、異生性、生、老、住、無常、名身、句身、文身、流轉、定異、相應、勢速、次第、時、方、數、和合、不和合。無為有八事。謂虛空、非擇滅、擇滅、善、不善、無記法真如、不動、想受滅。如是無為，廣八略六，若六若八，平等平等。
△dharma-dhātuḥ samāsataḥ saptāśītir-dharmāḥ saha prajñapti-dharmaiḥ / te punaḥ katame /manaskārādayo vitarkavicāraparyavasānāś caitasās tripañcāśat / dharmāyatana-paryā-pannaṃ / saṃvarā-saṃvara-saṃgṛhītaṃ rūpaṃ samādhigocarañ ca rūpaṃ prāptir asaṃjñāsamāpattir nirodhasamāpa- ttir āsaṃjñikaṃ jīvitendriyaṃ nikāya-sa-bhāgaḥ pṛthag-janatvaṃ jātir jarā sthitir anityatā nāma-kāyāḥ pada-kāyā vyañjana-kāyāḥ pravṛttiḥ pratiniyamo yogo javo 'nukramaḥ kālo deśaḥ saṃkhyā sāmagry asāmagrī ca / aṣṭāv asaṃskṛta vastūni ākāśam apratisaṃkhyā nirodhaḥ pratisaṃkhyā-nirodhaḥ kuśalākuśalāvyākṛtānāṃ dharmāṇāṃ tathatāniñjyaṃ saṃjñāvedayita- nirodhaś ca / tāny etāny aṣṭau samānāni ṣaḍ bhavanti ṣaṭ samānāny aṣṭau bhavanti //

【漢】復次，法界或立一種。謂由意所行義。或立二種。謂假所攝法、非假所攝法。或立三種。謂有色、無色、及有為無為。或立四種。謂有色假所攝法、無色心所有所攝法、無色不相應假所攝法、無色無為假非假所攝法。

【漢】或立五種。謂色、心`[所＝所有【三宮】]`所法、心不相應行、善、無記無為。

【漢】或立六種。謂受、想、相應行、不相應行、色、無為。或立七種。謂受、想、思、染污、不染污、色、無為。或立八種。謂善、不善、無記、受、想、行、色、無為。

【漢】或立九種。謂由過去、未來等差別。或立十種。謂由十種義。一、隨逐生義；二、領所緣義；三、取所緣相義；四、於所緣造作義；五、即彼諸法分位差別義；六、無障礙義；七、常離繫義；八、常非離繫義；九、常無顛倒義；十、苦樂離繫義、非受離繫義及受離繫義。如是若內若外六處所攝法，差別分別有六百六十。
△sa punar ekavidho dharmadhātur manogocarārthena / dvividhaḥ / prajñapti- dharma-saṃgṛhīto 'prajñapti-dharma-saṃgṛhītaś ca // trividho rūpy arūpī saṃskṛtā saṃskṛtaś cā // caturvidho rūpī prajñapti-dharma-saṃgṛhītaḥ arūpi caitasa-dharma-saṃgṛhītaḥ arūpī viprayukta-prajñapti-saṃgṛhītaḥ arūpy asaṃskṛta-prajñapti-dharma-saṃgṛhītaś ca // pañcavidhaḥ rūpa-caitasikā dharmāś citta viprayuktā asaṃskṛta-m akuśalam avyākṛtaṃ ca // ṣaḍ-vidhaḥ vedanā saṃjñā saṃskārāḥ samprayukta- viprayuktā rūpam asaṃskṛtaṃ ca // saptavidho vedanā saṃjñā cetanā kliṣṭo 'kliṣṭo rūpama-saṃskṛtaṃ ca // aṣṭa- vidhaḥ kuśalo 'kuśalo 'vyākṛtaś cetanā saṃjñā saṃskārā rūpam asaṃskṛtaṃ ca / navavidho 'tītān-āgatādi-bhedena /
△daśa-vidho daśa-vidhārthena anubandhotpādārthena ālambanānubhava- nārthena ālambana-nimitta-grahaṇārthena ālambanābhisaṃskārārthena teṣām eva dharmāṇām avasthā-bhedārthena anitya-visaṃyogārthena nitya-visaṃyogārthena nityāvipītārthena sukha-duḥkha-visaṃyogārthena no tu vedayita-visaṃyogārthena vedayita-visaṃyogārthena [ca] tāny etāny ādhyātmika-bāhyānām āyatanānāṃ ṣaṣṭy-uttarāṇi ṣaḍ prabhedaśatāni //

## 7.8.處名差別
【漢】復次，屢觀眾色，觀而復捨，故名為眼。數數於此聲至能聞，故名為耳。數由此故能嗅諸香，故名為鼻。能除飢羸、數發言論、表彰呼召，故名為舌。諸根所隨，周遍積聚，故名為身。愚夫長夜，瑩飾藏護，執為己有，計為我所我及我所。又諸世間，依此假立種種名想。謂之有情、人、與命者、生者、意生、及儒童等。故名為意。數可示現，在其方所，質量可增，故名為色。數宣數謝，隨增異論，故名為聲。離質潛形，屢隨風轉，故名為香。可以舌甞，屢招疾苦，故名為味。數可為身`[之〔－〕【三宮】]`之所證得，故名為觸。遍能任持，唯意境性，故名為法。如是等類，諸法差別應知。
△tatra caraty ākṣayād rūpāṇāṃ darśanāya caraty ākṣayād rūpāṇāṃ darśanāyi iti cakṣuḥ / śravā atra upalabhyanta iti śrotram/gandhān āghrāti iti ghrāṇaṃ / jighatsā-daurcalyaṃ prativinodayati vividhālāpa-paricayāc ca ahvānaṃ karotīti jihvā /kārtsnena indriya-[kriyā]nugataḥ kāyo 'yam iti/ kāyaḥ dīrgha- rātram etad bālaiḥ kelāyitaṃ mamāyitam etan mama eṣo 'ham asmi eṣa ma ātma iti / atra ca lokasya saṃjñā sattvo naro jīvo jantur manujo mānava iti mana iti/
△tatra tatra deśe nirūpyate rohati ca iti tasmād rūpa[m iti] vadann eva śarati vadann eva śarati tasmāc chabdaḥ / anuśerati cāsmin vidyā vādās tasmāc chabdaḥ / ānuvātaṃ gacchati dhāvati tasmād gandhaḥ/rogāṇāṃ sañcayanaḥ khādanīyaś ca tasmād rasaḥ/ kāyena spṛśyata iti spraṣṭavyaṃ / dhārayati kevalaṃ mano-viṣayatvaṃ dhārayati kevalaṃ mano-vipayatvam iti darmaḥ // ity evaṃ-bhāgīya eṣāṃ dharmāṇāṃ prabhedo draṣṭavyaḥ //

【漢】此中重說嗢`[拕＝柁【宮】]`拕南曰：

【漢】自性及所依、　　所緣、助伴、業，　　由此五種門，　　諸心差別轉。

【漢】此中顯由五法、六識身差別轉。謂自性故，所依故，所緣故，助伴故，業故。
△tatra uddānaṃ sva-bhāvataś ca aśrayata ālambana-sahāyataḥ / karmataś ca pravṛttiḥ syāc cetasaḥ pañcabhir mukhaiḥ // tatra ebhiḥ pañcabhir dharmaiḥ ṣaḍ-vijñānakāyikaiḥ sva-bhāvena āśrayeṇa ālambanena sahāyena karmaṇā ca

## 7.9.善巧攝
【漢】又復應知蘊善巧攝、界善巧攝、處善巧攝、緣起善巧攝、處非處善巧攝、根善巧攝。
△skandha-kauśalyam api saṃgṛhītaṃ veditavyaṃ / dhātu-kauśalyam āyatana- kauśalyaṃ pratītyasamutpādakauśalyaṃ sthānānāsthānam indriyakauśalyam api veditavyaṃ //

## 7.10.諸佛語言九事所攝
【漢】又復應知諸佛語言，九事所攝。云何九事？一、有情事，二、受用事，三、生起事，四、安住事，五、染淨事，六、差別事，七、說者事，八、所說事，九、眾會事。有情事者，謂五取蘊。受用事者，謂十二處。生起事者，謂十二分`[事〔－〕【三宮】]`事緣起及緣生。安住事者，謂四食。染淨事者，謂四聖諦。差別事者，謂無量界。說者事者，謂佛及彼弟子。所說事者，謂四念住等菩提分法。眾會事者，所謂八眾。一、剎帝利眾，二、婆羅門眾，三、長者眾，四、沙門眾，五、四大天王眾，六、三十三天眾，七、`[焰摩＝魔【聖】，夜摩【三宮】]`焰摩天眾，八、梵天眾。
△nava-vastukam api buddha-vacanaṃ saṃgṛhītaṃ veditavyaṃ / nava vastūni katamāni / sattvavastu upabhogavastu utpattivastu sthitivastu saṃkleśa- vyavadāna-vastu vaicitrya-vastu daiśika-vastu deśya-vastu pariṣad-vastu ca // tatra sattva-vastu pañcopādāna-skandhāḥ / tad-upabhoga-vastu dvādaśāyatanāni/utpattivastu dvādaśaṅgaḥ pratītyasamutpādaḥ/ utpannasya sthiti-vastu catvāra āhārāḥ / saṃkleśa-vyavadāna-vastu catvāry āryasatyāni / vaicitrya-vastūny a-parimāṇā dhātavaḥ / daiśika-vastu buddhās tacchrāvakāś ca / deśya-vastu smṛty-upasthānādayo bodhi-pakṣyā dharmāḥ/ pariṣadvastv aṣṭau pariṣadaḥ / kṣatriya-pariṣad / brāhmaṇa pariṣad / gṛha-patipariṣad / śramaṇa-pariṣad / catur-mahā-rāja-kāyika-pariṣad trayastriṃśat-pariṣat mārapariṣad brāhmaṇa- pariṣacca iti /

【漢】又嗢`[拕＝柁【宮】]`拕南曰：

【漢】色聚、相應品、　　世、相、及與緣、　　善等差別門、　　巧便、事為後。
△Uddānaṃ samudāyaḥ kalāpaś ca adhvalakṣaṇa-pratyayāḥ/ kuśalādipramedaś ca kauśalya-vastu paścimaṃ // yogācāra-bhūmau mano-bhūmir dvitīyā samāptā //

【漢】瑜伽師地論卷第三`[此下聖本有光明皇后願文]`



☗s4
【漢】瑜伽師地論卷第四
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

# 本地分中有尋有伺等三地之一
【漢】`[一＝一(第三第四第五)【明】]`
△savitarkā savicārā bhūmis tṛteyā / āvitarkā vicāramātrā bhūmiś caturthī / avitarkāvicārā bhūmiśca pañcamī

【漢】已說意地。

【漢】云何有尋有伺地？云何無尋唯伺地？云何無尋無伺地？

【漢】總嗢`[拕＝柁【宮】]`拕南曰：

【漢】界、相、如理、不如理、　　雜染等起最為後。

【漢】如是三地，略以五門施設建立。一、界施設建立，二、相施設建立，三、如理作意施設建立，四、不如理作意施設建立，五、雜染等起施設建立。
△savitarkā savicārā bhūmiḥ katamā / avitarkā vicāra-mātrā bhūmiḥ katamā / avitarkāvicārā bhūmiḥ katamā / piṇḍoddānaṃ / dhātu-lakṣaṇa-yoniś ca ayoniḥ kleśa-paścimaṃ / ity āsāṃ tisṛṇāṃ bhūmīnāṃ dhātu-prajñapti- vyavasthānato api / lakṣaṇa-prajñapti-vyavasthānato api /yoniśo manaskāra- prajñapti-vyavasthānato api yoniśo-manaskāra-prajñapti-vyavasthānato api / [saṃkleśa-prajñapti-vyavasthānato api] vyavasthānaṃ veditavyaṃ //

# 1.界施設
【漢】云何界施設建立？

【漢】別嗢`[拕＝柁【宮】]`拕南曰：

【漢】數、處、量、壽、受用、生、　　自體、因緣果分別。

【漢】當知界建立由八`[種〔－〕【三宮聖】]`種相。一、數建立，二、處建立，三、有情量建立，四、有情壽建立，五、有情受用建立，六、生建立，七、自體建立，八、因緣果建立。
△uddānaṃ saṃkhyā-sthānaṃ parimāṇam āyuś ca paribhogatā / utpattir ātma bhāvaś ca hetu pratyaya-vistaraḥ // dhātuprajñapti-vyavasthānaṃ katamat / tad aṣṭākāraṃ veditavyaṃ / saṃkhyā-[vyava]sthānato api / sthānāntaravya- vasthānato api sattvaparimāṇavyavasthānato api / teṣām eva sattvānām āyur vyavasthānato api teṣām eva sattvānāṃ sambhoga-paribhogavyavasthānato apy utpatti-vyavasthānato apy ātma-bhāva-vyavasthānato api /hetupratyaya- vyavasthānato api //

## 1.1.數建立
【漢】云何數建立？略有三界。謂欲界、色界、無色界。如是三種，名墮攝界。

【漢】非墮攝界者，謂方便，并薩迦耶滅，及無戲論無漏界。
△tatra idaṃ saṃkhyā-vyavasthānaṃ / trayo dhātavaḥ kāmadhātū rūpadhātur ārūpyadhātur iti / ete paryāpannā dhātavaḥ / paryāpannaś ca sopāyaḥ satkāya-nirodho anāsravo dhātur niṣprapañcaḥ //

### 1.1.1.墮攝界
【漢】此中欲界及色界初靜慮，除靜慮中間若定、若生，名有尋有伺地。

【漢】即靜慮中間若定、若生，名無尋唯伺地。隨一有情，由修此故，得為大梵。

【漢】從第二靜慮，餘有色界及無色界全，名無尋無伺地。
△tatra sakale kāmā-dhatau rūpa-dhātau ca prathama-dhyāne dhyānāntarikaṃ samāpatty-upapattikaṃ sthāpayitvā savitarkā savicārā bhūmiḥ samāpatty- upapattikaṃ dhyānāntarikam avitarkāvicāramātrā bhūmiḥ / yāṃ bhāvayitvā ekatyo mahābrahmatvaṃ pratilabhate / dvitīyaṃ dhyānam upādāyāvaśiṣṭo rūpa-dhātuḥ sakalaś ca ārūpya-dhātur avitarkāvicārā bhūmiḥ /

【漢】此中由離尋伺欲道理故，說名無尋無伺地，不由不現行故。

【漢】所以者何？未離欲界欲者，由教導作意差別故，於一時間亦有無尋無伺意現行。

【漢】已離尋伺欲者，亦有尋伺現行。如出彼定、及生彼者。
△tatra vitarka-vicāra-vairāgyayogena avitarkāvicārā bhūmir ity ucyate / na tv asamudācāreṇa / tathā hi / kāmyebhyo avītarāgasyāpy avitarkāvicāra ekadā manaḥpracāro bhavaty upadeśamanaskāraviśeṣataḥ vītarāgasya api ca vitarkavicārebhyo vitarkavicārasamudācāro bhavati /tad yathā vyutthitānāṃ / tad upapannānāṃ

### 1.1.2.非墮攝界
【漢】若無漏界有為定所攝初靜慮，亦名有尋有伺地。依尋伺處法，緣真如為境入此定故，不由分別現行故。

【漢】餘如前說。
△tatrānāsravo dhātur yo asaṃskṛtaḥ samāpatti-saṃgṛhītaḥ / tatrāpi prathamaṃ dhyānaṃ savitarkā savicārā bhūmiḥ / vitarka-vicāra-sthānīyeṣu dharmeṣu tathatām avalambba tat-samāpatter no tu vikalpa-pracārataḥ / śiṣṭaṃ pūrvavat//

## 1.2.處所建立
### 1.2.1.欲界
#### 1.2.1.1.那落迦
【漢】處所建立者，於欲界中有三十六處。謂八大那落迦。

【漢】何等為八？一、等活，二、黑繩，三、眾合，四、號叫，五、大號叫，六、燒熱，七、極燒熱，八、無間。此諸大那落迦處，廣十千踰繕那。此外復有八寒那落迦處。何等為八？一、`[7]皰＝炮【三宮】＊`皰那落迦，二、`[＊7]`皰裂那落迦，三、𠿒哳詀那落迦，四、郝郝凡那落迦，五、虎虎凡那落迦，六、青蓮那落迦，七、紅蓮那落迦，八、大紅蓮那落迦。從此下三萬二千踰繕那，至等活那落迦。從此復隔四千踰繕那，有餘那落迦。`[如＝如是【三宮】]`如等活大那落迦處，初寒那落迦處亦爾。從此復隔二千踰繕那，有餘那落迦應知。
△tatredaṃ sthānāntara-vyavasthānaṃ / kāma-dhātuḥ ṣaṭtriṃśatvsthānāntarāṇi / aṣṭau mahānarakasthānāni / tad yathā / sañjīvaḥ kāla-sūtraṃ saṅghāto rauravo mahā-rauravas tāpano mahā-tāpano avīciś ca / teṣām eva mahā- narakāṇāṃ tiryag-daśabhir yojana-sahasraiḥ pareṇāṣṭau śīta-naraka- sthānāni /tad yathā arbudo nirarbudo aṭaṭo huhuva utpalaḥ padmo mahā-padmaḥ / ito dvātriṃśad yo janasahasraiḥ sañjīvasotataḥ pareṇa catuḥsahasra- yojanāntarāṇi tad-anyāni draṣṭavyāni/ yathā sañjīva-mahā-naraka-sthānam evaṃ prathama-śīta-naraka-sthānaṃ / tataḥ pareṇa dviyojana-sahasra- antaritāni tad-anyāni draṣṭavyāni //

#### 1.2.1.2.其餘五趣
【漢】又有餓鬼處所。又有非天處所。傍生即與人天同處，故不別建立。復有四大洲，如前說。復有八中洲。又欲界`[天＝大【元】]`天有六處。一、四大王眾天，二、三十三天，三、時分天，四、知足天，五、樂化天，六、他化自在天。復有摩羅天宮，即他化自在天攝，然處所高勝。復有獨一那落迦、近邊那落迦，即大那落迦及寒那落迦。以近邊故，不別立處。又於人中，亦有一分獨一那落迦可得。如尊者取`[10]菉＝綠【三宮】＊【聖】`菉豆子說：我見諸有情，燒然、極燒然、遍極燒然，總一燒然聚。如是等三十六處，總名欲界。
△Preta-sthānāntaram asurasthānāntaraṃ / tiryañco devamanuṣyāś ca sahacarā eva / atas teṣāṃ sthānāntaraṃ pṛthaṅ na vyavasthāpyate / catvāro dvīpāḥ pūrvavat/ aṣṭāv antaradvīpāḥ / ṣaṭ kāmāvacarā devāḥ cātur mahārājakāyikās trāyastriṃśā yāmās tuṣitā nirmāṇa-ratayaḥ paranirmitavaśavartinaś ca devāḥ / mārabhuvanaṃ punaḥ para-nirmita-vaśa-vartiṣu deveṣu paryāpannaṃ na [sthāna] antara-viśiṣṭaṃ /
△pratyeka-narakāḥ sāmanta-narakāś ca mahā-naraka-śīta-naraka-samanta eva na sthāna antara-viśiṣṭāḥ manuṣyeṣv apy upalabhyante / tad eke pratyeka- narakāḥ / yathoktaṃ sthavira-mahā-maudgalyāyanena sattvam ahaṃ paśyāmy ādīptaṃ pradīptaṃ samprajvalitam eka-jvālī-bhūtam ity evamādi / itīmāni ṣaṭtriṃśat sthānāntarāṇi kāma-dhātur ity ucyate /

### 1.2.2.色界
【漢】復次，色界有十八處。
【漢】謂梵眾天、梵前益天、大梵天，此三**由軟中上品熏修初靜慮故**。
【漢】少光天、無量光天、極淨光天，此三由軟中上品熏修第二靜慮故。
【漢】少淨天、無量淨天、遍淨天，此三由軟中上品熏修第三靜慮故。
【漢】無雲天、福生天、廣果天，此三由軟中上品熏修第四靜慮故。
【漢】**無想天即廣果攝，無別處所**。
【漢】復有諸聖，住止不共五淨宮地。謂無煩、無熱、善現、善見及色究竟。由軟、中、上、上勝、上極品雜熏修第四靜慮故。
【漢】**復有超過淨宮大自在住處**。有十地菩薩，由極`[熏＝重【元】]`熏修第十地故，得生其中。
△aṣṭādaśa sthānāntarāṇi rūpa-dhātuḥ / brahma-kāyikā brahma-purohitā mahābrahmāṇo mṛdumadhyādhimātra-paribhāvitatvāt prathamadhyānasya / parīttābhā apramāṇābhā ābhā-svarā mṛdu-madhyādhimātra- paribhāvitatvād dvitīyasya dhyānasya / parītta-śubhā apramāṇa-śubhāḥ śubha-kṛtsnā mṛdu-madhyādhimātra-paribhāvitatvāt tṛtīyasya dhyānasya / an-abhrakāḥ puṇya-prasavā bṛhat-phalā mṛdu-madhyādhimātra-paribhāvita- tvāc caturthasya dhyānasya / asaṃjñikaṃ bṛhat-phala-paryāpannatvān na sthānāntaram āryā-sādhāraṇaṃ / pañca śuddhāvāsa-bhūmayaḥ a-bṛhā a-tapāḥ su-dṛśāḥ su-darśanā a-kaniṣṭhāś ca mṛdu-madhyādhimātratarādhi- mātratama-paribhāvitatvād vyavakīrṇa-bhāvitasya caturthasya dhyānasya / śuddhāvāsāṃś ca samatikramya maheśvara-sthānaṃ yatra daśa-bhūmi-sthā bodhi-sattvā daśamyā bhūmeḥ paribhāvitatvād utpadyante //  ^u4n1b6

### 1.2.3.無色界
【漢】復次，無色界有四處所，或無處所。
△ārūpya-dhātuś catvāri sthānāni / na vā kiñcit sthānāntaraṃ /

## 1.3.有情量建立
### 1.3.1.有色界
#### 1.3.1.1.人
【漢】有情量建立者，謂贍部洲人身量不定，或時高大，或時卑小，然隨自肘三肘半量。東毘提訶身量決定，亦隨自肘三肘半量，身又高大。如東毘提訶如是，西瞿陀尼、北拘盧洲身量亦爾，轉復高大。
△tatredaṃ sattva-parimāṇa-vyavasthānaṃ / jāmbu-dvīpakānāṃ tāvan manuṣyāṇām aniyatam āśraya-parimāṇaṃ / ekadā mahad bhavaty ekadā aṇukaṃ / tat punaḥ svena hastenārdha-caturtha-pramāṇaṃ / pūrva-videhā niyatāśraya-pramāṇāḥ / te api svena hastenārdha-caturtha-hasta-pramāṇā mahā kāyatarāś ca / yathā pūrva-videhakā evam avara-godānīyakā uttara-kauravāś ca mahākāyatarāś ca //

#### 1.3.1.2.欲界天
【漢】四大王眾天身量如拘盧舍四分之一。三十三天身量復增一足。帝釋身量半拘盧舍。時分天身量亦半拘盧舍。此上一切，如欲界天身量，當知漸漸各增一足。
△cātur-mahā-rāja-kāyikānāṃ [devānāṃ] catur-bhāgaṃ krośasya pramāṇaṃ / traya-striṃśānāṃ sātireka-pāda-pramāṇaṃ / śakrasya devendrasyārdha- krośa-pramāṇaṃ yāmānām ardha-krośaṃ / tataḥ pareṇa sarveṣu tad-anyeṣu deva-nikāyeṣu pāda-pādam adhikaṃ parimāṇaṃ draṣṭavyaṃ /

#### 1.3.1.3.色界天
【漢】梵眾天身量半踰繕那。梵前益天身量一踰繕那。大梵天身量一踰繕那半。少光天身量二踰繕那。此上一切餘天身量各漸倍增。除無雲天。應知彼天減三踰繕那。
△brahma-kāyikānām ardha-yojanaṃ / brahma-puro-hitānāṃ yojanaṃ / mahā-brahmaṇāṃ dvy-ardha-yojanaṃ / parīttābhānāṃ dve yojane / tataḥ pareṇa tad-avaśiṣṭeṣu deva-nikāyeṣu tad dviguṇam āśraya-parimāṇaṃ draṣṭavyaṃ sthāpayitvā an-abhrakān/ tatra punar yojana-trayaṃ sthāpayitavyaṃ //

#### 1.3.1.4.那落迦
【漢】又大那落迦身量不定。若作及增長極重惡不善業者，彼感身形其量廣大；餘則不爾。如大那落迦如是，寒那落迦、獨一那落迦、近邊那落迦、傍生、餓鬼亦爾。
△mahā-narakeṣu pramāṇa-niyamaḥ / yena pragāḍhataraṃ pāpakam akuśalaṃ karma kṛtaṃ bhavaty upacitaṃ tasya mahattara āśrayo nirvartate / itareṣāṃ punar anyathā / yathā mahā-narakeṣv evaṃ śīta-narakeṣu pratyeka-narakeṣu sāmanta-narakeṣu pratyeka-narakeṣu tiryak-preteṣu /

#### 1.3.1.5.非天
【漢】諸非天身量大小，如三十三天。
△asurāṇāṃ trayastriṃśad-deva-vyavasthāpana-vad āśraya-vyava-sthānaṃ veditavyaṃ /

### 1.3.2.無色界
【漢】當知無色界無有色故，無有身量。
△ārūpyeṣu punar a-rūpitvāt parimāṇaṃ nāsti /

## 1.4.壽建立
### 1.4.1.欲界
#### 1.4.1.1.人
【漢】壽建立者，謂贍部洲人壽量不定。彼人以三十日夜為一月，十二月為一歲。或於一時壽無量歲，或於一時壽八萬歲，或於一時壽量漸減乃至十歲。東毘提訶人壽量決定二百五十歲。西瞿陀尼人壽量決定五百歲。北拘盧洲人壽量決定千歲。
△tatredam āyur-vyavasthānaṃ / jāmbū-dvīpakānāṃ tāvan manuṣyāṇāṃ triṃśad rātrakeṇa māsena dvādaśamāsakena ca saṃvatsareṇāniyatam āyuṣ- pramāṇaṃ / ekadā parimāṇāyuṣo bhavanty ekadāśīti-varṣa-sahasrāyuṣaḥ / ekadā yāvad daśa-varṣāyuṣaḥ / pūrva-videhakāṇāṃ niyatam ardha-tṛtīyāni varṣa-śatāny āyuṣaḥ / avaragodānīyānāṃ pañca [śatāni]/ uttarakauravāṇāṃ varṣa-sahasram āyuḥ /

#### 1.4.1.2.欲界天
【漢】又人間五十歲是四大王眾天一日一夜。以此日夜，三十日夜為一月，十二月為一歲。彼諸天眾壽量五百歲。人間百歲是三十三天一日一夜。以此日夜如前說，彼諸天眾壽量千歲。如是所餘，乃至他化自在天，日夜及壽量各增前一倍。
△yat khalu manuṣyāṇāṃ pañcāśad varṣāṇi tac cātur-mahā-rāja-kāyikānāṃ [devānā]m ekaṃ rātrin-divaṃ / tena rātrin-divasena triṃśad-rātrakeṇa māsena dvādaśa-māsa-kena saṃvatsareṇa divyāni pañca varṣa-śatāny āyuḥ / yat khalu manuṣyāṇāṃ varṣa-śataṃ tat tu trayastriṃśānāṃ [devānā]m ekaṃ rātrin-divasaṃ / tena rātrin-divasena triṃśataiko māsah] purvavad divyaṃ / tad anyeṣu deva-nikāyeṣv aho-rātreṇāpi tad-dvi-guṇena teṣāṃ devānām āyur yāvat para-nirmita-vaśa-varttiṣu deveṣu //

#### 1.4.1.3.那落迦
【漢】又四大王眾天滿足壽量是等活大那落迦一日一夜。即以此三十日夜為一月，十二月為一歲。彼大那落迦壽五百歲。以四大王眾天壽量成等活大那落迦壽量，如是以三十三天壽量成黑繩大那落迦壽量，以時分天壽量成眾合大那落迦壽量，以知足天壽量成號叫大那落迦壽量，以樂化天壽量成大號叫大那落迦壽量，以他化自在天壽量成燒熱大那落迦壽量，應知亦爾。極燒`[熱＝然【三宮】]`熱大那落迦有情壽半中劫。無間大那落迦有情壽一中劫。
△yal khalu cātur-mahā-rāja-kāyikānāṃ devānāṃ kṛtsnam āyus tat sañjīve mahā-naraka ekaṃ rātrin-divasaṃ / tena ratrin-divasena triṃśad-rātrakeṇa māsena dvādaśamāsakena ca saṃvatsareṇa nārakāṇi pañcavarṣaśatānyāyuḥ / yathā cātur-mahā-rāja-kāyikānām āyuṣā sañjīve mahā-narake upapannānām āyur evaṃ trayastriṃśānām āyuṣā kāla-sūtropapannānām āyuḥ / yāmānām āyuṣā saṅghātopa-pannānām āyuḥ / tuṣitānām āyuṣā rauravopapannānam āyuḥ / paranirmitavaśa-vartinām āyuṣā tapanopapannānām āyur veditavyaṃ / pratāpanopa-pannānaṃ sattvānām antara-kalpenārdha-kalpam āyuḥ / avīcikānaṃ sattvānam antara-kalpena kalpam āyuḥ /

#### 1.4.1.4.其餘諸趣
【漢】非天壽量如三十三天。傍生、餓鬼壽量不定。又寒那落迦於大那落迦次第相望，壽量近半應知。又近邊那落迦、獨一那落迦受生有情壽量不定。
△yathā trayastriṃśānām evam asurāṇāṃ tiryak-pretānām aniyatam āyuḥ / śīta-narakopapannānāṃ sattvānaṃ mahā-narakopapannebhyaḥ sattvebhya uttarottarāṇām upārdhena āyur veditavyaṃ / pratyeka-narakopapannānāṃ sattvānām apy aniyatam āyuḥ /

### 1.4.2.色界天
【漢】梵眾天壽二十中劫一劫，梵前益天壽四十中劫一劫，大梵天壽六十中劫一劫，少光天壽八十中劫二劫。自此以上，餘色界天壽量相望，各漸倍增。唯除無雲。當知彼天壽減三劫。
△brahma-kāyikānāṃ sattvānāṃ viṃśaty-antara-kalpakena kalpena kalpam āyuḥ / brahma-purohitānāṃ [sattvānāṃ] catvārimśad-antara-kalpakena [kalpena kalpam āyuḥ] / mahābrahmaṇāṃ ṣaṣṭy-antara-kalpakena kalpena kalpam āyuḥ / parītrābhānām aśīty-antara-kalpakena kalpena dvau kalpau / tata ūrdhvaṃ tad-anyeṣu deva-nikāyeṣu tad-dviguṇa tad-dvi-guṇam āyuḥ sthāpayitvān-abhrakān/ tatra punas trayaḥ kalpāḥ sthāpayitavyāḥ /

### 1.4.3.無色界天
【漢】空無邊處壽二萬劫，識無邊處壽四萬劫，無所有處壽六萬劫，非想非非想處壽八萬劫。除北拘盧洲，餘一切處悉有中`[夭＝天【元】，殀【聖】]`夭。又人、鬼、傍生趣有餘滓身；天及那落迦與識俱沒，無餘滓身。
△ākāśānantyāyatanopapannānāṃ sattvānāṃ viṃśatiḥ kalpa-sahastrāṇy āyuḥ / vijñānānantyāyatanopapannānāṃ [sattvānaṃ] catvāriṃśat/ ākiñcanyāyata- nopapannānāṃ ṣaṣṭiḥ / naiva-saṃjñānāsaṃjñāyatanopa- pannānām aśītiḥ kalpa-sahasrāṇy āyuḥ /
△uttara-kurūn sthāpayitvā / asty antare kāla-kriyā tatra manuṣyeṣu tiryak-preteṣu ca kiṭṭāla-kāyāḥ santiṣṭhante / deveṣu narakeṣu ca sahaiva vijñānena akiṭṭa-kāyāḥ santiṣṭhante //

## 1.5.受用建立
### 1.5.1.受用苦
【漢】受用建立者，略有三種。謂受用苦樂、受用飲食、受用婬欲。

【漢】受用苦樂者，謂那落迦有情多分受用極治罰苦；傍生有情多分受用相食噉苦；餓鬼有情多分受用極飢渴苦；人趣有情多分受用匱乏追求種種之苦；天趣有情多分受用衰惱墜沒之苦。
△tatra saṃbhoga-paribhoga-vyavasthānaṃ / yad uta sukha-duḥkhānubhavato api / āhāra-paribhogato api / maithuna-paribhogato api // tatra narakeṣu yad bhūyasā sattvāḥ kāraṇāduḥkhaṃ prati-saṃvedayanti tiryakṣv anyonya- bhakṣaṇaduḥkhaṃ/preteṣu kṣutpipāsāduḥkhaṃ/manuṣyeṣu paryeṣṭivyasana- duḥkhaṃ / deveṣu cyavana-patana-duḥkhaṃ pratisaṃvedayanti //

#### 1.5.1.1.八大那落迦
##### 1.5.1.1.1.等活大那落迦
【漢】又於等活大那落迦中，多受如是極治罰苦。謂彼有情，多共聚集，業增上生，種種苦具次第而起，更相殘害，悶絕躄地。次虛空中有大聲發，唱如是言：「此諸有情可還等活！可還等活！」次彼有情欻然復起，復由如前所說苦具更相殘害。由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名為等活。
△tatra sañjīve mahā-narake evaṃ-rūpaṃ kāraṇā-duḥkhaṃ pratyanubhavanti bāhulyena /tatra te sattvā anyonyaṃ saṅgamya karma-adhipaty-asambhūtair vividhaiḥ praharaṇaiḥ krama-samutpannair anyonyaṃ vipraghātikāṃ kurvanto niśceṣṭāh pṛthivyāṃ prapatanti / tata ākāśāc chabdo niścarati sañjīvantu hanta sattvā iti / tataḥ punas te sattvā vyutthāya tenaiva prakāreṇa anyonyavipraghātikām kurvanti / tato nidānaṃ ca dīrgha-kālam duḥkhaṃ pratyanubhavanti yāvat tat pāpakam akuśalaṃ karma sarveṇa sarvaṃ parikṣīṇaṃ vyantīkṛtaṃ / tasmāc ca punaḥ sa narakaḥ sañjīva ity ucyate // ^yujaw9

##### 1.5.1.1.2.黑繩大那落迦
【漢】又於黑繩大那落迦中，多受如是治罰重苦。謂彼有情多分為彼所攝獄卒以黑繩`[4]拼＝栟【宋元宮】＊`拼之，或為四方、或為八方、或為種種圖畵文像。彼既`[＊4]`拼已，隨其處所，若鑿、若斲、若斫、若剜。由如是等種種因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名為黑繩。
△tatra kāla-sūtra-mahā-naraka eva-rūpaṃ kāraṇā-duḥkham anubhavanti bāhulyena / tatra te sattvās tat-paryāpannair yātanā-puruṣaiḥ kālakena sūtreṇa māpyante / caturasrakam apy aṣṭāsrakam apy anekavicitra-vibhakti- prakāram api māpyante / māpitāś ca tathā tathā khanyante takṣyante sampratakṣyante /tato nidānaṃ ca dīrgha-kālaṃ duḥkhaṃ pratyanubhavanti yāvat tat pāpakam akuśalaṃ karma sarveṇa sarvaṃ na parikṣīṇaṃ bhavati vyantī-kṛtaṃ / tasmāc ca punaḥ sa narakaḥ kālasūtra ity ucyate //  ^xwqk9a

##### 1.5.1.1.3.眾合大那落迦
【漢】又於眾合大那落迦中，多受如是治罰重苦。
【漢】謂彼有情，或時展轉聚集和合，
【漢】爾時便有彼攝獄卒驅逼令入兩鐵羺頭大山之間。彼既入已，**兩山迫之**；既被迫已，一切門中血便流注。如兩鐵羺頭，如是兩鐵羝頭、兩鐵馬頭、兩鐵象頭、兩鐵師子頭、兩鐵虎頭亦爾。
【漢】復令和合，**置大鐵槽中**，便即壓之，如壓甘蔗。既被壓已，血便流注。
【漢】復和合已，**有大鐵山從上而墮**，令彼有情躄在鐵地，若斫若刺，或擣或裂。既被斫刺及擣裂已，血便流注。
【漢】由此因緣，長時受苦，乃至先世所作一切惡不善業未盡未出。故此那落迦名為眾合。
△tatra saṅghāte mahā-naraka evaṃ-rūpaṃ kāraṇā-duḥkhaṃ pratyanubhavanti bāhulyena / tatra te sattvā yadā anyonyam aikadhyam abhisaṃkṣiptāḥ saṅghātam āpannā bhavanti tadā tat-paryāpannair yātanā-purusair dvayor aja-mukhayor āyasayor mahāparvatayor vivaram anupraveśyante / samanantara-praviṣṭāś ca tābhyāṃ parvatābhyāṃ prapīḍyante / teṣāṃ prapīḍitānāṃ sarvato-mukhaṃ rudhira-nadyaḥ prasravanti pragharanti / yathāja-mukhayor evaṃ meṣa-mukhayor haya-mukhayor hasti-mukhayoḥ siṃha-mukhayor vyāghra-mukhayoḥ / punaḥ saṅghātam āpannā āyase mahāyantre prakṣipya prapīḍyante yathekṣu-kṣodaḥ / teṣām tatra prapīḍya- mānānāṃ rudhira-nadyaḥ prasravanti pragharanti / punaḥ saṅghātam āpannānām upariṣṭād āyasī mahā-śilā prapatati yā tān sattvān ayomayyāṃ pṛthivyāṃ sañchindati sambhindati saṅkaṭayati sampradālayati / teṣām tatra tatra sañchidyamānānāṃ sambhidyamānānāṃ saṅkuṭyamānānāṃ sampradālya-mānānāṃ rudhira-nadyaḥ prasravanti pragha-ranti / tato nidānaṃ ca dīrgha-kālaṃ duḥkhaṃ pratyanubhavanti yāvat tat pāpakam akuśalaṃ karma sarveṇa sarvaṃ na parikṣīṇaṃ bhavati vyantī-kṛtaṃ / tasmāc ca punaḥ sa narakaḥ saṅghāta ity ucyate // ^drd17t

##### 1.5.1.1.4.號叫大那落迦
##### 1.5.1.1.5.大號叫大那落迦
【漢】又於號叫大那落迦中，多受如是治罰重苦。謂彼有情尋求舍宅，便入大鐵室中。彼纔入已，即便火起；由此燒然，若極燒然，遍極燒然。既被燒已，苦痛逼切，發聲號叫。由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名為號叫。
△tatra raurave mahā-naraka evaṃ-rūpaṃ kāraṇā-duḥkhaṃ pratyanubhavanti bāhulyena / tatra te sattvā layana-gaveṣiṇāyasam agāraṃ praviśanti/ teṣāṃ tatra praviṣṭānām agnir mucyate yatas ta ādīptāḥ pradīptāḥ samprajvalitā dhyāyanti / te tatra ruvanty ārta-svaraṃ krandante tato nidānaṃ ca dīrgha- kālaṃ duḥkhaṃ pratyanubhavanti yavat tat pāpakam akuśalaṃ karma sarveṇa sarvaṃ na parikṣīṇaṃ bhavati vyantī-kṛtaṃ / tasmāc ca punaḥ sa narako raurava ity ucyate //
【漢】又於大號叫大那落迦中，所受苦惱與此差別。謂彼室宅其如胎藏。故此那落迦名大號叫。
△tatra mahāraurave mahā-narake ayaṃ viśeṣo yo raurave agāraḥ sa tatrāgāra eva vijñātavyaḥ sagarbhas tu / tasmāc ca punaḥ sanarako mahāraurava ity ucyate // ^ptkln0

##### 1.5.1.1.6.燒熱大那落迦
【漢】又於燒熱大那落迦中，多受如是治罰重苦。謂彼所攝獄卒，以諸有情置無量踰繕那熱、極熱、遍極燒然大鐵`[𨫼＝熬【三宮】]`𨫼上，左右轉之，表裏燒煿。又如炙魚，以大鐵丳從下貫之，徹頂而出，反覆炙之，令彼有情諸根毛孔及以口中悉皆焰起。復以有情置熱、極熱、遍極燒然大鐵地上，或仰或覆，以熱、極熱、遍極燒然大鐵椎棒，或打或築、遍打遍築，令如肉摶。由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名為燒熱。
△tatra tapane mahā-naraka evaṃ-rūpaṃ kāraṇā-duḥkhaṃ pratyanubhavanti bāhulyena / tat paryāpannā yātanā-puruṣās tān sattvān aneka-yojanāyāṃ kaphalyāṃ prakṣipya taptāyāṃ prataptāyāṃ samprajvalitāyāmā vartayanti parivartayanti tāpayanti santāpayanti tad yathā matsyān/ punar ayomayena śalyena adhastād vidhyanti / sa ca śalyaḥ pṛṣṭhāntena praviśya śirasā nirgacchaty ādīptaḥ pradīptaḥ/ teṣām ca sattvānāṃ mukhād akṣi-tārakābhyo nāsikāvile bhyaḥ sarvaromakūpebhyo jvālā nirgacchanti / punar ayomayyāṃ pṛthivyāṃ taptāyāṃ santaptāyāṃ prajvalitāyām uttānakān sthāpayitvāva- mūrdhakān vā taptaiḥ santaptaiḥ samprajvalitair ayoghanais tāḍayanti santāḍayanti sandālayanti tad yathā nāma māṃsa-bilvam/ tato nidānaṃ ca dīrgha-kālaṃ duḥkhaṃ pratyanubhavanti yāvat pāpakam akuśalaṃ karma sarvena sarvaṃ na parikṣīṇaṃ bhavati vyantī-kṛtaṃ / tasmāc ca punaḥ sa narakas tapana ity ucyate //  ^e0kylz

##### 1.5.1.1.7.極燒熱大那落迦
【漢】又於極燒熱大那落迦中，所受苦惱與此差別。謂以三支大熱鐵丳從下貫之，徹其兩`[膊＝髆【三】]`膊及頂而出。由此因緣，眼耳鼻口及諸毛孔猛焰流出。又以熱、極熱、遍極燒然大銅鐵鍱遍`[裹＝里【宋】]`裹其身。又復倒擲置熱、極熱、遍極燒然彌滿灰水大鐵鑊中而煎煮之。其湯涌沸，令此有情隨湯飄轉，或出或沒，`[令＝念【元明】]`令其血肉及以皮脈悉皆銷爛、唯骨`[瑣＝鎖【元明】]`瑣在，尋復`[漉＝鹿【元】]`漉之，置鐵地上，令其皮肉及以血脈復生如故，還置鑊中。餘如燒熱大那落迦說。由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名極燒熱。
△tatra pratāpane mahānarake ayaṃ viśeṣaḥ /triśūlaśalyaṃ pṛṣṭhato nirgama- yanti / tasya caikaśūla ekena skandhena nirgacchati / dvitīyo dvitīyena tṛtīyaḥ śirasā/ teṣām tato nidānaṃ mukhenāpi [jvālā] nirgacchati / lauhapa- traiś ca taptaiḥ santaptaiḥ samprajvalitaiḥ sarvataḥ kāyaṃ pariveṣṭayanti punar ayomayyāṃ mahatyāṃ lohyāṃ kvathitakṣārapūrṇāyām ādīptāyāṃ pradīptāyāṃ samprajvalitāyāṃ te sattvā ūrdhva-pādā avāṅmukhāḥ prakṣi- pyante / prakṣiptāś cātapyante santapyante ūrdhvam api gacchanto adho api gacchantas tiryag api gacchanto yataś ca saṅkīrṇa-tvaṅ-māṃsa-śoṇitā bhavanty asthiśaṅkalā mātrā vīśiṣṭāḥ / tadā punar utkṣipyotkṣipyāyomayyāṃ pṛthivyāṃ pratiṣṭhāpyante / tataḥ sañjāta-tvaṅ- māṃsa-śoṇitāḥ punar api prakṣipyante śeṣaṃ tapana-vat / tato nidānaṃ ca punar dīrgha-kālaṃ duḥkhaṃ pratyanubhavanti / yāvat tat pāpakam akuśalaṃ karma sarveṇa savaṃ na parikṣīṇaṃ bhavati vyantī-kṛtam/ tasmāc ca punaḥ sa narakaḥ pratā-pana ity ucyate //  ^fbkxk1

##### 1.5.1.1.8.無間大那落迦
【漢】又於無間大那落迦中，彼諸有情恒受如是極治罰苦。
【漢】謂從東方多百踰繕那燒熱、極燒熱、遍極燒然大鐵地上有猛熾火騰焰而來，刺彼有情，穿皮入肉，斷筋破骨，復徹其髓，燒如脂燭，如是舉身皆成猛焰。如從東方，南西北方亦復如是。
【漢】由此因緣，彼諸有情與猛焰和雜，唯見火聚從四方來，火焰和雜，無有間隙，所受苦痛亦無間隙，唯聞苦逼號叫之聲，知有眾生。
【漢】又以鐵箕盛滿燒然、極燒然、遍極燒然猛焰鐵炭而簸`[剪＝揃【三宮】]`剪之。復置熱鐵地上，令登大熱鐵山，上而復下，下而復上。從其口中拔出其舌，以百鐵釘釘而張之，令無皺襵，如張牛皮。
【漢】復更仰臥熱鐵地上，以熱燒鐵鉗鉗口令開，以燒然、極燒然、遍極燒然大熱鐵丸置其口中，即燒其口及以咽喉，徹於`[8]府＝腑【三宮】＊`府`[藏＝臟【宋元宮】]`藏，從下而出。
【漢】又以洋銅而灌其口，燒喉及口，徹於`[＊8]`府藏，從下流出。
【漢】所餘苦惱，如極熱說。
【漢】由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名為無間，多是造作無間之業來生是中。
【漢】此但略說麁顯苦具，非於如是大那落迦中，所餘種種眾多苦具而不可得。
△tatrāvīcau mahā-naraka evaṃ-rūpaṃ kāraṇā-duḥkhaṃ pratyanubhavanti / teṣāṃ sattvānāṃ pūrvasyāṃ diśy aneka-yojana-śatāyāḥ pṛthivyā ādīptāyāḥ pradīptāyāḥ samprajvalitāyā agnijvālāvega āgacchati yatas teṣāṃ sattvānāṃ tvacaṃ bhittvā māṃsaṃ bhittvā snāyuṃ chittvā asthi bhittvā asthi-majjānaṃ / tad yathā sneha-vartiṃ / evaṃ kṛtsnam āśrayaṃ jvālābhir vyāpya tiṣṭhati / yathā pūrvasyā diśa evaṃ dakṣiṇasyāḥ paścimāyā uttarasyā diśaḥ / te ca sattvās tato nidānam agniskandharūpā evopalabhyante / miśrībhūte tasmiṃś caturdiś āgate agni-skandhe te tatra vīcim api nāsādayanti duḥkhānām vedanānāṃ nānyatra[?] ārta-svaraṃ krandanto vijñāyante sattvā iti / punar ayomayaiḥ śarpair ayo-mayān aṅgārān ādīptān samprajvalitān punanti nipunanti / punar ayo-mayyāṃ pṛthivyām ayo-mayān mahā-parvatān ārohanty apy avataranty api / punar mukhāj jihvā nirgamayyāyaḥ-śaṅku- śatena vitatā bhavati/ sā tathā vitatā vigata-valikā vagata-puṭikā ca tad yathārṣabhaṃ carma / punas tasyām evāyo-mayyāṃ pṛthivyām uttānakān sthāpayitvā ayo-mayena viṣkambhanena mukhaṃ viṣkambhayitvā dīptāḥ pradīptāḥ samprajvalitāḥ / ayo-guḍā mukheṣu ksipyante ye teṣāṃ mukham api dahanti kaṇṭham apy antram api dagdhvā ca punar adho-bhāgena nirgacchanti / kvathitaṃ tāmram āsye prakṣipanti / tac ca mukham api dagdhvā kaṇṭham apy antram api dagdhvādho-bhāgena dagdhvādhobhāgena pragharati / śeṣaṃ pratāpanavat/ tato nidānaṃ punar dīrgha-kālaṃ duḥkhaṃ pratyanubhavanti yāvat tat pāpakam a-kuśalaṃ karma sarveṇa sarvaṃ na parikṣīṇaṃ bhavati vyantī-kṛtaṃ / tasmāc ca punaḥ sa narako avīcir ity ucyate yatra yad bhūyasānantarya-kāriṇaḥ sattvā upapadyante / tatremāny audārikāṇi kāraṇāni parikīrtitāni / na ca punar eṣu mahānarakeṣu tad-anyāni vicitrākārāṇi bahūni kāraṇāni nopalabhyante //  ^b3335s

#### 1.5.1.2.近邊諸那落迦
##### 1.5.1.2.1.煻煨齊膝
【漢】又於近邊諸那落迦中，有情之類受用如是治罰重苦。謂彼一切諸大那落迦皆有四方、四岸、四門，鐵牆圍遶。從其四方四門出已，其一一門外有四出園。謂煻煨齊膝。彼諸有情出求舍宅，遊行至此，下足之時、皮肉及血，並即`[消＝銷【明】]`消爛，舉足還生。
△sāmanta-narakeṣu punar evaṃ kāraṇā-duḥkhaṃ sattvāḥ pratyanubhavanti / sarva ete mahānarakāś catur-diśaṃ catuṣ-kandhāś catur-dvārā āyasaiḥ prākāraiḥ parivāritāḥ / tatra ca catur-diśaṃ caturbhir dvārair nirgaty aikaikasmin dvāre catvāra utsadā bhavanti / tad yathā / jānu-mātraṃ kukūlaṃ / yat te sattvā layana-gaveṣiṇo anvākrāmanti / te tatra prapatitāḥ sa-śiraḥ-pādakā nimagnās tiṣṭhanti / tatra ca kuṇape gūtha-mṛttike kīṭāḥ prāṇino ye teṣāṃ sattvānaṃ tvacam api cchidrayanti māṃsam api snāyv asthy api bhindanti tato asthi-majjānam āsādya vilikhanti //

##### 1.5.1.2.2.死屍糞泥
【漢】次此煻煨無間，即有死屍糞泥。此諸有情為求舍宅，從彼出已，漸漸遊行，陷入其中，首足俱沒。又屍糞埿內多有諸蟲，名孃矩吒，穿皮入肉，斷筋破骨，取髓而食。
△tasya khalu kuṇapasya gūtha-mṛttikasya samanantaraṃ sa[nnihita]m eva kṣura-dhārā-citaḥ pathoyaṃ te sattvā layana-gaveṣiṇo anvākramante / tatra teṣaṃ nikṣipte pāde sañchidyate tvaṅ-māṃsa-śoṇitaṃ / punar utkṣipte pāde sañjāyate tvan-māṃsa-śoṇitaṃ //

##### 1.5.1.2.3.刀劍刃路等
【漢】次屍糞埿無間，有利刀劍仰刃為路。彼諸有情為求舍宅，從彼出已，遊行至此。下足之時，皮肉筋血悉皆消爛，舉足之時，還復如故。次刀劍刃路無間，有刃葉林。彼諸有情為求舍宅，從彼出已，往趣彼`[蔭＝陰【三宮】]`蔭，纔坐其下，微風遂起，刃葉墮落，斫截其身一切支節，便即躄地。有黑`[黧【麗】，釐【大】，梨【宮】]`黧狗，`[摣＝楂【宋元宮聖】]`摣掣脊`[𦛗【麗】，胎【大】(cf. K15n0570\_p0492a01; T52n2110\_p0500b15)]`𦛗而噉食之。從此刃葉林無間，有鐵設`[拉＝柆【宋】]`拉末梨林。彼諸有情為求舍宅，便來趣之，遂登其上。當登之時，一切刺鋒悉迴向下，欲下之時，一切刺鋒復迴向上。由此因緣，貫刺其身，遍諸支節。爾時便有鐵㭰大烏上彼頭上，或上其髆，`[探＝㗖【三宮】]`探啄眼睛而噉食之。
△tasya khalu kṣuradhārācitasya pathaḥ samanantaraṃ sa[nni]hitam evāsipatra-vanaṃ / tatra te sattvā abhigamya layana-gaveṣiṇas tac-chāyām āsevanti / tatra teṣām adhastān niṣaṇṇānāṃ vṛkṣād asayaḥ patanti ye teṣāṃ sattvānām aṅga-pratyaṅgāni cchindrayanti vyatibhindanti / teṣaṃ tatra patitānāṃ śyāma-śavalā nāma śvāna āgatya pṛṣṭhī-vaṃśān utpāṭyotpāṭya bhakṣayanti //
△tasya khalv asipatravanasya samanantaraṃ sannihitam evāyaḥśālmalī-vanaṃ yat te sattvā layanagaveṣiṇo abhigamyābhirohanti / teṣāṃ tatrābhirohatām adhomukhībhavanti kaṇṭakāḥ/ avataratām urdhvī bhavanti kaṇṭakā ye [te]ṣām aṅga-pratyaṅgāni cchidrayanti vyatibhindanti/tatra cāyastuṇḍānāma vāyasā ye teṣāṃ sattvānām aṃse vā śirasi vābhinipatya bhittvākṣi tārakā utpāṭyotpāṭya bhakṣayanti //

##### 1.5.1.2.4.廣大灰河
【漢】從鐵設拉末梨林無間，有廣大河，沸熱灰水彌滿其中。彼諸有情尋求舍宅，從彼出已，來墮此中。猶如以豆置之大鑊，然猛熾火而煎煮之，隨湯騰涌周旋迴復。於河兩岸有諸獄卒，手執杖索及以大網，行列而住，遮彼有情，不令得出，或以索羂，或以網漉。復置廣大熱鐵地上，仰彼有情而問之言：汝等今者欲何所須？如是答言：我等今者竟無覺知，然為種種飢苦所逼。時彼獄卒即以鐵`[鉗鉗＝鉆鉆【宮】，鈷鈷【聖】]`鉗鉗口令開，便以極熱燒然鐵丸置其口中，餘如前說。若彼答言：我今唯為渴苦所逼。爾時獄卒便即洋銅以灌其口。由是因緣，長時受苦，乃至先世所造一切能感那落迦惡不善業未盡未出。此中若刀劍刃路、若刃葉林、若鐵設拉末梨林總之為一，故有四園。
△tasya khalv ayaḥ-śālmalī-vanasya samanantaraṃ sannihitam eva vaitaraṇī nadī pūrṇā kvathitasya kṣārodakasya yatra te sattvā layana-gaveṣiṇaḥ prapatanti / ta ūrdhvam api gacchantaḥ khidyante pacyante / adhas-tiryag api gacchantaḥ khidyante pacyante / tad yathā nāma mudgā vā māṣā kola vā kulatthā vodārogni-sampradīptodakāyāṃ sthālyāṃ prakṣiptāḥ / tasyāḥ khalu nadyā ubhayatas tīre daṇḍa-hastā baḍiśa-hastā [jāla-hastā] sattvā vyavasthitā ye teṣāṃ sattvānām udgantum api na prayacchanti baḍiśa uddhārikayā vā jāloddhārikayā vā punar uddhṛtyo-dārāgni-santaptāyaṃ bhūmāv uttānakān pratiṣṭhāpya pṛcchanti habhmoḥ sattvāḥ kim icchatha / ta evam āhuḥ / na jānīmo vayam api na paśyāmaḥ api tu bubhukṣitāḥ smaḥ / tatas te sattvās teṣāṃ sattvānā mayo-mayena viṣkambhanena mukhaṃ viṣkambha-yitvā ayo-guḍān udārāgni-santaptān āsye prakṣapante pūrva-vat/ sacet punar evaṃ vadanti pipāsitāḥ smaḥ / tatas te tathaiva kvathitaṃ tāmram āsye prakṣipanti /tato nidānaṃ ca punar dīrghakālaṃ duḥkhaṃ pratyanubhavanti / yāvat tan naraka-vedanīyaṃ pāpakam a-kuśalaṃ karma sarveṇa sarvaṃ na parikṣīṇaṃ bhavati vyantī-kṛtaṃ // tatra yaś ca kṣura-dhārācitaḥ patho yac cāsi-patra-vanaṃ yac ca ayaḥ-śālmalī-vanaṃ yā ca vaitaraṇī nadī ayam eka utsada iti kṛtvā catvāra utsadā bhavanti //

#### 1.5.1.3.八寒那落迦
【漢】又於寒那落迦受生有情，多受如是極重`[寒【麗】，塞【大】(cf. K15n0570\_p0492b03)]`寒苦。謂皰那落迦中受生有情，即為彼地極重廣大寒觸所觸，一切身分悉皆卷縮，猶如瘡皰。故此那落迦名皰那落迦。皰裂那落迦與此差別。猶如皰潰，膿血流出，其瘡卷皺。故此那落迦名為皰裂。又𠿒哳詀、郝郝凡、虎虎凡、此三那落迦由彼有情苦音差別以立其名。青蓮那落迦中，由彼地極重廣大寒觸所觸，一切身分悉皆青瘀，皮膚破裂，或五或六。故此那落迦名曰青蓮。紅蓮那落迦與此差別。過此青已，色變紅赤，皮膚分裂或十或多。故此那落迦名曰紅蓮。大紅蓮那落迦與此差別。謂彼身分極大紅赤，皮膚分裂或百或多。故此那落迦名大紅蓮。
△tatra śītanarakeṣūpapannāḥ sattvā evaṃrūpaṃ śītaduḥkhaṃ pratyanubha- vanti / arbudopapannāḥ sattvās tadbhūmikenodāreṇa śītena spṛṣṭā arbudavat sarvāśrayeṇa saṅkocam āpadyante/tasmāc ca sa narako arbuda ity ucyate // tatra nirarbude ayaṃ viśeṣaḥ / arbudanirgatam ivārbudaṃ saṅkocam āpadyate / tasmāc ca narako nir-arbuda ity ucyate // tatrāṭaṭo hahavo [huhuvo] vāg-abhilāpa-kṛtam etat teṣāṃ sattvānāṃ nāma-vyavasthānaṃ // utpale punaḥ śītanarake tad-bhūmikenodāreṇa śītena spṛṣṭā vyānīlāya-mānāḥ pañcadhā ṣaḍdhā tvacāṃ sphoṭam āpadyante / tasmāc ca sa naraka utpala ity ucyate// tatra padme ayaṃ viśeṣaḥ / nīlatāṃ samatikramya vyālohitāya- mānā da[śa-]dhā vā bhūyo vā tvacāṃ sphoṭam āpadyante / tasmāc ca sa narakaḥ padma ity ucyate // tatra mahāpadme ayaṃ viśeṣaḥ / bhṛśataraṃ vyālohitāyamānā śatadhā vā bhūyo vā tvacāṃ sphoṭam āpadyante / tasmāc ca samahā-narako mahā-padma ity ucyate //

#### 1.5.1.4.獨一那落迦
【漢】又獨一那落迦中受生有情，各於自身自業所感，多受如是種種大苦。如吉祥問採`[＊10-1]菉＝綠【三宮】＊【聖】`菉豆子經中廣說。故此那落迦名為獨一。
△pratyekanarakeṣu punar utpannāḥ sattvā evaṃrūpaṃ pratyekaṃ pratyekamātma-bhāveṣu sva-karmopanipāti duḥkhaṃ pratyanubhavanti / tad yathā lakṣmaṇena pṛṣṭo maudgalyāyano vistareṇodāh tavān yathā-sūtram eva / tasmāc ca sa narakaḥ pratyeka-naraka ity ucyate //

#### 1.5.1.5.傍生趣
【漢】又傍生趣更相殘害，如羸弱者為諸強力之所殺害，由此因緣受種種苦。以不自在，他所驅馳，多被鞭撻，與彼人天為資生具。由此因緣具受種種極重苦惱。
△tatra tiryañco anyo-nyaṃ vipraghātikāṃ kurvanti yathā durbala-ghātikāṃ/ tato nidānaṃ ca duḥkhaṃ pratyanubhavanti / asva-tantrāś ca vādhyante tāḍyante ‘nudyante / upakaraṇa-bhūtāś ca bhavanti deva-manuṣyāṇāṃ / tato nidānam api vicitrāṇi duḥkhāni pratisaṃvedayanti //

#### 1.5.1.6.餓鬼趣
【漢】又餓鬼趣略有三種。一者、由外障礙飲食，二者、由內障礙飲食，三者、飲食無有障礙。云何由外障礙飲食？謂彼有情、由習上品慳故，生鬼趣中，常與飢渴相應。皮肉血脈皆悉枯槁，猶如`[火＝災【聖】]`火炭，頭髮`[蓬＝髼【三宮】]`蓬亂，其面黯黑，脣口乾焦，常以其舌舐略口面。飢渴慞惶，處處馳走。所到泉池，為餘有情手執刀杖及以羂索行列守護，令不得趣。或強趣之，便見其泉變成膿血，自不欲飲。如是等鬼，是名由外障礙飲食。云何由內障礙飲食？謂彼有情，口或如針，口或如炬，或復頸癭，其腹寬大。由此因緣，縱得飲食，無他障礙，自然不能若噉若飲。如是等鬼，是名由內障礙飲食。云何飲食無有障礙？謂有餓鬼，名猛焰鬘。隨所飲噉，皆被燒然。由此因緣，飢渴大苦未甞暫息。復有餓鬼，名食糞穢。或有一分食糞飲溺；或有一分唯能飲噉極可厭惡生熟臭穢，縱得香美而不能食。或有一分自割身肉而噉食之，縱得餘食，竟不能噉。如是等鬼，是名飲食無有障礙。
△pretāḥ punaḥ samāsatas tri-vidhā bahir bhojana-pāna-kṛtāvaraṇā adhyātmaṃ bhojana-pāna-kṛtāvaraṇā bhojana-pāna-kṛtāvaraṇāś ca // tatra bahirbhojana- pāna-kṛtāvaraṇāḥ katame / ye sattvā mātsaryasya adhimātram āsevitatvāt pretāyatanopapannāḥ / te ca bhavanti kṣut-pipāsa-āyogāt saṃśuska-tvaṅ- māṃsa-śoṇitā dagdha-sthūṇākṛtayaḥ keśa anukārair mukhaiḥ kṣut-pipasā- parigata-vadanāḥ saṃśuṣka-mukhā lelihamāna-jihvāḥ sambhrānta-vadanās tena tenānvāhiṇḍanty utsa-saras-taḍāgeṣu / tatra ca a-parair asi-hastaiḥ pāśa-hastais tomara-hastaiḥ sattvais tebhya utsa-saras-taḍāgebhyo nivāryante / tac ca pānīyaṃ pūya-śoṇitaṃ paśyanti / tena svayam evāpātukāmatā santiṣṭhate / ima evaṃrūpāḥ pretā bahirdhābhojana- pāna-kṛtāvaraṇāḥ // adhyātmaṃ bhojana-pāna-kṛtāvaraṇāḥ katame / tad yathā sūcī-mukhā ulkā-mukhā gala-gaṇḍakāś ca mahodarāḥ / tathā hi te svayam eva parair akṛtāvaraṇā labdhvāpi bhojana-pānaṃ na śaknuvanti bhoktuṃ vā pātuṃ vā / ima evaṃ-rūpāḥ pretā adhyātmaṃ bhojana-pāna- kṛtāvaraṇāḥ // bhojana-pāna-kṛtāvaraṇāḥ katame / santi jvālā-mālino nāma pretā yeṣāṃ bhuktaṃ bhuktaṃ pitaṃ pitaṃ sarvam avadahyate yenaiṣām kṣut-pipāsā- duḥkhaṃ na kadācid apaiti // santi ca pretā avaskarabhakṣā nāma ya ekatye amedhyaṃ bhakṣayanti prasrāvaṃ pibanti / yad vā-śuci durgandham āmagandhaṃ pratikūlaṃ pratikruṣṭaṃ tac chaknuvanti bhakṣayituṃ vā pātuṃ vā / apy eke sva-māṃsam apy utkṛtya bhakṣayanti / yat tu bhavati śuci vā praṇītaṃ vā tan na śaknuvanti bhoktuṃ vā pātuṃ vā / ima evaṃ-rūpāḥ pretā bhojana-pāna-kṛtāvaraṇā ity ucyante /

#### 1.5.1.7.人趣
【漢】又人趣中受生有情，多受如是匱乏之苦。所謂俱生飢渴匱乏苦；所欲不果匱乏苦；麁疎飲食匱乏苦；逼切追求攝受等匱乏苦；時節變異，若寒若熱匱乏苦；無有舍宅覆障，所作淋漏匱乏苦；黑闇等障，所作事業皆悉休廢匱乏苦。又受變壞老病死苦。由那落迦中謂死為樂，故於彼趣不立為苦。
△tatra manuṣyeṣūpapannāḥ sattvā evaṃ-rūpaṃ vighāta-duḥkhaṃ pratyanu- bhavanti / saha-jaṃ tāvat kṣut-pipāsā-vighāta-duḥkhaṃ / icchā-vighātikaṃ kadaśana-vighāta-duḥkhaṃ / aupakramikaṃ paryaṣṭi-pariśrama-ādi-vighāta- duḥkhaṃ ṛtu-pariṇāmikaṃ śītoṣṇa-vighāta-duḥkhaṃ / pārisravikam agārādy-anāvaraṇakṛtaṃ vighāta-duḥkhaṃ / vyavahāra-samucchedikam andha-kārādy-āvaraṇa-kṛtaṃ vighāta-duḥkhaṃ / tathā paribhoga[?]-jarā- duḥkhaṃ vyādhi-duḥkhaṃ maraṇa-duḥkhaṃ / tathā hi narakeṣu maraṇam eva sukhaṃ manyate / atas tatra tan na duḥkhaṃ vyavasthāpyato //

#### 1.5.1.8.天趣
##### 1.5.1.8.1.欲界諸天
【漢】又天趣中無解支節苦，而有死墮苦。如經中說：有諸天子將欲沒時，五相先現。一、衣無垢染，有垢染現；二、鬘舊不萎，今乃萎顇；三、兩腋`[汗＝汁【元】]`汗流；四、身便臭穢；五、天及天子不樂本座。時彼天子偃臥林間，所有`[婇＝綵【宋元宮】]`婇女與餘天子共為遊戲。彼既見已，由此因緣，生大憂苦。復受陵`[6]蔑＝懱【三宮】＊`蔑悚`[慄＝慓【宋宮】]`慄之苦。所以者何？由有廣大福聚成就及廣大五欲天子生時，所餘薄福諸舊天子見已惶怖。由此因緣，受大憂苦。
△deveṣu ca marmacchedo nāsti / asti ca cyavanapatana-duḥkhaṃ / yathoktaṃ / cyavamānasya deva-putrasya pañca pūrva-nimittāni prādurbhavanti / asaṃkliṣṭāni vāsaṃsi kliśyante / amlāna-pūrvā mālā mlāyanti / kakṣābhyāṃ svedo mucyate/daurgandhyaṃ kāye ca krāmati/sva āsane devo vā devaputro vā na ramate // tasya tasmin samaye pariṣaṇḍe pari[ga]tasya tā apsarasas tadanyair devaputraiḥ sārdhaṃ paricaranti / sa tā dṛṣṭvā tato nidānaṃ maha[d] duḥkhadaurmanasyaṃ pratisaṃvedayate / tathā madgabhāvakṛtam api duḥkhaṃ pratyanubhavati / tat kasya hetoḥ / tathā hi / tatra yo vistīrṇatareṇa puṇya-skandhena samanvāgato bhavati tasya divyāḥ pañca kāmaguṇā udāratarāḥ prādurbhavanti / tatra tadanyeṣāṃ nikṛṣṭa-puṇya- tarāṇāṃ deva-putrāṇaṃ dṛṣṭvā madgu-bhāvaḥ santiṣṭhate tato nidānaṃ vipulaṃ duḥkha-daurmanasyaṃ pratisaṃvedayati /

【漢】`[又＝及【三宮】]`又受斫截破壞、驅擯殘害之苦。所以者何？由天與非天共戰諍時，天與非天互相違拒，即執四仗，所謂金、銀、頗胝、琉璃，共相戰鬪。爾時諸天及與非天，或斷支節，或破其身，或復致死。若傷身斷節，續還如故，若斷其首，即便殞`[沒＝歿【明】]`沒。天與非天互有他勝，然天多勝，力勢強故。然其彼二，若為他勝，即退入自宮，己之同類竟不慰問。由此因緣，便懷憂慼。若天得勝，便入非天宮中，為悅其女，起此違諍；若非天得勝，即入天宮，為求四種`[10]蘇＝酥【元明】＊`蘇陀味故，共相戰諍。又諸非天，當知天趣所攝。然由意志多懷詐幻，諂誑多故，不如諸天為淨法器。由此因緣，有時經中說為別趣，實是天類。由不受行諸天法故，說為非天。復有強力天子，纔一發憤，諸劣天子便被驅擯，出其自宮。是故諸天受三種苦。謂死墮苦，陵`[＊6]`蔑苦，斫截破壞、殘害驅擯苦。
△tathā chedanabhedanapravāsa[bādha]naghātakaduḥkham api pratyanubha- vati / tat kasya hetoḥ /tathā hi devāsure saṃgrāme pratyupasthite anyonyaṃ devā asurāś ca prativiruddhāś catur vidhāny astrāṇy ādāya suvarṇa-mayāni rūpya-mayāni sphaṭika-mayāni vaidūrya-mayāni saṃgrāme saṃgrāmayante / tatra ca devānāṃ vāsurāṇāṃ vā aṅga-pratyaṅga-cchedo bhavati / kāyabhedo api bhavati / teṣām aṅga-pratyaṅgāni chinnāni punar api jāyante / bhinnaś ca kāyaḥ punar api virohati /yadā tu śiraś chinnaṃ bhavati tadā vadham anuprāpnuvanti / tata ekadā devāḥ parājīyante ekadā asurāḥ yad-bhūyasā tu devā jayanti prabhūta-balatayā / tayor ye parājīyante teṣāṃ svaṃ puraṃ praviṣṭānāṃ nirvṛtiḥ / na te anyonyaṃ punar gamyā bhavanti / tatra devāś cāsurakanyānām arthe asuraiḥ sārdhaṃ prativiruddhāḥ / asurāś caturvidhāyāḥ sudhāyā arthe devaiḥ sārdhaṃ prativiruddhāḥ / asurāś ca deva-gati-saṃgṛhītā eva draṣṭavyāḥ / te tu māyāvino vañcanābhiprāyā māyā-śāhya-bahulāḥ / ato na tathā śukla-dharmāṇāṃ bhājana-bhūtās tad yathā devāḥ/ ata ekadā sūtrāntareṣu pṛthag-gati-nirddeśena nirdiṣṭāḥ / [te] surā eva samānā na sura-dharmam ādāya vartante / tasmād asurāḥ / balavattaraś ca deva-putraḥ kupitaḥ / samāno dur-balataraṃ deva-putraṃ svasmād bhavanāt pracyāvayati pravāsayati / tasmād devās tri-vidhaṃ duḥkhaṃ pratyanubhavanti cyavana-patana-duḥkhaṃ madgu-bhāva- duḥkhaṃ chedana-bhedana-vadha-pravāsana-duḥkhaṃ ca //

##### 1.5.1.8.2.色、無色界
【漢】又色、無色界有情無有如是等苦，由彼有情非苦受器故。然由麁重苦故，說彼有苦。有煩惱故，有障`[礙〔－〕【三宮】]`礙故，於死及住不自在故。

【漢】又無漏界中，一切麁重諸苦永斷。是故唯此是勝義樂，當知所餘一切是苦。
△rūpārūpyāvacarāṇāṃ sattvānāṃ nāsti sarvaśa eva tad duḥkhaṃ / duḥkhāyā vedanāyā yasmāt te sattvā na bhājana-bhūtāḥ/ api tu dauṣṭhulya-duḥkhena te api duḥkhitāḥ sa-kleśatvāt sa-āvaraṇatvāc cyutau sthāne vāsvatantratvāt/ anāsravo dhātuḥ sarva-dausṭhulya-duḥkha-samucchinnaḥ / tasmāt paramārthatas tad eva sukhaṃ / sarvam anyad duḥkhaṃ veditavyaṃ //

### 1.5.2.受用樂
#### 1.5.2.1.欲界
【漢】又於四種那落迦中無有樂受。如那落迦中，三種餓鬼中亦爾。諸大力鬼、傍生、人中，有外門所生資具樂可得，然為眾苦之所相雜。
△tatra narakeṣu caturvidheṣv api sukha-pratisaṃvedanā nāsti / yathā narakeṣv evaṃ trividheṣu preteṣu / mahardhikesu preteṣu manuṣyeṣu ca bahir-mukha- nirgatam upakaraṇa-sukhaṃ duḥkha-vyatikīrṇa-vyatimiśram upalabhyate//

【漢】又人趣中，轉輪王樂最勝微妙。由彼輪王出現世時，有成就七寶自然出現，故說彼王具足七寶。

【漢】何等為七？所謂輪寶、象寶、馬寶、末尼珠寶、女寶、主藏臣寶、主兵臣寶。爾時輪寶等現，其相云何？七寶現相，如經廣說。

【漢】若彼輪王王四洲者，一切小王望風順化，各自白言：`[某＝其【三宮】]`某城邑聚落，天之所有，唯願大王垂恩教勅，我等皆當為天僕隸。爾時輪王便即勅令：汝等諸王！各於自境以理獎化，當以如法，勿以非法。又復汝等於國於家勿行非法行，勿行不平等行。若彼輪王王三洲者，先遣使往，然後從化。

【漢】若彼輪王王二洲者，興師現威，後乃從化。若彼輪王王一洲者，便自往彼，奮戈揮刃，然後從化。
△tatra manuṣyeṣu cakra-varti-sukham agryaṃ śreṣṭhaṃ praṇītaṃ / cakra-vartī punar loka utpadyamānaḥ sapta-ratna-samanvāgata utpadyate / yasyemāny evaṃ-bhūtāni sapta-ratnāni bhavanti/ tad yathā cakra-ratnaṃ [hasti-ratna]m aśva-ratnaṃ maṇi-ratnaṃ strī-ratnaṃ gṛha-pati-ratnaṃ pariṇāyaka-ratnam eva saptamaṃ // kathaṃrūpam asya tasmin samaye cakraratnaṃ sambhava- tīti yathāsūtram eva saptānāṃ ratnānāṃ prādurbhāvo vaktavyaḥ // tatra cāturdvīpikasya koṭṭharājānaḥ svayam evopanamanti / ime devasya jana- padāḥ / tān deva samanuśāsatu/vayaṃ devasyā[nu]yātrikā bhaviṣyāmaḥ / tatra rājā cakra-varty ājñāpayati / tena hi yūyaṃ grāmaṇyaḥ svaka-svaka- vijitāni samanuśāsata dharmeṇa mādharmeṇa / mā ca vo adharma-cāriṇo viṣama-cāriṇo rāṣṭre vāso roceta / tri-dvīpikasya dūta- sampreṣaṇena upanamanti / dvi-dvīpikasya vyuttiṣṭhante / ākalitāś copanamanti /

【漢】復次，諸天受其廣大天之富樂。形色殊妙，多諸適悅，於自宮中而得久住。其身內外皆悉清潔，無有臭穢。又人身內多有不淨，所謂塵垢筋骨脾腎心肝；彼皆無有。

【漢】又彼諸天有四種宮殿，所謂金、銀、頗胝、琉璃所成，種種文綵綺飾莊嚴。種種臺閣、種種樓觀、種種層級、種種窓牖、種種羅網，皆可愛樂。種種末尼以為綺鈿，周匝放光，共相照曜。
△devā punar mahatīṃ svargabhūmiṃ pratyanubhavanti varṇavante ratibahulāḥ sveṣu vimānesu cira-sthitayaḥ / te antar-bahiḥ-kāyena śucayo nirāma-gandhāḥ / teṣāṃ yāny aśuci-dravyāṇi / tad yathā rajo malam asthi-snāyu-śirā-vṛkkā-hṛadayā-dīni tad yathā manuṣyāṇāṃ / tāni na bhavanti/ caturvidhāni ca teṣāṃ vimānāni bhavanti / suvarṇa-mayāni rūpya-mayani sphaṭika-mayāni vaidūrya-mayāni / nānā-bhakti-vicitritāni kūṭāgāra-ramaṇīyāni harmya[?]-ramaṇīya-kāni harmya-ramaṇīyakāni vedikā-ramaṇīyakāni jāla-vātāyana-ramaṇīya kāni nānā-maṇi-pratyarpitāny āmuktāvabhāsāni samantato bhānti //

【漢】復有食樹，從其樹裏出四食味，名曰蘇陀，所謂青黃赤白。復有飲樹，從此流出甘美之飲。復有乘樹，從此出生種種妙乘，所謂車輅輦輿等。復有衣樹，從此出生種種妙衣，其衣細軟，妙色鮮潔，雜綵間飾。復有莊嚴具樹，從此出生種種微妙莊嚴之具，所謂末尼、臂印、耳璫、環釧，及以手足綺飾之具。如是等類諸莊嚴具，皆以種種妙末尼寶而間飾之。復有熏香鬘樹，從此出生種種塗香、種種熏香、種種花鬘。復有大集會樹，最勝微妙。其根深固五十踰繕那，其身高挺百踰繕那，枝條及葉遍覆八十踰繕那；雜花開發，其香順風熏百踰繕那，逆風熏五十踰繕那。於此樹下，三十三天雨四月中，以天妙五欲共相娛樂。復有歌笑舞樂`[之〔－〕【三宮】]`之樹，從此出生歌笑舞等種種樂器。

【漢】又有資具之樹，從此出生種種資具，所謂食飲之具、坐臥之具、如是等類種種資具。又彼諸天欲受用時，隨欲隨業，應其所須，來現手中。
△tathā bhojana-vṛkṣā yato bhojanaṃ catur-vidhā sudhā nirvartate / nīlā pītā lohitā avadātā / evaṃ pāna-vṛkṣā yato madhu-mādhavaṃ pānaṃ nirvartate / yāna-vṛkṣā yato vicitrāṇi yānāni nirvartante ratha-yugma-śivikā-prabhṛtīni //
△vastra-vṛkṣā yato vividhāni vastrāṇi sūkṣmāṇi [sthūlāni] su-śuklāni nānā- vidha-raṅgāṇi suvarṇa-bhakti-vicitritāni prādur-bhavanti / alaṅ-kāra-vṛkṣā yato vividhā alaṅ-kārā nirvartante maṇayaḥ keyūrāḥ kuṇḍalāni harṣā[ḥ] kaṭakā hastābharaṇāni pādābharaṇāni / evam-bhāgīyā vicitrā alaṅ-kārā vicitra-maṇi-pratyarpitāḥ prādur-bhavanti // gandha-dhūpa-mālya-vṛkṣā yato vicitrā gandhā vividhā dhūpā vividhāni mālyāni / yeṣāṃ pāriyātrakaḥ kovidāro agraḥ śreṣṭho varaḥ praṇītaḥ /tasya pañca yojanāni mūlābhiniveśaḥ / yojana-śatam uccaḥ / aśītiyojanāni śākhā-patra-palāśaṃ spharitvā tiṣṭhati / tasya sarvapariphullasya yojanaśatam anuvātaṃ gandho vāti / pañcāśad- yojanāni prativātaṃ / tasya cādhastād devās trayastriṃśāś caturo vārṣikān māsān divyaiḥ pañcabhiḥ kāma-gunaiḥ krīḍanti // tathā hāsya-nṛtya-gīta- vāditavṛkṣā yato hāsya-[nṛtya]-gītavāditānāṃ vicitrāṇi bhājanāni nirvartante // tathā bhāṇḍa upaskaravṛkṣā yato vicitrā bhāṇḍa upaskarā nirvartante / tad yathā [bhojana]-bhāṇḍa upaskaraḥ pāna-bhāṇḍa upaskaraḥ śayana āsana-bhāṇḍopaskara ity evambhāgīyo bhāṇḍopaskaraḥ / teṣāṃ yathepsitaṃ yathā-karma tāny upakaraṇāny upabhoktukāmānāṃ haste prādurbhavanti //

【漢】又諸非天，隨其所應，受用種種宮殿富樂應知。又北拘盧洲有如是相樹，名曰如意。彼諸人眾所欲資具，從樹而取。不由思惟，隨其所須，自然在手。復有秔稻，不種而穫。無有我所。又彼有情竟無繫屬、決定勝進。
△tat sadṛśo vimāna-vibhūti-sukha-paribhogaś cāsurāṇām api veditavyaḥ // uttareṣu punaḥ kuruṣv evaṃ-rūpā eva vṛkṣā kalpa-vṛkṣā ity ucyante / yatas te vṛkṣād eva svayaṃ gṛhṇanti no tu cintitaṃ haste santiṣṭhate /akṛṣṭoptaś ca tatra śāliḥ / amamāś ca te sattvā aparigrahā niyataṃ ca viśeṣa-gāminaḥ //

【漢】又天帝釋有普勝殿，於諸殿中最為殊勝。仍於其處有百樓觀，一一樓觀有百臺閣，一一臺閣有七房室，一一房室有七天女，一一天女有七侍女。

【漢】又彼諸天所有地界，平正如掌，竟無高下。履觸之時，便生安樂，下足之時，陷便至膝，舉足之時，隨足還起。於一切時，自然而有曼陀羅華遍布其上。時有微風吹去萎華，復引新者。

【漢】又彼天宮四面各有大街。其形殊妙，軌式可觀，清淨端嚴，度量齊整。復於四面有四大門，規模宏壯，色相希奇，觀之無厭，實為殊絕。多有異類妙色藥叉常所守護。

【漢】復於四面有四園苑：一名繢車，二名麁澁，三名和雜，四名喜林。其四園外有四勝地，色相殊妙，形狀可觀，端嚴無比。其宮東北隅，有天會處，名曰善法。

【漢】諸天入中，思惟、稱量、觀察妙義。近此園側，有如意石，其色黃白，形質殊妙，其相可觀，嚴麗無比。

【漢】又彼天身自然光曜。闇相若現，乃知晝去夜分方來。便於天妙五欲遊戲之中，嬾`[墮＝惰【三宮】]`墮睡眠。異類之鳥不復和鳴。由此等相以表晝夜。又彼諸天眾妙五欲甚可愛樂，唯發喜樂。彼諸天眾恒為放逸之所持行。常聞種種歌舞音樂鼓噪之聲，調戲言笑談謔等聲。常見種種可意之色。常齅種種微妙之香，恒甞種種美好之味。恒觸種種天諸`[婇＝綵【宋元宮】]`婇女最勝之觸。恒為是樂牽引其意，以度其時。

【漢】又彼諸天多受如是眾妙欲樂，常無疾病，亦無衰老，無飲食等匱乏所作俱生之苦，無如前說於人趣中有餘匱乏之苦。
△tatra ca śakrasya devendrasya sarvaśreṣṭho vaijayantaḥ prāsādo yatraika- viṃśatir niryūha-śataṃ / niryūhe niryūhe kṛṭāgāra-śataṃ / kūṭa āgāre kūṭāgāre saptāva-varakāḥ / avavarake avavarake saptāpsarasaḥ / apsaraso apsarasaḥ sapta [sapta] paricārikāḥ //sarvaś ca bhūmi-bhāgo devānāṃ pāṇi-tala-samo notkūla-nikūlaḥ sparśa-kṣamaś ca / nikṣipte pāde sanamati / utkṣiptaṃ pāda unnamati / jānumātraṃ ca nityakālaṃ mandārakaiḥ puṇyair avakīrṇas tiṣṭhati /tatra purāṇāni puṇyāṇi vāyur apaharati / navāni puṇyāṇy upasaṃharati // tasyāś ca deva-puryāś caturdiśaṃ vīthyo abhirūpā darśanīyā [vicitrāḥ] sumāpitāḥ / cattvāri ca caturdiśaṃ dvārāṇi māpitāny abhirūpāṇi darśanīyāni prāsādikāni vicitrābhirūpa-prabhūta-pakṣādhiṣṭhitāni / cattvāri codyānāni catur-diśam eva /tad yathā caitra-rathaṃ pāruṣakaṃ miśrakaṃ nandana-vanaṃ ca / tataḥ pareṇa catasraḥ saubhūmayo abhirūpā darśanīyāḥ prāsādikāḥ uttara-pūrveṇa ca deva-pūryāḥ sudharmā deva-sabhā yatra devāḥ praviśyārthaṃ cintayanti tulayanty upaparīkṣante / tasya ca sāmantakena pāṇḍu-kambala-śilā śvetābhirūpā darśa-nīyā prāsādikā / te ca devāḥ svayaṃ- prabhāḥ / teṣāṃ rātri-nimittāni prādurbhavanti / yatas teṣām evaṃ bhavati pratyupasthitā rātrir niryāto divasaḥ/tad yathālasyaṃ pañcabhiḥ kāmaguṇair akrīḍitukāmatā styānamiddhaṃ /śakunayaś ca na nikūjanta ity evaṃbhāgī- yāni nimittāni // te rātriṃ divasāny ekānta-sukha- saumanasya-samarpitā divyaiḥ pañcabhiḥ kāma-guṇaiḥ ramamāṇā ekānta-pramāda-vaśagā nṛtya- śabdai[r gīta-śabdai]r vādita-śabdair naṭa-nartaka-hāsaka-lāsaka-śabdaiḥ / vicitraiś ca rūpa-darśanair ekānta-mano-jñaiḥ / vicitraiś ca gandhair ekānta- surabhibhiḥ / vicitraiś ca rasair ekāntasvādubhiḥ / vicitraiś ca spraṣṭavyair apsaraḥpradhānair ekāntasukhasparśair apahatamānasāḥ kālam atināma- yanti / idam evaṃ-rūpaṃ devāḥ sukhaṃ pratyanubhavanti / na ca teṣāṃ vyādhir na paribhedo na jaropalabhyate / na ca sahajaṃ duḥkhaṃ bhojana- pānavidhātakṛtaṃ/nāpi tadanyāni duḥkhāni pūrvavat tad yathā manuṣyeṣu/

【漢】瑜伽師地論卷第四`[此下聖本有光明皇后願文]`



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【漢】瑜伽師地論卷第五
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中有尋有伺等三地之二

#### 1.5.2.2.色、無色界
【漢】復次，於色界中初靜慮地受生諸天，即受彼地離生喜樂。第二靜慮地諸天，受定生喜樂。第三靜慮地諸天，受離喜妙樂。第四靜慮地諸天，受捨念清淨寂靜無動之樂。

【漢】無色界諸天，受極寂靜解脫之樂。
△rūpāvacarā devāḥ prathamadhyānabhūmikā vivekajaṃ prītisukhaṃ pratya- nubhavanti /dvitīyadhyānabhūmikāḥ samādhijaṃ prītisukhaṃ pratyanubha- vanti / tṛtīyadhyāna-bhūmikā niṣprītikaṃ sukhamaṇḍaṃ pratyanubhavanti / caturtha-dhyāna-bhūmikā upekṣā-smṛti-pariśuddhaṃ śāntaṃ sukhaṃ pratyanubhavanty āniñjyaṃ // ārupyotpannā[ḥ] śāntavimokṣikaṃ sukhaṃ pratyanubhavanti /

【漢】又由六種殊勝故，苦樂殊勝應知。一、形量殊勝，二、柔軟殊勝，三、緣殊勝，四、時殊勝，五、心殊勝，六、所依殊勝。何以故？如如身量漸增廣大，如是如是苦轉殊勝；如如依止漸更柔軟，如是如是苦轉殊勝；如如苦緣漸更猛盛眾多差別，如是如是苦轉殊勝；如如時分漸遠無間，如是如是苦轉殊勝；如如內心無簡擇力漸漸增廣，如是如是苦轉殊勝；如如所依苦器漸增，如是如是苦轉殊勝。如苦殊勝如是，樂殊勝義隨其所應，廣說應知。
△api khalu ṣaḍbhir viśeṣair duḥkha-viśeṣe veditavyaḥ sukha-viśeṣe vā / pari-māṇa-viśeṣeṇa saukumārya-viśeṣeṇa pratyaya-viśeṣeṇa kāla-viśeṣeṇa citta-viśeṣeṇa āśraya-viśeṣeṇa ca / yathā yathā sukumārataraḥ kāyo bhavati tathā tathā duḥkha-viśeṣo bhavati / yathā yathā sukumāratara āśrayo bhavati tathā tathā duḥkha-viśeṣo bhavati / yathā yathā pratyayā-stīvratarāḥ pracuratarā vicitratarā bhavanti tathā tathā duḥkhaviśeṣo bhavati / yathā yathā kālo dīrghataro nirantaraś ca bhavati tathā tathā duḥkha-viśeṣo bhavati / yathā yathā pratisaṃkhyāna-balikataraṃ cittaṃ bhavati tathā tathā duḥkha-viśeṣo bhavati / yathā yathāśrayo duḥkha-bhājana-bhūtataro bhavati tathā tathā duḥkha-viśeṣo bhavati // yathā duḥkhva-viśeṣa evaṃ sukha-viśeṣo api vistareṇa yathā-yogaṃ veditavyaḥ //

【漢】又樂有二種：一、非聖財所生樂，二、聖財所生樂。非聖財所生樂者，謂四種資具為緣得生。一、適悅資具，二、滋長資具，三、清淨資具，四、住持資具。適悅資具者，謂車乘、衣服、諸莊嚴具、歌笑舞樂、塗香花鬘、種種上妙珍翫樂具、光明照曜、男女侍衛、種種庫藏。滋長資具者，謂無尋思輪石`[椎＝搥【三宮】]`椎打、築蹋、按摩等事。清淨資具者，謂吉祥草、頻螺果、螺貝滿`[瓮＝甕【明】]`瓮等事。住持資具者，謂飲及食。聖財所生樂者，謂七聖財為緣得生。何等為七？一、信，二、戒，三、慚，四、愧，五、聞，六、捨，七、慧。
△api khalu dvividhaṃ sukham anārya-dhanajam ārya-dhanajaṃ ca /tatra anārya-dhanajaṃ sukhaṃ yac catvāry upakaraṇāni pratītyotpadyate / tuṣṭy- upakaraṇaṃ puṣṭy-upakaraṇaṃ śuddhy-upakaraṇaṃ sthityupakaraṇaṃ ca // tatra tuṣṭy-upakaraṇaṃ / tad yathā yānaṃ vastram alaṅkāro hāsyanṛtya-gīta- vāditaṃ gandha-mālya-vilepanaṃ vicitra-praṇīta-bhāṇḍopaskaratā āloka-strī- puruṣa-paricaryā kośa-sannidhiś ca // tatra tuṣṭyupakaraṇaṃ / tad yathā ānanda-vyāyāma[ḥ] śilā-cakra-vyāyāma-[o] gadā-cakra-vyāyāma ity evaṃ- bhāgīyaṃ // tatra śuddhy-upakaraṇaṃ / tad yathā darbha-śaṅkha-bilvaṃ pūrṇa-kumbha ity evaṃ-bhāgīyaṃ // tatra sthity-upakaraṇaṃ bhojanaṃ pānāṃ //
△tatra ārya-dhana-jaṃ sukhaṃ yat saptāryāṇi dhanāni pratītyotpadyate śraddhā-dhanaṃ śīla-dhanaṃ hrī-dhanam apatrāpya-dhanaṃ śruta-dhanaṃ tyāga-dhanaṃ prajñā-dhanaṃ //

【漢】復次，由十五種相，聖非聖財所生樂差別。何等十五？謂非聖財所生樂能起惡行，聖財所生樂能起妙行。又非聖財所生樂，有罪喜樂相應；聖財所生樂，無罪喜樂相應。又非聖財所生樂，微小不遍所依；聖財所生樂，廣大遍滿所依。又非聖財所生樂，非一切時有，以依外緣故；聖財所生樂，一切時有，以依內緣故。又非聖財所生樂，非一切地有，唯欲界故；聖財所生樂，一切地有，`[通＝遍通【三宮】]`通三界繫及不繫故。又非聖財所生樂，不能引發後世聖非聖財；聖財所生樂，能引發後世聖非聖財。又非聖財所生樂，若受用時，有盡有邊；聖財所生樂，若受用時，轉更充盛，增長廣大。又非聖財所生樂，為他劫奪，若王、若賊、怨，及水、火；聖財所生樂，無能侵奪。又非聖財所生樂，不可從今世持往後世；聖財所生樂，可從今世持往後世。又非聖財所生樂，受用之時不可充足；聖財所生樂，受用之時究竟充滿。又非聖財所生樂，有怖畏、有怨對、有災橫、有燒惱、不能斷後世大苦。有怖畏者，謂懼當生苦所依處故。有怨對者：謂鬪訟違諍所依處故。有災橫者，謂老病死所依處故。有燒惱者，謂由此樂性不真實，如疥癩病，虛妄顛倒所依處故，愁歎憂苦種種熱惱所依處故。不能斷後世大苦者，謂貪瞋等本隨二惑所依處故。聖財所生樂，無怖畏、無怨對、無災橫、無燒惱、能斷後世大苦。隨其所應，與上相違，廣說應知。
△tatra pañcadaśabhir ākārair anārya-dhanajāt sukhād ārya-dhanajaṃ sukhaṃ viśiṣyate / katamaiḥ pañcadaśabhiḥ / anārya-dhanajaṃ sukhaṃ duścarita- samutthānāya bhavati / ārya-dhanajaṃ tu na tathā / punar anāryadhanajaṃ sukhaṃ sa-avadya-rati-samprayuktaṃ [ārya-dhanajaṃ tv anavadya-rati- samprayuktaṃ/] punar anāryadhanajaṃ sukhaṃ parīttam akṛtsnāśraya- vyāpitayā / ārya-dhanajam udāraṃ kṛtsnāśraya-vyāpitayā / punar anārya- dhanajaṃ na sārvakālikaṃ bahiḥ-pratyayādhīnatayā / ārya-dhanajaṃ tu sārva-kālikam adhyātma-pratyayādhīnatayā / punar anārya-dhanajaṃ na sārvabhūmikaṃ kāmāvacaratvād eva / āryadhanajaṃ punaḥ sārvabhūmikaṃ traidhātukāva-caram apratisaṃyuktaṃ ca // punar anārya-dhanajaṃ na āyatyā[m] ārya anārya-dhanāvāhakaṃ āryadhanajaṃ tv āyatyām āryānārya- dhanāvāhakaṃ // punar anārya-dhanajam upabhujyamānaṃ parikṣayaṃ paryādānaṃ gacchati / ārya-dhanajaṃ tu niṣevyamāṇaṃ pṛthu-vṛddhi- vaipulyatāṃ gacchati // punar anārya-dhanajaṃ parair ācchedyaṃ rājabhir vā caurair vā pratyarthibhir vāgninā vodakena vā / ārya-dhanajaṃ tv anācchedyaṃ // punar ārya-dhanajam ita ādāyā-gamanīyaṃ / āryadhanajaṃ punar ita ādāya gamanīyaṃ // punar anārya-dhanajaṃ niṣevyamāṇaṃ na tṛptaye bhavati / ārya-dhanajaṃ tu niṣevyamāṇaṃ niṣṭhā-gamanatas tṛptaye bhavati // punar anārya-dhanajaṃ sa-bhayam savairaṃ sa-upadravaṃ sa-paridāhaṃ / na cāyatyām duḥkha-prahāṇāya bhavati // tatra sabhayam anāgatāyā duḥkhotpatter āśaṅkā-pada-sthāna-bhūtatvāt/ tatra savairaṃ kalaha-bhaṇḍana-vigraha-vivāda-sthāna-bhūtatvāt / sopadravaṃ vyādhi- jarāmaraṇa-pada-sthāna-bhūtatvāt/ tatra sa-paridāhaṃ kuṣṭha-vyādhi- kaṇḍū-vada-pariniṣpanna-sukhatayā viparyāsa-pada-sthāna-bhūtatvāc choka-parideva-duḥkha-daurmanasya upāyāsa-pada-bhūtatvāc ca / tatra nāyatyaṃ duḥkha-prahāṇāya rāga-ādi-kleśopakleśa-pada-sthāna-bhūtatvāt// āryadhanajaṃ tv abhayam avairam anupadravam aparidāha-karam āyatyāṃ duḥkha-prahāṇāya / etad viparyayeṇa vistareṇa yathā-yogaṃ veditavyaṃ //

【漢】又外有欲者，受用欲塵。聖慧命者，受用正法。由五種相故有差別。由此因緣，說聖慧命者以無上慧命清淨自活。何等為五？一、受用正法者，不染污故；二、受用正法者，極畢竟故；三、受用正法者，一向定故；四、受用正法者，與餘慧命者不共故；五、受用正法者，有真實樂故，摧伏魔怨故。
△api khalu pañcabhir ākārair bāhyāt kāmināṃ kāma-paribhogād āryāṇāṃ prajñā-jīvināṃ dharmaparibhogo viśiṣyate yenāryaḥ prajñā-jīvyanuttara[ā]ṃ prajñājīvikāṃ jīvatīty ucyate asaṃkliṣṭatvād dharmaparibhogasyātyantika- tvād dharmaparibhogasyaikāntikatvād dharma-paribhogasyāsādhāraṇatvāt tad-anyaiḥ prajñā-jīvibhir dharma-paribhogasya pariniṣpanna-sukhatvān nihata-māra-pratyarthi-katvāc ca dharma-bhogasya //

【漢】此中諸受欲者所有欲樂是隨順喜處，貪愛所隨故；是隨順憂處，瞋恚所隨故；是隨順捨處，無`[簡＝揀【元明】]`簡擇捨之所隨故。聖慧命者受用正法則不如是。又諸有欲者受用欲塵，從不可知本際以來，以無常故，捨餘欲塵得餘欲塵；或於一時都無所得。聖慧命者受用正法則不如是。又受欲者受用欲時，即於此事一起喜愛，一起憂恚；復即於彼或時生喜，或時生憂。聖慧命者受用正法則不如是。
△tatra kāmināṃ kāma-sukhaṃ saumanasya-sthānīyam anunayānugataṃ daurmanasya-sthānīyaṃ pratighānugatam upekṣā-sthānīyam apratisaṃkhyā- yopekṣānugataṃ / na tu tathā ārya-prajñā-jīvināṃ dharma-paribhogaḥ //
△punar aparaṃ kāmināṃ kāmopabhogasya pūrvā koṭī na prajñāyate / anitya- tayānyān kāmāṃs tyajanty anyān kāmāṃl labhante / ekadā ca na labhante / na tu tathārya-prajñā-jīvināṃ dharmopabhogaḥ
△punar aparaṃ kāmināṃ kāmopabhoge vartamānānāṃ tad eva vastv ekāty- ānāṃ saumanasya-sthānīyaṃ bhavati / tad evaikatyānāṃ daurmanasya- sthānīyāni vā / punaḥ kiñcit kālaṃ saumanasya-sthānīyāni bhavanti / kiñcit kālaṃ daurmanasya-sthānīyāni / na tu tathārya-prajñā-jīvināṃ dharmopabhogaḥ //

【漢】又諸離欲外慧命者，於種種見趣、自分別所起邪勝解處，其心猛利，種種取著，恒為欲染之所隨逐；雖已離欲，復還退起。聖慧命者受用正法則不如是。又受欲者及諸世間已離欲者，所有欲樂及離欲樂，皆非真實，皆為魔怨之所隨逐；如幻、如響、如影、如焰、如夢所見、猶如幻作諸莊嚴具。又著樂愚夫諸受欲者，及諸世間已離欲者，凡所受用，猶如`[癲＝顛【三宮】]`癲狂、如醉亂等；未制魔軍而有受用。是故彼樂為非真實，亦不能制所有魔事。聖慧命者受用正法則不如是。
△punar aparaṃ [ito bāhyānāṃ] saṃtyakta-kāmānāṃ prajñā-jīvināṃ teṣu teṣu dṛṣṭi-gateṣu sva-vikalpa-samutthāpiteṣu mithyādhimukti-padeṣu sthāmaśaḥ parāmṛśyābhiniviṣṭa-cetasāṃ sakāma-saṃkleśo anuṣakta eva bhavati / vīta- rāgāṇām api punaḥ pratyudāvṛttir bhavati / na tu tathārya-prajñā-jīvināṃ dharmopabhogaḥ //
△punar aparaṃ dharmopabhogināṃ tad vīta-rāgāṇāṃ ca laukikānām api pariniṣpannaṃ kāma-sukhaṃ viveka-sukhaṃ ca bhavati / mārapratyarthi- kānugataṃ ca māyopamaṃ pratiśrutkopamaṃ pratibimbopamaṃ marīci- kopamaṃ svapnopamaṃ māyā-kṛtālaṅ-kāropamaṃ ca yat sukhaṃ [tad] bālāḥ kāmopabhogino laukika-vītarāgāś conmattakopamāḥ pratiniṣevante / mattakādy-upamāś ca nirjita-māra-saṃgrāmāś ca paribhuñjate / tasmād apariniṣpannaś ca bhavati anihita-māra-pratyarthikaś ca / na tu tathārya- prajñājīvināṃ dharmopabhogaḥ //

【漢】復次，三界有情所依之身，當云何觀？謂如毒熱癰、麁重所隨故。即於此身樂受生時，當云何觀？謂如毒熱癰暫遇冷觸。即於此身苦受生時，當云何觀？謂如毒熱癰為熱灰所觸。即於此身不苦不樂受生時，當云何觀？謂如毒熱癰離冷熱等觸，自性毒熱而本住故。
△api khalu kathaṃ traidhātukāvacarāṇāṃ sattvānām āśrayo draṣṭavyaḥ / tad yathā saparidāho gaṇḍo dauṣṭhulyānugatatvāt // kathaṃ tasminn āśraye sukha-vedanopanipāto draṣṭavyaḥ / tad yathā saparidāhe gaṇḍe śīta- saṃsparśopanipātaḥ // kathaṃ tasminn āśraye duḥkha-vedanopanipāto draṣṭavyaḥ / tad yathā saparidāhe gaṇḍe kṣāropanipātaḥ / katham asminn āśraye aduḥkhā-sukha-vedanopanipāto draṣṭavyaḥ tad yathā tasminn eva saparidāhe gaṇḍe śīta-kṣāra-vinirmukta-prakṛti-paridāhaḥ //

【漢】薄伽梵說：當知樂受，壞苦故苦；苦受，苦苦故苦；不苦不樂受，行苦故苦。`[1]又＝復【三宮】＊`又說有有愛味喜、有離愛味喜、有勝離愛味喜。如是等類，如經廣說。應知墮二界攝。又薄伽梵建立想受滅樂為樂中第一。此依住樂，非謂受樂。又說有三種樂。謂離貪、離瞋、離`[癡＝癡等欲【三宮】]`癡。此三種樂唯無漏界中可得，是故此樂名為常樂，無漏界攝。
△ata eva bhagavatā sukhā vedanāpi pariṇāma-duḥkhatayā duḥkhety uktā / duḥkhāḥ punar duḥkhā duḥkhatayā / aduḥkha-sukhā vedanā saṃskāra- duḥkhatayā duḥkhety uktā // yad apy uktam asti sāmiṣā prītiḥ / asti nirāmiṣā nirāmiṣatarā nirāmiṣatamā prītir iti / tad api yathā-sūtram eva vistareṇa veditavyaṃ dhātu-dvaya-patitaṃ // yat punar bhagavatā saṃjñā- vedayita-nirodha-sukhaṃ sukhānām agratvena vyavasthāpitaṃ tad-vihāra- sukham abhisandhāya no tu vedayita-sukhaṃ // yad apy uktaṃ trīṇi sukhāni rāgavirāgo dveṣa-virāgo moha-virāga iti / tāny etāni trīṇi duḥkhāny anāsrava eva dhātāv upalabhyate // tasmād ebhis tribhis tribhiḥ sukhair nitya-kālaṃ sukha evān-āsravo dhātuḥ //

### 1.5.3.飲食受用
【漢】復次，飲食受用者，謂三界將生、已生、有情壽命安住。

【漢】此中當知觸、意思、識、三種食故，一切三界有情壽命安住。

【漢】段食一種，唯令欲界有情壽命安住。
【漢】`[＊1-1]又＝復【三宮】＊`又於那落迦受生有情，有微細段食。謂`[腑＝府【宋】]`腑`[藏＝臟【元】]`藏中有微動風，由此因緣，彼得久住。
【漢】餓鬼、傍生、人中，1有麁段食。謂作分段而噉食之。2復有微細食。謂住羯羅藍等位有情，及欲界諸天。由彼食已，所有段食流入一切身分支節，尋即`[消＝銷【明】]`消化，無有便穢。
△tatrāyam āhāra-paribhogaḥ/ tad yathā jātānāṃ bhūtānāṃ traidhātukāva- carāṇāṃ sattvānāṃ caturbhir āhārair yāvad āyuḥ-sthitir bhavati / yāvatā tatra tribhir āhāraiḥ sparśena manaḥ-sañcetanayā na sarveṣāṃ traidhātukā- vacarāṇāṃ sattvānāṃ sthitir bhavati / kavaḍī-kāreṇa punaḥ kāmāvacarāṇām eva sattvānāṃ sthitir bhavati / yāvatā tatra narakopapannānāṃ sattvānāṃ sukṣmaḥ kāvaḍī-kārāhāra-garbho vāyur vāti / yena teṣāṃ sthitir bhavati / yāvatā tiraścāṃ pretānāṃ manuṣyāṇāṃ caudārika āhāro yaṃ te kavaḍī-kṛtya bhakṣayanti / ya eva punaḥ sūkṣma-kalala-ādi-gatānāṃ sattvānāṃ devānāṃ ca kāmāvacarāṇāṃ / tathā hi / teṣāṃ bhukta-mātra eva kavaḍī-kāra āhāraḥ kāye sarvāṅgeṣv anuvisarañ jarām āpadyate / na ca teṣām uccāra-prasrāvaḥ santiṣṭhate // ^lulj80

### 1.5.4.婬欲受用
【漢】復次，婬欲受用者，諸那`[6]落＝洛【三宮】＊`落迦中所有有情皆無婬事。所以者何？由彼有情長時無間多受種種極猛利苦。由此因緣，彼諸有情，若男於女不起女欲，若女於男不起男欲，何況展轉二二交會。若鬼、傍生、人中，所有依身苦樂相雜，故有婬欲。男女展轉二二交會，不淨流出。欲界諸天雖行婬欲，無此不淨；然於根門有風氣出，煩惱便息。四大王眾天，二二交會，熱惱方息。如四大王眾天，三十三天亦爾。時分天唯互相抱，熱惱便息。知足`[天＝夭【元】]`天、唯相執手，熱惱便息。樂化天相顧而笑，熱惱便息。他化自在天眼相顧視，熱惱便息。
△tatrāyaṃ maithuna-paribhogo nārakāṇāṃ sattvānāṃ sarveṇa sarvaṃ nāsti / tathā hi te tīvraṃ ca duḥkhaṃ pratyanubhavanti vicitrañca dīrghaṃ ca nirantaraṃ ca / tataś ca teṣāṃ puruṣāṇāṃ strīṣu strī-cchanda eva notpadyate / strīṇāṃ ca puruṣe puruṣa-cchanda eva notpadyate / kutaḥ punar anyonyaṃ dvayasamāpattiṃ samāpatsyante//tiryakṣu preteṣu manuṣyeṣu sukhaduḥkha- vyatikīrṇatvād āśrayāṇām asti maithuna-yogaḥ / te cānyo anyaṃ striyaś ca puruṣāś ca dvaya-dvayaṃ samāpadyante / aśuci ca muñcanti / devānāṃ kāmāvacarāṇām asti maithuna-saṃyogo no cāśucinirmokṣaḥ / nirgacchan vāyur eva nirgacchati indriya-dvāreṇa / tatra cātur-mahā-rāja-kāyikānāṃ dvaya-dvaya-samāpattyā dāho vigacchati / yathā cātur-mahā-rāja-kāyikānām evaṃ trāyastriṃśānāṃ yāmānām anyo-nyaṃ pariṣvajana-mātrakeṇa dāho vigacchati/ tuṣitānām anyonyaṃ parigrahaṇa-mātrakeṇa dāho vigacchati/ nirmāṇa-ratīnām anyonyaṃ hasita-mātrakeṇa dāho vigacchati/ para-nirmita- vaśa-vartinām anyonyaṃ cakṣuṣā cakṣur upanidhyāya nirīkṣita-mātrakeṇa dāho vigacchati /

【漢】又三洲人攝受妻妾，施設嫁娶。北拘盧洲無我所故，無攝受故，一切有情無攝受妻妾，亦無嫁娶。如三洲人，如是大力鬼及欲界諸天亦爾。唯除樂化天及他化自在天。又一切欲界天眾，無有處女胎藏。然四大王眾天於父母肩上，或於懷中，如五歲小兒欻然化出；三十三天如六歲；時分天如七歲；知足天如八歲；樂化天如九歲；他化自在天如十歲。
△tatra triṣu dvīpeṣu jambū-dvīpe pūrvavidehe avaragodānīye ca dāra-parigra- hāvāha-vivāhaś ca prajñāyate / uttareṣu kuruṣv a-mamatvād a-parigrahatvāt teṣāṃ sattvānāṃ nāsti dāra-parigraho nāvāha-vivāhāḥ / yathā triṣu dvīpeṣv evaṃ preta-[nara]keṣu kāmāvacareṣu ca deveṣu / sthāpayitvā nirmāṇa-ratīn paranirmita-vaśa-vartinaś ca devān kāmāvacareṣu deva-nikāyeṣu nāpsarasāṃ garbhaḥ santiṣṭhate /cāturmahārājakāyikānām aṃse vā utsaṅge vā mātā- pitroḥ pañca-varṣako vā dāraka aupapādukaḥ sambhavati trāyastriṃśakānāṃ ṣaḍvarṣako vā yāmānāṃ sapta-varṣako vā tuṣitānām aṣṭavarṣako vā nirmāṇa- ratīnāṃ nava-varṣako vā para-nirmita-vaśavartināṃ daśa-varṣako vā dārako ase vā utsaṅge vaupapādukaḥ sambhavati /

## 1.6.生建立
### 1.6.1.三種欲生
【漢】復次，生建立者，謂三`[種＝種三種【三宮】]`種欲生。或有眾生現住欲塵，由此現住欲塵故，富貴自在。彼復云何？謂一切人及四大王眾天，乃至`[善〔－〕【三宮】]`善知足天。是名第一欲生。或有眾生變化欲塵，由此變化欲塵故，富貴自在。彼復云何？謂樂化天。由彼諸天為自己故，化為欲塵，非為他故；唯自變化諸欲塵故，富貴自在。是名第二欲生。或有眾生他化欲塵，由他所化諸欲塵故，富貴自在。彼復云何？謂他化自在天。由彼諸天為自因緣亦能變化，為他因緣亦能變化，故於自化非為希奇；用他所化欲塵為富貴自在，故說此天為他化自在。非彼諸天唯受用他所化欲塵，亦有受用自所化欲塵者。是名第三欲生。
△tatredam upapatti-prajñapti-vyavasthānaṃ / tisraḥ kāmopapattayaḥ/ santi sattvāḥ pratyupasthita-kāmā ye pratyupasthitaiḥ kāmair aiśvaryaṃ vaśe vartayanti / te punaḥ katame / tad yathā / sarve manuṣyāś cātur-mahā-rāja- kāyikāś ca devān upādāyā ca tuṣitebhyaḥ / iyaṃ prathamā kāmopapattiḥ //
△santi sattvā nirmita-kāmā ye nirmāya nirmāya kāmā-kāmān aiśvaryaṃ vaśo vartayanti / te punaḥ katame / tad yathā devā nirmāṇa-ratayaḥ / teṣāṃ ca nirmāṇa-ratīnaṃ devānām ātma-nimittaṃ kāma-nirmāṇaṃ samṛdhyati / na para-nimittaṃ / tatas te svanirmitair eva kāmair aiśvaryaṃ vaśe vartayanti / iyaṃ dvitīyā kāmopapattiḥ // santi sattvā paranirmita-kāmā ye paranirmitair api kāmair aiśvaryaṃ vaśe vartayanti / tad yathā devāḥ paranirmita-vaśa- vartinaḥ / tathā hi teṣāṃ devānām ātma-nimittam api nirmaṇāṃ samṛdhyati para-nimittam api / tatas te sva-nirmāṇe alpotsuka-vihāriṇaḥ parinirmitaiḥ kāmair aiśvaryaṃ vaśe vartayanti / yena te para-nirmita-vaśa-vartina ity ucyante / na tu te paranirmitān eva kāmān niṣevanti api tu sva nirmitān api / iyaṃ tṛtīyā kāmopapattiḥ //

### 1.6.2.三種樂生
【漢】復有三種樂生。或有眾生用離生喜樂灌灑其身，謂初靜慮地諸天。是名第一樂生。或有眾生由定生喜樂灌灑其身，謂第二靜慮地諸天。是名第二樂生。或有眾生以離喜樂灌灑其身，謂第三靜慮地諸天。是名第三樂生。
△tisra imāḥ sukhopapattayaḥ /santi sattvā ye vivekajena prīti-sukhena kāmam abhiṣvandayanti / tad yathā devāḥ prathama-dhyāna-bhūmikāḥ / iyaṃ prathamā sukhopapattiḥ // santi sattvā ye samādhijena prīti-sukhena kāmam abhiṣyandayanti / tad yathā devā dvitīya-dhyāna-bhūmikāḥ iyaṃ dvitīyā sukhopapattiḥ//santi sattvā ye niṣprītikena sukhena kāmam abhiṣyandayanti tad yathā devās tṛtīya-dhyāna-bhūmikāḥ / iyaṃ tṛtīyā sukhopapattiḥ //

【漢】問：何故建立三種欲生、三種樂生耶？

【漢】答：由三種求故。一、欲求，二、有求，三、梵行求。謂若諸沙門或婆羅門墮欲求者，一切皆為三種欲生，更無增過。若諸沙門或婆羅門墮有求者，多分求樂；由貪樂故，一切皆為三種樂生。由諸世間為不苦不樂寂靜生處起追求者，極為尠少，故此以上不立為生。若諸沙門或婆羅門墮梵行求者，一切皆為求無漏界。或復有一墮邪梵行求者，為求不動空無邊處、識無邊處、無所有處、非想非非想處，起邪分別，謂為解脫，當知此是有上梵行求。

【漢】無上梵行求者，謂求無漏界。
△kena kāraṇena tisraḥ kāmopapattayaḥ / tisraś ca sukhopapattayo vyavasthā- pitāḥ // āha / tisra imā eṣaṇāḥ kāmaiṣaṇā bhavaiṣaṇā brahma-caryaiṣaṇā ca / tatra ye kecic chramaṇā vā brāhmaṇā vā kāmaiṣaṇām āpadyante sarve te tisṛṇāṃ kāmopapattīnām arthe /nāta uttarā nāma bhūyaḥ/ tatra ye kecic chramaṇā vā brāhmaṇā vā bhavaiṣaṇām āpadyante sukha-nimittaṃ sarve te yad-bhūyasā sukha-kāmatayā tisṛṇāṃ sukhopapattīnām arthe / tanubhyas tanutarakās te ye aduḥkhāsukhāyāḥ śāntāyā upapatter arthe eṣaṇām āpadyante / tasmāt tata ūrdhvam upapattir na vyavasthāpyate // ye kecic chramaṇā vā brāhmaṇā vā brahmacaryaiṣaṇām āpadyante sarve te anāsra- vasya dhātor arthe / apy eke mithyā-brahma-caryaiṣaṇām āpadyanta āniñjasya artha ākāśānantyāyatanasya vijñānānantyāyatanasyākiñcanyāyata- nasya naivasaṃjñānāsaṃjñāyatanasyārthe mithyā-[vi]mokṣataḥ parikalpitasya / sā ca sottarā brahma-caryaiṣaṇā veditavyā / niruttarā punar anāsravasya dhātor arthe //

## 1.7.自體建立
【漢】復次，自體建立者，謂於三界中所有眾生有四種得自體差別。

【漢】或有所得自體，由自所害，不由他害。
【漢】謂有欲界天，名遊戲忘念。彼諸天眾或時耽著種種戲樂，久相續住；由久住故，忘失憶念；由失念故，從彼處沒。
【漢】或復有天，名曰意憤。彼諸天眾有時展轉`[角＝捔【三宮】]`角眼相視；由相視故，意憤轉增；意憤增故，從彼處沒。 ^kwg5ll

【漢】或有所得自體，由他所害，不由自害。謂處羯羅藍、遏部曇、閉尸、鍵南位，及在母腹中所有眾生。

【漢】或有所得自體，亦由自害，亦由他害。謂即彼眾生處已生位，諸根圓滿，諸根成`[就＝熟【三宮】]`就。

【漢】或有所得自體，亦非自害，亦非他害。謂色、無色界諸天、一切那`[＊6-1]落＝洛【三宮】＊`落迦、似那`[＊6]`落迦鬼、如來使者、住最後身、慈定、滅定、若無諍定、若處中有，如是等類。
△tatrātma-bhāva-vyavasthāpanaṃ / tad yathā / catvāraḥ sattvānām ātma- bhāva-pratilambhās traidhātuke prajñāyante / asty ātma-bhāva-pratilambho yatrātma-sañcetanā saṅkrāmati na para-sañcetanā / tad yathā / santi kāma- dhātau krīḍāpramoṣakā nāma devāḥ / te asmin samaye atyarthaṃ krīḍārati- maṇḍana-sthānam anuyuktā viharanti / teṣāṃ tathā viharatāṃ smṛtiḥ pramuṣyate smṛti-pramoṣāt teṣāṃ sattvānāṃ tasmāt sthānāc cyutir bhavati / tathā santi manaḥpradūṣikā nāma devā ye tasmin samaye anyonyaṃ cakṣuṣā cakṣur upanidhyā[ya] prekṣante / teṣāṃ tathā prekṣamāṇānām anyonyaṃ manāṃsi praduṣyanti manaḥ-pradoṣāt teṣāṃ sattvānāṃ tasmāt sthānāc cyutir bhavati // asty ātma-bhāva-pratilambho yatra para-sañcetanā krāmati na ātma-sañcetanā / tad yathā kalalagateṣu ghana-gateṣu peśī-gateṣv arbuda- gateṣu mātuḥ kukṣi-gateṣu sattveṣu // asty ātma-bhāva-pratilambho yatra ātma-sañcetanā krāmati para-sañcetanā ca / tad yathā teṣv eva jāteṣu paripūrṇendriyeṣu paripakvendriyeṣu // asty ātma-bhāva-pratilambho yatra naivātmasañcetanā krāmati na parasañcetanā /tad yathā rūpyārūpyāvacareṣu deveṣu nārakeṣu narakopameṣu preteṣu tathāgata-dūte carama-bhavike maitrī-samāpanne nirodha-samāpanne antarābhavike cety evaṃ-bhāgīyeṣu sattveṣu //

## 1.8.因緣果建立
### 1.8.1.由相
【漢】`[1]云＝復次云【三宮】＊`云何因緣果建立？謂略說有四種。一、由相故；二、由依處故；三、由差別故；四、由建立故。

【漢】因等相者，謂若由此為先，此為建立。此和合故，彼法生，或得、或成、或辦、或用，說此為彼因。
△tatra hetu-phala-vyavasthānaṃ caturbhir ākārair veditavyaṃ / lakṣaṇato adhiṣṭhānataḥ prabhedato vyavasthānataś ca / tatra hetulakṣaṇaṃ katamat / yat-pūrvaṃ yac ca pratiṣṭhāya yac ca saṅgamya yasya dharmasya prāptir vā siddhir vā niṣpattir vā kriyā vā sa tasya hetur ity ucyate /

【漢】問：以誰為先？誰為建立？誰和合故？何法生耶？答：自種子為先。除種子依，所餘若有色、若無色依及業為建立。助伴、所緣為和合故。隨其所應，欲繫、色繫、無色繫及不繫諸法生。
△kiṃ-pūrvā kiṃ pratiṣṭhāya kiṃ saṅgamya kasya dharmasyotpattir bhavati /
△svabījapūrvā bījāśrayaṃ sthāpayitvā tad-anyam āśrayaṃ pratirūpiṇam arūpiṇaṃ vā karma ca pratiṣṭhāya sahāyam ālambanaṃ ca saṅgamya kāma-pratisaṃyuktānāṃ rūpa-pratisaṃyuktānām ārūpya-pratisaṃyuktānām apratisaṃyuktānām utpāditā bhavati / tac ca yathāyogaṃ //

【漢】問：以誰為先？誰為建立？誰和合故？得何法耶？答：聲聞、獨覺、如來種`[性＝姓【宮聖】]`性為先。內分力為建立。外分力為和合故。`[證得【大】∞煩惱離繫【三宮】]`證得`[煩惱離繫【大】∞證得【三宮】]`煩惱離繫涅槃。
△kiṃ pūrvā kiṃ pratiṣṭhāya kiṃ saṅgamya kasya dharmasya prāptir bhavati / śrāvaka-pratyeka-buddha-tathāgata-gotra-pūrvādhyātmāṅga-balaṃ pratiṣṭhāya bāhyāṅga-balaṃ saṅgamya kleśa-visaṃyogasya nirvāṇasya prāptir bhavati //

【漢】內分力者，謂如理作意、少欲知足等內分善法，及得人身、生在聖處、諸根無缺、無事業障、於其善處深生淨信，如是等法名內分力。外分力者，謂`[諸＝謂【宋元宮】]`諸佛興世、宣說妙法、教法猶存、住正法者隨順而轉、具悲信者以為施主，如是等法名外分力。
△tatredam adhyātmāṅgabalaṃ / tad yathā yoniśo manasikāro alpecchatādayaś ca / adhyātmaṃ kuśalā dharmās tad yathā manuṣyatvaṃ / āryāyatane pratyājātiḥ / indriyair avikalatā / aparivṛtta-karmāntatā / āyatana-gataḥ prasādaḥ / ity evaṃ-bhāgīyā dharmā adhyātmāṅgabalam ity ucyate //
△tatredaṃ bāhyāṅgabalaṃ tad yathā buddhānām utpādaḥ / saddharmasya deśanā /deśitānāṃ dharmāṇām avasthānaṃ /avasthitānāṃ cānupravartanaṃ / parataś ca pratyanukampā / ity evaṃ-bhāgīyā dharmā bāhyāṅgabalam ity ucyate //

【漢】問：以誰為先？誰為建立？誰和合故？何法成耶？

【漢】答：所知勝解、愛樂為先。宗、因、譬喻為建立。不相違眾、善`[敵＝抗【三宮】]`敵論者為和合故。所立義成。
△tatra kiṃ pūrvā kiṃ pratiṣṭhāya kiṃ saṅgamya kasya dharmasya siddhir bhavati / jñeyādhi-mukti-ruci-pūrvā pratijñā-hetūdāharaṇaṃ pratiṣṭhāya prativādinam avilomāṃ ca pariṣadaṃ saṅgamya sādhyasyārthasya siddhir bhavati //

【漢】問：以誰為先？誰為建立？誰和合故？何法辦耶？

【漢】答：工巧智為先。隨彼勤劬為建立。工巧業處眾具為和合故。工巧業處辦。`[＊1-2]又＝復【三宮】＊`又愛為先。由食住者依止為建立。四食為和合故。受生有情安住充辦。
△kiṃ pūrvā kiṃ pratiṣṭhāya kiṃ saṅgamya kasya dharmasya niṣpattir bhavati / śilpa jñānapūrvā tadanugaṃ vyavasāyaṃ pratiṣṭhāya śilpakarma-sthānīyaṃ bhāṇḍopaskaraṃ tasya tasya śilpa-karma-sthānasya siddhir bhavati //
△[kiṃ-pūrvā kiṃ pratiṣṭhāya kiṃ saṅgamya kasya dharmasya sthitir bhavati] tṛṣṇā-pūrvā punar āhārasthitikarmāśrayaṃ pratiṣṭhāya catura āhārān saṅgamya bhūtānāṃ sattvānāṃ sthitir bhavati / yāpanapuṣṭiś ca /

【漢】問：以誰為先？誰為建立？誰和合故？何法用耶？

【漢】答：即自種子為先。`[即＝如【明】]`即此生為建立。即此生緣為和合故。自業諸法作用可知。何等名為自業作用？

【漢】謂眼以見為業，如是餘根各自業用應知。又地能持，水能爛，火能燒，風能燥，如是等類，當知外分自業差別。
△kiṃ pūrvā kiṃ pratiṣṭhāya kiṃ saṅgamya kasya dharmasya kriyā bhavati / sva-bīja-pūrvotpattiṃ pratiṣṭhāyotpatti-pratyayaṃ saṅgamya sakarmakasya dharmasya svakriyā prajñāyate svakarmakaraṇaṃ tad yathā cakṣuṣo darśanaṃ / evam avaśiṣṭānām indriyāṇāṃ svakaṃsvakaṃ karma veditavyaṃ / tathā pṛthivī dhārayati / āpaḥ kledayanti / agnir dahati / vāyuḥ śoṣayatīty evaṃbhāgīyaṃ bāhyānām api bhāvānāṃ svaka-svakaṃ karma veditavyaṃ //

### 1.8.2.由依處
【漢】因等依處者，謂十五種。一、語，二、領受，三、習氣，四、有潤種子，五、無間滅，六、境界，七、根，八、作用，九、士用，十、真實見，十一、隨順，十二、差別功能，十三、和合，十四、障礙，十五、無障礙。
△hetupratyaya-phalādhiṣṭhānaṃ katamat / pañcadaśemāni hetor adhiṣṭhānāni / tad yathā / vāk / anubhavaḥ / vāsanā / sābhiniṣyandaṃ bījaṃ / śliṣṭa- nirodhaḥ / viṣayaḥ / indriyaṃ / kriyā / puruṣa-kāraḥ / tattva-darśanaṃ / ānukūlyaṃ / śakti-vaicitryaṃ / sāmagrī / antarāyaḥ / anantarāyaś ca //

### 1.8.3.由差別
【漢】因等差別者，謂十因、四緣、五果。十因者，一、隨說因，二、觀待因，三、牽引因，四、生起因，五、攝受因，六、引發因，七、定異因，八、同事因，九、相違因，十、不相違因。四緣者，一、因緣，二、等無間緣，三、所緣緣，四、增上緣。五果者，一、異熟果，二、等流果，三、離繫果，四、士用果，五、增上果。
△hetu-pratyaya-phala-prabhedaḥ katamaḥ / daśa hetavaḥ / catvāraḥ pratyayāḥ / pañca phalāni // daśa hetavaḥ katame / anuvyavahāra-hetuḥ / apekṣā-hetuḥ / ākṣepa-hetuḥ / abhinirvṛtti-hetuḥ / parigraha-hetuḥ āvāhaka- hetuḥ / pratiniyamahetuḥ / sahakāri-hetuḥ / virodha-hetuḥ / avirodha-hetuś ca // catvāraḥ pratyayāḥ katame / hetupratyayaḥ / samanantarapratyayaḥ / ālambana-pratyayaḥ / adhipati-pratyayaś ca // pañca phalāni katamāni / vipāka-phalaṃ / niṣyandaphalaṃ / visaṃyoga-phalaṃ puruṣa-kāra-phalaṃ / adhipati-phalaṃ ca //

### 1.8.4.由建立
#### 1.8.4.1.十因
【漢】因等建立者，謂依語因依處，施設隨說因。所以者何？

【漢】由於欲界繫法，色、無色界繫法，及不繫法，施設名為先故想轉，想為先故語轉，由語故，隨見、聞、覺、知起諸言說。是故依語依處，施設隨說因。
△hetu-pratyaya-vyavasthānaṃ katamat / tatra vācaṃ hetv-adhiṣṭhānam adhiṣṭhāyānuvyavahārahetuḥ prajñāyate / tat kasya hetoḥ / tathā hi / kāma- pratisaṃyukteṣu dharmeṣu rūpapratisaṃyukteṣv ārūpyapratisaṃyukteṣu apratisaṃyukteṣu nāma-vyavasthāna-pūrvā saṃjñā pravartate / saṃjñāpūrvā vāk pravartate / vācā yathādṛṣṭaṃ yathāśrutaṃ yathāmataṃ yathāvijñānam anuvyavahriyate / tasmād vācam adhiṣṭhāyānuvyavahārahetuḥ prajñāpyate //

【漢】依領受因依處，施設觀待因。所以者何？

【漢】由諸有情諸有欲求欲繫樂者，彼觀待此，於諸欲具，或為求得、或為積集、或為受用。諸有欲求色無色繫樂者，彼觀待此，於彼諸緣，或為求得、或為受用。諸有欲求不繫樂者，彼觀待此，於彼諸緣、或為求得、或為受用。諸有不欲苦者，彼觀待此，於彼生緣、於彼斷緣，或為遠離、或為求得、或為受用。是故依領受依處，施設觀待因。
△tatra anubhavahetvadhiṣṭhānam adhiṣṭhāyāpekṣāhetuḥ prajñāpyate / tat kasya hetoḥ / tathā hi / yaḥ kāma-pratisaṃyuktena sukhenārthī bhavati sa tad apekṣya kāmānāṃ lābhaṃ paryeṣate saṃnicayaṃ vā pratiniṣevaṇaṃ vā paryeṣate // yo rūpārūpya-pratisaṃyuktena sukhenārthī bhavati sa tad apekṣya tatpratyayānāṃ lābhaṃ vā pratiniṣevaṇaṃ vā paryeṣate / yo vā pratisaṃyuktena sukhenārthī bhavati sa tad apekṣya tatpratyayānāṃ lābhaṃ vā pratiṣevaṇaṃ vā paryeṣate / yo vā punar duḥkhenānarthī sa tad apekṣya tatpratyayānāṃ parihāraṃ tatprahāṇapratyayānāṃ lābhaṃ vā pratiniṣevaṇaṃ vā paryeṣate / tasmād anubhavam adhiṣṭhāyākṣepa-hetuḥ prajñāpyate //

【漢】依習氣因依處，施設牽引因。所以者何？

【漢】由淨不淨業熏習三界諸行，於愛不愛趣中牽引愛不愛自體。`[＊1-3]又＝復【三宮】＊`又即由此增上力故，外物盛衰。是故依諸行淨不淨業習氣依處，施設牽引因。
△tatra vāsanā-hetv-adhiṣṭhānam adhiṣṭhāyākṣepa-hetuḥ prajñāpyate / tat kasya hetoḥ / tathā hi / śubhāśubha-karma-paribhāvitāḥ saṃskārās traidhātukeṣṭāniṣṭagatiṣv iṣṭāniṣṭātma-bhāvān ākṣipanti/ bāhyānāṃ ca bhāvānāṃ tenaivādhipatyena sampanna-vipannatā/ tasmāt saṃskārāṇāṃ śubhāśubha-karma-vāsanām adhiṣṭhāya apekṣā-hetuḥ prajñāpyate //

【漢】依有潤種子因依處，施設生起因。所以者何？

【漢】由欲、色、無色界繫法，各從自種子生。愛名能潤，種是所潤。由此所潤諸種子故，先所牽引各別自體當得生起。如經言：業為感生因。愛為生起因。是故依有潤種子依處，施設生起因。
△tatra sābhiṣyandaṃ bījaṃ hetv-adhiṣṭhānam adhiṣṭhāyābhinirvṛtti-hetuḥ prajñāpyate / tat kasya hetoḥ /tathā hi /kāmapratisaṃyuktānāṃ dharmāṇāṃ rūpārūpyapratisaṃyuktānāṃ svaka-svakād bījāt prādurbhāvo bhavati / tṛṣṇā punar bījābhiniṣyanda ity ucyate / tatas tayā abhiṣyandaṃ bījam ākṣiptānām ātmabhāvānām abhinirvṛttaye bhavati / yathoktaṃ / karmahetur upapattaye /tṛṣṇāhetur abhinirvṛttaya iti/tasmāt sābhiṣyandaṃ bījam adhiṣṭhāyābhinir- vṛttihetuḥ prajñāpyate //

【漢】依無間滅因依處，及依境界、根、作用、士用、真實見因依處，施設攝受因。所以者何？

【漢】由欲繫諸法無間滅攝受故，境界攝受故，根攝受故，作用攝受故，士用攝受故，諸行轉。如欲繫法如是，色、無色繫法亦爾。或由真實見攝受故，餘不繫法轉。是故依無間滅、境界、根、作用、士用、真實見依處，施設攝受因。
△tatra śliṣṭa-nirodhaṃ hetv-adhiṣṭhānam adhiṣṭhāya tathā viṣayam indriyaṃ kriyāṃ puruṣakāraṃ tattvadarśanaṃ ca hetvadhiṣṭhānam adhiṣṭhāya pari- grahahetuḥ prajñāpyate / tat kasya hetoḥ / tathā hi / kāmapratisaṃyukteṣu dharmeṣu samanantara-nirodha-parigṛhītā saṃskārāṇāṃ pravṛttir bhavati / viṣaya-parigṛhītendriya-parigṛhītā kriyā-parigṛhītā puruṣa-kāra-parigṛhītā ca / yathā kāma-pratisaṃyuktānām evaṃ rūpa-pratisaṃyuktānām ārūpya- pratisaṃyuktānāṃ tattva-darśana-parigṛhītā vā punas tad-anyeṣām aprati- saṃyuktānāṃ dharmāṇāṃ pravṛttir bhavati / tasmāc chiṣṭa-nirodhaṃ viṣayam indriyaṃ kriyāṃ puruṣa-kāraṃ tattva-darśanaṃ cādhiṣṭhāya parigraha-hetuḥ prajñāpyate //

【漢】依隨順因依處，施設引發因。所以者何？

【漢】由欲繫善法，能引欲繫諸勝善法。如是欲繫善法，能引色、無色繫及不繫善法。由隨順彼故。如欲繫善法，如是色繫善法能引色繫諸勝善法，及無色繫善法、不繫善法。如色繫善法，如是無色繫善法能引無色繫諸勝善法，及不繫善法。如無色繫善法，如是不繫善法能引不繫諸勝善法，及能引發無為作證。又不善法能引諸勝不善法。謂欲貪能引瞋、癡、慢、見、疑、身惡行、語惡行、意惡行。如欲貪，如是瞋、癡、慢、見、疑，隨其所應盡當知。如是無記法能引善、不善、無記法，如善、不善、無記種子阿賴耶識。又無記法能引無記勝法。如段食能引受生有情令住、令安，勢力增長。由隨順彼故。是故依隨順依處，施設引發因。
△tatrānukūlya-hetv-adhiṣṭhānam adhiṣṭhāyāvahaka-hetuḥ prajñāpyate / tat kasya hetoḥ / tathā hi / kāma-pratisaṃyuktāḥ kuśalā dharmāḥ kāmaprati- saṃyuktān kuśalān vaiśeṣikān dharmān āvahanti /evaṃ kāmapratisaṃyuktā kuśalā dharmā rūpa-pratisaṃyuktān ārūpya-pratisaṃyuktān apratisaṃyuktān kuśalān dharmān āvahanti / tad-anukūlatayā yathā kāma-pratisaṃyuktā evaṃ rūpa-pratisaṃyuktā rūpa-prati saṃyuktān kuśalān dharmān vaiśeṣikān ārūpya-pratisaṃyuktān apratisaṃyuktān/ yathā rūpya-pratisaṃyuktā evam ārūpya-pratisaṃyuktā ārūpya-pratisaṃyuktān kuśalān dharmān vaiśeṣikān pratisaṃyuktān apratisaṃyuktāṃś ca kuśalān dharmān āvahanti / yathārūpya-pratisaṃyuktā evam a-pratisaṃyuktā apratisaṃyuktān kuśalān dharmān āvahanti / apy asaṃskṛtaṃ sākṣād rūpam āvahanti / tathākuśala- dharmā akuśalān vaiśeṣikān dharmān āvahanti / tad yathā kāma-rāgo dveṣaṃ mohaṃ mānaṃ dṛṣṭiṃ vicikitsāṃ kāya-duścaritaṃ vāg-duścaritaṃ mano-duścaritaṃ / yathā kāmarāgau evaṃ dveṣo moho māno dṛṣṭir vicikitsā yathāyogaṃ veditavyāḥ/ evam avyākṛtā dharmā kuśalākuśalāvyākṛtān dharmān āvahanti / tadyathā kuśalākuśalāvyā- kṛtabījakam ālayavijñāna[m āvahanti] / tathāvyākṛtā dharmā avyākṛtān vaiśeṣikān dharmān āvahanti / tad yathā kavaḍīkāra āhāro bhūtānāṃ sattvānāṃ sthitaye yāpanāyā ojaso balasya puṣṭeś cāvāhakas tad-anukūlatayā / tasmād ānukūlya-hetum adhiṣṭhāyāvāhaka-hetuḥ prajñāpyate//

【漢】依差別功能因依處，施設定異因。所以者何？

【漢】由欲繫諸法自性功能有差別故，能生種種自性功能。如欲繫法，如是色、無色繫及不繫法亦爾。是故依差別功能依處，施設定異因。依和合因依處，施設同事因。所以者何？要由獲得自生和合故，欲繫法生。如欲繫法，如是色、無色繫及不繫法亦爾。如生和合，如是得、成、辦、用`[和合〔－〕【甲】]`和合亦爾。是故依和合依處，施設同事因。
△tatra śakti-vaicitryaṃ hetv-adhiṣṭhānam adhiṣṭhāya pratiniyama-hetuḥ prajñāpyate / tat kasya hetoḥ / tathā hi / kāma-pratisaṃyuktā dharmā vicitra-svabhāvā-vicitrāt sva-bhāva-viśeṣāc chakti-vaicitryād utpadyante / yathā kāma-pratisaṃyuktā evaṃ rūpa-pratisaṃyuktā ārūpya-pratisaṃyuktā apratisaṃyuktāḥ / tasmāc chakti-vaicitryam adhiṣṭhāya pratiniyama-hetuḥ prajñāpyate /
△tatra sāmagrī-hetv-adhiṣṭhānam adhiṣṭhāya saha-kāri-hetuḥ prajñāpyate / tat kasya hetoḥ/tathā hi/svām utpattisāmagrīm āgamya kāmapratisaṃyuktānāṃ dharmāṇām utpādo bhavati / yathā kāma-pratisaṃyuktānām evaṃ rūpa- pratisaṃyuktānām ārūpya-pratisaṃyuktānām apratisaṃyuktānaṃ / yathotpatti-sāmagry evaṃ prāpti-sāmagrī siddhi-sāmagrī niṣpatti-sāmagrī kriyā-sāmagrī / tasmāt sāmagrīm adhiṣṭhāya saha-kāri-hetuḥ prajñāpyate //

【漢】依障礙因依處，施設相違因。所以者何？

【漢】由欲繫法將得生，若障礙現前便不得生。如欲繫法，如是色、無色繫及不繫法亦爾。如生，如是得、成、辦、用亦爾。是故依障礙依處，施設相違因。
△tatrāntarāyahetvadhiṣṭhānam adhiṣṭhāya virodhahetuḥ prajñāpyate / tat kasya hetoḥ / tathā hi / kāmapratisaṃyuktānāṃ dharmāṇām utpattaye saced antarāyaḥ pratyupasthito bhavati notpadyante/yathākāmapratisaṃyuktānām evaṃ rūpapratisaṃyuktānām ārūpyapratisaṃyuktānām apratisaṃyuktānāṃ/ yathotpattaya evaṃ prāptaye siddhaye niṣpattaye kriyāyai / tasmād antarāyam adhiṣṭhāya virodha-hetuḥ prajñāpyate //

【漢】依無障礙因依處，施設不相違因。所以者何？

【漢】由欲繫法將得生，若無障礙現前，爾時便生。如欲繫法，如是色、無色繫及不繫法亦爾。如生，如是得、成、辦、用亦爾。是故依無障礙依處，施設不相違因。
△tatrānantarāyaṃ hetv-adhiṣṭhānam adhiṣṭhāyā-virodha-hetuḥ prajñāpyate / tat kasya hetoḥ / tathā hi / kāma-pratisaṃyuktānāṃ dharmāṇā[m utpattaye] / saced anantarāyaḥ pratyupasthito bhavati bhavaty eṣām utpādaḥ / kāma- pratisaṃyuktānām evaṃ rūpa-pratisaṃyuktānām ārūpya-pratisaṃyuktānāṃ
△yathotpattir evaṃ prāptiḥ siddhir niṣpattiḥ / kriyā / tasmād anantarāyam adhiṣṭhānam adhiṣṭhāyā-virodha-hetuḥ prajñāpyate //

#### 1.8.4.2.四緣
【漢】復次，依種子緣依處，施設因緣。依無間滅緣依處，施設等無間緣。依境界緣依處，施設所緣緣。依所餘緣依處，施設增上緣。
△tatra bījaṃ pratyayādhiṣṭhānam adhiṣṭhāya hetu-pratyayaḥ prajñāpyate // śliṣṭa-nirodhaṃ pratyayādhiṣṭhānam adhiṣṭhāya samanantara-pratyayaḥ prajñāpyate // viṣayaṃ pratyayā-dhiṣṭhānam adhiṣṭhāyālambana-pratyayaḥ prajñāpyate // tadanyāni pratyayādhiṣṭhānāny adhiṣṭhāyādhipati-pratyayaḥ prajñāpyate //

#### 1.8.4.3.五果
【漢】復次，依習氣、隨順因緣依處，施設異熟果及等流果。依真實見因緣依處，施設離繫果。依士用因緣依處，施設士用果。依所餘因緣依處，施設增上果。
△tatra vāsanām ānukūlyaṃ ca hetv-adhiṣṭhānaṃ pratyayādhiṣṭhānaṃ cādhiṣṭhāya vipāka-phalaṃ niṣyanda-phalaṃ ca prajñāpyate / tattva- darśanaṃ hetv-adhiṣṭhānaṃ pratyayādhiṣṭhānaṃ cādhiṣṭhāya visaṃyoga- phalaṃ prajñāpyate / puruṣa-kāraṃ hetv-adhiṣṭhānaṃ pratyayādhiṣṭhānaṃ cādhiṣṭhāya puruṣa-kāra-phalaṃ prajñāpyate / avaśiṣṭāni hetv-adhiṣṭhānāni pratyayā-dhiṣṭhānāni cādhiṣṭhāyādhipati-phalaṃ prajñāpyate //

【漢】復次，順益義是因義，建立義是緣義，成辦義是果義。

【漢】又建立因有五種相。一、能生因，二、方便因，三、俱有因，四、無間滅因，五、久遠滅因。能生因者，謂生起因。方便因者，謂所餘因。俱有因者，謂攝受因一分。如眼於眼識，如是耳等於所餘識。無間滅因者，謂生起因。久遠滅因者，謂牽引因。
△tatra hitārtho hetuḥ / pratiṣṭhārthaḥ pratyayaḥ / niṣpattyarthaḥ phalārthaḥ / api khalu pañcabhir ākārair hetu-vyavasthānaṃ bhavati / tad yathā janako hetuḥ / upāya-hetuḥ / sahabhūto [hetuḥ] / anantara-niruddhaḥ / cira- niruddhaś ca // tatra janako abhinirvṛtti-hetuḥ / avaśiṣṭā upāya-hetavaḥ
△sahabhūtāḥ / tad yathā / ekatyaḥ parigraha-hetuḥ / tad yathā cakṣuś cakṣur- vijñānasya / evaṃ śrotrādayas tadanyeṣāṃ vijñānānām anantaraniruddhaḥ / tad yathā / abhinirvṛttihetuḥ / cira-niruddhaḥ / tad yathā / ākṣipto hetuḥ //

【漢】又建立因有五種相。一、可愛因，二、不可愛因，三、增長因，四、流轉因，五、還滅因。
△punar aparaiḥ pañcabhir ākārair hetu-vyavasthānaṃ bhavati / tad yathā / iṣṭo hetuḥ / aniṣṭo hetuḥ / dṛṣṭi-hetuḥ / pravṛtti-hetuḥ / nivṛtti-hetuś ca //

【漢】又建立因有七種相。
【漢】1謂無常法是因，無有常法能為法因。謂或為生因，或為得因，或為成立因，或為成辦因，或為作用因。
【漢】2又雖無常法為無常法因，然與他性為因，亦與後自性為因，非即此剎那。
【漢】3又雖與他性為因，及與後自性為因，然已生未滅方能為因，非未生已滅。
【漢】4又雖已生未滅，`[［－］【磧三宮】，能為因【大】]`然得餘緣方能為因，非不`[得餘緣【磧三宮】，得【大】]`得餘緣。
【漢】5又雖得餘緣，然成變異方能為因，非`[未＝未成【三宮】]`未變異。
【漢】6又雖成變異，必與功能相應，方能為因，非失功能。
【漢】7又雖與功能相應，然必相稱相順方能為因，非不相稱相順。
【漢】由如是七種相，隨其所應，諸因建立應知。
△punar aparaiḥ saptabhir ākārair hetu-vyavasthānaṃ bhavati / tad yathā anityo hetuḥ / na nityo dharmaḥ kasyacid dhetur bhavati / utpatti-hetur vā prāpti-hetur vā / siddhi-hetur vā / niṣpatti-hetur vā / [sthiti-hetur vā]/kriyā- hetur vā / anityo api ca dharmo anityasya hetur bhavan parabhāvasya hetur bhavati uttarasya ca svabhāvasya / no tu tatkṣaṇikasya parasyottarasya ca svabhāvasya hetur bhavati / utpannāniruddho bhavati nānutpannaniruddhaḥ / utpanna-niruddho api/ bhavat pratyayāntaraṃ labhamāno bhavati nālabhamānaḥ / pratyayāntaram api labdhvā bhavan vikāram āpadyamāno bhavati na vikāram an-āpannaḥ /vikāram āpadyamāno api bhavañ chakti- yuktād bhavati na śakti-hīnāt/ śakti-yuktād api bhavan nanurūpānukūlād bhavati nānanurūpān-anukūlād ity ebhiḥ saptabhir ākārair hetunā yathā- yogaṃ vyavasthānaṃ veditavyaṃ //

# 2.相施設建立
【漢】`[＊1-1]云＝復次云【三宮】＊`云何相施設建立？嗢`[拕＝柁【宮】]`拕南曰：

【漢】體、所緣、行相、　　等起、與差別、　　決擇、及流轉，　　略辯相應知。
△tatra lakṣaṇa-prajñaptivyavasthānaṃ katamat / tat saptākāraṃ veditavyaṃ / śarīrato api / ālambanato api / ākārato api samutthānato api / prabhedato api / viniścayato api / pravṛttito api // tatroddānaṃ / śarīram ālambanam ākāraḥ samutthānaṃ prabhedanaṃ / viniścayaḥ pravṛttiś ca lakṣaṇasya samāsataḥ //

【漢】應知此相略有七種。一、體性，二、所緣，三、行相，四、等起，五、差別，六、決擇，七、流轉。尋伺體性者，謂不深推度所緣，思為體性。若深推度所緣，慧為體性應知。尋伺所緣者，謂依名身、句身、文身，義為所緣。尋伺行相者，謂即於此所緣，尋求行相，是尋；即於此所緣，伺察行相，是伺。尋伺等起者，謂發起語言。尋伺差別者，有七種差別。謂有相、無相，乃至不染污，如前說。尋伺決擇者，若尋伺即分別耶？設分別即尋伺耶？謂諸尋伺必是分別，或有分別非尋伺。謂望出世智，所餘一切三界心心`[所＝法【三宮】]`所皆是分別，而非尋伺。
△vitarka-vicārāṇāṃ śarīraṃ katamat / ālambane anabhyūhataś cetana-śarīrā vitarka-vicārāḥ / ālambane punar abhyūhato jñāna-śarīrā vitarka-vicārā veditavyāḥ // tatra vitarka-vicārāṇām ālambanaṃ katamat / nāma-kāya- padakāya-vyañjana-kāyāśrito artha ālambanaṃ // vitarka-vicārāṇām ākāraḥ katamat / tasminn evālambane arpaṇānarpaṇākāro vitarkaḥ // tatraiva punaḥ pratyavekṣaṇākāro vicāraḥ // vitarkavicārāḥ kiṃ samutthānāḥ / vāk-samutthānāḥ // vitarka-vicārāṇāṃ prabhedaḥ katamat / sapta-vidhaḥ prabhedaḥ / naimittikaḥ pūrvavad yāvad akliṣṭaś ca // vitarka-vicārāṇāṃ viniścayaḥ katamaḥ / yo vitarka-vicāraḥ vikalpo api saḥ / yo vikalpo vitarka-vicāro api saḥ / yas tāvad vitarka-vicāro vikalpo api saḥ / syāt tu vikalpo na vitarka-vicāraḥ / lokottara-jñānam apekṣya tad-anye sarve traidhātukāvacarāś citta-caitasikā dharmā vikalpena na vitarka-vicāraḥ //

【漢】尋伺流轉者，若那`[＊6-3]落＝洛【三宮】＊`落迦尋伺，何等行？何所觸？何所引？何相應？何所求？何業轉耶？如那`[＊6]`落迦，如是傍生、餓鬼、人、欲界天、初靜慮地天所有尋伺，何等行？何所觸？何所引？何相應？何所求？何業轉耶？謂那`[＊6]`落迦尋伺，唯是慼行，觸非愛境，引發於苦，與憂相應，常求脫苦，嬈心業轉。如那`[＊6]`落迦尋伺一向受苦，餓鬼尋伺亦爾。傍生、人趣、大力餓鬼所有尋伺，多分慼行，少分欣行；多分觸非愛境，少分觸可愛境；多分引苦，少分引樂；多分憂相應，少分喜相應；多分求脫苦，少分求遇樂；嬈心業轉。欲界諸天所有尋伺，多分欣行，少分慼行；多分觸可愛境，少分觸非愛境；多分引樂，少分引苦；多分喜相應，少分憂相應；多分求遇樂，少分求脫苦；嬈心業轉。初靜慮地天所有尋伺，一向欣行，一向觸內可愛境界，一向引樂，一向喜相應，唯求不離樂，不嬈心業轉。
△vitarka-vicārāṇāṃ pravṛttiḥ katamā / nārakāṇāṃ vitarka-vicārāḥ kim ākārāḥ pravartante kiṃ sparśāḥ kiṃ samudīritāḥ kiṃ samprayuktāḥ kiṃ prārthanāḥ kiṃ karmakāḥ / yathā nārakāṇām evaṃ tiraścāṃ pretānāṃ manuṣyāṇāṃ kāmāvacarāṇāṃ devānāṃ prathama-dhyāna-bhūmikānāṃ devānāṃ vitarka- vicārāḥ kim-ākārāḥ kiṃ-sparśāḥ kiṃ-samudīritāḥ kiṃ-samprayuktāḥ kiṃ- prārthanāḥ kiṃ-karmakāś ca pravartante / tatra nārakāṇāṃ vitarka-vicārā ekāntena dainyākārā aniṣṭaviṣayasaṃsparśā duḥkhasamudīritā daurmanasya- samprayuktā duḥkha-vimokṣa-prārthanāś citta-saṃkṣobha-karmakāś ca pravartante // yathā nārakāṇām evaṃ duḥkhitānāṃ pretānāṃ tiraścāṃ manuṣyāṇāṃ preta-saha-gatikānāṃ vitarka-vicārā bāhulyena dainyākārā alpamodākārāḥ / bāhulyenāniṣṭaviṣayasaṃsparśā alpeṣṭa-viṣayasaṃsparśāḥ / bāhulyena duḥkha-samudīritā alpa-sukha-samudīritāḥ / bāhulyena daurmanasyālpa-saumanasya-saṃprayuktāḥ / bāhulyena duḥkha-vimokṣa- prārthanā alpa-sukha-samavadhāna-prārthanāś citta-saṃkṣobha-karmakāś ca pravartante // devānāṃ kāmāvacarāṇāṃ vitarka-vicārā bāhulyenāmodākārā alpaṃ dainyākārāḥ / bāhulyeneṣṭa-viṣaya-saṃsparśā alpam aniṣṭa-viṣaya- saṃsparśāḥ/ bāhulyena sukha-samudīritā alpaṃ duḥkha-samudīritāḥ / bāhulyena saumanasya-saṃprayuktā alpaṃ daurmanasya-saṃprayuktāḥ/ bāhulyena sukha-samavadhāna-prārthanā alpaṃ duḥkha-vimokṣa-prārthanāś citta-saṃkṣobha-karmakāś ca pravartante // prathamadhyāna-bhūmikānāṃ devānāṃ vitarka-vicārā ekāntenāmodākārāḥ ekāntenādhyātmam iṣṭaviṣaya- saṃsparśāḥ/ekāntena sukhasamudīritāḥ/ekāntena saumanasyasaṃprayuktāḥ / ekāntena sukhāviyogaprārthanāś cintāsaṃkṣobhakarmakāś ca //

# 3.如理作意施設建立
【漢】`[＊1-2]云＝復次云【三宮】＊`云何如理作意施設建立？嗢`[拕＝柁【宮】]`拕南曰：

【漢】依處、及與事、　　求、受用、正行、　　二菩提資糧、　　到彼岸方便。

【漢】應知建立略`[由＝有【三宮】]`由八相。謂由依處故、事故、求故、受用故、正行故、聲聞乘資糧方便故、獨覺乘資糧方便故、波羅蜜多引發方便故。
△tatra yoniśo manaskāra-prajñapti-vyavasthānaṃ katamat / tad aṣṭā kāraṃ veditavyaṃ / adhiṣṭhānato api / vastuto api / paryeṣanato api / paribhogato api /samyakpratipattito api / śrāvakayānasaṃbhāraprayogato api / pratyeka- buddhayāna-saṃbhāra-prayogato api / pāramitānirhāra-prayogato api // tatrauddānaṃ / adhiṣṭhānaṃ ca vastu ca eṣaṇā paribhogatā / pratipattiś ca bodhī dve tathā pāremitena(?) ca //

## 3.1.依處
【漢】如理作意相應尋伺依處者，謂有六種依處。一、決定時，二、止息時，三、作業時，四、世間離欲時，五、出世離欲時，六、攝益有情時。
△yoniśo manaskāra-prayuktānāṃ vitarka-vicārāṇām adhiṣṭhānaṃ katamat / ṣaḍ-adhiṣṭhānāni / tad yathā / niścaya-kālaḥ / nivṛtti-kālaḥ / karma-kālaḥ / laukika-vairāgya-kālaḥ lokottara-vairogya-kālaḥ / sattvānugraha-kālaś ca //

## 3.2.事
【漢】如理作意相應尋伺事者，謂八種事。一、施所成福作用事，二、戒所成福作用事，三、修所成福作用事，四、聞所成事，五、思所成事，六、餘修所成事，七、`[簡＝揀【元明】]`簡擇所成事，八、攝益有情所成事。
△yoniśo manaskāra-samprayuktānāṃ [vastu] katamat / aṣṭau vastūni / dāna- mayaṃ puṇya-kriyā-vastu / śīlamayaṃ / bhāvanāmayaṃ / śrutamayaṃ / cintāmayaṃ / tad anyad bhāvanā-mayaṃ / pratisaṃkhyānamayaṃ / sattvānugrahamayaṃ ca //

## 3.3.求
【漢】如理作意相應尋伺求者，謂如有一，`[不以非法＝以法【三聖】]`不以非法及不兇險追求財`[物＝物不以非法及兇險【三聖】]`物。
△yoniśo manaskāra-prayuktānāṃ vitarka-vicārāṇām eṣaṇā katamā / yathāpīhaikatyo dharmeṇāsāhasena bhogān paryeṣate nādharmeṇa sāhasena //

## 3.4.受用
【漢】如理作意相應尋伺受用者，謂如即彼追求財已，不染、不住、不耽、不縛、不悶、不著、亦不堅執，深見過患，了知出離而受用之。
△paribhogaḥ katamaḥ / yathāpi sa eva tathā bhogān paryeṣyā raktaḥ paribhuṅkte asakto agṛddho agrathito amūrcchito anadhyavasito anadhyavasāyam āpanna ādīn avadarśī niḥsaraṇa-prajña iva bhuṅkte //

## 3.5.正行
【漢】如理作意相應尋伺正行者，謂如有一，了知父母、沙門、婆羅門，及家長等，恭敬供養，利益承事。於今世後世所作罪中，見大怖畏；行施作福，受齋持戒。
△samyak-pratipattiḥ katamā / yathāpīhaikatyo mātṛ-jñaḥ pitṛjñaḥ śrāmaṇyo brāhmaṇyaḥ kula-jyeṣṭhā pacāyako artha-karaḥ kṛtya-kara iha-loke para-loke avadya-darśī dānāni dadāti / puṇyāni karoti / upavāsam upavasati / śīlaṃ samādāya vartate //

## 3.6-8.方便
【漢】聲聞乘資糧方便者，聲聞地中我當廣說。獨覺乘資糧方便者，獨覺地中我當廣說。波羅蜜多引發方便者，菩薩地中我當廣說。
△śrāvaka-saṃbhāra-prayogaṃ śrāvaka-bhūmau vistareṇa vakṣyāmi / pratyeka- buddha-saṃbhāra-prayogaṃ pratyeka-buddha-bhūmau vistareṇa vakṣyāmi / pāramitā-nirhāra-prayogaṃ bodhi-sattva-bhūmau vistareṇa vakṣyāmi //

## 3.9.雜論
### 3.9.1.相
【漢】復次，施主有四種相。一、有欲樂，二、無偏黨，三、除匱乏，四、具正智。具尸羅者亦有四相。一、有欲樂，二、結橋梁，三、不現行，四、具正智。成就修者亦有四相。一、欲解清淨，二、引攝清淨，三、勝解定清淨，四、智清淨。
△api khalu catvāri dānapater lakṣaṇāni /icchā /apakṣapātaḥ / vighātāpanayaḥ / samyag-jñānaṃ ca // catvāri śīla-val-lakṣaṇāni / icchā / setu-bandhaḥ(?) asamudācāraḥ / samyagjñānaṃ ca // catvāri bhāvaka-lakṣaṇāni / āśaya- viśuddhiḥ / upasaṃhāra-viśuddhiḥ adhimukti-samāpatti-viśuddhiḥ / jñāna-viśuddhiś ca //

### 3.9.2.受施者有六種
【漢】`[＊1-4]又＝復【三宮】＊`又受施者有六種。一、受學受施，二、活命受施，三、貧匱受施，四、棄捨受施，五、羈遊受施，六、耽著受施。
△ṣaḍ-vidhaṃ paiṇḍilyaṃ / samādāna -paiṇḍilyaṃ / ājīvika-paiṇḍilyaṃ / patita-paiṇḍilyaṃ / nisarga-paiṇḍilyaṃ / viṣaya-vaikalya-stha-paiṇḍilyaṃ / parigardha-paiṇḍilyaṃ ca //

### 3.9.3.損惱
【漢】復有八種損惱。一、飢損惱，二、渴損惱，三、麁食損惱，四、疲倦損惱，五、寒損惱，六、熱損惱，七、無覆障損惱，八、有覆障損惱。復有六種損惱。一、俱生，二、所欲匱乏，三、逼切，四、時節`[變〔－〕【三宮】]`變異，五、流漏，六、事業休廢。
△aṣṭavidha upaghātaḥ / jighatsopaghātaḥ / pipāsopaghātaḥ / kadanopaghātaḥ / pariśramopaghātaḥ / śītopaghātaḥ / uṣṇopaghātaḥ / anāvaraṇopaghātaḥ / āvaraṇopaghātaś ca //punaḥ ṣaḍvidha upaghātaḥ/sahajaḥ / icchāvighātakaḥ / aupakramikaḥ / ṛtupariṇāmikaḥ / pārisravikaḥ / vyavahāra-samucchedikaś ca //

### 3.9.4.六種攝益
【漢】復有六種攝益：一、任持攝益，二、勇健無損攝益，三、覆護攝益，四、塗香攝益，五、衣服攝益，六、共住攝益。
△ṣaḍvidho anugrahaḥ /upastambhānugrahaḥ/ upakramānupaghātānugrahaḥ / gopanā anugrahaḥ /gandha-[mālya] lepanānugrahaḥ saṃvāsānugrahaśca //

### 3.9.5.四種非善友相等
【漢】復有四種非善友相。一、不捨怨心，二、引彼不愛，三、遮彼所愛，四、引非所宜。與此相違，當知即是四善友相。

【漢】復有三種引攝。一、引攝資生具，二、引攝有喜樂，三、引攝離喜樂。

【漢】復有四種隨轉供事。一、隨轉供事非知舊者，二、隨轉供事諸親友者，三、隨轉供事所尊重者，四、隨轉供事具福慧者。由此四種隨轉供事，依止四處，獲得五果應知。

【漢】何等四處？一、無攝受處，二、無侵惱處，三、應供養處，四、同分隨轉處。依此四處，能感五果：一、感大財富，二、名稱普聞，三、離諸煩惱，四、證得涅槃，五、或往善趣。

【漢】又聰慧者有三種聰慧相。一、於善受行，二、於善決定，三、於善堅固。

【漢】復有三相。一、受學增上戒，二、受學增上心，三、受學增上`[慧＝慧沙門玄袞敬造【聖】]`慧。
△catvāry amitra-lakṣaṇāni / kopāśayānutsargaḥ / iṣṭa-vipratibandhāva sthānaṃ / aniṣṭopasaṃhāraḥ / apathyopasaṃhāraś ca // etad-viparyayeṇa catvāry eva mitra-lakṣaṇāni veditavyāni // trividha upasaṃhāraḥ / upaka- raṇopasaṃhāraḥ/saprītika-sukhopasaṃhāraḥ/ niṣprītikasukhopasaṃhāraḥ // api khalu catvāra ime anuvṛtty-anugamāḥ / tad yathā / atithi-janānuvṛtty- upagamaḥ / parijanānuvṛtty-upagamaḥ / guru-janānuvṛtty-upagamaḥ sabhya-janānuvṛtty-upagamaś ca // eṣa khalu caturṣv anuvṛtty-upagameṣu catvāri sthānāni niścitya pañca-vidhaṃ phalaṃ veditavyaṃ / [tad yathā] anugrahaṃ / aviheṭhanāṃ / pūjanāṃ / [sama-]sabhāgānuvartanaṃ ca / imāni niścitya mahābhogatā / digvidikṣu yaśaḥ / aparikleśaḥ / nirvāṇa- prāptiḥ / sugatigamanaṃ ca / punar idaṃ pañca-vidhaṃ phalaṃ nirvartate / trīṇīmāni paṇḍitasya paṇḍita-lakṣaṇāni / kuśala-samādānatā / dānatā / kuśalaikāntikatā / kuśala-dṛḍhatā ca // punas trīṇi / adhiśīla-samādānatā / adhicitta-samādānatā / adhiprajñā-samādānatā ca //

【漢】瑜伽師地論卷第五`[此下聖本有光明皇后願文]`



☗s6
【漢】瑜伽師地論卷第六
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中有尋有伺等三地之三

# 4.不如理作意施設建立
【漢】復次，云何不如理作意施設建立？嗢`[拕＝柁【宮】]`拕南曰：

【漢】執因中有果、　　顯了、有去來、　　我、常、宿作因、　　自在等、害法、
【漢】邊無邊、矯亂、　　計無因、斷、空、　　最勝、淨、吉祥，　　由十六異論。

【漢】由十六種異論差別，顯不如理作意應知。何等十六？一、因中有果論，二、從緣顯了論，三、去來實有論，四、計我論，五、計常論，六、宿作因論，七、計自在等為作者論，八、害為正法論，九、有邊無邊論，十、不死矯亂論，十一、無因見論，十二、斷見論，十三、空見論，十四、妄計最勝論，十五、妄計清淨論，十六、妄計吉祥論。
△tatrāyoniśo manas-kāra-prajñapti-vyavasthānaṃ katamat / tatroddānaṃ / hetau phalam abhivyaktir atītānāgatāstitā / ātmā ca śāśvataṃ karma īśvarādi-vihiṃsatā // antānantaṃ ca vikṣepaḥ ahetūcchedanāstitā / agraṃ śuddhiś ca mangalyaṃ para-vādāś ca ṣoḍaśa // ṣoḍaśa ime paravādāḥ / tad yathā / hetu-phala-sadvādaḥ / abhivyakti-vādaḥ / atītānāgata-dravya-sad- vādaḥ / ātma-vādaḥ / śāśvata-vādaḥ / pūrva-kṛta-hetu-sad-vādaḥ / īśvarādi- kartṛka-vādaḥ / vihiṃsā-dharma-vādaḥ / antānantika-vādaḥ / amarāvikṣepa- vādaḥ / ahetuvādaḥ / ucchedavādaḥ / na astikavādaḥ / agravādaḥ / śuddhi- vādaḥ / kautuka-maṅgalya-vādaś ca //

## 4.1.因中有果論
【漢】因中有果論者，謂如有一若沙門、若婆羅門，起如是見，立如是論：常常時、恒恒時、於諸因中具有果性。謂`[雨＝兩【三宮】]`雨眾外道作如是計。
△hetu-phala-sad-vādaḥ katamaḥ / yathāpīhaikatyaḥ śramaṇo vā brāhmaṇo vā evaṃ-dṛṣṭir bhavaty evaṃ-vādī nityaṃ nitya-kālaṃ dhruvaṃ dhruva-kālaṃ vidyata eva hetau phalam iti tad yathā vārṣagaṇyaḥ //

【漢】問：何因緣故，彼諸外道起如是見，立如是論，顯示因中具有果性？

【漢】答：由教及理故。

【漢】教者，謂彼先師所造教藏，隨聞轉授傳至于今，顯示因中先有果性。

【漢】理者，謂即如彼沙門、若婆羅門，為性尋思，為性觀察，住尋思地，住自辦地，住異生地，住隨思惟觀察行地。

【漢】彼作是思：若從彼性此性得生，一切世間共知、共立彼為此因；非餘。

【漢】又求果者，唯取此因，非餘。

【漢】又即於彼，加功營搆諸所求事，非餘。

【漢】又若彼果，即從彼生，不從餘生。是故彼果因中已有。

【漢】若不爾者，應立一切是一切因，為求一果應取一切，應於一切加功營搆，應從一切一切果生。

【漢】如是由施設故，求取故，所作決定故，生故，彼見因中常有果性。
△te punaḥ kena kāraṇena hetau phalaṃ paśyanti vyavasthāpayanti paridīpa- yanti/yad uta āgamato yuktitaś ca //āgamaḥ katamaḥ/tatpratiyuktānuśrava- paramparā-piṭaka-sampradāna-yogenaiṣām āgataṃ bhavati vidyata eva hetau phalam iti // yuktiḥ katamā / yathā sa eva śramaṇo vā brāhmaṇo vā tārkiko bhavati mīmāṃsakas tarka-paryāpannāyāṃ bhūmau sthitaḥ svayaṃ prātibhānikyāṃ pārthag-janikyāṃ mīmāṃsānucaritāyāṃ / tasyaivaṃ bhavati / yebhyo bhāvebhyo ye bhāvā utpadyante te teṣāṃ kāraṇatvena prasiddhiḥ prajñāpyante ca / [na] tadanye / tasya ca phalasyārthe phalārthibhir apy ādīyante na tadanye / ta eva ca teṣu teṣu kṛtyeṣu viniyujyante na tad-anye /
△tebhyaś ca tat phalam utpadyate na tadanyebhyaḥ / atas tat phalaṃ tasmiṃs tasmin / anyathā hi sarvaṃ sarvasya kāraṇatvena vyavasthāpyeta / sarvam upādīyeta / sarvaṃ kṛtye viniyujyeta / sarvataḥ sarvam utpadyeta iti // prajñaptitaś ca upādānataś ca kṛtya-viniyogataś ca utpattitaś ca nitya-kālaṃ hetau phalaṃ paśyanti //

【漢】應審問彼：汝何所欲？何者因相？何者果相？因果兩相為異不異？

【漢】若無異相，便無因果二種決定。因果二種無差別故，因中有果，不應道理。

【漢】若有異相，汝意云何？因中果性為未生相？為已生相？

【漢】若未生相，便於因中果猶未生，而說是有，不應道理。

【漢】若已生相，即果體已生，復從因生，不應道理。是故因中非先有果；然要有因，待緣果生。
△sa idaṃ syād vacanīyaḥ kaccid icchasi hetu-lakṣaṇaṃ phala-lakṣaṇaṃ hetor vā punaḥ phala-lakṣaṇam abhinna-lakṣaṇaṃ vā bhinna-lakṣaṇaṃ vā / sa ced abhinnalakṣaṇaṃ / tena nāsti hetu-niyamaḥ / phala-niyama iti nirviśiṣṭatvād dhetu-phalayor hetau phalaṃ vidyata iti na yujyate / saced bhinna-lakṣaṇaṃ / tena kaccid icchasi anutpanna-lakṣaṇaṃ va utpanna-lakṣaṇaṃ vā / sa ced anutpanna-lakṣaṇaṃ / tena hetau phalam anutpannam astīti na yujyate //
△sa ced utpanna-lakṣaṇaṃ / tena hetau phalam utpadyata iti na yujyate / tasmān nāsti hetau phalaṃ / hetau na sati pratyayam apekṣyotpadyate /

【漢】又有相法於有相法中，由五種相方可了知。

【漢】一、於處所可得，如甕中水。二、於所依可得，如眼中眼識。三、即由自相可得，如因自體，不由比度。四、即由自作業可得。五、由因變異故，果成變異；或由緣變異故，果成變異。

【漢】是故彼說常常時、恒恒時，因中有果，不應道理。由此因緣，彼所立論非如理說。

【漢】如是不異相故，異相故，未生相故，已生相故，不應道理。
△tatra vidyamāna-lakṣaṇo dharmo vidyamāna-lakṣaṇe dharme pañcākāreṇa lakṣaṇena veditavyaḥ / tad deśa upalabhyate / tad yathā / kumbhe salilaṃ / tadāśraye vopalabhyate / tad yathā cakṣuṣi cakṣur-vijñānaṃ / tathaiva vā svena lakṣaṇenopalabhyate /tad yathā hetur na anumeyo bhavati / svaṃ ca karma karoti / vikriyamāṇe ca hetau vikāram āpadyate vikāra-pratyayair vā / tasmād api nityakālaṃ dhruvakālaṃ vidyata eva hetau phalam iti na yujyate / anenāpi paryāyeṇāyoga-vihita evaiṣa vāda ity aviśiṣṭa-lakṣaṇato api viśiṣṭa-lakṣaṇato api anutpanna-lakṣaṇato api utpanna-lakṣaṇa to api na yujyate //

## 4.2.從緣顯了論
【漢】從緣顯了論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：一切諸法，性本是有，從眾緣顯，不從緣生。

【漢】謂即因中有果論者及聲相論者作如是計。
△abhivyakti-vādaḥ katamaḥ / yathāpīhaikatyaḥ śramaṇo vā vrāhmaṇo vā evaṃ-dṛṣṭir bhavaty evaṃ-vādī / vidyamānā eva bhāvā abhivyajyante na utpadyante / tad yathā sa eva hetu-phala-sad-vādī śabda-lakṣaṇa-vādī ca //

【漢】問：何因緣故，因中有果論者見諸因中先有果性從緣顯耶？

【漢】答：`[由＝中【元】]`由教及理故。

【漢】教如前說。

【漢】理者，謂如有一，為性尋思，為性觀察，廣說如前。

【漢】彼如是思：果先是有，復從因生，不應道理。然非不用功為成於果。彼復何緣而作功用？豈非唯為顯了果耶？

【漢】彼作如是妄分別已，立顯了論。
△kena kāraṇena hetu-phala-sad-vādī hetau vidyamānasya phalasyābhivyaktiṃ paśyati / āgamato yuktitaś ca / āgamaḥ pūrvavad draṣṭavyaḥ // yuktiḥ katamā / yathāpīhaikatyaḥ svayam eva tārkiko bhavati mīmāṃsaka iti / pūrvavad-vistaraḥ / tasyaivaṃ bhavati / na hi hetau phalasya vidyamānasya utpattir yujyate / na ca na kriyate prayathaḥ phala-niṣpattaye / tac ca kiṃ nimittaṃ kriyata iti / yāvad evābhivyakty-artha iti / sa evaṃ parikalpā bhivyakti-vādī bhavati //

【漢】應`[審＝當【三】]`審問彼：汝何所欲？為無障緣而有障礙？為有障緣耶？若無障緣者，無障礙緣而有障礙，不應道理。

【漢】若有障緣者，屬果之因何故不障？同是有故，不應道理。

【漢】譬如黑闇障`[3]瓫＝甕【明】＊`瓫中水，亦能障`[＊3]`瓫。

【漢】若言障緣亦障因者，亦應顯因，俱被障故。而言但顯因中先有果性，不顯因者，不應道理。
△tatra hetu-phalābhivyakti-vādīdaṃ syād vacanīyaḥ / kaccid icchasy asatyāvaraṇa-kāraṇa āvaraṇaṃ sati vā / saced asati / asatyāvaraṇa-kāraṇa āvṛtam iti na yujyate / sacet sati / phalasambaddhaṃ hetuṃ [rki] nāvṛṇoti / tasya sattve api na yujyate / yathāndha-kāraṃ kuṇḍe pānīyam āvṛṇvat kuṇḍam apy āvṛṇoti / sacet punar hetur apy āvṛta āvaraṇa-kāraṇena / tena hetau phalaṃ vidyamānam abhi vyajyate / [na hetur iti na yujyate //]

【漢】復應問彼：為有性是障緣？為果性耶？若有性是障緣者，是即有性常不顯了，不應道理。因亦是有，何不為障？

【漢】若言果性是障緣者，是則一法亦因亦果，如芽是種子果，是莖等因，是即一法亦顯不顯，不應道理。
△sa idaṃ syād vacanīyaḥ / kiṃ vidyamānatā āvaraṇa-kāraṇam āhosvit phalatā /saced vidyamānatāvaraṇa-kāraṇaṃ tena [na] nityakālam abhivyaktir vidya- mānasya iti na yujyate hetur api vidyate / sacet phalatā // tena sa eva hetur bhavaty ekasya sa eva phalaṃ / tad yathāṅkaro bījasya phalaṃ daṇḍādīnāṃ hetuḥ/tena sa evābhivyaktaḥ sa evānabhivyakta iti na yujyate//

【漢】又今問汝，隨汝意答。本法與顯為異不異？若不異者，法應常顯，顯已復顯，不應道理。

【漢】若言異者，彼顯為無因耶？為有因耶？

【漢】若言無因，無因而顯，不應道理。

【漢】若有因者，果性可顯，非是因性，以不顯因能顯於果，不應道理。

【漢】如是無障緣故，有障緣故，有相故，果相故，顯不異故，顯異故，不應道理。

【漢】是故汝言：若法性無，是即無相，若法性有，是即有相。

【漢】性若是無，不可顯了，性若是有，方可顯了者；不應道理。
△tasmād evaṃ vacanīyaḥ / kaccid icchasi tasmād dharmād abhivyaktim ananyā-[m anyāṃ] \(vā / saced ananyāṃ / nityābhivyakto dharmo abhivyajyata iti na yujyate / saced anyāṃ tena sā sahetukā nirhetukā vā /
△sacen nirhetukā / tena nirhetukā abhivyaktir na yujyate / sa cet sahetukā / tena phala-bhūtayā-bhivyaktyān-abhivyaktayābhivyaktir na yujyata iti //
△tasmād āvaraṇa-kāraṇā-sad-bhāvato api / āvaraṇa-kāraṇa-sad-bhāvato api / vidya-māna-lakṣaṇato api / phala-lakṣaṇato api / abhivyaktyananyato api abhivyakty-anyato api na yujyate // tasmād yo bhāvo nāsti sa nāsty eva tal-lakṣaṇaḥ / yo bhāvo asti so asty eva tal-lakṣaṇaḥ / asato nāstitvam evān-abhivyaktaḥ / sato astitvam eva abhivyaktaḥ //

【漢】我今當說：雖復是有，不可取相。謂或有遠故，雖有而不可取。

【漢】又由四種障因障故，而不可取。復由極微細故，而不可取。

【漢】或由心散亂故，而不可取。

【漢】或由根損壞故，而不可取。

【漢】或由未得彼相應智故，而不可取。
△satas tu yathāgrahaṇaṃ bhavati vakṣyāmi / viprakarṣād api sato agrahaṇaṃ bhavati /caturbhir āvaraṇakāraṇair āvṛtatvād api /sūkṣmād api cittavikṣepād api/indriya uparamaramopaghātād api /tatpratisaṃyuktajñānāpratilambhād api //

【漢】如因果顯了論不應道理，當知聲相論者亦不應理。

【漢】此中差別者，外聲論師起如是見，立如是論：聲相常住，無生無滅；然由宣吐方得顯了。

【漢】是故此論如顯了論，非應理說。
△yathā hetu-phalābhivyakti-vāda evaṃ śabdābhivyakti-vādo apy ayujyamāno draṣṭavyaḥ / tatrāyaṃ viśeṣaḥ / śabda-vādī vyavasthita-śabda-lakṣaṇaṃ paśyati yathā eva prajñaptaṃ /tasya vyavasthitasya punaḥ punar abhidhāna- yogena ucāraṇād abhivyaktir iti paśyati / yenāsyaivaṃ bhavati nityaḥ śabda iti tasmād abhivyakti-vādo apy ayoga-vihitaḥ //

## 4.3.去來實有論
【漢】去來實有論者，謂如有一，若沙門、若婆羅門、若在此法者，由不正思惟故，起如是見，立如是論：有過去，有未來，其相成就，猶如現在，實有非假。
△atītānāgata-dravya-sad-vādaḥ katamaḥ / yathāpīhaikatyyaḥ śramaṇo vā brāhmaṇo vā iha dhārmiko vā punar ayoniśa evaṃdṛṣṭir bhavaty evaṃvādī / asty atītaṃ / asty anāgataṃ / lakṣaṇena pariniṣpannaṃ / yathā iva pratyutpannaṃ / dravyasat / na prajñaptisat //

【漢】問：何因緣故，彼起如是見，立如是論？

【漢】答：由教及理故。

【漢】教如前說。

【漢】又在此法者，於如來經不如理分別故。

【漢】謂如經言：一切有者，即十二處。此十二處，實相是有。

【漢】又薄伽梵說有過去業。又說有過去色、有未來色，廣說乃至識亦如是。

【漢】理者，謂如有一，為性尋思，為性觀察，廣說如前。

【漢】彼如是思：若法自相安住，此法真實是有。此若未來無者，爾時應未受相；此若過去無者，爾時應失自相。若如是者，諸法自相應不成就。由此道理，亦非真實，故不應理。

【漢】由是思惟，起如是見，立如是論：過去、未來性相實有。
△kena kāraṇena sa evaṃ-dṛṣṭir bhavaty evaṃ-vādī / āgamato yuktitaś ca //
△āgamaḥ katamaḥ / [sa] pūrva-vad draṣtavyaḥ / iha dhārmiko vā punaḥ sūtrāntān ayoniśaḥ kalyayati / tad yathā / sarvam astīti dvādaśāyatanāni / dvādaśāyatanāni lakṣaṇato vidyante / tad yathā asty atītaṃ karmety uktaṃ bhagavatā / tad yathā asty atītaṃ rūpam asty anāgataṃ yāvad vijñānaṃ //
△yuktiḥ katamā / yathāpīhaikatyas tārkiko bhavati mīmāṃsaka iti pūrvavat /
△tasyaivaṃ bhavati /yo dharmo yena lakṣaṇena vyavasthitaḥ [sa]tena pariniṣ- pannaḥ / sacet so anāgato na syāt tena tadānupāttasvalakṣaṇaḥ syāt / saced atīto na syāt tena tadā vihīnasvalakṣaṇaḥ syāt / evaṃ sa satyapariniṣpanna- svalakṣaṇaḥ syāt / tasmād apariniṣpanna-sva-lakṣaṇaḥ syād iti na yujyate / yena sa evaṃ-dṛṣṭir bhavaty evaṃ-vādī asty atītam api / asty anāgatam apīti //

【漢】應審問彼：汝何所欲？去來二相與現在相為一為異？

【漢】若言相一，立三世相，不應道理。

【漢】若相異者，性相實有，不應道理。
△sa idaṃ syād vacanīyaḥ / kaccid icchasy atītānāgata-lakṣaṇaṃ vartamāna- lakṣaṇād abhinna-lakṣaṇaṃ vā bhinna-lakṣaṇaṃ vā / saced abhinnalakṣaṇaṃ / try-adhyavyavasthānaṃlakṣaṇasya na yujyate / saced bhinna-lakṣaṇaṃ pariniṣpanna-lakṣaṇaṃ na yujyate //

【漢】又汝應說自意所欲？墮三世法、為是常相？為無常相？若常相者，墮在三世，不應道理。

【漢】若無常相，於三世中恒是實有，不應道理。
△sa idaṃ syād vacanīyaḥ / kaccid adhva-patitaṃ dharmaṃ nitya-lakṣaṇa m icchasi anitya-lakṣaṇaṃ vā / sacen nitya-lakṣaṇaṃ try-adhva-patitam iti na yujyate / saced anitya-lakṣaṇaṃ / tena triṣv adhvasu tathaiva vidyata iti na yujyate //

【漢】又今問汝，隨汝意答。為計未來法來至現在世耶？為彼死已，於此生耶？為即住未來為緣，生現在耶？為本無業，今有業耶？為本相不圓滿，今相圓滿耶？為本異相，今異相耶？為於未來有現在分耶？
△sa idaṃ syād vacanīyaḥ / kaccid anāgatasya vartamānam adhvānam āgatiṃ vā paśyasi / cyutvā vopapattiṃ tathaiva vā sthite anāgate taṃ pratītya vartamānotpattiṃ / akarmakasya vā sakarmakatvaṃ / asampūrṇa- lakṣaṇasya vā sampūrṇa-lakṣaṇatvaṃ / vilakṣaṇasya vā vilakṣaṇatvaṃ / anāgata-bhūtasya vartamāna-bhāvaḥ /

【漢】若即未來法來至現在者，此便有方所；復與現在應無差別；復應是常；不應道理。

【漢】若言未來死已現在生者，是即未來不生於今；現在世法本無今生；又未來未生而言死沒；不應道理。
△saced āgacchati / tena deśa-sthaś ca bhavati / vartamāna-nirviśiṣṭaś ca / śāśvataś ceti na yujyate / sacec cyutvopapadyate tenānāgataś ca notpanno bhavati / apūrvaś ca utpanno bhavati / anutpannaś ca cyuto bhavatīti na yujyate /

【漢】若言法住未來，以彼為緣生現在者，彼應是常；又應本無今生，非未來法生；不應道理。

【漢】若本無業用，今有業用，是則本`[無＝有【三宮】]`無今有，便有如前所說過失，不應道理。

【漢】又汝何所欲？此業用與彼本法為有異相？為無異相？

【漢】若有異相，此業用相未來無故，不應道理。

【漢】若無異相，本無業用，今有業用，不應道理。

【漢】如無業用有此過失，如是相圓滿、異相、未來分相應知亦爾。

【漢】此中差別者，復有自性雜亂過失故，不應道理。
△sacet tathaiva [tatra] sthitaḥ pratītyotpadyate / na śāśvataś ca bhavati / apūrvaś cotpanno bhavati / anāgataś cotpanno [na] bhavatīti na yujyate / saced akarmako vā bhūtvā sakarmako bhavati / tenābhūtvā bhāva ekata eva yathoktā doṣā iti na yujyate / tac ca karma kaccid icchasi tasmād bhinna- lakṣaṇaṃ abhinna-lakṣaṇaṃ vā / saced abhinna-lakṣaṇaṃ / tasya anāgata- lakṣaṇaṃ nāsti iti na yujyate / saced abhinna-lakṣaṇaṃ / tena akarmako bhūtvā sakarmako bhavati iti na yujyate // yathā akarmaka evaṃ sampūrṇa- lakṣaṇo vilakṣaṇo anāgatabhāva-lakṣaṇo veditavyaḥ /tatra ayaṃ viśeṣaḥ svabhāvasaṅkaradoṣa iti na yujyate /

【漢】如未來向現在如是，現在往過去，如其所應過失應知。謂即如前所計諸因緣及所說破道理。

【漢】如是自相故，共相故，來故，死故，為緣生故，業故，相圓滿故，相異故，未來有分故，說過去未來體實有論，不應道理。
△tathā anāgataṃ vartamānaṃ ca evaṃ vartamānam atītaṃ ca yathāyogaṃ doṣa-yuktaṃ draṣṭavyam ebhir eva kāraṇair anena eva uttara-mārgeṇa iti / sva-lakṣaṇato api sāmānya-lakṣaṇato api / āgatito api / cyutito api / pratītya utpattito api / karmato api / sampūrṇa-lakṣaṇato api / vilakṣaṇato api / anāgata-bhāvato apy atīta anāgata-dravya-sad-vādo na yujyate //

【漢】如是說已，復有難言：若過去、未來是無，云何緣無而有覺轉？若言緣無而有覺轉者，云何不有違教過失？如說：一切有者，謂十二處。
△evaṃ vyākṛte ca punaḥ saty uttari vadet / saced atīta anāgataṃ nāsti / katham asad-ālambanā buddhiḥ pravartate / sā ca punaḥ pravartate / tat katham āgama-virodho na bhavati/ yad uktaṃ sarvam iti yāvad eva dvādaśa āyatanāni iti / sa idaṃ syād vacanīyaḥ /

【漢】我今問汝，隨汝意答。世間取無之覺為起耶？為不起耶？

【漢】若不起者，能取無我、兔角、石女兒等覺皆應是無，此不應理。
△kaccid icchasi nāsti iti-grāhikāyā buddher loke apravṛtīṃ vā pravṛttiṃ vā / saced apravṛttiṃ / tena yā nairātmya-grāhikā śaśa-viṣāṇa-vandhyā-putra-ādi- grāhikā buddhir na eva asti iti na yujyate /

【漢】又薄伽梵說：我諸無諂聲聞，如我所說正修行時，若有知有，若無知無。此不應`[道〔－〕【三宮】]`道理。

【漢】若言起者，汝意云何？此取無覺，為作有行？為作無行？

【漢】若作有行，取無之覺而作有行，不應道理。

【漢】若作無行者，汝何所欲？此無行覺，為緣有事轉？為緣無事轉？

【漢】若緣有事轉者，無行之覺緣有事轉，不應道理。

【漢】若緣無事轉者，無緣無覺，不應道理。

【漢】又雖說一切有者，謂十二處；然於有法密意說有有相，於無法密意說有無相。

【漢】所以者何？若有相法能持有相，若無相法能持無相；是故俱名為法，俱名為有。

【漢】若異`[此〔－〕【三宮】]`此者，諸修行者唯知於有，不知於無；應非無間觀所知法，不應道理。
△yad apy uktaṃ sarvam asti yāvad eva dvādaśa āyatanāni iti tad api sati sal-lakṣaṇa astitāṃ sandhāya uktaṃ / asati ca asal-lakṣaṇa astitāṃ / tathā hi sal-lakṣaṇā api dharmāḥ sal-lakṣaṇaṃ dhārayanti / asal-lakṣaṇā api dharmā asal-lakṣaṇaṃ dhārayanti / tasmād dharmā ity ucyante / anyathā tu sato jñānād asataś ca ajñānād yogino na nirantara-jñeya-dharma-parīkṣā syād iti na yujyate //

【漢】又雖說言有過去業；由此業故，諸有情受有損害`[受＝受受【三宮】]`受、無損害受。此亦依彼習氣，密意假說為有。

【漢】謂於諸行中，曾有淨不淨業若生若滅。由此因緣，彼行勝異相續而轉，是名習氣。由此相續所攝習氣故，愛不愛果生。

【漢】是故於我無過，而汝不應道理。
△yad apy uktam asty atītaṃ karma yataḥ sattvāḥ savyābaddhā vyābadhāṃ vedayanti iti / tatra api tad-vāsanāyāṃ tad-astitva upacāram abhipretya uktaṃ / yeṣu saṃskāreṣu yac chubha aśubhaṃ karma utpanna-niruddhaṃ bhavati tena hetunā tena pratyayena viśiṣṭā saṃskāra-santatiḥ pravartate sā vāsanā ity ucyate / tasyāḥ prabandha-patitāyā iṣṭāniṣṭaphalaṃ nirvartate iti na yujyate / tato api nāsti doṣaḥ //

【漢】復雖說言有過去色、有未來色、有現在色，如是乃至識亦爾者，此亦依三種行相密意故說。

【漢】謂因相、自相、果相。依彼因相，密意說有未來；依彼自相，密意說有現在；依彼果相，密意說有過去，是故無過。
△yad apy uktam asti rūpam atītam asty anāgatam asti pratyutpannaṃ evaṃ yāvad vijñānam iti /tatra api trividhaṃ saṃskāralakṣaṇaṃ sandhāya uktaṃ / hetulakṣaṇaṃ svalakṣaṇaṃ phalalakṣaṇaṃ ca/hetulakṣaṇaṃ sandhāyauktam asty anāgatam iti / sva-lakṣaṇa astitāṃ sandhāya uktam asti pratyutpannam iti / phala-lakṣaṇaṃ sandhāya uktam asty atītam iti / ato api na doṣaḥ //

【漢】又不應說過去、未來是實有相。

【漢】何以故？應知未來有十二種相故。一、因所顯相，二、體未生相，三、待眾緣相，四、已生種類相，五、可生法相，六、不可生法相，七、未生雜染相，八、未生清淨相，九、應可求相，十、不應求相，十一、應觀察相，十二、不應觀察相。
△api ca evam ayujyamāne dravyato atīta anāgata-lakṣaṇe dvādaśa ākāram anāgata-lakṣaṇaṃ veditavyaṃ / hetu-prabhāvitaṃ / anutpanna-śarīraṃ / pratyaya apekṣaṃ / utpanna-jātīyaṃ / utpatti-dharmakam api / ajāta- saṃkleśaṃ / ajātavyavadānaṃ / prārthanīyam api / aprārtha-nīyam api / parīkṣyam api aparīkṣyam api /

【漢】當知現在亦有十二種相。一、果所顯相，二、體已生相，三、眾緣會相，四、已生種類相，五、一剎那相，六、不復生法相，七、現雜染相，八、現清淨相，九、可憙樂相，十、不可憙樂相，十一、應觀察相，十二、不應觀察相。
△dvādaśa ākāram eva pratyutpanna-lakṣaṇaṃ / phala-prabhāvitaṃ / utpanna-śarīraṃ / samavahita-pratyayaṃ / utpanna-jātīyaṃ / kṣaṇikaṃ / anutpatti-dharmakaṃ / samavahita-saṃkleśaṃ / samavahita-vyavadānaṃ / apekṣā-sthānīyaṃ / anapekṣā-sthānīyam api parīkṣyaṃ / aparīkṣyam api /

【漢】當知過去亦有十二種相。一、已度因相，二、已度緣相，三、已度果相，四、體已壞相，五、已滅種類相，六、不復生法相，七、靜息雜染相，八、靜息清淨相，九、應顧戀處相，十、不應顧戀處相，十一、應觀察相，十二、不應觀察相。
△[atīta-lakṣaṇam api dvādaśa ākāraṃ veditavyaṃ / atīta-hetukaṃ / atīta- pratyayaṃ /atītaphalaṃ /vinaṣṭa-śarīraṃ / niruddha-svabhāvaṃ / anutpatti- dharmakaṃ/saṃśāntasaṃkleśaṃ/saṃśāntavyavadānaṃ/apekṣāsthānīyaṃ(?) / anapekṣā-sthānīyaṃ(?) /parīkṣyaṃ/aparīkṣyaṃ ca ]//

## 4.4.計我論
【漢】計我論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：有我、薩埵、命者、生者、有養育者、數取趣者，如是等諦實`[常【麗】，當【大】(cf. K15n0570\_p0505a03; T30n1579\_p0306b10)]`常住。謂外道等作如是計。
△ātma-vādaḥ katamaḥ / yathā api iha ekatyyaḥ śramaṇo vā brāhmaṇa evaṃ-dṛṣṭir bhavaty evaṃ-vādī/ tad yathā / tad yathā / ito bāhyas tīrthyaḥ satyataḥ sthitata ātmā vā sattvo vā jīvo vā poṣo vā pudgalo vetyādi /

【漢】問：何故彼外道等起如是見，立如是論？

【漢】答：由教及理故。

【漢】教如前說。

【漢】理者，謂如有一，為性尋思，為性觀察，廣說如前。由二種因故。一、先不思覺，率爾而得有薩埵覺故；二、先已思覺，得有作故。
△sa [kasmād] evaṃ-dṛṣṭir bhavā ity evaṃ-vādī āgamato yuktitaś ca // tatra āgamaḥ pūrvavat/ yuktiḥ katamā / yathā api iha ekatyyas tārkiko bhavati mīmāṃsaka iti pūrvavat / dvābhyāṃ kāraṇa ābhyāṃ / abuddhipūrvaṃ ca sati sattva-buddhi-pravṛtty-upalabdhitaḥ /

【漢】彼如是思：若無我者，見於五事不應起於五有我覺。

【漢】一、見色形已，唯應起於色形之覺，不應起於薩埵之覺。

【漢】二、見順苦樂行已，唯應起於受覺，不應起於勝劣薩埵之覺。

【漢】三、見已立名者名相應行已，唯應起於想覺，不應起於剎帝利、婆羅門、吠舍、`[戌＞]`戍陀羅、佛授、德友等、薩埵之覺。

【漢】四、見作淨不淨相應行已，唯應起於行覺，不應起於愚者、智者薩埵之覺。

【漢】五、見於境界，識隨轉已，唯應起於心覺，不應起於我能見等薩埵之覺。

【漢】由如是先不思覺，於此五事唯起五種薩埵之覺，非諸行覺。是故先不思覺，見已率爾而起，有薩埵覺故，如是決定知有實我。
△buddhi-pūrvaṃ ca ceṣṭa upalabdhitaḥ / tasya evaṃ bhavati / saced ātmā na syāt pañcabhir ākāraiḥ pañca-vidha-vastu-darśane saty ātma-buddhir na pravarteta rūpa ākṛtiṃ dṛṣṭvā rūpa-buddhir eva pravarteta na sattva-buddhiḥ / sukha-duḥkha avadīrṇaṃ saṃskāraṃ dṛṣṭvā saṃjñā-buddhir eva pravarteta [na] sattva-patita ucchrita-buddhiḥ / vedanā ādi-buddhir eva pravarteta / na sattva-patita ucchrita-buddhiḥ / nāminaṃ nāma-sambaddhaṃ saṃskāraṃ dṛṣṭvā saṃjñā-buddhir eva pravarteta / [na] kṣatriyo vā brāhmaṇo vā vaiśyo vā śūdro vā brahma-datto vā guṇamitro vā iti sattvabuddhiḥ / śubha aśubha- ceṣṭā-sambaddhaṃ saṃskāraṃ dṛṣṭvā saṃskāra-buddhir eva pravarteta / na bāla-paṇḍita-sattva-buddhiḥ / viṣaye vijñāna anuvṛttiṃ dṛṣṭvā citta-buddhir eva pravarteta / na ahaṃ paśyāmi ity evam-ādi-sattvabuddhiḥ / yataś ca evam abuddhi-pūrvam eṣu pañcasu vastuṣu pañca ākārā sattvabuddhir eva pravartate na saṃskārabuddhiḥ / tasmād abuddhipūrvaṃ tāvad asya dṛṣṭvā sattvabuddhipratyupalabdhita evaṃ bhavaty asty ātmā iti //

【漢】又彼如是思：若無我者，不應於諸行中，先起思覺，得有所作。

【漢】謂我以眼當見諸色，正見諸色，已見諸色，或復起心，我不當見。如是等用，皆由我覺行為先導。

【漢】如於眼見如是，於耳鼻舌身意、應知亦爾。

【漢】又於善業造作、善業止息、不善業造作、不善業止息、如是等事皆由思覺為先方得作用，應不可得。

【漢】如是等用，唯於諸行，不應道理。

【漢】由如是思，故說有我。
△tasya evaṃ bhavati / saced ātmā na syān na saṃskāreṣu buddhi-pūrvā ceṣṭā upalabhyeta / ahaṃ cakṣuṣā rūpāṇi drakṣyāmi paśyāmi dṛṣṭavān / na vā drakṣyāmi ity evam abhisaṃskāra-pūrva-gamaṃ kṛtvā / yathā darśana evaṃ śrotraghrāṇajihvākāyamanassu veditavyaṃ/evaṃ kuśalakarma abhisaṃskāre kuśala-karma-nirvṛttau akuśala-karma abhisaṃskāre akuśala-karma-nirvṛttāv ity evam-ādikā buddhipūrvā ceṣṭā na upalabhyeta / na ca eṣā saṃskāramātre yujyate / [tasmād] evaṃ bhavaty asty ātmā iti//

【漢】我今問汝，隨汝意答。為即於所見事起薩埵覺？為異於所見事起薩埵覺耶？

【漢】若即於所見事起薩埵覺者，汝不應言：即於色等計有薩埵、計有我者，是顛倒覺。

【漢】若異於所見事起薩埵覺者，我有形量，不應道理。

【漢】或有勝劣，或剎帝利等，或愚或智，或能取彼色等境界，不應道理。
△sa idaṃ syād vacanīyaḥ / kaccid icchasi yad eva paśyati tatra eva sattva- buddhir utpadyate / āhosvid anyat paśyaty anyatra sattva-buddhir utpadyate / sacet tatra eva / tena rūpa-ādiṣu sattva iti viparyāsān na yujyate asty ātmā iti / saced anyatra / tena ākṛtimān ātmā iti na yujyate / patita ucchritaḥ / kṣatriya-ādi-bāla-paṇḍito rūpa ādiṣu viṣaya-grāhaka ātmā iti na yujyate //

【漢】又汝何所欲？為唯由此法自體起此覺耶？為亦由餘體起此覺耶？

【漢】若唯由此法自體起此覺者，即於所見起彼我覺，不應說名為顛倒覺。

【漢】若亦由餘體起此覺者，即一切境界各是一切境界覺因，故不應理。
△kaccid icchasi sva-bhāvād eva dharmasya tad-vad vyutpattir āhosvit para- sva-bhāvād api iti / sacet sva-bhāvād eva / tena yad eva paśyati tatra eva viparyastā buddhir ityātmavuddhr ity ātma-buddhir na yujyate / saced anyasmād api tena sarva-viṣayāḥ sarva-viṣaya-buddheḥ kāraṇī-bhavanti iti na yujyate //

【漢】又汝何所欲？於無情數有情覺，於有情數無情覺，於餘有情數餘有情覺，為起為不起耶？

【漢】若起者，是即無情應是有情，有情應是無情，`[餘＝是餘【三】]`餘有情應是餘有情，此不應理。若不起者，則非撥現量，不應道理。

【漢】又汝何所欲？此薩埵覺為取現量義？為取比量義耶？

【漢】若取現量義者，唯色等蘊是現量義，我非現量義，故不應理。

【漢】若取比量義者，如愚稚等未能思度，不應率爾起於我覺。

【漢】又我今問汝，隨汝意答。如世間所作，為以覺為因？為以我為因？

【漢】若以覺為因者，執我所作，不應道理。

【漢】若以我為因者，要先思覺，得有所作，不應道理。
△kaccid icchasi asattvasaṃkhyāte sattvasaṃkhyātabuddhiṃ / sattvasaṃkhyāte vā asattva-saṃkhyāta-buddhiṃ / tadanya-saṃkhyāte punas tad-anya-sattva- saṃkhyāta-buddhim utpadyamānaṃ vā no vā / saced utpadyate tena asattvo api sattvaḥ / sattvo api tad-anya-sattvo bhaviṣyati iti na yujyate / sacen na utpadyate / pratyakṣapramāṇam apavaditaṃ bhavati iti na yujyate // kaccid icchasi yā asau sattvabuddhiḥ sā pratyakṣa arthagrāhikā anumāna artha- grāhikā vā iti/sacet pratyakṣa arthagrāhikā / tena rūpa ādayaḥ skandhā eva na sattvaḥ pratyakṣa iti na yujyate / saced ānumānika artha-grāhikā tena bāla-dārakāṇām apy anabhyūhya sahasā pravartate iti na yujyate // sa idaṃ syād vacanīyaḥ / kaccid icchasi buddhihetukā vā sattva-hetukā vā iti / saced buddhi-hetukā / ātmā ceṣṭa[ta] iti na yujyate / saced ātma-hetukā / buddhi- pūrvā ceṣṭā iti na yujyate //

【漢】又汝何所欲？所作事因常無常耶？

【漢】若無常者，此所作因，體是變異；執我有作，不應道理。

【漢】若是常者，即無變異；無變有作，不應道理。
△kaccid icchasi anityaś ceṣṭāhetur nityo vā iti / saced anityaḥ / [kha] savikāra ātmā ceṣṭa[ta] iti na yujyate / sacen nityo nirvikāraḥ / tena nirvikāraś ceṣṭata iti na yujyate //

【漢】又汝何所欲？為有動作之我能有所作？為無動作之我有所作耶？
【漢】若有動作之我能有所作者，是即常作，不應復作。
【漢】若無動作之我有所作者，無動作性，而有所作，不應道理。
△kaccid icchasi vyavasāya ātmakaḥ sattvaś ceṣṭate avyavasāya ātmako vā iti /
△saced vyavasāya ātmakaḥ / tadā sadāceṣṭaḥ punaś ceṣṭata iti na yujyate // saced avyavasāya ātmakaḥ / tena avyavasāya ātmakaś ceṣṭata iti na yujyate //

【漢】又汝何所欲？為有因故我有所作？為無因耶？
【漢】若有因者，此我應由餘因策發方有所作，不應道理。
【漢】若無因者，應一切時作一切事，不應道理。
△kaccid icchasi sahetukaṃ sattvaś ceṣṭate nirhetukaṃ ceṣṭate vā iti / sacet sahetukaṃ / sattvasya apy anyaś ceṣṭāyāṃ preraka iti na yujyate / sacen nirhetukaṃ / sadā sarva-kālaṃ sarvaṃ ceṣṭata iti na yujyate /

【漢】又汝何所欲？此我為依自故能有所作？為依他故能有所作？
【漢】若依自者，此我自作老病死苦雜染等事，不應道理。
【漢】若依他者，計我所`[作＝依【三宮】]`作，不應道理。
△kaccid icchasi sattvaḥ svatantraś ceṣṭate paratantro vā iti / sacet svatantraḥ / ātmano vyādhiṃ jarāṃ maraṇaṃ duḥkhaṃ saṃkleśaṃ prati ceṣṭata iti na yujyate // sacet paratantraḥ / ātmā ceṣṭata iti na yujyate //

### 即蘊離蘊
【漢】又我今問汝，隨汝意答。1.為即於蘊施設有我？2.為於諸蘊中？3.為蘊外餘處？4.為不屬蘊耶？
【漢】1.若即於蘊施設我者，是我與蘊無有差別；而計有我諦實常住，不應道理。
△sa idaṃ syād vacanīyaḥ / kaccit skandha-mātre sattva-prajñaptim icchasi skandheṣu vā anyatra vā skandhebhyaḥ / sacet skandha-mātre / tena nirviśiṣṭaḥ skandhebhyaḥ satyataḥ sthitito asty ātmā iti na yujyate /

【漢】2.若於諸蘊中者，此我為常？為無常耶？
【漢】a若是常者，常住之我為諸苦樂之所損益，不應道理。
【漢】若無損益，起法非法，不應道理。若不生起法及非法，應諸蘊身、畢竟不起；又應不由功用，我常解脫。
【漢】b若無常者，離蘊體外，有生有滅相續流轉法不可得，故不應理。
【漢】又於此滅壞，後於餘處不作而得，有大過失，故不應理。
【漢】3.若蘊外餘處者，汝所計我應是無為，不應道理。
【漢】4.若不屬蘊者，我一切時應無染污，又我與身不應相屬，此不應理。
△sacet skandheṣu / sa nityo vā syād anityo vā / sacen nityaḥ / nityasya sukha- duḥkhābhyām anugraha upaghāto na yujyate / anugraha upaghāte vā punaḥ sati dharma adharmayoḥ pravṛttir na yujyate/dharma adharmayoḥ pravṛttāv asatyām atyantaṃ daha anutpattiḥ / aprayatne ca sadā mukta ātmā iti na yujyate // saced anityaḥ / pṛthak-saṃskārebhyo bhaṅga utpattiprabandha- pravṛttito na upalabhyate iti na yujyate // iha ca vinaṣṭasya anyata akṛta abhyāgama-doṣa iti na yujyate / saced anyatra skandhebhyaḥ / tena asaṃskṛtaḥ sattva iti na yujyate / saced askandhakaḥ tena sada asaṃkleśo asambandhād ātmā iti na yujyate //

### 即離見者等相
【漢】又汝何所欲？所計之我，為即見者等相？為離見者等相？

【漢】1若即見者等相者，為即於見等假立見者等相？為離於見等別立見者等相？

【漢】a若即於見等假立見者等相者，則應見等是見者等；而汝立我為見者等，不應道理。以見者等與見等相無差別故。
△kaccid icchasi draṣṭa-ādi-lakṣaṇo vā tad-anya-lakṣaṇo vā / saced draṣṭa-ādi- lakṣaṇaḥ / tena kiṃ darśana-ādiṣu draṣṭṛtva ādy-upacāraṃ kṛtvā draṣṭṛtva- lakṣaṇa āhosvit pṛthak tebhyaḥ / saced darśana-ādiṣu [upacāre] tena darśana ādīny eva draṣṭṛṇi ity ātmā draṣṭā iti na yujyate / nirviśiṣṭa [ātmā] darśana- ādibhiḥ /

【漢】b若離於見等別立見者等相者，彼見等法為是我所成業？為是我所執具？

【漢】i若是我所成業者，
【漢】若如種子，應是無常，不應道理。
【漢】若言如陶師等，假立丈夫。此我應是無常，應是假立；而汝言是常是實，不應道理。
【漢】若言如具神通，假立丈夫。此我亦應無常假立，於諸所作隨意自在。此亦如前，不應道理。
【漢】若言如地，應是無常。又所計我，無如地大顯了`[作＝非【宋元】]`作業，故不應理。何以故？世間地大所作業用，顯了可得。謂持萬物令不墜下，我無是業顯了可得。
【漢】若如虛空，應非實有。唯於色無假立空故，不應道理。虛空雖是假有，而有業用分明可得；非所計我，故不應理。世間虛空所作業用分明可得者，謂由虛空故，得起往來屈伸等業。是故見等是我所成業，不應道理。
△saced anyas tebhyaḥ / tena taddarśana-ādikam ātmanaḥ karma syāt karaṇaṃ vā / sacet karma / tac ca bījavat / tena anityatvān na yujyate / sacet kumbha-kāra-ādi-saṃvyavahāra-puruṣavat / tena anityaś ca sāṃvṛtaś ca iti na yujyate / sa kāma-kārī ca sarva artheṣv iti na yujyate/ sacet prṭhivīvat / tena anityaś ca / na ca pṛthivīvat spaṣṭa-karma iti na yujyate / tathā hi pṛthivyāḥ karma spaṣṭam upalabhyate / yad adhastāt tad vaśān na patati / saced ākāśavat / tena rūpa abhāvamātra ākāśaprajñaptir iti na yujyate / saty api ca prajñaptisattve sspaṣṭaṃ tat karma upalabhyate / na tv ātmana iti na yujyate / tathā hy ākāśasya spaṣṭaṃ karma upalabhyate yat tad vaśād āgamana-gamana-saṅkocana-prasāraṇādi-karma pravartate / tasmāt karma iti na yujyate /

【漢】ii若是我所執具者，
【漢】若言如鎌。如離鎌外，餘物亦有能斷作用；如是離見等外，於餘物上見等業用不可得故，不應道理。
【漢】若言如火，則徒計於我，不應道理。何以故？如世間火，離能燒者亦自能燒故。

【漢】2若言離見者等相別有我者，則所計我相乖一切量，不應道理。
△sacet karaṇaṃ dātrā-ādivat / tena yathā dātrād anyā chedanā ādi-kriyā evaṃ darśanād anyad-darśana ādyantaraṃ na upalabhyata iti na yujyate / saced agnivat / tena vyartha agni-kalpanā iti na yujyate / tathā hy agnir antareṇa api dāhakaṃ svayam eva dahati / saced draṣṭrā-ādi-lakṣaṇāt tad anyaḥ / tena sarva-pramāṇa-hīna ātmā iti na yujyate //

【漢】又我今問汝，隨汝意答。汝所計我，為與染淨相應而有染淨？為不與染淨相應而有染淨耶？

【漢】若與染淨相應而有染淨者，於諸行中，有疾疫災橫及彼止息順益可得，即彼諸行，雖無有我，而說有染淨相應。

【漢】如於外物，內身亦爾。雖無有我，染淨義成。故汝計我，不應道理。

【漢】若不與染淨相應而有染淨者，離染淨相，我有染淨，不應道理。
△sa idaṃ syād vacanīyaḥ / kaccid icchasi yat saṃkleśa-vyavadāna-lakṣaṇa- yuktaṃ tat saṃkliśyate vā vyavadāyate vā / yad vā tad alakṣaṇa-yuktaṃ / sacet saṃkleśa-vyavadāna-lakṣaṇa-yuktaṃ tat saṃkliśyate vā vyavadāyate vā / tena yeṣu saṃskāreṣv ītaya upadravā upasargās tad vyupaśama anugrahā vā upalabhyante te saṃskārāḥ saṃkleśavyavadāna-lakṣaṇa-yuktāḥ / ato asaty ātmani te saṃkliśyante vyavadāyante ca iti na yujyate / tad yathā bāhya-bhāvā ādhyātmikāś ca dehāḥ / sacet tad alakṣaṇa-yuktaṃ / tena saṃkleśa-vyavadāna-lakṣaṇa-virahitaḥ saṃkliśyate vyavadāyate vā ātmā iti na yujyate //

【漢】又我今問汝，隨汝意答。汝所計我，為與流轉相相應而有流轉？為不與流轉相相應而有流轉及止息耶？

【漢】若與流轉相相應而有流轉及止息者，於諸行中有五種流轉相可得。一、有因，二、可生，三、可滅，四、展轉相續生起，五、有變異。

【漢】若諸行中，此流轉相可得，如於身、`[芽＝牙【三宮】]`芽、河、燈、乘等流轉作用中，雖無有我，即彼諸行得有流轉及與止息，何須計我？

【漢】若不與彼相相應而有流轉及止息者，則所計我無流轉相而有流轉止息，不應道理。
△sa idaṃ syād vacanīyaḥ / kaccid icchasi yat pravartaka-lakṣaṇa-yuktaṃ tat pravartate ca nivartate ca/tadalakṣaṇayuktaṃ vā //saced yal lakṣaṇa-yuktaṃ / tena saṃskāreṣu pañca ākāraṃ pravartakalakṣaṇam upalabhyate / tathā hi / yad dhetumad utpāda-śīlaṃ vyaya-śīlam anyonya-parampara apravṛttaṃ vikāra ca tat pravartaka-lakṣaṇaṃ / tac ca saṃskāreṣu upalabhyate / tad yathā deha ankuranadīdīpayānasrotassu / tena antareṇa ātmānaṃ saṃskārā eva pravartante nivartante ca iti na yujyate / sacet tad alakṣaṇa-yuktaṃ / tena pravartaka lakṣaṇa-hīna ātmā pravartate [nivartate] ca iti na yujyate //

【漢】又我今問汝，隨汝意答。汝所計我，為由境界所生若苦若樂，及由思業，并由煩惱、隨煩惱等之所變異，說為受者、作者及解脫者？為不由彼變異，說為受者等耶？

【漢】若由彼變異者，是即諸行是受者、作者及解脫者，何須計我？設是我者，我應無常，不應道理。

【漢】若不由彼變異者，我無變異，而是受者、作者及解脫者，不應道理。
△sa idaṃ syād vacanīyaḥ / kaccid icchasi yo viṣaya-nirjātābhyāṃ sukha- duḥkhābhyāṃ vikāram āpadyate / yaś ca cetanayā vikāram āpadyate / yaś ca kleśa upakleśair vikāra-m āpadyate / sa bhoktā vā kartā vā moktā vā iti / yo vā na vikāram āpadyate / saced vikāram āpadyate / tena saṃskārā eva bhoktāraḥ kartāro moktāra ity anitya ātmā [iti] na yujyate / sacen na vikāram āpadyate / tena bhoktā kartā moktā ātmā iti nirvikāro na yujyate //

【漢】又汝今應說自所欲。為唯於我說為作者？為亦於餘法說為作者？

【漢】若唯於我，世間不應說火為燒者，光為照者。

【漢】若亦於餘法，即於見等諸根說為作者，徒分別我，不應道理。
△sa idaṃ syād vacanīyaḥ / kaccid icchasy ātmany eva kartr-upacāra āhosvid anyatra apy ātmanaḥ / saced ātmany eva / agnir dahati / ābha ālokaṃ karoti iti na yujyate // saced anyatra api / tena darśanādiṣv indriyeṣu kartr-upacāra iti vyartha ātma-kalpanā iti na yujyate //

【漢】又汝應說自意所欲。為唯於我建立於我？為亦於餘法建立於我？

【漢】若唯於我者，世間不應於`[彼〔－〕【三宮】]`彼假說士夫身呼為德友、佛授等。

【漢】若亦於餘法者，是則唯於諸行假說名我，何須更執別有我耶？

【漢】何以故？諸世間人唯於假設士夫之身起有情想，立有情名，及說自他有差別故。
△sa idaṃ syād vacanīyaḥ / kaccid icchasy ātmany eva ātmā upa [kha] cāra āhosvid anyatra api iti / saced ātmany eva / tena saṃvyavahāraḥ puruṣa- dehe guṇa-mitro vuddhadatta ity evamādi[ḥ] na yujyate / saced anyatra a[pi] / tena saṃskāramātra ātmā upacāra iti vyartha ātma-kalpanā iti na yujyate / tathā hi saṃvyavahāraḥ puruṣa eva atra sattva iti saṃjñāyate / svayaṃ pareṣām api vyapadiśyate //

【漢】又汝何所欲？計我之見為善？為不善耶？

【漢】若是善者，何為極愚癡人深起我見？不由方便，率爾而起？能令`[眾【麗】，諸【大】(cf. K15n0570\_p0507b06; T31n1602\_p0525a18)]`眾生怖畏解脫，又能增長諸惡過失？不應道理。

【漢】若不善者，不應說正及非顛倒。若是邪倒，所計之我體是實有，不應道理。
△sa idaṃ syād vacanīyaḥ / kaccid icchasi yā iyam ātma-dṛṣṭir iyaṃ kuśalā vā akuśalā vā iti / sacet kuśalā / tena mūḍhatarāṇāṃ bhṛśatarā utpadyate / antareṇa api prayogam utpadyate / mokṣa uttrāsa-karī doṣa-poṣikā ca iti na yujyate // saced akuśalā / tena [tathā]sati aviparyastā iti na yujyate / sati ca tad-viparyāse asyātmā iti na yujyate //

【漢】又汝何所欲？無我之見為善？為不善耶？

【漢】若言是善，於彼常住實有我上見無有我，而是善性。非顛倒計，不應道理。

【漢】若言不善，而一切智者之所宣說，精勤方便之所生起，令諸眾生不怖解脫，能速證得白淨之果，諸惡過失如實對治，不應道理。
△kaccid icchasi nairātmya-dṛṣṭiḥ kuśalā vā akuśalā vā iti / sacet kuśalā / tena satyataḥ sthititaḥ saty āatmani nairātmya-dṛṣṭiḥ kuśala aviparītā iti na yujyate // saced akuśalā / tena sarva-jña-deśitā prayoga-janitā mokṣa anuttrāsa-karī śukla-phalā doṣāṇāṃ pratipakṣa-bhūtā iti na yujyate //

【漢】又汝意云何？為即我性自計有我？為由我見耶？

【漢】若即我性自計有我者，應一切時無無我覺。

【漢】若由我見者，雖無實我，由我見力故。於諸行中妄謂有我，是故汝計定實有我，不應道理。
△kaccid icchasi ātmā eva asty ātmā iti manyate ātma-dṛṣṭir vā // saced ātmā eva / tena na kadācin na asty ātmā iti buddhiḥ syād iti na yujyate // saced ātma-dṛṣṭiḥ / tena asaty apy ātmani saṃskāra-mātra ātma-darśana-vaśād asty ātmā iti manyata iti na yujyate / [tasmād asty ātmā iti na yujyate //]


【漢】如是不覺為先而起彼覺故，思覺為先見有所作故，於諸蘊中假施設故，由於彼相安立為有故，建立雜染及清淨故，建立流轉及止息故，假立受者、作者解脫者故，施設有作者故，施設言說故，施設見故，計有實我皆不應理。
△evaṃ lakṣaṇa-vyavasthayā saṃkleśa-vyavadāna-vyavasthayā pravṛtti-nivṛtti- vyavasthayā bhoktṛkartṛ mokṭrdraṣṭṛprajñaptyā api ātmā asti iti na yujyate/

【漢】又我今當說第一義我相。所言我者，唯於諸法假立為有，非實有我。然此假我、不可說言與彼諸法異不異性。勿謂此我是實有體，或彼諸法即我性相。

【漢】又此假我是無常相，是非恒相，非安保相，是變壞相，生起法相，老病死相，唯諸法相，唯苦惱相。

【漢】故薄伽梵說：苾芻當知！於諸法中，假立有我。此我無常無恒，不可安保，是變壞法，如是廣說。

【漢】由四因故，於諸行中假設有我。一、為令世間言說易故，二、為欲隨順諸世間故，三、為欲斷除謂定無我諸怖畏故，四、為宣說自他`[成就【麗】，就成【大】(cf. K15n0570\_p0507c17; T31n1602\_p0525b20)]`成就功德、成就過失、令起決定信解心故。

【漢】是故執有我論，非如理說。
△api tu pāramārthikam ātmalakṣaṇaṃ vakṣyāmi / dharmeṣv ātma-prajñaptiḥ / sa tebhyo anya ananyatvena avaktavyaḥ / mā bhūdasya dravyasattvamiti/ teṣāṃ vā dharmāṇām ātmalakṣaṇatvaṃ /sa punar anityalakṣaṇaḥ / adhruva- lakṣaṇaḥ / anāśvā-sika-lakṣaṇaḥ / vipariṇāma-lakṣaṇaḥ jāti-dharma-lakṣaṇaḥ / jarā-vyādhi-maraṇa-dharma-lakṣaṇaḥ / dharma-mātra-lakṣaṇaḥ / duḥkha- mātra-lakṣaṇaḥ / tathā hy uktaṃ bhagavatā / iti ime bhikṣo dharmā ātmā(?) anityas te bhikṣo ātmā adhruvo anāśvāsikaḥ / vipariṇāma-dharmako bhikṣo ātmā ity evamādi// api caturbhiḥ kāraṇaiḥ saṃskāreṣu sattvaprajñaptir veditavyā sukhasaṃvyavahāra arthaṃ / loke anuvṛttyarthaṃ / sarvathā sattva-vastu nāsti ity uttrāsaprahāṇa arthaṃ / ātmani paratra ca vyapadeśato guṇa-sattva-doṣa-sattva-saṃpratyaya utpādana arthaṃ ca / tasmād ātmavādo apy ayogavihitaḥ //

## 4.5.計常論
【漢】計常論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：我及世間皆實常住，非作所作，非化所化，不可損害，積聚而住，如伊師迦。

【漢】謂計前際說一切常者、說一分常者，及計後際說有`[3]相＝想【三宮】＊`相者、說無相者，說非想非非想者，復有計諸極微是常住者，作如是計。
△śāśvata-vādaḥ katamaḥ / yathā api iha ekatyyaḥ śramaṇo vā brāhmaṇo vā iti pūrvavat / śāśvata ātmā lokaś ca / akṛtaḥ akṛtakṛtaḥ /anirmitaḥ / anirmāṇa- kṛtaḥ avadhyaḥ / kūṭa-sthāyī iṣikā-sthāyī sthitaḥ / tad yathā/ śāśvatavādinaḥ ekatyaśāśvatikāś ca pūrva antakalpakā apara antakalpakā vā saṃjñi-vādino asaṃjñi-vādino na evasaṃjñi-na asaṃjñi-vādinaś ca / eke vā punaḥ śāśvatikāḥ /

【漢】問：何故彼諸外道起如是見，立如是論：我及世間是常住耶？

【漢】答：彼計因緣，如經廣說，隨其所應盡當知。

【漢】此中計前際者，謂或依下中上靜慮起宿住隨念，不善緣起，故於過去諸行，但唯憶念，不如實知，計過去世以為前際，發起常見。

【漢】或依天眼，計現在世以為前際，於諸行剎那生滅流轉不如實知。又見諸識流轉相續，從此世間至彼世間無斷絕故，發起常見。

【漢】或見梵王隨意成立，或見四大種變異，或見諸識變異。
△kena kāraṇena evaṃ dṛṣṭir bhavaty evaṃ-vādī / śāśvata ātmā lokaś ca / tat- kāraṇaṃ yathā-sūtram eva yathā-yogam eva veditavyaṃ // tatra pūrva anta- kalpakānāṃ mṛdu-madhya adhimātra-dhyāna-saṃni śrayeṇa atīta adhvikaṃ pūrva antaṃ kalpayatāṃ pūrva-nivāsa anusmṛtyā pratītya-samutpāda-kuśa- lānāṃ atīta-saṃskāreṣu smṛti-mātraṃ yathā-bhūtaṃ saṃprajānatāṃ taddṛṣṭi- gatam utpadyate / divya-cakṣus-saṃniśrayaṃ vā punar vartamāna adhvikaṃ pūrva antaṃ kalpayatāṃ kṣaṇabhaṅga anupravṛttiṃ saṃskārāṇāṃ yathā- bhūtam aprajānatāṃ vijñānasrotaḥprabandhaṃ ca asmāl lokāt paraṃ lokam upalabhamānānāṃ taddṛṣṭigatam utpadyate / brahmaṇo vā punaḥ sva-mano- ratha-siddhim upalabhataḥ mahābhūta-vipariṇāmaṃ vijñāna-vipariṇāmaṃ ca upalabhamānasya //

【漢】計後際者，於想及受雖見差別，然不見自相差別。

【漢】是故發起常見，謂我及世間皆悉常住。
△apara ante vā punaḥ saṃjñāṃ vedanā-bhedaṃ [ca] paśyato na sva-lakṣaṇa- bhedaṃ tad-dṛṣṭi-gatam utpadyate / yena asya evaṃ bhavati śāśvata ātmā lokaś ca //

【漢】又計極微是常住者，以依世間靜慮起如是見。由不如實知緣起故，而計有為先，有果集起，離散為先，有果壞滅。

【漢】由此因緣，彼謂從眾微性，麁物果生，漸`[析＝所【元】]`析麁物，乃至微住；是故麁物無常，極微是常。
△aṇu-nityatvagrāhiṇo vā punar laukika-dhyāna-saṃniśrayeṇa evaṃ paśyanti / yathā-bhūtaṃ pratītya-samutpādam aprajānato bhāva-pūrvakaṃ bhāvānāṃ phala-pracaya udayaṃ / apacaya-pūrvakaṃ ca vināśaṃ kalpayato yena evaṃ bhavati / aṇubhyaḥ sthūlaṃ dravyam utpadyate /sthūlaṃ ca dravyaṃ vibhajyamānam aṇv-avastham avatiṣṭhati iti / ataḥ sthūlaṃ dravyam anityaṃ / nityāḥ parama aṇava [iti]/

【漢】此中計前際後際常住論者，是我執論差別相所攝故。我論已破，當知我差別相論亦已破訖。

【漢】又我今問汝，隨汝意答。宿住之念，為取諸蘊？為取我耶？

【漢】若取蘊者，執我及世間是常，不應道理。若取我者，憶念過去如是名等諸有情類，我曾於彼如是名、如是`[姓＝性【三宮】]`姓乃至廣說，不應道理。
△tatra pūrva antakalpakānām apara antakalpakānāṃ ca viśeṣa-lakṣaṇa- saṃgṛhītatvāc chāśvata-vādasya ātma-vāde vidūṣita ātmano viśeṣa-lakṣaṇa- vādo api vidūṣito bhavati // api ca sa idaṃ syād vacanīyaḥ / kaccid icchasi pūrva-nivāsa anu-smṛtiḥ skandha-grāhikā vā ātma-grāhikā vā iti / sacet skandha-prāhikā / śāśvata ātmā lokaśceti na yujyate / sacedātmagrāhikā / tena amukā nāma te abhavan sattvā yatra aham abhūvam evaṃ-nāma evaṃ-jātya iti vistareṇa [kathanaṃ na] yujyate //

【漢】又汝意云何？緣彼現前和合色境眼識起時，於餘不現不和合境所餘諸識，為滅？為轉？

【漢】若言滅者，滅壞之識而計為常，不應道理。

【漢】若言轉者，由一境界、依一切時一切識起，不應道理。
△kaccid icchasi rūpa avalambane cakṣur-vijñāne saṃmukhī-bhūte rūpa eva viṣaye samavahite tad-anyeṣu viṣayeṣu vyavahiteṣu tad-anyeṣāṃ vijñānānāṃ nirodho vā pravṛttir vā iti / sacen nirodhaḥ / viruddhaṃ vijñānaṃ nimittam iti na yujyate / sacet pravṛttiḥ / tena ekena viṣayeṇa sarva-kālaṃ sarva- vijñāna-pravṛttir iti na yujyate //

【漢】又汝何所欲？所執之我，由想所作及受所作，為有變異？為無變異？

【漢】若言有者，計彼世間及我常住，不應道理。若言無者，有一想已，復種種想，復有小想及無量想，不應道理。

【漢】又純有樂已，復純有苦，復有苦有樂，有不苦不樂，不應道理。
△kaccid icchasi asty ātmanaḥ saṃjñā kṛto vā vedanā-kṛto vā vikāro na vā iti /
△tena śāśvata ātmā ca lokaś ca iti na yujyate /sacen nāsti / tena ekatva saṃjñī bhūtvā nānātva-saṃjñī parītta-saṃjñī apramāṇa-saṃjñī bhavati iti na yujyate / ekānta-sukhī ekānta-duḥkhī sukha-duḥkhī aduḥkha asukhī bhavati iti na yujyate //

【漢】又若計命即是身者，彼計我是色。

【漢】若計命異於身者，彼計我非色。

【漢】若計我俱遍，無二無缺者，彼計我亦是色亦非色。

【漢】若為對治此故，即於此義中，由異句異文而起執者，彼計我非色非非色。
△tatra yaḥ kaścit sa-jīvas tac-charīram iti paśyati sa rūpiṇam ātmānaṃ paśyati / yo anyo jīvo anyac-charīraṃ [iti] / so arūpiṇaṃ / ya ubhayaṃ kṛtsnam advayam avikalpam ātmānaṃ / sa rūpiṇaṃ ca arūpiṇaṃ ca tad-vipakṣe ca etam eva artha m anyena pada-vyañjanena abhiniviśann eva rūpiṇam ātmānaṃ na arūpiṇaṃ paśyati //

【漢】又若見少色、少非色者，彼計有邊。

【漢】若見彼無量者，彼計有無邊。

【漢】若復遍見，而色分少、非色分無量，或色分無量、非色分少者，彼計亦有邊亦無邊。

【漢】若為對治此故，但由文異，不由義異，而起執者，彼計非有邊非無邊。

【漢】或計解脫之我，遠離二種。
△sacet punaḥ rūpiṇaṃ vā arūpiṇaṃ vā parīttaṃ paśyati so antavantaṃ paśyati //saced apramāṇaṃ paśyati so anantavantaṃ paśyati / sacet kṛtsnaṃ paśyati / rūpa aṃśena parīttam arūpa aṃśena apramāṇam arūpa aṃśena vā parīttaṃ rūpa aṃśena apramāṇaṃ / so antavantaṃ ca anantavantaṃ ca paśyati / tad- vipakṣeṇa vā vyañjananānātvaṃ no tv artha-nānātvam abhiniviśan na anta- vantaṃ na anantavantaṃ paśyati mukto vā punar advayaṃ paśyati //

【漢】又計極微常住論者，我今問汝，隨汝意答。汝為觀察計極微常？為不觀察計彼常耶？

【漢】若不觀察者，離慧觀察，而定計常，不應道理。

【漢】若言已觀察者，違諸量故，不應道理。
△aṇu-nitya[tva]-vādī punar idaṃ syād vacanīyaḥ / kaccid icchasi aparīkṣitaṃ vā parama aṇu-nityatvaṃ parīkṣitaṃ vā / saced aparīkṣitaṃ / tena parīkṣām antareṇa nityatva-niścaya iti na yujyate // sacet parīkṣitaṃ / tena sarva- pramāṇa-viruddham iti na yujyate //

【漢】又汝何所欲？諸微塵性為由細故，計彼是常？為由與麁果物其相異故，計彼常耶？

【漢】若由細者，離散損減，轉復羸劣，而言是常，不應道理。

【漢】若言`[由＝中【元】]`由相異故者，是則極微超過地水火風之相，不同種類相故，而言能生彼類果，不應道理。

【漢】又彼極微，更無異相可得，故不中理。
△kaccid icchasi sūkṣmatvāt parama aṇu-nityatvam āhosvit sthūla-phala- dravya-bhinna-lakṣaṇa-tvāt / sacet sūkṣmatvāt / tena yad apacitaṃ [tad] durbalatara[m iti] nityam iti na yujyate // saced bhinna-lakṣaṇatvāt / tena pṛthivy-ap-tejo-vāyu-lakṣaṇam ati kramya atulya-jātīya lakṣaṇā tat-kārya utpattir api na yujyate / lakṣaṇa antaram api na upapadyata iti na yujyate //

【漢】又汝何所欲？從諸極微所起麁物，為不異相？為異相耶？若言不異相者，由與彼因無差別故，亦應是常；是則應無因果決定，不應道理。
【漢】若異相者，汝意云何？為從離散極微，麁物得生？為從聚集耶？
【漢】若言從離散者，應一切時一切果生；是則應無因果決定，不應道理。
【漢】若從聚集者，汝意云何？彼麁果物從極微生時，為不過彼形質之量？為過彼形質量耶？
【漢】若言不過彼形質量者，從形質分物，生形質有分物，不應道理。
【漢】若言過者，諸極微體無細分故，不可分析，所生麁物亦應是常，亦不中理。
【漢】若復說言，有諸極微，本無今起者，是則計極微常，不應道理。
△kaccid icchasi parama aṇubhyaḥ sthūlaṃ dravyam abhinna-lakṣaṇaṃ vā bhinna-lakṣaṇaṃ vā / saced abhinna-lakṣaṇaṃ / nirviśiṣṭaṃ hetunā tathā eva nityaṃ / na ca asti hetu-niyamo na phala-niyama iti na yujyate // saced bhinna-lakṣaṇaṃ / tena kaccid icchasi vibhaktebhyaḥ parama aṇubhyo niṣpadyate saṃyuktebhyo vā / saced vibhaktebhyaḥ / tena sadā sarva-kārya utpattir na ca hetu-niyamo na ca phala-niyama iti na yujyate // sacet saṃyuktebhyaḥ / tena kaccid icchasi tasmād anatiricyamāna-vigraha-mūrtti vā atiricya-māna-vigraha-mūrtti vā iti / saced anatiricyamāna-vigraha-mūrtti /tanmūrttidravya aniṣpannaṃ na mūrtty eva(?)/saced atiricyamāna-vigraha- mūrtti / tena parama aṇu-niravayavatvād vibhāge asati sthūlam api dravyaṃ nityam iti na yujyate / apūrva-parama aṇu-prādurbhāve punaḥ parama aṇur nitya iti na yujyate //

【漢】又汝何所欲？彼諸極微，起造麁物，為如種子等？為如陶師等耶？
【漢】若言如種子等者，應如種子，體是無常。
【漢】若言如陶師等者，彼諸極微**應有思慮**，如陶師等，不應道理。
【漢】གལ་ཏེ་རྫ་མཁན་ལ་སོགས་པ་ལྟ་བུ་ཡིན་ན་ནི། དེས་ན་རྡུལ་ཕྲ་རབ་སེམས་ཡོད་པར་འགྱུར་བས་མི་རུང་ངོ༌། །==\[D4035]== 
【漢】若不如種等及陶師等者，是則同喻不可得故，不應道理。
△kaccid icchasi bīja-ādivat parama aṇūnāṃ sthūla-dravya ārambhakatvaṃ kumbha-kāra-ādivad vā iti / saced bīja-ādivat / tena bījavad anitya iti na yujyate sacet kumbhakāra-ādivat / tena **cetanaḥ** parama aṇur iti na yujyate / sacen na bīja-ādivan na kumbhakāra-ādivat / tena dṛṣṭa anto na upalabhyata iti na yujyate // ^t2nogw

【漢】又汝意云何？諸外物起，為由有情？為不爾耶？

【漢】若言由有情者，彼外麁物由有情生，所依細物不由有情，不應道理。誰復於彼制其功能？

【漢】若言不由有情者，是則無用，而外物生，不應道理。
△kaccid icchasi sattva naimittikī bāhyānāṃ bhāvānām utpattir na vā iti/ sacet sattva-naimittikī / tena sthūlaṃ dravyaṃ sattva-naimittikaṃ / sūkṣmaṃ dravyaṃ tad-āśrayaṃ na sattva-naimittikam iti na yujyate / kena tac-chaktir vāryate / sacen na sattva-naimittikī tena niṣprayojano bāhyānāṃ bhāvānāṃ prādur-bhāvo na yujyate //

【漢】如是隨念諸蘊有情故，由一境界一切識流不斷絕故，由想及受變不變故，計彼前際及計後際常住論者，不應道理。

【漢】又由觀察不觀察故，由共相故，由自相故，由起造故，根本所用故，極微常論不應道理。

【漢】是故計常論者非如理說。
△iti skandhasattva anusmaraṇato api / ekena viṣayeṇa sarvavijñānasrotaḥ- pravṛttito api / saṃjñā vedanābhir vikāra-nirvikārato api pūrva anta- kalpakānām apara anta-kalpakānāṃ ca śāśvata-vādo na yujyate // parikṣ aparīṣaṇato api sāmānyalakṣaṇato api mūlalakṣaṇato api ārambhato api mūlaprayojanato api parama aṇunitya[tva]vādo api na yujyate / tasmād eṣo api vādo ayoga-vihitaḥ //

【漢】我今當說常住之相。若一切時無變異相，若一切種無變異相，若自然無變異相，若由他無變異相。

【漢】又無生相，當知是常住相。
△api tu nitya-lakṣaṇaṃ vakṣyāmi / yat sarvadā nirvikāra-lakṣaṇaṃ / svayaṃ nirvikāra-lakṣaṇaṃ / parato nirvikāra-lakṣaṇam ajanmavac ca / idaṃ śāśvata-lakṣaṇaṃ veditavyaṃ//

【漢】瑜伽師地論卷第六



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【漢】瑜伽師地論卷第七
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中有尋有伺等三地之四

## 4.6.宿作因論
【漢】宿作因論者，猶如有一，若沙門、若婆羅門，起如是見，立如是論，廣說如經。

【漢】凡諸世間所有士夫補特伽羅所受者，謂現所受苦。皆由宿作為因者，謂由宿惡為因。由勤精進吐舊業故者，謂由現法極自苦行。現在新業由不作因之所害故者，謂諸不善業。如是於後不復有漏者，謂一向是善性故，說後無漏。由無漏故業盡者，謂諸惡業。由業盡故苦盡者，謂宿因所作及現法方便所招苦惱。由苦盡故得證苦邊者，謂證餘生相續苦盡。謂無繫外道作如是計。
△pūrva-kṛtahetu-vādaḥ katamaḥ / yathā api iha ekatyyaḥ śramaṇo vā brāhmaṇo vā iti vistareṇa yathā-sūtraṃ / yat kiñcid ayaṃ puruṣa-pudgalaḥ pratisaṃvedayata iti duḥkham ity abhiprāyaḥ / pūrva kṛta-hetukam iti pāpaka-hetukam ity abhiprāyaḥ / paurāṇānāṃ karmaṇāṃ tapasā vyantī- bhāvād iti dṛṣṭa-dharmikeṇa kaṣṭena ity abhiprāyaḥ / navānāṃ ca karmaṇām akaraṇa-samuddhātād ity akuśalānām ity abhiprāyaḥ / evam āyatyām anāsrava iti // ekānta-kuśalatā āyatyām anāsrava ity ucyate / anāsravāt karma-kṣaya iti pāpasya ity abhiprāyaḥ / karma-kṣayād duḥkha-kṣaya iti pūrva-kṛta-hetukasya ca dṛṣṭa-dharma-aupa kramikasya ca ity abhiprāyaḥ / duḥkha-kṣayād duḥkhasya anta-kriyā bhavati iti anya-janma-prābandhikasya ity abhiprāyaḥ / tad yathā nirgranthāḥ //

【漢】問：何因緣故，彼諸外道起如是見，立如是論？

【漢】答：由教及理故。教如前說。理者，猶如有一，為性尋思，為性觀察，廣說如前。

【漢】由見現法士夫作用不決定故。

【漢】所以者何？彼見世間雖具正方便，而招於苦；雖具邪方便、而致於樂。

【漢】彼如是思：若由現法士夫作用為彼因者，彼應顛倒。由彼所見非顛倒故，是故彼皆以宿作為因。

【漢】由此理故，彼起如是見，立如是論。
△kena kāraṇena evaṃdṛṣṭir bhāvaty evaṃvādī āgamato yuktitaś ca// āgamaḥ pūrvavat / yuktiḥ katamā / yathā api iha ekatyyas tārkiko bhavati iti pūrvavat / dṛṣṭe dharme puruṣa-kārasya vyabhicāra-darśanataḥ / tathā hi / sa paśyati loke samyakprayogavatām api duḥkham utpadyamānaṃ / mithyā- prayogavatām api sukham utpadyamānaṃ /tasya evaṃ bhavati sacet puruṣa- kāra-hetukaṃ syāt / tad etad viparyayāt syāt /yasmāt tan me tad viparyayād bhavati tasmāt pūrvahetukam etad iti yena evaṃdṛṣṭir bhavaty evaṃ-vādī //

【漢】今應問彼：汝何所欲？現法方便所招之苦，為用宿作為因？為用現法方便為因？

【漢】若用宿作為因者，汝先所說，由勤精進吐舊業故，現在新業由不作因之所害故，如是於`[後＝彼【三】]`後不復有漏，乃至廣說，不應道理。

【漢】若用現法方便為因者，汝先所說，凡諸世間所有`[士＝七【元】]`士夫補特伽羅所受，皆由宿作為因，不應道理。

【漢】如是現法方便苦宿作為因故，現法士夫用為因故，皆不應道理，是故此論非如理說。
△sa idaṃ syād vacanīyaḥ / kaccid icchasi yat tad dṛṣṭa-dharma-aupakramikaṃ duḥkhaṃ tatpūrva-kṛta-hetukaṃ vā dṛṣṭa-dharma upakrama hetukaṃ vā iti / sacet pūrva-kṛta-hetukaṃ / tena paurāṇānāṃ karmaṇāṃ tapasā vyantībhāvāt pratyutpannānāṃ vā karaṇa-samuddhātād evam āyatyām anavasrava iti vistareṇa na yujyate / saced dṛṣṭa-dharma upakrama-hetukaṃ / yat kiñcid ayaṃ puruṣa-pudgalaḥ pratisaṃvedayate sarvaṃ tat pūrvakṛtahetukam iti na yujyate ity aupakramikasya duḥkhasya pūrvakṛtahetukatā api puruṣa-kāra- hetukatā api na yujyate / tasmādeṣo api vādo ayogavihetaḥ //

【漢】我今當說如實因相。或有諸苦唯用宿作為因。

【漢】猶如有一，自業增上力故，生諸惡趣或貧窮家。

【漢】或復有苦雜因所生。謂如有一，因邪事王，不獲樂果而反致苦。

【漢】如事於王如是，由諸言說商賈等業、由事農業、由劫盜業、或於他有情作損害事，若有福者，獲得富樂，若無福者，雖設功用而無果遂。

【漢】或復有法，純由現在功用因得。

【漢】如新所造引餘有業；或聽聞正法，於法覺察；或復發起威儀業路，或復修學工巧業處；如是等類，唯因現在士夫功用。
△api tv asty eka antena pūrvakṛta-hetukaṃ duḥkhaṃ / yathā api iha ekatyyaḥ svakarma adhipatyena apāyeṣu vā utpadyate nīceṣu vā kṛcchreṣu vā kuleṣu / asti vyāmiśra-hetukaṃ duḥkhaṃ / tad yathā / rājānaṃ mithyā sevato yan niṣphala-hetukaṃ duḥkhaṃ / yathā rājānaṃ sevata evaṃ vyavahāra karma antān kurvataḥ kṛṣi karmāntān steya-karma antān / para apakāreṣu vā pravartamānasya / supuṇyasya samṛdhyaty apuṇyasya viphalī-bhavati puruṣa-kāraḥ / eka antena puruṣa-kāra-hetukaṃ / tad yathā navam anya- bhavā-kṣepakaṃ karma /sad-dharmaṃ śṛṇvato dharmān abhimukham abhisambudhyataḥ īryā-pathaṃ kalpayataḥ śilpa-karma-sthānāni śikṣataḥ / ity evaṃ bhāgīyāḥ puruṣa-kāra-hetukāḥ //

## 4.7.自在等作者論
【漢】自在等作者論者，由如有一，或沙門、或婆羅門，起如是見，立如是論：凡諸世間所有士夫補特伽羅所受，彼一切或以自在變化為因，或餘丈夫變化為因，諸如是等。

【漢】謂說自在等不平等因論者作如是計。
△īśvara-ādi-kartṛ-vādaḥ katamaḥ / yathā api iha ekatyyaḥ śramaṇo vā brāhmaṇo vā iti vista-reṇa pūrvavat / yat kiñcid ayaṃ puruṣa-pudgalaḥ pratisaṃvedayate sarvaṃ tad īśvara-nirmāṇa-hetukaṃ vā puruṣa antara- nirmāṇahetukaṃ vā ity evamādi /tadyathā īśvara-ādiviṣayahetuka-vādinaḥ /

【漢】問：何因緣故，起如是見，立如是論？

【漢】答：由教及理。教如前說。理者，猶如有一，為性尋思，為性觀察，廣說如前。

【漢】彼由現見於因果中，世間有情不隨欲轉，故作此計。

【漢】所以者何？現見世間有情，於彼因時欲修淨業，不遂本欲，反更為惡。

【漢】於彼果時，願生善趣樂世界中，不遂本欲，墮惡趣等。

【漢】意謂受樂，不遂所`[欲＝故【元】，欲故【明】]`欲，反受諸苦。

【漢】由見此故，彼作是思：世間諸物必應別有作者、生者，及變化者為彼物父，謂自在天，或復其餘。
△kena kāraṇena evaṃdṛṣṭir bhavaty evaṃvādī /āgamato yuktitaś ca / āgamaḥ pūrvavat /yuktiḥ katamā /yathā api iha ekatyyas tārkiko bhavati iti pūrvavat / hetau ca phale ca kāmakāra-pravṛtti-darśanataḥ /tathā hi / sattvā hetu-kāle ca śubhe pravartsyāma ity akāmakāḥ pāpe api pravartante / phalakāle ca sugatau svargaloke deveṣu upapatsyāmaḥ ity apāyeṣu upapadyante / sukham upabhokṣyāma iti duḥkham eva upabhuñjate / yena eṣām evaṃ bhavati asti sa kaścit kartā sraṣṭā nirmātā pitṛ-bhūto bhāvānām īśvaras tad-anyo vā iti /

【漢】今當問彼：汝何所欲？嗢`[拕＝柁【宮】]`拕南曰：

【漢】功能無體性，　　攝、不攝相違，　　有用、及無用，　　為因，成過失。
△sa idaṃ syād vacanīyaḥ / uddānaṃ / sāmarthya asambhavād antar-bhāva abhāva-virodhataḥ saniṣprayojanatve api hetutve doṣa-sambhavāt //

【漢】自在天等變化功能，為用業方便為因？為無因耶？

【漢】若用業方便為因者，唯`[此＝比【元】]`此功能用業方便為因，非餘世間，不應道理。

【漢】若無因者，唯此功能無因而有，非世間物，不應道理。
△yat tad īśvarasya nirmāṇa-sāmarthyaṃ tat kaccid icchasi karmayogahetukaṃ vā ahetukaṃ vā iti / sacet karmayogahetukaṃ tat karmayogahetukaṃ jagad iti na yujyate // saced ahetukaṃ / tena tad ahetukaṃ jagad iti na yujyate //

【漢】又汝何所欲？此大自在為墮世間攝？為不攝耶？

【漢】若言攝者，此大自在則同世法，而能遍生世間，不應道理。

【漢】若不攝者，則是解脫，而言能生世間，不應道理。
△kaccid icchasi īśvaro jagaty antarbhūto anantarbhūto vā iti / saced antar- bhūtaḥ / jagat samāna-dharmā jagat sṛjati iti na yujyate // saced anantar- bhūtaḥ / tena mukto jagat sṛjati iti na yujyate //

【漢】又汝何所欲？為有用故變生世間？為無用耶？若有用者，則於彼用無有自在，而於世間有自在者，不應道理。

【漢】若無用者，無有所須，而生世間，不應道理。
△kaccid icchasi saprayojanaṃ vā sṛjaty aprayojanaṃ vā iti / sacet saprayoja- naṃ / tena tasmin prayojane anīśvaro jagad īśvara iti na yujyate // sacen niṣprayojanaṃ / tena nāsti ca prayojanaṃ sṛjati iti ca na yujyate //

【漢】又汝何所欲？此所出生，為唯大自在為因？為亦取餘為因耶？

【漢】若唯大自在為因者，是則若時有大自在，是時則有出生；若時有出生，是時則有大自在；而言出生用大自在為因者，不應道理。

【漢】若言亦取餘為因者，此唯取樂欲為因？為除樂欲更取餘為因？

【漢】若唯取樂欲為因者，此樂欲為唯取大自在為因？為亦取餘為因耶？

【漢】若唯取大自在為因者，若時有大自在，是時則有樂欲；若時有樂欲，是時則有大自在；便應無始常有出生，此亦不應道理。

【漢】若言亦取餘為因者，此因不可得故，不應道理。

【漢】又於彼欲無有自在，而言於世間物有自在者，不應道理。

【漢】如是由功用故，攝不攝故，有用無用故，為因性故，皆不應理。

【漢】是故此論非如理說。
△kaccid icchasi īśvara-hetukaḥ sargas tad-anya upādāna-hetuko vā iti / saced īśvara-hetuka eva / tena yadā īśvaras tadā sargaḥ / yadā sargas tadā īśvara iti īiśvara-hetukaḥ sarga iti na yujyate // sacet tad-anya upādāna-hetukaḥ / tena tadicchāhetuko vā syād icchāṃ vā sthāpayitvā tadanya upādānahetukaḥ /saced tadicchāhetukaḥ/sā api icchā kim īśvarahetukā eva tadanya upādāna- hetukā vā / saced īśvara-hetukā eva / yadā īśvaras tadā icchā tadā iśvara iti nityaṃ sargeṇa bhavitavyaṃ / saced anya upādānahetukā / tac ca na upala- bhyate / tatra ca na īśvaro jagadīśvara iti na yujyate // iti sāmarthyato api / antarbhāva anantarbhāvato api/saprayojananiṣprayojanato api/ hetubhāvato api na yujyate /tasmād ayoga-vihita eṣo api vādaḥ //

## 4.8.害為正法論
【漢】害為正法論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：若於彼祠中，呪術為先，害諸生命，若能祀者、若所害者、若諸助伴，`[如是＝彼【三宮】]`如是一切皆得生天。
△hiṃsā-dharmavādaḥ katamaḥ / yathā api iha ekatyya iti vistareṇa pūrvavat / yajñeṣu mantra-vidhi-pūrvakaḥ prāṇa atipātaḥ / yaś ca juhoti yaś ca hvayate ye ca tat-sahāyās teṣāṃ sarveṣāṃ svarga-gamanāya bhāvti iti /

【漢】問：何因緣故，彼諸外道起如是見，立如是論？

【漢】答：此違理論，諂誑所起，不`[由＝曰【元】]`由觀察道理建立。然於諍競惡劫起時，諸婆羅門違越古昔婆羅門法，為欲食肉，妄起此計。
△kena kāraṇena evaṃ-dṛṣṭir bhavaty evaṃ-vādī bhavati iti / utsaṃstha vāda eṣa śaṭha- viṭhapito na tu yuktim abhisamīkṣya vyavasthā-pitaḥ / kali-yuge pratyupasthite brāhmaṇaiḥ paurāṇāṃ brāhmaṇa-dharmam atikramya māṃsaṃ bhakṣayitu-kāmair etat pratyupaklpitaṃ //

【漢】又應問彼：汝何所欲？此呪術方為是法自體？為是非法自體？

【漢】若是法自體者，離彼殺生，不能感得自所愛果，而能轉彼非法以為正法，不應道理。

【漢】若是非法自體者，自是不愛果法，而能轉捨餘不愛果法者，不應道理。
△api tu sa idaṃ syād vacanīyaḥ kaccid icchasi yo asau mantravidhiḥ sa dharma-sva- bhāvo vā adharma-svabhāvo vā iti / saced dharma-svabhāvaḥ / tena antareṇa api prāṇa atipātaṃ svam iṣṭaṃ na nirvartayati/ adharma- dharmī karoti iti na yujyate // saced adharma-svabhāvaḥ / tena svayam aniṣṭa-phalo dharmo anyam aniṣṭa-phalaṃ vyāvartayati iti na yujyate /

【漢】如是記已，復有救言：如世間毒，呪術所攝，不能為害。當知此呪術方亦復如是。

【漢】今應問彼：汝何所欲？如呪術方能息外毒。亦能息內貪瞋癡毒？為不爾耶？

【漢】若能息者，無處無時，無有一人貪瞋癡等靜息可得，故不中理。

【漢】若不能息者，汝先所說，如呪術方能息外毒，亦能息除非法業者，不應道理。
△evaṃ vyāvṛtte ca punaḥ saty uttari vadet / tad yathā nāma viṣaṃ mantra-vidhi-pari- gṛhītaṃ na vinipātayati / tad-vad iha api mantra-vidhir draṣṭavya iti // sa idaṃ syād vacanīyaḥ / kaccid icchasi yathā mantra vidhir bāhyaṃ viṣaṃ praśamayati evam ādhyātmikaṃ rāgadbeṣamohaviṣam iti / sacet tathā eva śamayati / sa ca praśamo na kutracit kadācit kasyacit tathā upalabhyata iti na yujyate // sacen na praśamayati / tena yathā mantra-vidhir bāhyaṃ viṣaṃ praśamayati tathā a-dharmam iti na yujyate //

【漢】又汝何所欲？此呪術方為遍行耶？不遍行耶？

【漢】若遍行者，自所愛親不先用祠，不應道理。

【漢】若不遍者，此呪功能便非決定，不應道理。
△kaccid icchasi mantravidhiḥ sarvatrago asarvatrago vā iti / sacet sarvatragaḥ / iṣṭaḥ sva-jana-ādito na hvayata iti na yujyate // atha sarvatragaḥ / tena śaktir asya vyabhicarati iti na yujyate //

【漢】又汝何所欲？此呪功能，為唯能轉因？亦轉果耶？

【漢】若唯轉因者，於果無能，不應道理。

【漢】若亦轉果者，應如轉變即令羊等成可愛妙色，然捨羊等身已，方取天身，不應道理。
△kaccid icchasi mantra-vidhikhar hetum eva vyāvartayituṃ samartha āhosvit phalam api / saced dhetum eva / tena phala-śakti-hīna iti na yujyate // sacet phalam api / tena paśur api paśukāyaṃ hitvā devakāyaṃ gṛhṇāti iti na yujyate //

【漢】又汝何所欲？造呪術者，為有力能及悲愍不？

【漢】若言有者，離殺彼命，不能將彼往生天上，不應道理。

【漢】若言無者，彼所造呪能有所辦，不應道理。

【漢】如是由因故，譬喻故，不決定故，於果無能故，呪術者故，不應道理。是故此論非如理說。
△kaccid icchasi yo asau mantrāṇāṃ praṇetā sa śaktaḥ kāruṇiko vā / śakto akāruṇiko vā iti / sacec chaktaḥ kāruṇikaḥ / tadā antareṇa prāṇa atipātaṃ sarvaṃ lokaṃ svargaṃ nayati iti na yujyate // saced aśakto akāruṇikaḥ / tena mantras tasya samṛdhyati iti na yujyate // iti hi hetuto api dṛṣṭa antato vyabhicārato api phala-śaktihānito api mantra- praṇetṛto api na yujyate / tasmād eṣo [api] vādo ayoga-vihitaḥ //

【漢】我今當說非法之相。若業，損他而不治現過，是名非法。

【漢】又若業，諸修道者共知此業感不愛果，又若業，一切智者決定說為不善。又若業，自所不欲。又若業，染心所起。又若業，待邪呪術方備功驗，又若業，自性無記。諸如是等皆是非法。
△yac ca na dharmāya kalpate tasya lakṣaṇaṃ vakṣyāmi yat para-vyābādhakaṃ karma na ca dṛṣṭaṃ doṣa-pratikriyaṃ tat tāvan na dharmāya kalpate/yac ca sarvapāṣaṇḍikeṣu siddha aniṣṭa-phalaṃ / yac ca sarva-jñair eka aṃśena bhāṣitam akuśalam iti svayam anīpsitaṃ ca yat / kliṣṭena ca cetasā yat samutthāpitaṃ / vidyā-ādimaṅgala upetaṃ ca yat tad api na dharmāya bhavati //

## 4.9.邊、無邊論
【漢】邊無邊論者，謂如有一，若沙門、若婆羅門，依止世間諸靜慮故，於彼世間住有邊想、無邊想、俱想、不俱想，廣說如經。

【漢】由此起如是見，立如是論：世間有邊、世間無邊、世間亦有邊亦無邊、世間非有邊非無邊。

【漢】當知此中，已說因緣及能計者。
△anta anantika-vādaḥ katamaḥ / tad yathā api iha ekatyyaḥ śramaṇo vā brāhmaṇo vā laukika-dhyāna-saṃniśrayeṇa anta-saṃjñī lokasya viharaty anantaka-saṃjñī ubhaya- saṃjñī na ubhaya-saṃjñī / yathā-sūtram eva vistareṇa / evaṃdṛṣṭir bhavaty evaṃvādī antavāṃl loko yāvan na eva antavān na ananta iti / atra kāraṇam uktarūpam eva veditavyaṃ / pudgalaś ca //

【漢】是中若依斷邊際求世邊時，若憶念壞劫，於世間起有邊想。

【漢】若憶念成劫，則於世間起無邊想。

【漢】若依方域周廣求世邊時，若下過無間更無所得，上過第四靜慮亦無所得，傍一切處不得邊際；爾時則於上下起有邊想，於傍處所起無邊想。

【漢】若為治此執，但依異文，義無差別，則於世間起非有邊非無邊想。
△tatra uccheda-paryavasānato lokasya antaṃ samanveṣamāṇo yadā saṃvarta-samanu- smarati tadā antaka-saṃjñī bhavati / yadā vivarta-kalpaṃ tadā anantaka-saṃjñī /deśa- vaipulya-paryavasānato vā punaḥ samanveṣamāṇo yadā adho avīceḥ pareṇa na upalabhate / ūrdhvaṃ ca caturthadhyānāt pareṇa na upalabhate / tiryak sarvatra pa[re]ṇa upalabhate / tadā ūrdhvam adhaś ca antaka-saṃjñī tiryag ananta-saṃjñī / tad-vipakṣeṇa vā punar vyañjana-viśeṣa abhiniveśo na tv artha abhiniveśo(?) na eva antaka-saṃjñī na apy anantaka-saṃjñī //

【漢】今應問彼：汝何所欲？從前壞劫以來，為更有世間生起？為無起耶？

【漢】若言有者，世間有邊，不應道理。

【漢】若言無者，非世間住，念世間邊，不應道理。

【漢】如是彼來有故，彼來無故，皆不應理，是故此論非如理說。
△sa idaṃ syād vacanīyaḥ / kim icchasi tataḥ saṃvarta-kalpād arvāg asti loka-pravṛttir na vā iti / saced asti / antavāṃl loka iti na yujyate // sacen nāsti / tena loke sthito antaṃ lokasya anusmarati iti na yujyate // ity arvāg-bhāvato api na yujyate / tasmād eṣo api vādo ayoga-vihitaḥ //

## 4.10.不死矯亂論
【漢】不死矯亂論者，謂四種不死矯亂外道，如經廣說應知。

【漢】彼諸外道，若有人來，依最勝生道問善不善，依決定勝道問苦集滅道，便自稱言：不死亂者。隨於處所，依不死淨天不亂詰問，即於彼所問，以言矯亂，或託餘事方便避之，或但隨問者言辭而轉。
△amara avikṣepa-vādaḥ katamaḥ / yathā api iha ekatyyaḥ/...... manda- momuha eva /

【漢】是中，第一、不死亂者，覺未開悟；第二、於所證法起增上慢；第三、覺已開悟而未決定；第四、羸劣愚鈍。

【漢】又復第一，怖畏妄語及怖畏他人知其無智，故不分明答言我無所知。

【漢】第二，於自所證未得無畏，懼他詰問，怖畏妄語，怖畏邪見，故不分明說我有所證。

【漢】第三，怖畏邪見，怖畏妄語，懼他詰問，故不分明說我不決定。

【漢】如是三種，假託餘事以言矯亂。第四，唯懼他詰，於最勝生道及決定勝道皆不了達，於世文字亦不善知，而不分明說言我是愚鈍，都無所了。但反問彼，隨彼言辭而轉，以矯亂彼。

【漢】此四論發起因緣，及能計者，并破彼執，皆如經說。

【漢】由彼外道多怖畏故，依此見住。

【漢】若有人來有所詰問，即以諂曲而行矯亂。當知此見是惡見攝，是故此論非如理說。
△[tatra] prathamo mṛṣā-vāda-[bhaya-bhī]to ajñāna-bhaya-bhītaś ca spaṣṭaṃ na vyāka- roti na jānāmi iti /dvitīyaḥ paryanuyoga-bhayabhīto mṛṣāvādabhayabhīto mithyādṛṣṭi- bhayabhītaḥ spaṣṭaṃ na vyākaroty adhigatavān asmi iti/tṛṭīyo mithyādṛṣṭibhayabhītaḥ paryanuyoga-bhayabhītaḥ spaṣṭaṃ na vyākaroty a ham adhigatavān asmi iti / te ta[tra a]py anyena anyaṃ pratisaṃ[ha]ranto vācā vikṣepamāpadyante / caturthaḥ paryanuyo -gabhayabhīta evaṃ sarveṇa sarvam abhyudayamārgo niḥśreyasamārga iti vyañjana- mātra-kuśalo api spaṣṭaṃ na vyākaroti momuho asmi iti / sa param eva saṃpṛcchati / tad-anuvidhānato vācā vikṣepam āpadyate / teṣāṃ vādānāṃ kāraṇam apy uktarūpaṃ / pudgalo apy uttaram api yathāsūtram eva /yata eva bhītās tatra parāviharanti iti / yatra punar eṣām evaṃ bhavati / evam āgate prati-vādini tatra śāṭhyena pratipattavyam iti / idam atra dṛṣṭi-gataṃ veditavyaṃ / tasmād eṣo api vādo ayoga-vihitaḥ //

## 4.11.無因見論
【漢】無因見論者，謂依止靜慮，及依止尋思。應知二種如經廣說。

【漢】問：何因緣故，彼諸外道依止尋思，起如是見，立如是論：我及世間皆無因生？

【漢】答：略而言之，見不相續以為先故，諸內外事無量差別種種生起。或復有時，見諸因緣空無果報。

【漢】謂見世間，無有因緣，或時欻爾大風卒起，於一時間寂然止息；或時忽爾`[瀑＝暴【三宮】]`瀑河彌漫，於一時間頓則空竭；或時欝爾果木敷榮，於一時間颯然衰顇。

【漢】由如是故，起無因見，立無因論。
△hetuka-vādaḥ katamaḥ / so api dhyāna-saṃniśrayeṇa tarka-saṃṅiśrayeṇa ca dvividho yathāsūtram eva veditavyaḥ / kena kāraṇena tarka-saṃniśrayeṇa evaṃ paśyaty ahetu- kam utpanna ātmā lokaś ca samāsena anabhisandhi-pūrvakam ādhyātmikabāhyānāṃ bhāvānām aparimāṇaṃ vaicitryam upalabhya / hetūnāṃ ca ekadā vaicitryam upalabhya / akasmād ekadā vāyavo vānti ekadā na vānti akasmād ekadā nadyaḥ syandanti ekadā na syandanti akasmād eke vṛkṣāḥ puṣpanti phalanti ekadā na puṣpanti na phalanti ity evam-ādi //

【漢】今應問彼：汝宿住念，為念無體？為念自我？若念無體，無體之法未曾串習，未曾經識，而能隨念，不應道理。

【漢】若念自我，計我先無，後欻然生，不應道理。
△sa evaṃ syād vacanīyaḥ / kim abhāvaṃ vā anusmarasya ātmānaṃ vā / saced abhāvaṃ / abhāva[m a]saṃstutam aparicitaṃ samanusmarasi ca iti na yujyate // saced ātmānaṃ / tena ahaṃ pūrvaṃ na abhūvaṃ paścāt samutpanna iti na yujyate //

【漢】又汝何所欲？一切世間內外諸物種種生起，或`[欻＝欲【元】]`欻然生起，為無因耶？為有因耶？

【漢】若無因者，種種生起欻然而起，有時不生，不應道理。

【漢】若有因者，我及世間無因而生，不應道理。

【漢】如是念無體故，念自我故，內外諸物不由因緣種種異故，由彼因緣種種異故，不應道理。

【漢】是故此論非如理說。
△ity abhāva anusmaraṇato apy ātma anusmaraṇato apy ādhyātmika-bāhyānāṃ bhāvānāṃ nirhetuka-vaicitryato api sahetuka-vaicitryato api na yujyate / tasmād eṣo api vādo ayoga-vihitaḥ //

## 4.12.斷見論
【漢】斷見論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：乃至我有麁色四大所造之身，`[住＝任【明】]`住持未壞，爾時有病、有癰、有箭。若我死後，斷壞無有，爾時我善斷滅。

【漢】如是欲界諸天，色界諸天，若無色界空無邊處所攝，乃至非想非非想處所攝，廣說如經。

【漢】謂說七種斷見論者作如是計。
△uccheda-vādaḥ katamaḥ / yathā api iha ekatyyaḥ śramaṇo vā brāhmaṇo vā evaṃdṛṣṭir bhavaty evaṃvādī yāvad ātmā arūpya audārikaś cātur-mahā- bhūtikas tiṣṭhati [kha] dhriyate yāpayati tāvat sarogaḥ sagaṇḍaḥ saśalyaḥ sajvaraḥ [saparitāpaḥ]/ yataś ca ātmā ucchidyate vinaśyati na bhavati paraṃ maraṇād iyata ātmā samucchinno bhavati // evaṃ divyaḥ kāma avacaro divyo rūpa avacaro arūpya ākāśa ānantya āyatana upago yāvan na eva saṃjñā na asaṃjñā āayatana upagaḥ / yathā-sūtram eva vistaraḥ / tad yathā sapta uccheda-vādinaḥ //

【漢】問：何因緣故，彼諸外道起如是見，立如是論？

【漢】答：由教及理故。教如前說。理者，謂如有一，為性尋思，乃至廣說。

【漢】彼如是思：若我死後復有身者，應不作業而得果異熟。若我體性一切永無，是則應無受業果異熟。

【漢】觀此二種，理俱不可。是故起如是見，立如是論：我身死已，斷壞無有，猶如瓦石，若一破已、不可還合；彼亦如是，道理應知。
△kena kāraṇena evaṃ-dṛṣṭir bhavaty evaṃ-vādī / āgamato yuktitaś ca / āgamataḥ pūrvavat / yuktiḥ katamā / yathā api iha ekatyyas tārkiko bhavati pūrvavat / tasya evaṃ bhavati / saced ātmā paraṃ maraṇāt syād akṛta abhyāgama-doṣaḥ karmaṇāṃ bhavet / saced ātmā sarveṇa sarvaṃ na syāt / tena upabhogo api karma-phalānāṃ na bhavet / ubhayatha ayujyamānatāṃ paśyann evaṃdṛṣṭir bhavaty evaṃ-vādī ātmā ucchidyate vinaśyati na bhavati paraṃ maraṇād iti/tad yathā kapālāni bhinnāny apratisandhikāni bhavanti / aśmā vā bhinno apratisandhiko bhavati / tadvad atra api nayo draṣṭavyaḥ //

【漢】今應問彼：汝何所欲？為蘊斷滅？為我斷滅耶？若言蘊斷滅者，蘊體無常，因果展轉生起不絕，而言斷滅，不應道理。

【漢】若言我斷，汝先所說麁色四大所造之身有病、有癰、有箭，欲界諸天，色界諸天，若無色界空無邊處所攝，乃至非想非非想處所攝，不應道理。

【漢】如是若蘊斷滅故，若我斷滅故，皆不應理。是故此論非如理說。
△sa idaṃ syād vacanīyaḥ / kaccid icchasi skandhā vā samucchi-dyante / [ātmā vā samucchidyate] / sacet skandhāḥ / tena skandhā anityāḥ [hetu]-phala-param parāḥ pravṛttāḥ samucchidyante ca iti na yujyate // saced ātmā [samucchidyate] rūpya audārikaś cātur-mahā-bhūtikaḥ sarogaḥ sagaṇḍaḥ saśalyaḥ [sajvaraḥ saparitāpo] divyaḥ kāma avacaro divyo rūpa avacaro rūpya ākāśa ānantya āyatana upago yāvan na evasaṃjñā na asaṃjñā āyatana upaga iti / [evaṃ]skandha-samucche-dato api na yujyate / tasmād eṣo api vādo ayoga-vihitaḥ //

## 4.13.空見論
【漢】空見論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：無有施與，無有愛養，無有祠祀，廣說乃至世間無有真阿羅漢。

【漢】復起如是見，立如是論：無有一切`[諸＝者【元明】]`諸法體相。
△na astikavādaḥ katamaḥ /yathā api iha ekatyyaḥ śramaṇo vā brāhmaṇo vā evaṃ-dṛṣṭir bhavaty evaṃ-vādī / nāsti dattaṃ nāsti iṣṭam iti vistareṇa yāvan na loke arhann iti / evaṃ-dṛṣṭir bhavaty evaṃ-vādī / sarvaṃ sarva-lakṣaṇena nāsti iti //

【漢】問：何因緣故，彼諸外道起如是見，立如是論？

【漢】答：由教及理故。教如前說。理者，謂如有一，為性尋思，乃至廣說。

【漢】又依世間諸靜慮故，見世施主一期`[受＝壽【元明宮】]`受命恒行布施無有斷絕，從此命終，生下賤家，貧窮匱乏。

【漢】彼作是思：定無施與、愛養、祠祀。

【漢】復見有人，一期壽中恒行妙行，或行惡行；見彼命終，墮於惡趣，生諸那落迦，或往善趣，生於天上樂世界中。

【漢】彼作是思：定無妙行及與惡行，亦無妙行、惡行二業果異熟。

【漢】復見有一剎帝利種命終之後，生婆羅門、吠舍、戍陀羅諸種姓中；或婆羅門命終之後，生剎帝利、吠舍、戍陀羅諸種姓中。

【漢】吠舍、戍陀羅等，亦復如是。

【漢】彼作是思：定無此世剎帝利等，從彼世間剎帝利等種姓中來；亦無彼世剎帝利等，從此世間剎帝利等種姓中去。

【漢】又復觀見諸離欲者生於下地。
△kena kāraṇena evaṃdṛṣṭir bhavaty evaṃvādī / āgamato yuktitaś ca / āgamaḥ pūrvavat / yuktiḥ katamā / yathā api iha ekatyyas tārkiko bhavati iti pūrvavat /[sa] laukika- dhyānasaṃniśrayeṇa kṛtsnam āyur ekatyaṃ paśyati dānaptiṃ / paśyati ca enaṃ cyutaṃ kālagataṃ nīceṣū kṛleṣu pratyājāyamānaṃ / [daridreṣu dīneṣu nirdhaneṣu] / tasya evaṃ bhavati / nāsti dattaṃ / nāsti iṣṭaṃ / na asti hutaṃ /punaḥ paśyaty ekatyaṃ sucarita- cāriṇaṃ vā duścarita-cāriṇaṃ vā / paśyati ca enaṃ cyutaṃ kālagatam apāya- durgati-vinipāte narakeṣu upapadyamānaṃ / sugatau vā svargaloke deveṣu upapadya- mānaṃ / tasya evaṃ bhavati / nāsti sucaritaṃ / na asti duścaritaṃ / nāsti sucarita-duś- caritānāṃ karmaṇāṃ phalaṃ vipākaḥ //punaḥ paśyaty ekatyaṃ kṣatriyaṃ brāhmaṇa- jātāv upapadyamānaṃ / vaiśyajātau śūdrajātau / brāhmaṇaṃ vā kṣatriya-jātau vaiśya- jātau śūdra-jātau / evaṃ vaiśyaṃ śūdraṃ / tasya evaṃ bhavati / na asty ayaṃ lokaḥ paralokāt kṣatriya ādīnāṃ kṣatriyāditvāya /na asti paraloko asmāl lokāt kṣatriyādīnāṃ kṣatriya-āditvāya / vīta-rāgaṃ punaḥ paśyaty adho-bhūmāv upapadyamānaṃ /

【漢】又見母命終已，生而為女，女命終已，還作其母；父終為子，子還作父。

【漢】彼見父母不決定已，作如是思：世間畢定無父無母。

【漢】或復見人身壞命終，或生無想，或生無色，或入涅槃，求彼生處不能得見。

【漢】彼作是`[念＝思【三宮】]`念：決定無有化生眾生，以彼處所不可知故。或於自身起阿羅漢增上慢已，臨命終時，遂見生相。

【漢】彼作是念：世間必無真阿羅漢，如是廣說。
△mātaraṃ vā punaḥ paśyati duhitṛ-bhāvāya upapadyamānaṃ / duhitaraṃ vā punar mātṛ-bhāvāya / pitaraṃ putra-bhāvāya / putram eva vā punaḥ pitṛ- bhāvāya / tasya mātā-pitra-niyamaṃ dṛṣṭvā bhavati nāsti māta / nāsti pitā / ekatyasya vā pudgalasya upapattiṃ samanveṣamāṇo na paśyati / sa ca pudgalo asaṃjñikeṣu vā upapanno bhavaty ārūpyeṣu vā / parinirvṛtto vā / tasya evaṃ bhavati / nāsti sattva upapādukas tad-āyatanam aprajānataḥ arhattva abhimāniko vā punaḥ svayam ātmanaḥ upapattiṃ paśyati cyavamānaḥ / tasya evaṃ bhavati / na santi loke arhanta iti vistareṇa /

【漢】問：復何因緣，或有起如是見，立如是論：無有一切諸法體相？

【漢】答：以於如來所說甚深經中，相似甚深離言說法不能如實正覺了故。又於安立法相不如正理而思惟故，起於空見。

【漢】彼作是念：決定無有諸法體相。
△kena kāraṇena evaṃ-dṛṣṭir bhavaty evaṃ-vādī nāsti sarvaṃ sarva-lakṣaṇena iti / ye te tathāgata-bhāṣitāḥ sūtra antā gambhīrā gambhīra ābhāsā nirabhilapya-dharmatām ārabhya / na anyathā-bhūtam aprajānataḥ / ayoniśaś ca dharmalakṣaṇaṃ vyavasthāpa- yato na asti-dṛṣṭir utpadyate / yena asya evaṃ bhavati nāsti sarvaṃ sarva-lakṣaṇena iti //

【漢】今應問彼：汝何所欲？為有生所受業及後所受業，為一切皆是生所受耶？

【漢】若俱有者，汝先所說無有施與，無有愛養，無有祠祀，無有妙行，無有惡行，無有妙行、惡行業果異熟，無此世間，無彼世間，不應道理。

【漢】若言無有`[後＝彼【三宮】]`後所受者，諸有造作淨與不淨種種行業，彼命終已，於彼生時，頓受一切淨與不淨業果異熟，不應道理。
△sa idaṃ syād vacanīyaḥ / kaccid icchasi asty upapadya vedanīyaṃ karma [apara- paryāya-vedanīyaṃ /] āhosvit sarvam eva upapadya vedanīyaṃ / saced asti / tena na asti dattaṃ nāsti iṣtīṣṭaṃ / nāsti hutaṃ / nāsti sucaritaṃ / nāsti duścaritaṃ / na asti sucarita-duś-carita-karmaṇāṃ phala-vipākaḥ / na asty ayaṃ lokaḥ / na para-loka iti yujyate / sacen na asty apara-paryāya-vedanīyaṃ / tena yo apy anyaḥ śubha aśubha- karma abhisaṃskāraḥ sa sakṛd upapadya śubha aśubhakarmaṇāṃ vipākaṃ pratisaṃ- vedayata iti na yujyate /

【漢】又汝何所欲？凡從彼胎藏及從彼種子而生者，彼等於此為是父母？為非父母耶？

【漢】若言是父母者，汝言無父無母，不應道理。

【漢】若言彼非父母者，從彼胎藏及彼種子所生，而言非父非母，不應道理。

【漢】若時為父母，是時非男女；若時為男女，是時非父母；無不定過。
△kaccidicchasi yā yaṃ janayati mātā vā sā tasya na vā iti/ yo yasya bījāt saṃbhavati pitā vā sa [tasya] na vā iti / sacen mātā vā pitā vā / na asti mātā / nāsti pitā iti na yujyate / sacen na mātā na pitā tena janayati / tad-bījāc ca sambhavati / sa ca mātā pitā iti na yujyate // yadā mātā pitā bhavati / tadā [na] duhitā na putraḥ / yadā duhitā putro bhavati / tadā na mātā na pitā /

【漢】又汝何所欲？為有彼處受生眾生，天眼不見？為無有耶？

【漢】若言有者，汝言無有化生眾生，不應道理。

【漢】若言無者，是則撥無離想欲者、離色欲者、離三界欲者，不應道理。
△kaccid icchasi asti tad-āyatanaṃ yatra upapadyamānaḥ sattvo na dṛśyate divyena cakṣuṣā / nāsti vā iti / saced asti / tena nāsti sattva upapāduka iti na yujyate // sacen nāsti / tena saṃjñā-vairāgyaṃ rūpa-vairāgyaṃ traidhātuka- vairāgyam apoditaṃ bhavati iti na yujyate //

【漢】又汝何所欲？為有阿羅漢性，而於彼起增上慢？為無有耶？

【漢】若言有者，汝言世間必定無有真阿羅漢，不應道理。

【漢】若言無者，若有發起不正思惟，顛倒自謂是阿羅漢，此乃應是真阿羅漢，亦不中理。
△kaccid icchasi asty arhattva abhimānī na vā iti / saced asti / na santi loke arhanta iti na yujyate/sacen nāsti /tena yo api kaścid ayoniśo vṛtto viparītaṃ manyate so apy arhann iti na yujyate // sa idaṃ syād vacanīyaḥ /

【漢】又應問彼：汝何所欲？圓成實相法、依他起相法、遍計所執相法為有？為無？若言有者，汝言無有一切諸法體相，不應道理。

【漢】若言無者，應無顛倒，亦無染淨，不應道理。

【漢】如是若生後所受故，非不決定故，有生處故，有增上慢故，有三種相故，不應道理。是故此論非如理說。
△kaccid icchasi [asti] pariniṣpanna-lakṣaṇo dharmaḥ para-tantra-lakṣaṇaḥ parikalpita- lakṣaṇo [na asti vā] / saced asti / tena sarvaṃ sarveṇa lakṣaṇena nāsti iti na yujyate // sacen nāsti / tena nāsti viparyāso na asti saṃkleśo nāsti vyavadānam iti na yujyate // ity upapadya apara-paryāya vedanīyato api avyabhicārato api upapatty-āyatana-sad- bhāvato api abhimāna-sad-bhāvato api tri lakṣaṇato api na yujyate // tasmād eṣo api vādo ayoga-vihitaḥ //

## 4.14.妄計最勝論
【漢】妄計最勝論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：婆羅門是最勝種類，剎帝利等是下劣種類；婆羅門是白淨色類，餘種是黑穢色類；婆羅門種可得清淨，非餘種類；諸婆羅門是梵王子，`[從大梵王〔－〕【三宮】]`從大梵王口腹所生，從梵所出，梵所變化，梵王體胤。

【漢】謂鬪諍劫諸婆羅門作如是計。
△agravādaḥ katamaḥ / yathā api iha ekatyyaḥ śramaṇo vā brāhmaṇo vā evaṃ-dṛṣṭir bhavaty evaṃ-vādī brāhmaṇo agro varṇo hīno anyo varṇaḥ / brāhmaṇaḥ śuklo varṇaḥ / kṛṣṇo anyo varṇaḥ / brāhmaṇāḥ śudhyante na abrāhmaṇāḥ / brāhmaṇā brahmaṇaḥ putrā aurasā mukhato jātā brahmajā brahma-nirgatā brahma-pārṣadā iti / tad yathā kali-yugikā brāhmaṇāḥ /

【漢】問：何因緣故，諸婆羅門起如是見，立如是論？

【漢】答：由教及理`[故〔－〕【三宮】]`故。教如前說。理者，謂如有一，為性尋思，乃至廣說。

【漢】以見世間真婆羅門性具戒故，有貪名利及恭敬故，作如是`[計＝論【三宮】]`計。
△kena kāraṇena evaṃdṛṣṭir bhavaty evaṃvādī /āgamato yuktitaś ca /āgamaḥ pūrvavat / yuktiḥ katamā / yathā api iha ekatyyas tārkiko bhavati iti vistaraḥ / jāti-brāhmaṇānāṃ prakṛti-śīlatāṃ ca upalabhya [lābha]satkāratāṃ copādāya //

【漢】今應問彼：汝何所欲？為唯餘種類從父母產生？為婆羅門亦爾耶？

【漢】若唯餘種類者，世間現見諸婆羅門從母產生，汝`[謗＝說【元明】]`謗現事，不應道理。

【漢】若婆羅門亦爾者，汝先所說諸婆羅門是最勝種類，剎帝利等是下種類，不應道理。

【漢】如從母產生，如是造不善業，造作善業，造身語意惡行，造身語意妙行，於現法中受愛不愛果，便於後世生諸惡趣，或生善趣。

【漢】若三處現前，是彼是此，由彼由此，入於母胎，從之而生。

【漢】若世間工巧處，若作業處。

【漢】若善不善，若王若臣，若機捷，若增進滿足。

【漢】若為王顧錄以為給侍，若不顧錄。

【漢】若是老病死法，若非老病死法。

【漢】若修梵住已，生於梵世，若復不爾。

【漢】若修菩提分法，若不修習。

【漢】若悟聲聞菩提、獨覺菩提、無上菩提，若復不爾。
△sa idaṃ syād vacanīyaḥ / kaccid icchasi tadanyān eva varṇān mātṛjān yonisambhavā / āhosvid brāhmaṇa-varṇam api / saced anyān eva / tena pratyakṣaṃ yoni-jā[ta]tā mātṛ- sambhavatā brāhmaṇavarṇasya apoditā bhavati iti na yujyate // saced brāhmaṇa-varṇo api [tādṛśo bhavati iti] tena brāhmaṇā agro varṇo hīno anyo varṇa iti na yujyate // yathā yonijaṃ mātṛsambhūtam evam akuśalakāriṇaṃ kuśalakāriṇaṃ ca kāya-vān- mano-duścarita-kāriṇaṃ kāya-vān-manaḥ-sucarita-kāriṇaṃ dṛṣṭadhārmikama-niṣṭa- phalaṃ pratyanubhavantamiṣṭaṃ vā punaḥ sāmparāyikaṃ / apāyeṣu upapadyamānaṃ / sugatau svargaloke deveṣu upapadyamānaṃ trayāṇāṃ vā sthānānāṃ sammukhībhā- vādayato vā mātuḥ kukṣāvupapadyamānaṃ laukikaśilpasthānakarmasthānaṃ kuśalam akuśalaṃ vā rājānaṃ tad-bhṛtyaṃ vā dakṣam utthāna-sampannaṃ vā rāja- saṃgrāhyaṃ vā upasthānāyāsaṃgrāhyaṃ vā vyādhi-dharmakaṃ vā jarā-dharmakaṃ vā maraṇa-dharmakaṃ vā brāhmān vihārān bhāvayitvā brahma-loka upapadyamānaṃ vā bodhipakṣyadharmān bhāvayantaṃ vā abhāvayantaṃ vā śrāvakabodhiṃ pratyeka- [buddha] bodhim anuttara-samyak-sambodhim abhisambudhyamānaṃ vā anabhisambudhyamānaṃ vā [tādṛśaṃ ca] /

【漢】又汝何所欲？為從勝種類生，此名為勝？為由戒聞等耶？

【漢】若由從勝種類生者，汝論中說：於祠祀中，若戒聞等勝，取之為量。如此之言，應不中理。

【漢】若由戒聞等者，汝先所說諸婆羅門是最勝類，餘是下類，不應道理。

【漢】如是產生故，作業故，受生故，工巧業處故，增上故，彼所顧錄故，梵住故，修覺分故，證菩提故，戒聞勝故，不應道理。

【漢】是故此論非如理說。
△kaccid icchasi yonita eva yo viśiṣṭaḥ sa vara āhosvic chrutena śīlena vā punaḥ / saced yonita eva / tena yajñe yaḥ śruta-pradhānaḥ śīla-pradhānaḥ sa pramāṇaṃ parigrāhya iti na yujyate //sacec chrutena vā śīlena vā tena brāhmaṇā agro varṇo hīno anyo varṇa iti na yujyate // iti yonito api karmato apy upapattito api śilpa-karma-sthānato apy ādhipatyato api tat-samparigrahato api brāhma-vihārato api bodhi-pakṣya-bhāvanāto aboddhy-adhigamato api na yujyate // tasmād eṣo api vādo ayoga-vihitaḥ //

## 4.15.妄計清淨論
【漢】妄計清淨論者，謂如有一，若沙門、若婆羅門、起如是見，立如是論：若我解脫，心得自在，觀得自在。

【漢】謂於諸天微妙五欲堅著攝受，嬉戲娛樂，隨意受用，是則名得現法涅槃，第一清淨。

【漢】又有外道，起如是見，立如是論：若有離欲惡不善法，於初靜慮得具足住，乃至得具足住第四靜慮，是亦名`[得＝謂【元明】]`得現法涅槃，第一清淨。

【漢】又有外道起如是見，立如是論：若有眾生，於孫陀利迦河沐浴支體，所有諸惡皆悉除滅。

【漢】如於孫陀利迦河如是，於婆湖陀河、伽耶河、薩伐底河、殑伽河等中沐浴支體，應知亦爾，第一清淨。

【漢】復有外道，計持狗戒以為清淨，或持牛戒，或持油墨戒，或持露形戒，或持灰戒，或持自苦戒，或持糞穢戒等，計為清淨。

【漢】謂說現法涅槃外道，及說水等清淨外道作如是計。
△śuddhi-vādaḥ katamaḥ / yathā api iha ekatyyaḥ śramaṇo vā brāhmaṇo vā evaṃ-dṛṣṭir bhavaty evaṃ-vādī / yataś ca ātmā muktiṃ citta-vaśitāṃ ca anuprāpto yoga-vaśitāṃ ca anuprāpto divyaiḥ pañcabhiḥ kāma-guṇaiḥ samarpitaḥ samanvaṅgībhūtaḥ krīḍati ramate paricārayati / sa dṛṣṭa-dharma-nirvāṇa-prāpti-śuddhyā śuddho bhavati / yataś ca viviktaṃ kāmairviviktaṃ pāpakairakuśalairdharmaiḥ [savitarkaṃ savicāraṃ vivekajaṃ prīti-sukhaṃ] prathamaṃ dhyānam upasampadya viharati yāvac caturthaṃ dhyānam upasampadya viharati / sa param adṛṣṭa-dharma-nirvāṇa-prāpti-śuddhyā śuddho bhavati / yathā api tad evaṃ-dṛṣṭir bhavaty evaṃ-vādī sarva-pāpāny asya apaharati yo nadyāṃ sundarikāyāṃ snāti / yathā sundarikāyām evaṃ bāhudāyāṃ gayāyāṃ sarasvatyāṃ nadyāṃ gaṅgāyāṃ/sa tatra udakasnānena śuddhaṃ manyate // yathā api iha ekatyyaḥ kukkuravratena śuddhiṃ manyate govratena nakula-[?]vratena nagna-vratena bhasma-vratena kaṣṭa-vratena niṣṭhā-vratena ity evaṃ-bhāgīyair vrata-samādānaiḥ śuddhaṃ manyate / tad yathā dṛṣṭa-dharma-nirvāṇa-vādina udaka-śuddhya-ādi-vādinaś ca //

【漢】問：彼何因緣，起如是見，立如是論？

【漢】答：由教及理故。教如前說。理者：謂如有一，為性尋思，乃至廣說。

【漢】彼謂得諸縱任自在、欲自在、觀行自在，名勝清淨。然不如實知縱`[任＝住【元】]`任自在等相。

【漢】又如有一，計由自苦身故，自惡解脫；或造過惡，過惡解脫。
△kena kāraṇena sa evaṃ-dṛṣṭir bhavaty evaṃ-vādī / āgamato yuktitaś ca / āgamaḥ pūrvavat / yuktiḥ katamā / yathā api iha ekatyyas tārkiko bhavati iti vistaraḥ // sa sarvatra īśitvavaśitva-prāptaḥ kāma īśvaro bhavati yoga-īśvaraḥ / tac ca īśitva- vaśitvaṃ yathā-bhūtaṃ na prajānāti / yathā api iha ekatyya ātma-nigraheṇa ātmanaḥ pāpa-vimokṣaṃ paśyati kṛta aparādho vā aparādha-vimokṣaṃ //

【漢】今應問彼：汝何所欲？若有於妙五欲嬉戲受樂者，為離欲貪？為未離耶？

【漢】若已離者，於世五欲嬉戲受樂，不應道理。若`[未＝已【元】]`未離者，計為解脫清淨，不應道理。
△sa idaṃ syād vacanīyaḥ / kaccid icchasi yo asau pañcabhiḥ kāma-guṇaiḥ krīḍati sa kāma-vīta-rāgo vā avīta-rāgo vā iti / saced vīta-rāgaḥ krīḍati ramate paricārayati iti na yujyate / saced avīta-rāgo muktaḥ śuddha iti na yujyate //

【漢】又汝何所欲？諸得初靜慮、乃至具足住第四靜慮者，彼為已離一切貪欲？為未離耶？

【漢】若言一切離者，但具足住乃至第四靜慮，不應道理。

【漢】若言未離一切欲者，計為究竟解脫清淨，不應道理。
△kaccid icchasi yo asau caturtha-dhyānam upasampadya viharati sa sarvavīta-rāgo vā asarva-vīta-rāgo vā / sacet sarva-vīta-rāgaḥ yāvac caturthaṃ dhyānam upasampadya viharati iti na yujyate / sacen na sarvavītarāgaḥ / muktaḥ śuddha iti na yujyate //

【漢】又汝何所欲？為由內清淨故究竟清淨？為由外清淨故究竟清淨？

【漢】若由內者，計於河中沐浴而得清淨，不應道理。

【漢】若由外者，內具貪瞋癡等一切垢穢，但除外垢、便計為淨，不應道理。
△sa idaṃ syād vacanīyaḥ / kim ādhyātmikī vā śuddhir vāhyā vā iti / saced ādhyātmikī / tena tīrthasnānena viśudhyata iti na yujyate / saced vāhyā/ tena tathā eva sarāgaḥ sadveṣaḥ samohaḥ / bāhyaṃ malam apakarṣaṇena śudyati //

【漢】又汝何所欲？為執受淨物故而得清淨？為執受不淨物故得清淨耶？

【漢】若由執受淨物得清淨者，世間共見狗等不淨，而汝立計執受狗等得清淨者，不應道理。

【漢】若由執受不淨物者，自體不淨而令他淨，不應道理。
△kaccid icchasi śuci-vastu upādānato vā śuddhim aśuci-vastu upādānato vā iti /sacec [chuci]-vastu upādānataḥ / tena kukkura ādayo aśuci-sammatā loka iti tad-upādānena śuddhir na yujyate] / saced aśuci-vastūpādānataḥ / tena prakūtyā śucivastu śuddhaye saṃvartata iti na yujyate //

【漢】又汝何所欲？諸受狗等戒者，為行身等邪惡行故而得清淨？為行身等正妙行故得清淨耶？

【漢】若由行邪惡行者，行邪惡行而計清淨，不應道理。

【漢】若由正妙行者，持狗等戒則為唐捐，而計於彼能得清淨，不應道理。

【漢】如是離欲不離欲故，內外故，受淨不淨故，邪行正行故，不應道理。是故此論非如理說。
△kaccid icchasi sati kukkura-ādi vrata upādāne kāya-duścarita-ādi mithyā-prati-pattiḥ śuddhaye saṃvartate kāyasucaritādisamyakpratipattir vā iti / sacen mithyāpratipattiḥ / tena mithyā ca pratipadyate śuddhyate ca iti na yujyate / sacet samyak-pratipattiḥ / tena kukkurādi vratam apārthakam iti tena śuddhir iti na yujyate // iti vita-rāgato api [avīta-rāgato api ādhyātmika-bāhyato api aśuci-śucy-upādānato api mithyā-samyak- pratipattito api na yujyate // tasmād eṣo api vādo ayoga-vihitaḥ //

## 4.16.妄計吉祥論
【漢】妄計吉祥論者，謂如有一，若沙門、若婆羅門，起如是見，立如是論：若世間日月`[薄＝博【宋元宮】]`薄蝕，星宿失度，所欲為事皆不成就；若彼隨順，所欲皆成。為此義故，精勤供養日月星等，祠火誦呪，安置茅草，滿`[瓫＝甕【明】]`瓫頻螺果及餉佉等。

【漢】謂曆算者作如是計。
△kautuka-maṅgala-vādaḥ katamaḥ / yathā api iha ekatyyaḥ śramaṇo vā brāhmaṇo vā evaṃ dṛṣṭir bhavaty evaṃ-vādī / āditya-candra-grahatithi-vaiguṇyena mano-rathānām asiddhir bhavati / tadā anuguṇyena ca manorathasiddhiḥ / satad-arthaṃ ca āditya-ādi pūjāṃ prakalpayati / homa-jāpa ādarśa pūrṇa-kumbha-bilva-[phala]-śaṅkhādīn pratyupasthāpayati /tad yathā gāṇitikāḥ //

【漢】問：彼何因緣，起如是見，立如是論？

【漢】答：由教及理故。教如前說。理者，謂如有一，為性尋思，乃至廣說。

【漢】彼由獲得世間靜慮，世間皆謂是阿羅漢。若有欲得自身富樂，所祈果遂者，便往請問。然彼不如實知業果相應緣生道理，但見世間日月薄蝕、星度行時，爾時眾生淨不淨業果報成熟，彼則計為日月等作。復為信樂此事者建立顯說。
△kena kāraṇena evaṃdṛṣṭir bhavaty evaṃvādī / āgamato yuktitaś ca / āgamaḥ pūrvavat / yuktiḥ katamā / yathā api iha ekatyyas tārkiko bhavati iti pūrvavat / sa ca lābhī bhavati laukikānāṃ dhyānānāṃ / arhat-sammataś ca bhavati mahājanakāyasya / sa ātmanaḥ sampattikāmaiḥ samṛddhikāmais tatra praśnaṃ pṛṣṭaḥ pratītya-samutpannāṃ karma-gatiṃ yathā-bhūtam aprajānann anyena-āditya-candra-graha-nakṣatra-tithi- samudācāreṇa śubha aśubhānāṃ karmaṇāṃ sattveṣu phalaṃ vipacyamānaṃ paśyati / tat-kṛtam eva tat-kāmānāṃ sattvānāṃ paridīpayati vyavasthāpayati //

【漢】今應問彼，汝何所欲？世間興衰等`[事〔－〕【三宮】]`事，為是日月薄蝕星度等作？為淨不淨業所作耶？

【漢】若言日等作者，現見盡壽隨造福非福業，感此興衰苦樂等果，不應道理。

【漢】若淨不淨業所作者，計日等作，不應道理。

【漢】如是日等作故，淨不淨業作故，不應道理。是故此論非如理說。

【漢】如是十六種異論，由二種門發起觀察，由正道理推逐觀察，於一切種皆不應理。
△sa idaṃ syād vacanīyaḥ / kaccid icchasi / āditya-candra-graha-nakṣatra-tithi-kṛtā vā sampatti-vipattir vā / āhosvic chubha aśubha-karma-kṛtā iti / saced āditya-ādi-kṛtā / tena puṇya-karmaṇām apuṇya-karmaṇāṃ ca yāvaj-jīvam anuvartanīyā sampattir vipattiś ca saṃdṛśyata iti na yujyate / sacec chubha aśubha-karma-kṛtā / tena āditya- ādi-kṛtā iti na yujyate // ity āditya-ādi vihito api śubha aśubha-vihito api na yujyate // tasmād eṣo api vādo ayoga-vihitaḥ // iti ime ṣoḍaśa paravādā abhinirhārayā parīkṣya āyukty-upaparīkṣitāḥ sarvathā na yujyante //

【漢】瑜伽師地論卷第七



☗s8
【漢】瑜伽師地論卷第八
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中有尋有伺等三地之五

# 5.雜染施設建立
【漢】復次，云何雜染施設建立？謂由三種雜染應知。何等為三？一、煩惱雜染，二、業雜染，三、生雜染。
△tatra saṃkleśa-prajñapti-vyavasthānaṃ katamat / tat tribhiḥ saṃkleśair veditavyaṃ / te punaḥ [katame] / kleśa-saṃkleśaḥ karma-saṃkleśo janma-saṃkleśaś ca /

## 5.1.煩惱雜染
【漢】煩惱雜染云何？嗢`[拕＝柁【宮】]`拕南曰：

【漢】`[自＝目【宋元】]`自性、若分別、　　因、位、及與門、　　上品、顛倒攝、　　差別、諸過患。

【漢】當知煩惱雜染，由自性故，分別故，因故，位故，門故，上品故，顛倒攝故，差別故，過`[3]患＝失【宋元宮】，【聖知】＊`患故。解釋應知。
△kleśa-saṃkleśaḥ katamaḥ / uddānaṃ / svabhāvaś ca prabhedaś ca hetvavasthāmukhair api / gurutā arthaviparyāsaḥ paryāyo doṣa eva ca // kleśa-saṃkleśasya svabhāvo [api] veditavyaḥ prabhedo api / hetur api avasthā api / mukham api / adhimātratā api / viparyāsa-saṃgraho api / paryāyo api / ādīnavo api veditavyaḥ //

### 5.1.1.煩惱自性
【漢】煩惱自性者，謂若法生時，其相自然不寂靜起；由彼起故，不寂靜行相續而轉，是名略說煩惱自性。
△kleśānāṃ svabhāvaḥ katamaḥ / yo dharma utpadyamānaḥ svayaṃ ca apraśānta-lakṣaṇa utpadyate / tasya ca utpāda-praśāntyā eva saṃskāra-santatiḥ pravartate / ayaṃ kleśasya samastaḥ svabhāvo veditavyaḥ ///

### 5.1.2.煩惱分別
【漢】煩惱分別者，或立一種。謂由煩惱雜染義故。或分二種。謂見道所斷、修道所斷。或分三種。謂欲繫、色繫、無色繫。或分四種。謂欲繫記無記、色繫無記、無色繫無記。或分五種。謂見苦所斷、見集所斷、見滅所斷、見道所斷、修道所斷。或分六種。謂貪、恚、慢、無明、見、疑。或分七種。謂七種隨眠：一、欲貪隨眠，二、瞋恚隨眠，三、有貪隨眠，四、慢隨眠，五、無明隨眠，六、見隨眠，七、疑隨眠。或分八種。謂貪、恚、慢、無明、疑、見，及二種取。或分九種。謂九結，一、愛結，二、恚結，三、慢結，四、無明結，五、見結，六、取結，七、疑結，八、嫉結，九、慳結。或分十種。一、薩迦耶見，二、邊執見，三、邪見，四、見取，五、戒禁取，六、貪，七、恚，八、慢，九、無明，十、疑。
△kleśānāṃ prabhedaḥ katamaḥ / syād ekavidhaḥ kleśasaṃkleśa arthena / syād dvividho darśana-prahātavyo bhāva-prahātavyaś ca // syāt trividhaḥ kāma-pratisaṃyukto rūpa-pratisaṃyukta ārūpyapratisaṃyuktaś ca/syāc caturvidhaḥ kāmapratisaṃyukto vyākṛto avyākṛtaś ca / rūpa-pratisaṃyukto avyākṛtaḥ / ārūpya-pratisaṃyukto avyākṛtaś ca // syāt pañca-vidho duḥkha-darśana-prahātavyaḥ samudaya-darśanaprahātavyo nirodha-darśana-prahātavyo mārga-darśana-prahātavyo bhāvanā-darśana-prahātavyaś ca //
△syāt ṣaḍ-vidho rāgaḥ pratigho māno avidyā dṛṣṭir vicikitsā ca // syāt sapta-vidhaḥ sapta anuśayāḥ kāma-rāga anuśayaḥ pratigha anuśayo bhava-rāga anuśayo māna anuśayo avidyā anuśayo dṛṣṭy-anuśayo vicikitsā anuśayaś ca // syād aṣṭa-vidho rāgaḥ pratigho māno avidyā vicikitsā dṛṣṭir dvau ca parāmarśau // syān nava-vidho nava saṃyojanāni / anunaya-saṃyojanaṃ pratigha-saṃyojanaṃ māna-saṃyojanam avidyā-saṃyojanaṃ dṛṣṭi-saṃyojanaṃ parāmarśa-saṃyojanaṃ vicikitsā-saṃyojanam īrpyā-saṃyojanaṃ mātsarya-saṃyojanaṃ ca // syād daśa-vidhaḥ satkāya-dṛṣṭir antagrāha-dṛṣṭir mithyādṛṣṭi-parāmarśaḥ śīlaparāmarśo rāgaḥ pratigho māno avidyā vickitsā ca //

【漢】或分一百二十八煩惱。謂即上十煩惱，由迷執十二種諦建立應知。

【漢】何等名為十二種諦？謂欲界苦諦、集諦，色界苦諦、集諦，無色界苦諦、集諦。欲界增上彼遍智果，彼遍智所顯滅諦、道諦；色界增上彼遍智果，彼遍智所顯滅諦、道諦；無色界增上彼遍智果，彼遍智所顯滅諦、道諦。
△syād aṣṭā-viṃśaty-uttaraṃ kleśa-śatam eṣām eva daśānāṃ kleśānāṃ dvādaśa ākāra- satya-vipratipatti-vyavasthānataḥ / dvādaśa ākāraṃ satyaṃ katamat / kāma āvacaraṃ duḥkha-satyaṃ samudaya-satyaṃ / rūpa avacaraṃ duḥkha-satyaṃ samudaya-satyaṃ ārūpya avacaraṃ duḥkha-satyaṃ // kāma ava-cara adhipati-tat-parijñā-phalaṃ tat- parijñā-prabhāvitaṃ nirodhasatyaṃ mārgasatyaṃ / rūpa avacara adhipati-tat-parijñā-phalaṃ tat-parijñā-[pra]bhāvitaṃ nirodha-satyaṃ mārga-satyaṃ / ārūpya avacara adhipati-tat-parijñā-phalaṃ tat-parijñā-prabhāvitaṃ nirodha-satyaṃ mārga-satyaṃ //

【漢】此中於欲界苦、集諦、及於欲界增上滅、道諦、具有十煩惱迷執。於色界苦、集諦，及於彼增上滅、道諦，除瞋，有餘煩惱迷執。如於色界，於無色界亦爾。於欲界對治修中，有六煩惱迷執。謂除邪見、見取、戒禁取、疑。於色界對治修中，有五煩惱迷執。謂於上六中除瞋。如於色界對治修中，於無色對治修中亦爾。如迷執，障礙亦爾。
△tatra kāma avacare duḥkha-satye samudaya-satye kāma avacara adhipateye nirodha-satye mārgasatye sarve daśakleśā vipratipannāḥ/rūpa avacare duḥkhasatye samudaya-satye tadā adhipateye nirodha-satye mārga-satye pratigha-varjās ta eva daśakleśā vipratipannāḥ / yathā rūpa avacara evam ārūpya avacare //
△kāma avacara-pratipakṣe bhāvanāyāṃ ṣaṭ kleśā vipratipannā mithyā-dṛṣṭiṃ dṛṣṭi-parāmarśaṃ śīla-vrata-parāmarśaṃ vicikitsāṃ ca sthāpayitvā // rūpa avacarapratipakṣe bhāvanāyāṃ paśca kleśā vipratipannā ebhya eva ṣaḍbhyaḥ pratidhaṃ sthāpayitvā // yathā rūpa avacarapratiprakṣa evamārūṣyāvacarapratipakṣe / yathā vipratipannā evam āvaraṇaṃ ///

【漢】薩迦耶見者，謂由親近不善丈夫、聞非正法、不如理作意故；及由任運失念故，等隨觀執五種取蘊，若分別、不分別染污慧為體。
△tatra sat-kāya-dṛṣṭiḥ katamā / asat-puruṣa-sevām āgamya asad-dharma-śravaṇam ayoniśo manaskāraṃ naisargikaṃ vā punaḥ smṛti-sampramoṣaṃ pañca upādāna-skandhān ātmano vā ātmīyato vā samanupaśyato yā nirdhāritā kliṣṭā prajñā //

【漢】邊執見者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，執五取蘊為我性已，等隨觀執為斷為常，若分別、`[若〔－〕【三宮】]`若不分別染污慧為體。
△anta-grāha-dṛṣṭiḥ katamā / asat-puruṣa-saṃsevām āgamya asad-dharma-śravaṇam ayoniśo manaskāraṃ naisargikaṃ vā punaḥ smṛti-sampramoṣaṃ pañca upādāna- skandhān ātmato gṛhītvā śāśvatato vā ucchedato vā samanupaśyato yā nirdhāritā [anirdhāritā ] vā kliṣṭā prajñā //

【漢】邪見者，謂由親近不善丈夫、聞非正法、不如理作意故，撥因撥果，或撥作用，壞真實事，唯用分別染污慧為體。
△mithyā-dṛṣṭiḥ katamā / asat-puruṣa-sevām āgamya asad-dharma-śravaṇam ayoniśo manaskāraṃ hetuṃ vā apavadataḥ phalaṃ vā kriyāṃ vā sad-bhāvaṃ vastu nāśayato yā nirdhāritā eva kliṣṭā prajñā //

【漢】見取者，謂由親近不善丈夫、聞非正法、不如理作意故，以薩迦耶見、邊執見、邪見，及所依、所緣、所因俱有相應等法，比方他見，等隨觀執為最、為上、勝妙、第一，唯用分別染污慧為體。
△dṛṣṭiparāmarśaḥ katamaḥ / asat-puruṣa-sevām āgamya asaddharma-śravaṇam ayoniśo manaskāraṃ satkāya-dṛṣṭim antagrāha-dṛṣṭiṃ sa āśrayaṃ sa ālambanaṃ sanidānaṃ sahabhūsamprayogāṃ paradṛṣṭim upanidhāya agrataḥ śreṣṭhato viśiṣṭataḥ paramataś ca samanupaśyato yā nirdhāritaiva kliṣṭā prajñā //

【漢】戒禁取者，謂由親近不善丈夫、聞非正法、不如理作意故，即於彼見、彼見隨行若戒若禁，及所依、所緣、所因俱有相應等法，等隨觀執為清淨、為解脫、為出離，唯用分別染污慧為體。
△śīla-vrata-parāmarśaḥ katamaḥ / asatpuruṣa-saṃsevām āgamyā-sad-dharma-śravaṇam ayoniśo manaskāraṃ / yat tām eva dṛṣṭiṃ tad-dṛṣṭy-anucaraṃ śīlaṃ vā vrataṃ vā sa-āśrayaṃ sa-ālambanaṃ sanidānaṃ sasahabhū-samprayogaṃ śuddhito muktito nairyāṇikataś ca samanu-paśyato yā nirdhāritā eva kliṣṭā prajñā //

【漢】貪者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於外及內可愛境界，若分別、不分別染著為體。
△ragaḥ katamaḥ / asat-puruṣa-sevām āgamya asad-dharma-śravaṇam ayoniśo manaskāraṃ naisargikaṃ vā smṛti-sampramoṣaṃ bahirdhā adhyātmaṃ vā nirdhāritam iṣṭaviṣaya adyavasānaṃ //

【漢】恚者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於外及內非愛境界，若分別、不分別憎恚為體。
△pratighaḥ katamaḥ asat-puruṣa-sevām āgamyā-saddharmaśravaṇam ayoniśo manaskāraṃ naisargikaṃ vā smṛti-sampramoṣaṃ / yādhyātmaṃ bahirdhādhyātmaṃ vā nirdhārito anirdhārito vā aniṣṭa-viṣaya-pratighātaḥ /

【漢】慢者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於外及內高下勝劣，若分別、不分別高舉為體。
△mānaḥ katamaḥ / asat-puruṣa-sevām āgamya asad-dharma-śravaṇam ayoniśo manaskāraṃ / naisargikaṃ vā smṛti-sampramoṣam āgamya yā adhyātmaṃ [bahirdhā vā] nirdhāritā anirdhāritā vā ucca-nīcatāyāṃ hīna-praṇītatāyāṃ ca [cittasya] unnatiḥ //

【漢】無明者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於所知事，若分別、不分別染污無知為體。
△avidyā katamā / asat-puruṣaṃ smṛti-sampramoṣaṃ yaj-jñeye vastuni nirdhāritaṃ vā anirdhāritaṃ vā kliṣṭam ajñānaṃ //

【漢】疑者，謂由親近不善丈夫、聞非正法、不如理作意故，即於所知事，唯用分別異覺為體。
△vicikitsā katamā / asat-puruṣaṃ manaskāraṃ yā jñeye vastu[ni] nirdhāritā eva [ saṃśaya] matiḥ /

### 5.1.3.煩惱因
【漢】煩惱因者，謂六種因。一、由所依故，二、由所緣故，三、由親近故，四、由邪教故，五、由數習故，六、由作意故。由此六因，起諸煩惱。所依故者，謂由隨眠起諸煩惱。所緣故者，謂順煩惱境界現前。親近故者，謂由隨學不善丈夫。邪教故者，謂由聞非正法。數習故者，謂由先`[殖＝植【明】]`殖數習力勢。作意故者，謂由發起不如理作意故，諸煩惱生。
△kleśānāṃ hetuḥ katamaḥ / ṣaḍ hetavaḥ / āśrayato api kleśa utpadyate / ālambanato api saṃsargato api deśanato api abhyāsato api manasikārato api // tatra āśraya[to] yo anuśayād utpadyate / tatra ālambanato yaḥ kleśa-sthānīye viṣaya ābhāsa-gataḥ tatra saṃsargato yo asat-puruṣāṇām anuśikṣamāṇasya / tatra deśanato yo asaddharma- śravaṇataḥ / tatra ābhyāsato yaḥ pūrva-saṃstava-bala adhānataḥ / tatra manasi-kārato yo ayoniśo manasi kurvata utpadyate /

### 5.1.4.煩惱位
【漢】煩惱位者：略有七種。一、隨眠位，二、纏位，三、分別起位，四、俱生位，五、耎位，六、中位，七、上位。由二緣故，煩惱隨眠之所隨眠。一、由種子隨逐故；二、由彼增上事故。
△kati kleśa avasthāḥ / samāsataḥ sapta / anuśaya-avasthā paryavasthāna-avasthā parikalpita-avasthā sahaja-avasthā mrḍv-avasthā madhya-avasthā adhimātra avasthā // tatra dvābhyāṃ kāraṇābhyāṃ kleśa anuśayo anuśete / bīja anubandhatas tad-adhipati-vastutaś ca //

### 5.1.5.煩惱門
【漢】煩惱門者，略由二門煩惱所惱。謂由纏門及隨眠門。纏門有五種。一、由不寂靜住故；二、由障礙善故；三、由發起惡趣惡行故；四、由攝受現法鄙賤故；五、由能感生等苦故。
△katibhir mukhaiḥ kleśaḥ [saṃ]kleśayati / samāsato dvābhyāṃ / paryavasthāna-mukhena anuśaya-mukhena ca / kathaṃ paryavasthāna-mukhena / [pañcabhiḥ prakāraiḥ /] \[a]praśānta vihārataḥ kuśala antarāyataḥ / āpāthika-duścarita-samutthā- panato dṛṣṭa-dhārmika jātiparigrahato jātyādi-duḥkha-nirvartanataś ca//

【漢】云何隨眠門所惱？謂與諸纏作所依故，及能引發生等苦故。又由七門，一切煩惱於見及修能為障礙應知。謂邪解了故，不解了故，解了不解了故，邪解了迷執故，彼因依處故，彼怖所生故，任運現行故。
△katham anuśaya-mukhena saṃkleśayati / paryavasthāna-sanniśraya-dānato jātyādi-duḥkha-nirvartanataś ca // api khalu saptabhir mukhaiḥ sarva-kleśā darśana-bhāvanā-vibandha-karā āvaraṇabhūtā veditavyāḥ / tadyathā mithyā avagamanataḥ anavagamanataḥ avagama-anavagamanataḥ mithyā avagama-pratipattitaḥ tan-nidāna-pada-sthānataḥ tad-uttrāsa-saṃjananataḥ nisarga-samudācārataś ca //

### 5.1.6.煩惱上品相
【漢】云何煩惱上品相？謂猛利相及尤重相。此相略有六種。一、由犯故；二、由生故；三、由相續故；四、由事故；五、由起惡業故；六、由究竟故。由犯故者，謂由此煩惱纏故，毀犯一切所有學處。由生故者，謂由此故，生於欲界`[苦＝若【三宮】]`苦惡趣中。由相續故者，謂貪等行、諸根成熟少年盛壯、無涅槃法者。由事故者，謂緣尊重田，若緣功德田，若緣不應行田而起。由起惡業故者，謂由此煩惱纏故，以增上`[適＝遍【宮知】]`適悅心起身語業。由究竟故者，謂此自性上品所攝，最初耎對治道之所斷故。
△kathaṃ kleśo adhimātralakṣaṇas tīvralakṣaṇo gurukalakṣaṇo veditavyaḥ / samāsataḥ ṣaḍvidha ākārair āpattita upapattitaḥ santānato vastutaḥ karma-samutthānataḥ paryantataś ca / tatra āpattito yena kleśa-paryavasthānena niravaśeṣām āpattim āpadyate / tatra upapattito yaḥ kāma avacara āpāyiko vā / tatra santānato yo rāgādi-caritānāṃ paripakva indriyāṇāṃ yūnām aparinirvāṇaka-dharmāṇāṃ ca / tatra vastuto yo gurukṣetra ālambanato guṇakṣetra ālambanato agamya kṣetrālambanataś ca / tatra karmasamutthānato yena kleśaparyavasthānena abhibhūtaḥ paryāptaḥ kāya-vākkarma samutthāpayati / tatra paryantato yaḥ svabhāvena eva adhimātra-prakāra-saṃgṛhītaḥ / tatra prathamato mṛdunā pratipakṣeṇa prahīyate /

### 5.1.7.煩惱顛倒攝
【漢】煩惱顛倒攝者，謂七顛倒。一、想倒，二、見倒，三、心倒，四、於無常常倒，五、於苦樂倒，六、於不淨淨倒，七、於無我我倒。想倒者，謂於無常、苦、不淨、無我中、起常、樂、淨、我妄想分別。見倒者，謂即於彼妄想所分別中，忍可欲樂，建立執著。心倒者，謂即於彼所執著中貪等煩惱。
△sapta ime viparyāsāḥ / tad yathā / saṃjñā-viparyāso dṛṣṭi-viparyāsaś citta-viparyāso anitye nityatam iti viparyāso duḥkhe sukham iti viparyāso aśucau śuci iti viparyāso anātmany ātmā iti viparyāsaḥ / saṃjñā-viparyāsaḥ katamaḥ / yo anitye nityam iti duḥkhe sukham iti aśucau śuci iti anātmany ātmā iti saṃjñā-parikalpaḥ // dṛṣṭi-viparyāsaḥ katamaḥ / yas tatra eva yathā saṃjñā-parikalpite kṣāntī rucir vyavasthā-pana abhiniveśaḥ //citta-viparyāsaḥ katamaḥ / yas tatra eva tathā abhiniviṣṭe rāgādi- saṃkleśaḥ //

【漢】當知煩惱略有三種。或有煩惱是倒根本，或有煩惱是顛倒體，或有煩惱是倒等流。倒根本者，謂無明。顛倒體者，謂薩迦耶見、邊執見一分、見取、戒禁取，及貪。倒等流者，謂邪見、邊執見一分、恚、慢及疑。此中薩迦耶見是無我我倒，邊執見一分是無常常倒，見取是不淨淨倒，戒禁取是於苦樂倒。貪通二種，謂不淨淨倒及於苦樂倒。
△tatra kleśās tribhir ākārair veditavyāḥ / asti kleśo viparyāsa-mūlaḥ / asti viparyāsaḥ / asti viparyāsaniṣyandaḥ // tatra viparyāsamūlam avidyā / viparyāsaniṣyandaḥ satkāya-dṛṣṭir antagrāhakadṛṣṭer ekadeśo dṛṣṭiparāmarśaḥ śīlavrataparāmarśo rāgaś ca / viparyāsaniṣyando mithyādṛṣṭir antagrāhadṛṣṭer ekadeśaḥ pratigho māno vicikitsā ca//
△tatra satkāya-dṛṣṭir anātmany ātmā iti viparyāsaḥ antagrāha-dṛṣṭer ekadeśo anitye nityam iti viparyāsaḥ / dṛṣṭiparāmarśo aśucau śuci iti parāmarśaḥ / śīlavrataparāmarśo duḥkhe sukham iti viparyāsaḥ rāga ubhayathā apy aśucau śuci iti viparyāsaḥ / api duḥkhe sukham iti viparyāsaḥ //

### 5.1.8.煩惱差別
【漢】煩惱差別者，多種差別應知。謂結、縛、隨眠、隨煩惱、纏、暴流、`[4]軛＝枙【三宮】＊`軛、取、繫、蓋、株杌、垢、常害、箭、所有、根、惡行、漏、匱、燒、惱、有諍、火、熾然、稠林、拘礙，如是等類煩惱差別。
△kleśānāṃ paryāyaḥ katamaḥ / bahavaḥ paryāyāḥ / tad yathā / saṃyojanāni bandhanāny anuśayā upakleśāḥ paryavasthānāni oghā upādānā[ni] granthā nīvaraṇāni khilā malā nighrā[ḥ] śalyā[ni] kiñcanā(?) mūlā[ni] duścaritāny āsravā vighātāḥ paridāhā upāyāsā raṇā agnayo-jvarā vanasthā vinibandhāś ca ity evaṃ-bhāgīyāḥ kleśaparyāyāḥ // 

【漢】當知此中，能和合苦，故名為結。令於善行不隨所欲，故名為縛。一切世間增上種子之所隨逐，故名隨眠。倒染心故，名隨煩惱。數起現行，故名為纏。
△tatra duḥkhasaṃyojanāt saṃyojanāni / kuśalacaryā āyāmakāmakāritvād bandhanāni / sarvalaukika utkarṣa-bīja anugamyatvād anuśayāḥ / viparyāsaiś citta upakleśakatvād upakleśāḥ / abhīkṣṇaṃ samudācāritvāt paryavasthānāni / 

【漢】深難渡故，順流漂故`[5]故〔－〕【三宮知】＊`故，名暴流==\[[集論](集論2.md#M6.暴流)]==。邪行方便，故名為軛`[＊4-1]軛＝枙【三宮】＊`==\[[集論](集論2.md#M7.軛)]==。能取自身相續不絕，故名為取==\[[集論](集論2.md#N1.出體釋義-四取)]==。難可解脫，故名為繫==\[[集論](集論2.md#N1.出體釋名-四身繫)]==。覆真實義，故名為蓋==\[[集論](集論2.md#M10.蓋)]==。
△durgādhatvād anusroto mahāritvā(?)c ca oghāḥ mithyā-pratipatty-upāyatvād yogāḥ / ātma-bhāva-prabandha upādāyakatvād upādānāni / durmocakatvād granthāḥ / tattva artha avacchādakatvān nīvaraṇāni /  ^49svtw

【漢】壞善稼田，故名株杌。自性染污，故名為垢。常能為害故，名為常害。不靜相故，遠所隨故，`[＊5]`故名為箭。能攝依事，故名所有。不善所依，故名為根。邪行自性，故名惡行。流動其心，故名為漏==\[[集論](集論2.md#M17.漏)]==。
△kuśala-puṣpā-kṣetra-bhūtatvāt khilāḥ / sva-bhāva-saṃkliṣṭatvān malāḥ / nityaghātatvān nighāḥ / apraśāntalakṣaṇatvād dūra antargatatvāc ca śalyāni upadhi-parigrahakārakatvāt kiñcanāḥ(?) / akuśala āśrayabhūtatvān mūlāni / mithyā-pratipatti-svabhāvatvād duścaritāni / citta-vikṣepakatvād āsravāḥ /  ^ct0ruu

【漢】能令受用無有厭足，故名為匱。能令所欲常有匱乏，故名為燒。能引衰損，故名為惱。能為鬪訟諍競之因，故名有諍。燒所積集諸善根薪，故名為火。如大熱病，故名熾然。種種自身大樹聚集，故名稠林。能令眾生樂著種種妙欲塵故，能障證得出世法故，名為拘礙。
△bhogair atṛptikārakatvād vighātāḥ / icchāvighāta-kārakatvāt paridāhāḥ / vipatty-āhārakatvād upāyāsāḥ / kalaha-bhaṇḍana-vigraha-vivāda-hetubhūtatvād raṇāḥ /upacita upacitasya kuśala-mūla-phala indhanasya dāhakatvād agnayaḥ / mahāvyādhibhūtatvāj jvarāḥ / vicitra ābhāva-vṛkṣa-saṃsādhakatvād vanathāḥ / kāmaguṇasaktikatvāl loka uttaradharmapratyanta-rāyakatvād vinibandhāḥ / 

【漢】諸如是等煩惱差別，佛薄伽梵隨所增強，於彼種種煩惱門中建立差別。
【漢】結者，九結。謂愛結等，廣說如前。縛者，三縛。謂貪瞋癡。
【漢】隨眠者，七種隨眠。謂欲貪隨眠等，廣說如前。隨煩惱者，三隨煩惱。謂貪瞋癡。
【漢】纏者，八纏。謂無慚、無愧、惛沈、睡眠、掉舉、惡作、嫉妬、慳悋。
△ete sarva-kleśānāṃ paryāyāḥ / prādhānyāt tu bhagavatā tasmiṃs tasmin paryāye te [te] kleśāḥ sthāpitāḥ saṃyojanāni iti nava saṃyojanāni / anunaya-saṃyojanaṃ vistareṇa pūrvavat // bandhanāni iti trīṇi bandhanāni rāga-dveṣa-mohāḥ // anuśayā iti sapta anuśayāḥ / kāma-rāga anuśayo vistareṇa pūrvavat // upakleśā iti traya upakleśā rāgadveṣamohāḥ //paryavasthānāni ity aṣṭau paryavasthānāni/āhrīkyam anapatrāpyaṃ styāna middham auddhatyaṃ kaukṛtyam īrṣyā mātsaryaṃ // 

【漢】暴流者，四暴流。謂欲暴流、有暴流、見暴流、無明暴流。如暴流，`[＊4-2]軛＝枙【三宮】＊`軛亦爾。
【漢】取者，四取。謂欲取、見取、戒禁取、我語取。
【漢】繫者，四繫。謂貪身繫、瞋身繫、戒禁取身繫，此實執取身繫。
【漢】蓋者，五蓋，謂貪欲蓋、瞋恚蓋、惛沈睡眠蓋、掉舉惡作蓋、疑蓋。
△oghā iti catvāra oghāḥ kāma ogho bhava ogho dṛṣṭyogho avidya oghaḥ // yatha ughā evaṃ yogāḥ // upādānāni iti catvāry upādānāni / kāma upādānaṃ dṛṣṭy-upādānaṃ śīla-vrata upādānaṃ [ātmavāda upādānaṃ]// granthā iti catvāro granthāḥ / abhidhyā-kāya-grantho vyāpāda-śīlavrataparāmarśa satya abhiniveśa-kāya-granthāḥ // nīvaraṇāni iti pañca nīvaraṇāni / kāma-cchanda-nīvaraṇaṃ / vyāpāda-styāna-middha auddhatya-kaukṛtya-vicikitsā-nīvaraṇāni //  ^w4nx41

【漢】株杌者，三株杌，謂貪瞋癡。如株杌，如是垢、常害、箭、所有、惡行亦爾。
【漢】根者，三不善根。謂貪不善根、瞋不善根、癡不善根。漏者，三漏。謂欲漏、有漏、無明漏。
△khilāni iti trīṇi khilāni rāga-dveṣa-mohāḥ // yathā khilāny evaṃ malā nighāni śalyā[ni] kiñcanaduścaritāni ca // mūlānīti trīṇi mūlāni / lobho akuśala-mūlaṃ / dveṣo moho akuśala-mūlaṃ // āsravā iti traya āsravāḥ / kāma āsravo bhava āsravo avidyā āsravaḥ // 

【漢】匱者，三匱。謂貪瞋癡。如匱，如是燒、惱、有諍、火、熾然、稠林亦爾。
【漢】拘礙者有，五拘礙。一、顧戀其身，二、顧戀諸欲，三、樂相雜住，四、闕隨順教，五、得微少善便生喜足。
△vighātā iti trayo vighātā rāga-dveṣa-mohāḥ // yathā vighātā evaṃ paridāhā upāyāsā raṇā agnayo jvarā vanathāḥ / vinibandhā iti pañca vinibandhā kāya apekṣā kāma apekṣā saṃsṛṣṭa-vihāritā ānulomika-kathā-vaikalyaṃ alpa avara-mātra-santuṣṭiś ca //

### 5.1.9.煩惱過患
【漢】煩惱過患者，當知諸煩惱有無量過患。謂煩惱起時，先惱亂其心，次於所緣發起顛倒，令諸隨眠皆得堅固，令等流行相續而轉。能引自害、能引他害、能引俱害；生現法罪、生後法罪、生俱法罪；令受彼生身心憂苦；能引生等種種大苦；能令相續遠涅槃樂；能令退失諸勝善法；能令資財衰損散失；能令入眾不得無畏，悚懼無威；能令鄙惡名稱流布十方，常為智者之所訶毀；令臨終時生大憂悔；令身壞已墮諸惡趣，生那落迦中；令不證得自勝義利。如是等過無量無邊。
△kleśānām ādīnavaḥ katamaḥ / aneka ākāra ādīnavo veditavyaḥ / tadyathā kleśa utpadyamāna-ādita eva cittaṃ saṃkleśayati ālambane viparyāsaṃ karoti / naiṣyandikīṃ saṃskāra-santatiṃ pravartayati / ātma-vyābādhāya saṃvartate / paravyābādhāya ubhaya-vyābādhāya / dṛṣṭa-dharmikam avadyaṃ prasavati sāmparāyikaṃ taj-jaṃ caitasikaṃ duḥkha-daurmanasyaṃ pratisaṃvedayate / janma-ādikaṃ duḥkhaṃ nirvartayati / nirvāṇād dūrīkaroti / santatiṃ kuśalebhyo dharmebhyaḥ parihāpayati / bhoga-jyāniṃ nigacchati / maṅgur anudagro aviśāradaḥ parṣadam upasaṃkrāmati dig-vidikṣu pāpako avarṇa-kīrtti-śloko niścarati / garhyo bhavati satāṃ / vipratisārī kālaṃ karoti / kāyasya ca bhedād apāya-durgati-vinipāta-narakeṣu upapadyate svakaṃ ca arthaṃ na āpnoti//

## 5.2.業雜染
【漢】云何業雜染？嗢`[拕＝柁【宮】]`拕南曰：

【漢】自性、若分別、　　因、位、及與門、　　增上品、顛倒、　　差別、諸過患。

【漢】當知業雜染，由自性故，分別故，因故，位故，門故，上品故，顛倒故，差別故，過患故，解釋應知。
△karma-saṃkleśaḥ katamaḥ / uddānaṃ / svabhāvaś ca prabhedaś ca hetv-avasthā-mukhair api / gurutathā viparyāsaḥ paryāyo doṣa eva ca // karmaṇāṃ svabhāvo api veditavyaḥ prabhedo api hetur apy avasthā api mukham apy adhimātratā api viparyāso api paryāyo apy ādīnavo api veditavyaḥ //

### 5.2.1.業自性
【漢】業自性云何？謂若法生時，造作相起；及由彼生故，身行、語行於彼後時造作而轉；是名業自性。
△karma-svabhāvaḥ katamaḥ / yo dharma utpadyamāno abhisaṃskāra-lakṣaṇaś ca utpadyate tasya ca utpādāt kāya abhisaṃskāro vāg-abhisaṃskāras tad-uttara-kālaṃ pravartate / ayam ucyate karma-svabhāvaḥ //

### 5.2.2.業分別
【漢】業分別云何？謂由二種相應知。一、由補特伽羅相差別故；二、由法相差別故。

【漢】此復二種，即善、不善十種業道。

【漢】所謂殺生，離殺生；不與取，離不與取；欲邪行，離欲邪行；妄語，離妄語；離間語，離離間語；麁惡語，離麁惡語；綺語，離綺語；貪欲，離貪欲；瞋恚，離瞋恚；邪見，離邪見。
△karma-prabhedaḥ katamaḥ / pudgala-lakṣaṇa-prabhedataḥ / dvābhyām ākārābhyāṃ draṣṭavyaḥ / dharmalakṣaṇaprabhedataś ca / te punar akuśalāḥ kuśalāś ca daśa karma-pathāḥ / prāṇāti pātaḥ prāṇa atipāta-viratiś ca / adatta ādānam adatta ādānaviratiś ca / kāma-mithyā ācāraḥ kāma-mithyāacāra-viratiś ca / mṛṣā-vādo mṛṣā-vāda-viratiś ca / paiśunyaṃ paiśunya-viratiś ca / pāruṣyaṃ pāruṣya-viratiś ca / saṃbhinna-pralāpaḥ saṃbhinna-pralāpa-viratiś ca / abhidhyā abhidhyā-viratiś ca / vyāpādo vyāpādaviratiś ca / mithyā-dṛṣṭir mithyā dṛṣṭiviratiś ca //

#### 5.2.2.1.補特伽羅相差別建立
##### 5.2.2.1.1.殺生
【漢】補特伽羅相差別建立者，謂如經言：諸殺生者，乃至廣說。殺生者`[者〔－〕【三宮】]`者，此是總句。最極暴惡者，謂殺害心正現前故。血塗其手者，謂為成殺，身相變故。

【漢】害極害執者，謂斷彼命故，解支節故，計活命故。無有羞恥者，謂自罪生故。無有哀愍者，謂引彼非愛故。有出家外道，名曰無繫，彼作是說：百踰繕那內所有眾生，於彼律儀，若不律儀。為治彼故，說如是言：一切有情所。即彼外道復作是說：樹等外物亦有生命。為治彼故，說如是言：真實眾生所。此即顯示真實福德遠離對治，及顯示不實福德遠離對治。如是所說諸句，顯示加行殺害。
△tatra pudgalalakṣaṇa-vyavasthānaṃ yathā uktaṃ yathā prāṇa atipātikaḥ khalu bhavati vistareṇa yathā-sūtraṃ [tatra] prāṇa atipātikaḥ khalu bhavati ity uddeśa-padam idaṃ / raudro vadha-hiṃsā-citta-pratyupasthānāt / rudhira-pāṇis tadvadha-sampādanāt kāya-vikāra āpatteḥ / hataprahata(niviṣṭo jīvitād vyavaropya angaśo vibhajya ājīvakalpanāt / alajja ātmano avadya utpādanāt/akṛpa āpannaḥ pareṣām aniṣṭa upasaṃhāram upādāya santi nirgranthā nāma pravrajitāḥ / ta evam āhuḥ / yojana-śatasya arvāg ye prāṇinas tebhyaḥ saṃvṛtā vā bhavanty asaṃvṛtā vā iti / 
△tat-pratipakṣeṇa sarva-sattveṣv ity āhuḥ ta eva punar evam āhur yathā vṛkṣa ādayo bāhyabhāvāḥ prāṇibhūtā iti / tatpratipa-kṣeṇa āhuḥ prāṇibhūteṣv iti iti satpuṇyaviratipratipakṣaś ca khyāpito bhavati asat- puṇyavirati-pratipakṣaś ca khyāpito bhavati // ebhir yathā-nirdiṣṭaiḥ padair abhisaṃskāra-vadhaḥ paridīpito 

【漢】乃至極下捃多蟻等諸眾生所者，此句顯示無擇殺害。[略纂](T43n1829_瑜伽師地論略纂.md#^g4329y)  [論記](T42n1828_瑜伽論記.md#^ab4esb)
△antataḥ pippilakam api prāṇinam upādāya / tena padena aparihāra-vadhaḥ paridīpito bhavati //  ^sse3bo

【漢】於殺生事若未遠離者，此顯遇緣容可出離。謂乃至未遠離來，名殺生者。
△prāṇa atipātād aprativirato bhavati iti / sati pratyaye vyutthāna avakāśaḥ paridīpito yāvad aviratas tāvat prāṇa atipātika iti samāsa arthaḥ //

【漢】又此諸句`[略＝總略【聖】]`略義者，謂為顯示殺生相貌、殺生作用、殺生因緣，及與殺生事用差別。

【漢】又略義者，謂為顯示殺生如實、殺生差別、殺所殺生、名殺生者。又此諸句，顯能殺生補特伽羅相，非顯殺生法相。
△punaḥ sarvair ebhiḥ padaiḥ prāṇa atipātikaṃ liṅgaṃ prāṇa atipāti-kriyā prāṇa atipāta-nidānaṃ prāṇa atipāta-vastu-kriyā-prabhedaś ca paridīpito bhavati // aparaḥ samāsa arthaḥ / prāṇa atipātaṃ kurvan yathābhūto bhavati / yathā ca prāṇinaṃ ghātayati / yac ca prāṇinaṃ ghātayataḥ prāṇa atipātikatvam asya bhavati tad etat paridīpitam iti / prāṇa atipātika-pudgala-lakṣaṇaṃ ca etat paridīpitaṃ na prāṇa atipāta-lakṣaṇaṃ //

##### 5.2.2.1.2.不與取
【漢】復次，不與取者者，此是總句。
【漢】於他所有者，謂他所攝財穀等事。若在聚落者，謂即彼事於聚落中若積集、若移轉。若閑靜處者，謂即彼事於閑靜處，若生、若集，或復移轉。即此名為可盜物數者，謂所不與、不捨、不棄物。若自執受者，謂執為己有。不與而取者，謂彼或時資具闕少，執為己有。不與而樂者，謂樂受`[行＝待【知】]`行偷盜事業。於所不與、不捨、不棄而生希望者，謂劫盜他欲為己有。若彼物主非先所與，如酬債法，是名不與。若彼物主於彼取`[者＝著【知】]`者而不捨與，是名不捨。若彼物主於諸眾生不隨所欲受用而棄，是名不棄。
△adatta ādayikaḥ khalu bhavati ity uddeśapadaṃ / apareṣām iti paraparigṛhītaṃ dhana-dhānya-ādi vastu / tad eva yad grāme sthāpitaṃ sañcāritaṃ vāraṇya-gataṃ vā iti / yad araṇye jātaṃ vā saṃkṣiptaṃ vā sañcāritaṃ vā tad eva steya-saṃkhyātam iti / yad adattam atyaktam amuktam ādadāni iti svīkaroti / adatta ādāyī kadācid upakaraṇa-vaikalyena svīkaraṇataḥ / adattarata iti tac ca uryakarma samādāya vartanataḥ / adatta atyakta amukta-pratikānkṣīti para āhṛta-svī-karaṇa abhilāṣataḥ / tatra yad dāyakena svāminā na pūrvaṃ dattaṃ dāna-yogena tad adattam aty ucyate / yat svāminā pratigrāhakaṃ praty aparityaktaṃ tad atyaktam ity ucyate / yat svāminā eva sarva-janatāṃ prati yathākāma upādānaparibhogāya anisṛṣṭaṃ tad amuktamity ucyate / 

【漢】自為而取者，謂不與而取故，及不與而樂故。lolupa饕餮而取者，謂所不與、不捨、不棄而希望故。不清而取者，謂於所競物為他所勝，不清雪故。不淨而取者，謂雖勝他，而為過失垢所染故。有罪而取者，謂能攝受現法、後法非愛果故。於不與取若未遠`[離＝離受現法後法非愛果故於不與取若未遠離【知】]`離者，如前殺生相說應知。所餘業道亦爾。
△stena-ātmānaṃ pariharati adatta ādāyitayā adatta-ratatayā ca / lolupaṃ pariharati adatta atyakta amukta-pratikānkṣaṇatayā aśuddhaṃ pariharati adhikaraṇa-parājaya aśuddhatayā / aśuciṃ pariharati aparājitasya api tad-doṣa-malinatayā / sa avadyaṃ pariharati dṛṣṭa-dharma-sāmparāyika aniṣṭa-phala-hetu-parigrahatayā / adatta ādānāt prativirato bhavati iti prāṇa atipāta-vadasya api vibhāgo draṣṭavyaḥ / tad-anyeṣu ca karma-patheṣu samāsa arthaḥ // ^tg92nw

【漢】此中略義者，謂由盜此故成不與取、若於是處如其差別、如實劫盜，由劫盜故得此過失，是名總義。又此中亦顯不與取者相，非不與取`[法〔－〕【三宮知聖】]`法相。當知餘亦爾。
△[punar yataḥ] adatta ādāyī bhavati yatra-sthaṃ yathābhūta upāyo apaharan tataś ca apahārād yaṃ doṣam avāpnoty ayaṃ piṇḍa arthaḥ //idam apy adatta ādāyikalakṣaṇaṃ na adatta ādāna-lakṣaṇaṃ veditavyaṃ / tathā pariśiṣṭeṣv api //

##### 5.2.2.1.3.欲邪行
【漢】復次，欲邪行者者，此是總句。

【漢】於諸父母等所守護者，猶如父母於己處女，為適事他故，勤加守護，時時觀察，不令與餘共為鄙穢。若彼沒已，復為至親兄弟姊`[妹＝姝【三】]`妹之所守護。此若無者，復為餘親之所守護。此若無者，恐損家族，便自守護。或彼舅姑，為自兒故，勤加守護。有治罰者，謂諸國王，若執理者，以治罰法而守護故。有障礙者，謂守門者所守護故。此中略顯未適他`[者〔－〕【三宮】]`者三種守護。一、尊重至親眷屬自己之所守護，`[二＝一【元】]`二、王執理家之所守護，三、諸守門者之所守護。他妻妾者，謂已適他。他所攝者，謂即未適他，為三守護之所守護。若由凶詐者，謂矯亂已而行邪行。若由強力者，謂對父母等公然強逼。若由隱伏者，謂不對彼，竊相欣欲。而行欲行者，謂兩兩交會。即於此事非理欲心而行邪行者，謂於非道、非處非時，自妻`[妾＝妄【元】]`妾所而為罪失。

【漢】此中略義者，謂略顯示若彼所行、若行差別、若欲邪行應知。
△kāma-mithyācārikaḥ khalu bhavati ity uddeśa-padaṃ yās tā mātā-pitrādi-rakṣitā iti / yathā api tan-mātā-pitarau svāṃ duhitaraṃ patipariṇayana-nimittaṃ tad-anyena saha maithunato gopayati rakṣati kālena kālam avalokayati / uparate vā punas tasmin sambandhena bhrātrā vā bhaginyā vā rakṣitā bhavati / tasmin vāsati jñāti-rakṣitā bhavati / tasminn asati svayam eva kule apratirūpam etad iti viditvā svayam ātmānaṃ rakṣati / śvaśrū-śvaśurābhyāṃ vā rakṣitā bhavati svaputra-nimittaṃ /sadaṇḍā / rāja-yuktakula-daṇḍāni iti rakṣitatvāt / sa āvaraṇā dvāra-pāla-rakṣitatvāt / sā khalv eṣā pariṇītāyās trividhā ārakṣā paridīpitā bhavati samāsataḥ / guru-snigdha-jana avalokana ārakṣā rāja-yukta-kula ārakṣā dvāra-pāla ārakṣā ca // parabhāryā bhavati / sā eva pariṇītā paraparigṛhītā / sā eva apariṇītā apy arakṣitā / tribhir arakṣā etadvapāsu / sahasā iti / bhrāntaṃ janayitvā / balena iti paśyatāṃ sarveṣāṃ mātāpitra ādīnāṃ prasahya anicchantīmanuskandyeti/ [ākramaṇena iti] anicchantīmapaśyatāṃ ca urayanti//] kāmeṣu cāritram āpadyata iti dvaydvayasamāpattir iha kāmo abhipretaḥ /mithyācā āritram āpadyata iti anaṅgā-deśā-kaleṣu(?) ye svasyām api bhāryāyāṃ sa avadyā bhavanti [iti] samāsa arthaḥ // punar yāṃ gacchato yathā-gacchataḥ kāma-mithyā ācāro bhavati tad etat paridīpitaṃ //

##### 5.2.2.1.4.妄語
【漢】復次，諸妄語者者，此是總句。

【漢】若王者，謂王家。若彼使者，謂執理家。若別者，謂長者居士。若眾者，謂彼聚集。若大集中者，謂四方人眾聚集處。若已知者，謂隨前三所經語言。若已見者，謂隨曾見所經語言。若由自因者，謂或因怖畏，或因味著。如`[由＝曰【聖】]`由自因，他因亦爾。因怖畏者，謂由怖畏殺、縛、治罰、黜責等故。因味著者，謂為財穀、珍寶等故。知而說妄語者，謂覆想欲見而說語言。

【漢】此中略義者，謂依處故、異說故、因緣故、壞想`[故〔－〕【三宮】]`故，而說妄語應知。
△mṛṣā-vādikaḥ khalu bhavati ity uddeśa-padaṃ apṛthaccheṇyaḥ paripad(?) tāsāṃ samavāyaś cātur-diśasya jana-kāyasya tribhir vyavahārair anubhūtaṃ yat-taj-jñānaṃ / dṛṣṭena anubhūtaṃ dṛṣṭam eva / ātmahetor iti bhaya-hetor vā āmiṣa-kiñcitka-hetor vā/ yathā ātmahetor evaṃ paraheto[ḥ] ubhayahetoḥ / [bhayahetor iti] / vadha-bandhana- jyānigarhaṇa-ādibhayāt / āmiṣa-kiñcitka-hetor iti dhana-dhānya-hiraṇya-ādinimittaṃ mṛṣāvācaṃ bhāṣata iti vinidhāya ruciṃ dṛṣṭiṃ bhāṣaṇāt / samāsa arthaḥ punar adhika- raṇato anyathā bhāṣaṇato nidānataḥ saṃjñā-vivādataś ca mṛṣā-vādo veditavyaḥ //

##### 5.2.2.1.5.離間語
【漢】復次，離間語者者，此是總句。

【漢】若為破壞者，謂由破壞意樂故。聞彼語已向此宣說，聞此語已向彼宣說者，謂隨所聞順乖離語。破壞和合者，謂能生起喜別離故。隨印別離者，謂能乖違喜更生故。憙壞和合者，謂於已生喜別離中心染污故。樂印別離者，謂於乖違喜更生中心染污故。說能離間語者，謂或不聞，或他方便故。

【漢】此中略義者，謂略顯示離間意樂、離間未壞方便、離間已壞方便、離間染污心，及他方便應知。
△paiśunikaḥ khalu bhavati ity uddeśa-padaṃ bheda abhiprāyatvād vibhedakaḥ / eṣāṃ śrutvā teṣām ārocayati /teṣāṃ vā śrutvā eṣām ārocayati iti /yathāśrutabheda anukūlaṃ vacanaṃ / samagrāṇāṃ bhettā bhavati viprīti-saṃjananatayā / bhinnānāṃ ca anupra- dānāt prītiḥ sambhavati /gopanatayā vyagra ārāmo bhavati viprītisaṃjanane kliṣṭa- cittatayā /vyagrarataḥ prītisambhavavilopane(?) kliṣṭa-cittatayā vyagrakaraṇīṃ vācaṃ bhāṣate aśrutvā vā paraprayojanatayā vā / samāsa arthaḥ punar bheda abhiprāyatā abhinna-bheda-prayogatā bhinna-bheda-prayogatā bheda-kliṣṭa-cittatā paraprayojanatā ca paridīpitā bhavati //

##### 5.2.2.1.6.麁惡語
【漢】復次，麁惡語者者，此是總句。

【漢】此中尸羅支所攝故，名語無擾動。文句美滑，故名悅耳。增上欲解所發起故，非假偽故，非諂媚故，名為稱心。不增益故，應順時機，引義利故，名為可愛。趣涅槃宮，故名先首。文句可味，故名美妙。善釋文句，故名分明。顯然有趣，故名易可解了。攝受正法，故名可施功勞。離愛味心之所發起，故名無所依止。不過度量，故名非可厭逆。相續廣大，故名無邊無盡。
△pāruṣikaḥ khalu bhavati ity uddeśa-padaṃ tatra śīla aṅga-parigṛhītatvād vān nelety ucyate madhura-ślakṣṇa-pada-vyañjanatvāt karṇa-sukhā / adhyāśaya-prayojitatvād akṛtrimatvād aśāṭhya upahatatvād hṛdayaṅ-gamā ity ucyate /asamāropitatvāt kāla- mātra artha upasaṃhitatvāc ca premaṇī / nirvāṇa-pura adhikṛtatva apaurī / madhura-pada-vyañjanatvād valguḥ / sunirukta-pada-vyañjanatvād vispaṣṭā / gamakatvād vijñeyā / / dharmyatvāc chravaṇīyā / nirāmiṣa-cittatvād aniśritā / parimitatvād apratikūlā / prabuddhatvād viśadatvāc ca aparyādattā /

【漢】又從無擾動語乃至無邊無盡語，應知略攝為三種語。一、尸羅律儀所攝語，謂一種。二、等歡喜語，謂三種。三、說法語，謂其所餘。

【漢】即此最後又有三種應知。一、所趣圓滿語謂初一。二、文詞圓滿語，謂次二。三、方便圓滿語，謂其所餘。

【漢】又於未來世可愛樂故，名可愛語。於過去世可愛樂故，名可樂語。於現在世事及領受可愛樂故，名可欣語及可意語。

【漢】應知即等歡喜語，名無量眾生可愛、可樂、可欣、可意語。即說法語，名三摩呬多語。即尸羅支所攝語，名由無悔等漸次能引三摩地語。

【漢】此中毒螫語者，謂毀`[摩＝辱【三宮】]`摩他言，縱瞋毒故。麁獷語者，謂惱亂他言，發苦觸故。所餘麁惡語，翻前白品應知。
△sā khalv eṣā nelām upādāya yāvad aparyādatta antā trividhā veditavyā / śīlasaṃvara- saṃgṛhītā ekena ākāreṇa saṃmodikā / paścimā punar adhikāra-sampannā prathama ākāreṇa / dvābhyāṃ vyañjana-sampannā / pariśiṣṭaiḥ prayoga-sampannā veditavyā / anāgatam adhvānam upādāya abhipretatvāt kāntā [atītam adhvānam upādāyābhipre- tatvāt priyā / vartamānam adhvānam upādāya vastuto anubhavataś ca abhipretatvāt priyā manāpā ca veditavyā / yā sammodikā sā bahujana sya iṣṭā kāntā priyā manāpā ca / yā dharmadeśikā sā samāhitā / yā śīla aṅga-parigṛhītā sā vipratisādhyā anupūrvyā samādhi-saṃvartanī // tatra ādaśā-dīptā yā para abhidrohiṇī dveṣa-viṣa-mokṣaṇāt / karkaśā yā paraṃ [prati] kaṭukā duḥkha-saṃsparśāt / śiṣṭaṃ śukla-pakṣa-viparyayeṇa veditavyā //

##### 5.2.2.1.7.綺語
【漢】復次，諸綺語者者，此是總句。

【漢】於邪舉罪時，有五種邪舉罪者。言不應時故，名非時語者。言不實故，名非實語者。言引無義故，名非義語者。言麁獷故，名非法語者。言挾瞋恚故，名非靜語者。

【漢】又於邪說法時，不正思審而宣說故，名不思量語。為勝聽者而宣說故，名不靜語。非時而說，前後義趣不相屬故，名雜亂語。不中理因而宣說故，名非有教語。引不相應為譬況故，名非有喻語。顯穢染故，名非有法語。

【漢】又於歌笑嬉戲等時，及觀舞樂、戲笑、俳說等時，有引無義語。

【漢】此中略義者，謂顯如前說三時綺語。
△saṃbhinna-pralāpikaḥ khalu bhavati ity uddeśa-padaṃ / pañcavidhā ca udanā / adhi- kṛtya mithyā ca udanā kāle akāle vāditayā akālavādī / abhūtavāditayā abhūtavādī / anartha upasaṃhita-vāditayā anartha-vādī / paruṣa-vāditayā adharma-vādī / dveṣa antara-vāditayā niśamya-vādī / mithyā-dharma-deśanā-kāle acintayitvā samyag- upanidhyāya deśanayā niśamya vācaṃ bhāṣitā bhavati // paribhūya śṛṇvate deśanā parakāle na pūrveṇa aparasambaddha arthatayā prakīrṇā / ayukti-patitahetv-apadeśatayā na sa apadeśā /ananuśliṣṭadṛṣṭa anta upasaṃhāratayā na sa avadānā / hāsya-gīta-ādi-krīḍā-kāle naṭa-nartaka-hāsa-kalāsaka ādi-prekṣā-kāle anartha-saṃhitā // samasa arthaḥ punar yathā nirdiṣṭa-kāla-traye saṃbhinna-pralāpa eva paridīpitaḥ //

##### 5.2.2.1.8.貪欲
【漢】復次，諸貪欲者者，此是總句。

【漢】由猛利貪者，謂於他所有，由貪增上，欲為己有，起決定執故。於財者，謂世俗財類。具者，謂所受用資具。即此二種總名為物。凡彼所有定當屬我者，此顯貪欲生起行相。

【漢】此中略義者，當知顯示貪欲自性、貪欲所緣、貪欲行相。
△abhidhyāluḥ khalu bhavati ity uddeśa-padaṃ parasve rāgam adhipatiṃ kṛtvā svīkaraṇa-niścaya utpatty-adhivāsanatayā tīvra-saṃrāgaḥ / vittaṃ yad vyāvahāri dhanajātaṃ / upakaraṇaṃ yat pārabhogikaṃ / tad ubhayam abhisamastaṃ draṣṭavyaṃ / yat pareṣāṃ tan mama syād ity abhidhyāyāḥ pravṛtty-ākāra eṣa paridīpitaḥ samāsato abhidhyā-svabhāvata ālambanata ākārataś ca veditavyaḥ //

##### 5.2.2.1.9.瞋恚心
【漢】復次，瞋恚心者者，此是總句。

【漢】惡意分別者，謂於他有情所，由瞋恚增上力，欲為損害，起決定執故。當殺者，謂欲傷害其身。當害者，謂欲損惱其身。當為衰損者，謂欲令彼財物損耗。彼當自獲種種憂惱者，謂欲令彼自失財物。

【漢】此中略義，如前應知。
△vyāpanta-cittaḥ khalu bhavati ity uddeśa-padaṃ para-sattveṣu vyāpādam adhipatiṃ kṛtvā upaghātaniścaya utpattyadhivāsanatayā praduṣṭa-manaḥ-saṅkalpaḥ / hanyantām ity āśraya-bandha-vipatti-kāmatā / vadhyantām ity āśraya-vadha-kāmatā / jīyantām iti parabhogavipattikāmatā / anayena vyasanam āpadyatām iti svayam eva bhogavipatti-kāmatā / samāsa arthaḥ pūrva-vad draṣṭavyaḥ //

##### 5.2.2.1.10.邪見
【漢】復次，諸邪見者者，此是總句。

【漢】起如是見者，此顯自心忍可欲樂當所說義。立如是論者，此顯授他當所說義。無有施與、無有愛養、無有祠祀者，謂由三種意樂非撥施故。一、財物意樂，二、清淨意樂，三、祀天意樂。供養火天，名為祠祀。又顯非撥戒修所生善能治所治故，及顯非撥施所生善能治所治故，說如是言：無有妙行，無有惡行。又顯非撥此三種善能治所治所得果故，說如是言：無有妙行、`[惡＝善【知】]`惡行二業果及異熟。又顯非撥流轉依處緣故，說如是言：無有此世，無有他世。又顯非撥彼所託緣故，及非撥彼種子緣故，說如是言：無`[母＝父【聖】]`母無`[父＝母【聖】]`父。又顯非撥流轉士夫故，說如是言：無有化生有情。又顯非撥流轉對治還滅故，說如是言：世間無有真阿羅漢，乃至廣說。
△mithyādṛṣṭikaḥ khalu bhavati ity uddeśapadaṃ evaṃdṛṣṭir ity ātmano vivakṣita artha- kṣānti-ruci-paridīpanam etat / evaṃ-vādii iti pareṣāṃ vivakṣita artha-grahaṇa-paridīpanam etat / tri-vidhā abhiprāyasya dānasya apavādād bhoga abhiprāyasya śuddhy-abhiprāyasya devatā-pūjā abhiprāyasya nāsti dattaṃ nāstīṣṭaṃ nāsti hetum ity āha / hutam agnidevatāpūjā abhiprāyasya draṣṭavyaṃ/savipakṣa-pratipakṣasya śīlamayasya bhāvanā-mayasya kuśalasya apavādād dāna-maya-vipakṣasya ca / nāsti sucaritaṃ nāsti duścaritam ity āha / tasya trividhasya savipakṣa-pratipakṣasya kuśalasya apavādān nāsti sukṛta-duṣkṛta-karmaṇāṃ phala-vipāka ity āha / pravṛtty-adhiṣṭhāna-pratyaya apavādān nāsty ayaṃ loko na asti paraloka ity āha / tat-phala-pratyaya apavādāt tad-bīja-pratyaya apavādāc ca nāsti mātā na asti pitā ity āha / pravṛtti-puruṣa apavādān nāsti sattva upapāduka ity āha / pravṛtti-pratipakṣika- nivṛtty-apavādān na santi loke arhanta iti vistareṇ āha / tatra pratyātmaṃ saṃkleśa samapagamāt samyag- gatāḥ / sattveṣu mithyā-pratipatti-vivarjita-pratipatteḥ samyak-pratipannāḥ /

【漢】已趣各別煩惱寂靜，故名正至。於諸有情遠離邪行，行無倒行，故名正行。因時，名此世間。果時，名彼世間。自士夫力之所作故，名為自然。通慧者，謂第六。

【漢】已證者，謂由見道。具足者，謂由修道。顯示者，自所知故，為他說故。我生已盡等，當知如餘處分別。
△hetu- [iti] imaṃ kālaṃ / phala-kāla iti para-kālaṃ / [svasya iti] sva-puruṣa-kāratvāt svayam abhijñāya [iti] / ṣaṣṭhyā sākṣāt kṛtya [iti] / darśanamārgeṇa / bhāvanāmargeṇa upasampādya [iti] svayaṃ ca jñānāt pareṣāṃ ca āropaṇāt svasya adhigamasya prave- dayante [iti] kṣīṇā me jātir ity evam-ādi pūrvavad vibhāgo veditavyaḥ / tatra ayaṃ samāsa arthaḥ / hetv-apavādaḥ phala apavādaḥ kriyā apavādaḥ sad-vastv-apavādaś ca paridīpitaḥ // tatra kriyā bīja upanikṣepaṇa-kriyā dhāraṇākriyā āgamana-gamana-kriyā upapatti-saṃvartanīya-karma-kriyā //

【漢】此中略義者，謂顯示謗因、謗果、誹謗功用、謗真實事。功用者，謂`[殖＝植【明】]`殖種功用、任持功用，來往功用、感生業功用。

【漢】又有略義差別。謂顯示誹謗若因、若果、若流轉緣、若流轉士夫，及顯誹謗彼對治還滅。又誹謗流轉者，應知謗因，不謗自相。謗還滅者，應知謗彼功德，不謗補特伽羅。
△aparaḥ piṇḍa arthaparyāyaḥ / sahetu phalāyāḥ sapratyaya-pravṛtti-puruṣāyāḥ pravṛtter apavādaḥ / tatpratipakṣikāyāś ca nivṛtter apavādaḥ paridīpitaḥ / tatra pravṛtty-apavāde hetv-apavādo draṣṭavyo na svalakṣaṇa apavādaḥ / nivṛttyapavāde punar guṇa apavādo draṣṭavyo na pudgalavāda iti //

【漢】復次，白品一切，翻前應知。所有差別，我今當說。謂翻欲邪行中，諸梵行者者，此是總句。當知此由三種清淨而得清淨。一、時分清淨，二、他信清淨，三、正行清淨。盡壽行故、久遠行故者，此顯時分清淨。諍處雪故名清，無違越故名淨，此二總顯他信清淨。

【漢】此中或有清而非淨，應作四句。初句者，謂實毀犯，於諍得勝。第二句者，謂實不犯，於諍墮負。第三句者，謂實不犯，於諍得勝。第四句者，謂實毀犯，於諍墮負。不以愛染身觸母邑故，名遠離生臭。不行兩兩交會鄙事故，名遠離婬欲。不以餘手觸等方便而出不淨故，名非鄙愛，願受持梵行故，名遠離猥法。如是名為正行清淨具足。當知略義即在此中。
△tatra śukla-pakṣa etad viparyayeṇa sarvo veditavyaḥ / yat tu viśeṣaṇaṃ tad vakṣyāmi / kāma-mithyā ācāram upādāya brahma-cārī ity uddeśa-padaṃ / tad etat tisṛbhiḥ pariśuddhibhiḥ śuddhaṃ veditavyaṃ / kālaśuddhyā para-sambhāvanā-śuddhyā pratipatti-śuddhyā ca /yāvaj-jīvaṃ caraṇād ārāc cārī bhavati / eṣā ca kālaśuddhiḥ / adhikaraṇa-śuddhitaḥ śuddhaḥ / avyatikramaṇataḥ śuciḥ / iyaṃ ca para-sambhāvanā-śuddhiḥ // tatra syāc chuddho na śucir iti catuṣ-koṭikaḥ / tatra prathamā koṭir adhyā-pannasya adhikaraṇe jayaḥ / dvitīyā koṭir anadhyāpannasya adhikaraṇe parājayaḥ / tṛtīyā koṭir anadhyāpannasya adhikaraṇe jayaḥ / caturthī koṭir adhyāpannasya adhikaraṇe parāja- yaḥ // tatra mātṛgrāmasya kāyasaṃsarga asvīkaraṇān nirāmagandhaḥ / dvaya-dvaya-samāpadanād virato maithunāt / tad-anyena hasta-saṃsarga-ādikena upāyena śukra-śoṇitavi mokṣaṇād apraṇidhāya ca brahma-caryā abhyupagamād virato grāmadharmāt / iyaṃ ca pratipattisampad ity ucyate // samāsa artho atra eva antarbhūto draṣṭavyaḥ //

【漢】又翻妄語中，可信者，謂可委故。可委者，謂可寄託故。應可建立者，謂於彼彼違諍事中，應可建立為正證故。無有虛誑者，於委寄中不虛誑故，不欺`[誷＝罔【明】]`誷故。

【漢】此中略義者，謂顯三種攝受。一、欲解攝受，二、保`[任＝狂【知】]`任攝受，三、作用攝受。
△mṛṣā-vādm ārabhya śraddheyo bhavati pratyayitatvāt / pratyayito viśvāsyatayā /
△tatra tatra adhikaraṇe prāmāṇikatvena sthāpyate tathā ca viśvāsam āpanneṣv avisaṃvādanād anabhidrohaṇād avisaṃvādakaḥ // samāsatas tri-vidha upagrahaḥ paridīpito bhavati / āśaya upagraho viniyoga upagrahaḥ kriyā upagrahaś ca ///

#### 5.2.2.2.法相差別建立
【漢】復次，法相差別建立者，謂即殺生、離殺生等。

【漢】云何殺生？謂於`[他＝生【聖】]`他眾生起殺欲樂，起染污心，若即於彼起殺方便，及即於彼殺究竟中所有身業。

【漢】云何不與取？謂於他攝物起盜欲樂，起染污心，若即於彼起盜方便，及即於彼盜究竟中所有身業。

【漢】云何欲邪行？謂於所不應行，非道、非處、非時起習近欲樂，起染污心，若即於彼起欲邪`[行〔－〕【三宮】]`行方便，及於欲邪行究竟中所有身業。

【漢】云何妄語？謂於他有情起覆想說欲樂，起染污心，若即於彼起偽證方便，及於偽證究竟中所有語業。

【漢】云何離間語？謂於他有情起破壞欲樂，起染污心，若即於彼起破壞方便，及於破壞究竟中所有語業。

【漢】云何麁惡語？謂於他有情起`[麁＝麁麁【聖】]`麁語欲樂，起染污心，若即於彼起麁語方便，及於麁語究竟中所有語業。

【漢】云何綺語？謂起綺語欲樂，起染污心，若即於彼起不相應語方便，及於不相應語究竟中所有語業。

【漢】云何貪欲？謂於他所有起己有欲樂，起染污心，若於他所有起己有欲樂決定方便，及於彼究竟中所有意業。

【漢】云何瞋恚？謂於他起害欲樂，起染污心，若於他起害欲樂決定方便，及於彼究竟中所有意業。

【漢】云何邪見？謂起誹謗欲樂，起染污心，若於起誹謗欲樂決定方便，及於彼究竟中所有意業。
△tatra dharma-lakṣaṇa-vyavasthānaṃ prāṇa atipātaḥ katamaḥ / vadha abhiprāyasya kliṣṭa-cetasaḥ paraprāṇini tatra eva vadhaprayogo vadha-niṣṭhāyāṃ yat kāya-karma // adatta ādānaṃ katamat / apahāra abhiprāyasya kliṣṭa-cetasaḥ para-parigṛhīte vastuni tatra eva āhāra-prayoge tatra eva apahāra-niṣṭhāyāṃ yat kāya-karma // kāma-mithyā āacāraḥ katamaḥ / sevā abhiprāyasya kliṣṭa-cetasaḥ agamya anaṅga ādeśā-kāleṣu tatra eva kāma-mithyā ācāra-prayogaḥ kāma-mithyāacāra-niṣṭhāyāṃ ca yat [kāya] karma // mṛṣāvādaḥ katamaḥ / vinidhāya saṃjñāṃ vaktukāmasya kliṣṭacetasaḥ parasattve tatra eva kūṭasākṣi-prayoge kūṭasākṣi-niṣṭhāyāṃ ca yad vākkarma / paiśunyaṃ katamat / bheda abhiprāyasya kliṣṭacetasaḥ parasattveṣu tatra eva bhedaprayoge bhedaniṣṭhāyāṃ ca yad vāk-karma // pāruṣyaṃ katamat / paruṣaṃ vaku-kāmasya kliṣṭa-cetasaḥ parasattveṣu tatra eva paruṣavacana prayoge paruṣavacananiṣṭhāyāṃ ca yad vākkarma // saṃbhinna-pralāpaḥ katamaḥ / pralapitu-kāmasya kliṣṭa-cetaso abaddhapralāpa- prayoge abaddha-pralāpa niṣṭhāyāṃ ca yad vāk-karma // abhidhyā katamā / para-svī- karaṇa abhiprāyasya kliṣṭa-cetasaḥ para-svī-karaṇa abhiprāye niścaya-prayoge tan-niṣṭhāyāṃ ca yan manaskarma // vyāpādaḥ katamaḥ / paravyāpādābhiprāyasya kliṣṭa-cetasaḥ paravyāpāda abhiprāya-niścaya-prayoge tanniṣṭhāyāṃ ca yan manaskarma // mithyādṛṣṭiḥ katamā / apavāda abhiprāyasya kliṣṭa-cetaso apavāda abhiprāya-niścaya-prayoge tanniṣṭhāyāṃ ca yan manaskarma //

【漢】云何離殺生？謂於殺生起過患欲解，起勝善心，若於彼起靜息方便，及於彼靜息究竟中所有身業。如離殺生，如是離不與取乃至離邪見，應知亦爾。

【漢】此中差別者，謂於不與取起過患欲解，乃至於邪見起過患欲解，起勝善心，若於彼起靜息方便，及於彼靜息究竟中所有意業。

【漢】如是十種略為三種，所謂身業、語業、意業。即此三種廣開十種應知。
△prāṇa atipāta-viratiḥ katamā / prāṇa atipāta ādīnava abhiprāyasya kuśala-cetasas tat-saṃyama-prayoge tat saṃyama-niṣṭhāyāṃ ca yat kāya-karma // yathā prāṇa atipāta-viratir evam adatta ādāna-kāma-mithyā ācāra-mṛṣā-vāda-paiśunya-pāruṣya- saṃbhinna pralāpa abhidhyā-vyāpāda-mithyā-dṛṣṭi-viratayo veditavyāḥ / tatra ayaṃ viśeṣaḥ /adatta ādāna ādīnava abhiprāyasya yāvan mithyādṛṣṭāv ādīnava abhiprāyasya kuśala-cetasa tat-saṃyama-prayoge tat-saṃyama-niṣṭhāyāṃ ca yan manaskarma // tatra daśa samānāni trīṇi bhavanti / kāya-karma vāk-karma manas-karma / trīṇi samānāni daśa bhavanti //

### 5.2.3.業因
【漢】業因云何？應知有十二種相。一、貪，二、瞋，三、癡，四、自，五、他，六、隨他轉，七、所愛味，八、怖畏，九、為損害，十、戲樂，十一、法想，十二、邪見。
△karmaṇāṃ hetuḥ katamaḥ / sa dvādaśa ākāro veditavyaḥ / lobho dveṣo mohaḥ ātmā paraḥ para anuvṛttir āmiṣa-bhayam apakāra-nimittaṃ krīḍā-rati-dharma-saṃjñā mithyā-dṛṣṭiś ca //

### 5.2.4.業位
【漢】業位云何？應知略說有五種相。謂耎位，中位、上位、生位、習氣位。由耎不善業故，生傍生中。由中不善業故，生餓鬼中。由上不善業故，生那落迦中。由耎善業故，生人中。由中善業故，生欲界天中。由上善業故，生色、無色界。何等名為耎位不善業耶？謂以耎品貪瞋癡為因緣故。何等名為中位不善業耶？謂以中品貪瞋癡為因緣故。何等名為上位不善業耶？謂以上品貪瞋癡為因緣故。若諸善業，隨其所應，以無貪、無瞋、無癡為因緣應知。何等生位業？謂已生未滅現在前業。何等習氣位業？謂已生已滅不現前業。
△karma avasthā katamā / samāsataḥ pañca ākārā veditavyā / mṛdv-avasthā madhya avasthā adhimātra avasthā utpatty-avasthā vāsanā avasthā ca / tatra mṛdunā kuśalena karmaṇā tiryakṣu utpadyate / madhyena preteṣu / adhimātreṇa narakeṣu / mṛdunā kuśalena manuṣyeṣu utpadyate madhyena kāma avacareṣu deveṣu / adhimātreṇa rūpya ārūpyeṣu // mṛdv-avasthām a-kuśalaṃ karma katamat / yan mṛdu-lobha-[dveṣa] mohanidānaṃ / madhya avasthaṃ yan madhyalobha-dveṣa-mohanidānaṃ / adhimātra avasthaṃ yad adhimātra-lobha-dveṣa-moha-nidānaṃ / kuśalaṃ vā punar alobha adveṣa amoha-nidānaṃ tathā eva yathā-yogaṃ draṣṭavyaṃ / utpatty-avasthaṃ yad utpanna aniruddhaṃ saṃmukhī-bhūtaṃ / vasanā avasthaṃ yad utpanna-niruddhaṃ vimukhī-bhūtaṃ //

【漢】瑜伽師地論卷第八`[此下聖本有光明皇后願文，此下知恩院本有天平七年歲次乙亥八月十四日寫了，書寫師慈氏弟子三宅連人成本名今受名慈氏弟子慈靈檀越慈氏弟子慈姓四十六字]`



☗s9
【漢】瑜伽師地論卷第九
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中有尋有伺等三地之六

### 5.2.5.業門
#### 5.2.5.1.與果門
【漢】復次，業門云何？此略有二種：一、與果門，二、損益門。

【漢】與果門者，有五種應知。一、與異熟果，二、與等流果，三、與增上果，四、與現法果，五、與他增上果。
△karmaṇāṃ mukhaṃ katamat / tat samāsato dvividhaṃ / phaladāna-mukham upaghāta anugraha-mukhaṃ ca // phala-dāna-mukhaṃ katamat / tat pañca ākāraṃ veditavyaṃ vipāka-phalato niṣyandaphalato adhipati-phalato dṛṣṭadharma-phalataḥ para adhipati- phalataś ca //

##### 5.2.5.1.1.與異熟果
##### 5.2.5.1.2.與等流果
##### 5.2.5.1.3.與增上果
【漢】與異熟果者，謂於殺生親近、修習、多修習故，於那洛迦中受異熟果。如於殺生，如是於餘不善業道亦爾。是名與異熟果。[s113](婆沙111-130.md#由三果故立十業道) 
△tatra vipākaphalataḥ / prāṇa atipāta ātmacitte bhāvite bahulīkṛte narakeṣu vipāko vipacyate / yathā prāṇa atipāta evam avaśiṣṭeṣv akuśaleṣu karma-patheṣu / idam eṣāṃ vipākaphalaṃ //
【漢】與等流果者，謂若從彼出，來生此間人同分中，壽量短促，資財匱乏，妻不貞良，多遭誹謗，親友乖離，聞違意聲，言不威肅，增猛利貪，增猛利瞋，增猛利癡，是名與等流果。
△tatra niṣyandaphalataḥ / sacen manuṣyāṇāṃ sabhāgatāyām alpa āyuṣko bhavati/[sambhogavipanno bhavati/] aguptadvāro bhavati/ abhyākhyāna-bahulī-bhavati / vibhinnamitro bhavati / amano-jñaśabdaśrotā bhavati / anādeyavākyo bhavati / tīvra- rogo bhavati / tīvradveṣo bhavati / tīvramoho bhavati / idam eṣāṃ niṣyanda-phalaṃ //
【漢】與增上果者，謂由親近、修習、多修習諸不善業增上力故，所感外分光澤尠少，果不充實，果多朽敗，果多變改，果多零落，果不甘美，果不恒常，果不充足，果不便宜，空無果實。當知善業，與此相違。
△tatra adhipati-phalataḥ / akuśalānāṃ karmaṇām āsevitatvād bhāvitatvād bahulīkṛtatvāt tena adhipatinā bāhyā bhāvā alpa ojaskaphalā bhavanti asampannaphalāḥ pūti-phalāḥ parivṛtta-phalāḥ śīrṇa-phalā asvādu-phalā asadā-phalā alpakaphalā apathyakaphalā aphalāś ca / etad viparyayeṇa kuśalakarma draṣṭavyaṃ // ^haor77

##### 5.2.5.1.4.與現法果
【漢】與現法果者，有二因緣，善不善業與現法果：一、由欲解故；二、由事故。應知欲解復有八種。一、有顧欲解，二、無顧欲解，三、損惱欲解，四、慈悲欲解，五、憎害欲解，六、淨信欲解，七、棄恩欲解，八、知恩欲解。有顧欲解造不善業受現法果者，謂如有一，由增上欲解，顧戀其身，顧戀財物，顧戀諸有，造不善業。無顧`[欲〔－〕【知】]`欲解所造善業受現法果者，謂如有一，以增上欲解，不顧其身，不顧財物，不顧諸有，造作善業。損惱欲解造不善業受現法果者，謂如有一，於他有情補特伽羅，以增上品損惱欲解造不善業。慈悲欲解所造善業受現法果者，謂如有一於他有情補特伽羅，以增上品慈`[悲〔－〕【知】]`悲欲解，造作善業。憎害欲解造不善業受現法果者，謂如有一，於佛法僧及隨一種尊重處事，以增上品憎害欲解，造不善業。
【漢】淨信欲解所造善業受現法果者，謂如有一，於佛法僧等，以增上品淨信欲解造作善業。
【漢】棄恩欲解造不善業受現法果者，謂如有一，於父母所，`[及＝造【三】]`及隨一種恩造之處，以增上品背恩欲解、欺誑欲解，酷暴欲解造不善業。

【漢】知恩欲解所造善業受現法果者，謂如有一，於父母等，以增上品知恩欲解、報恩欲解所作善業。
△tatra dṛṣṭa-dharma-phalataḥ / dvābhyāṃ kāraṇābhyāṃ karma dṛṣṭa-phalaṃ bhavaty akuśalaṃ vā kuśalaṃ vā / āśayato vastutaś ca / tatra āśayo aṣṭa ākāro veditavyaḥ / tad yathā apekṣa āśayo nirapekṣa āśayo apakāra āśayaḥ karuṇāśayā āghāta āśayaḥ prasāda āśayaḥ kṛta-ghna āśayaḥ kṛta-jña āśayaś ca // tatra apekṣa āśayato api karma akuśalaṃ dṛṣṭadharmavedanīyaṃ /yathā api iha ekatyo adhimātrāṃ kāyanirapekṣatāṃ bhoga-nirapekṣatāṃ bhava-nirapekṣatām abhisaṃskaroti // tatra nirapekṣa āśayato api karma kuśalaṃ dṛṣṭa-dharma-vedanīyaṃ bhavati / yathā apīhaikatyo adhimātrāṃ kāya-nirapekṣatāṃ bhoga-nirapekṣatāṃ bhava-nirapekṣatām abhi-saṃskaroti // tatra apakāra āśayato api karma akuśalaṃ dṛṣṭa-dharma-vedanīyaṃ bhavati / yatha api iha ekatyaḥ para-sattveṣu para-pudgaleṣv adhimātram apakāra āśayam abhisaṃskaroti // tatra karuṇā āaśayato api karma kuśalaṃ dṛṣṭa-dharma-vedanīyaṃ bhavati / yathā api iha e-katyaḥ para-sattveṣu para-pudgaleṣv adhimātraṃ karuṇā āśayam abhisaṃskaroti // tatra āghāta āśayato api karma akuśalaṃ dṛṣṭadharmavedanīyaṃ bhavati / yathā api iha ekatyo buddhe vā dharme vā saṅghe vā anyatama anyatamasmin vā gurusthānīye vastuny adhimātram āghāta āśayaṃ pratighāta āśayam abhisaṃskaroti // tatra prasāda āśayato api karma kuśalaṃ dṛṣṭa-dharma-vedanīyaṃ bhavati / yathā api iha ekatyo buddhe vā dharme vā saṅghe vā adhimātraṃ prasāda āśayam adhimukty āśayam abhisaṃskaroti // tatra kṛtaghna āśayato api karma akuśalaṃ dṛṣṭa-dharma-vedanīyaṃ bhavati / yathā pi iha ekatyo mātari vā pitari vā anyatama anyatamasmin vā upakāra- vastuny adhimātraṃ kṛtaghna āśayam abhidroha āśayaṃ raudra āśayam abhisaṃs- karoti // tatra kṛta-jña āśayato api karma kuśalaṃ dṛṣṭa-dharma-vedanīyaṃ bhavati / yathā api iha ekatyo mātari pitari vā anyatama ānyatamasmin vā upakāra-vastuny adhimātraṃ kṛta-jña āśayaṃ pratyupa-kāra āśaya[m adhimātram abhisaṃskaroti] //

【漢】由事故者，若不善業，於五無間及彼同分中，亦有受現法果者。
【漢】五無間業者，一、害母，二、害父，三、害阿羅漢，四、破僧，五、於如來所惡心出血。
△tatra vastuto akuśalaṃ karma ānantaryeṣv ānantaryabhāveṣu ca dṛṣṭadharma- vedanīyaṃ bhavati / pañca ānantaryāṇi karmāṇi / tad yathā mātṛ-vadhaḥ pitṛ-vadhao arhad-vadhaḥ saṅgha-bhedas tathā-gatasya āntike duṣṭa-citta-rudhira-utpādanaṃ ca //
【漢】無間業同分者，謂如有一：1於阿羅漢尼及於母所行穢染行。2打最後有菩薩。3或於天廟、衢路、市肆立殺羊法，流行不絕。或於寄託得極委重親友、同心、耆舊等所，損害欺誑。或於有苦、貧窮、困乏、無依無怙，為作歸依，施無畏已，後返加害，或復逼惱。4或劫奪`[僧＝沙【三】]`僧門。5或破壞靈廟==caitya==。如是等業，名無間同分。==[瑜伽論記](T42n1828_瑜伽論記.md#^6v28io)== 
△ānantarya-sabhāgāni punaḥ / yathā api iha ekatyo arhantaṃ vā gacchati mātaraṃ vā // carama-bhavikāya vā bodhi-sattvāya praharati / devatā āayataneṣu vā catvāreṣu vā śṛṅgāṭakeṣu vā paśuvadham anupravartayanti / viśvastaṃ vā parama-viśvāsa-prāptaṃ mitraṃ vā suhṛdaṃ vā vayasyakaṃ vā druhyati vyaṃsayati vipravāsayati / duḥkhitaṃ vā punar niṣkiñcanam anātham apratiśaraṇaṃ śaraṇa āgatam apradānena upagṛhya uttaratra abhidruhyati pīḍāyai pratipadyate / saṅgha āya-dvāraṃ vā apaharati / caitya- bhedaṃ vā karoti / ity evaṃ-bhāgīyaṃ karma ānantarya-samāgam ity ucyate // ^xyilse

【漢】若諸善業由事重故受現法果者，謂如有一，母無正信，勸`[進＝道【聖】]`進開化，安置建立於具信中。如無正信，於具信中；如是犯戒，於具戒中；慳悋，於具捨中；惡慧，於具慧中亦爾。如母，父亦爾。或於起慈定者供養承事。
【漢】如於起慈定者，如是於起無諍定、滅盡定、預流果、阿羅漢果供養承事亦爾。又親於佛所供養承事。如於佛所，如是於學無學僧所亦爾。若即於此尊重事中，與上相違，由損害因緣起不善業，受現法果。
△kuśalaṃ vā punar vastuto dṛṣṭa-dharma-vedanīyaṃ bhavati / yathā api iha ekatyo mātaram aśrāddhāṃ śraddhāsampadi samādāpayati vinayati niveśayati pratiṣṭhāpayati / yathā aśrāddhāṃ śraddhā-sampady evaṃ duḥśīlāṃ śīlasampadi / matsariṇīṃ yoga- sampadi duṣprajñāṃ prajñā-sampadi / yathā mātaram evaṃ pitaraṃ / maitryā[ḥ] samāpatter vyutthitaṃ piṇḍakena pratipādayati / [kārya]-kārān vā prayuṃkte / evaṃ karuṇāyā nirodha-samāpatteḥ srota āpatti-phalād vyutthitam arhatva-phalāc ca piṇḍakena pratipādayati kārān vā prayuṃkte / tathā sākṣād buddhe bhagavati kārān prayuṃkte / yathā buddhe bhagavaty evaṃ śaikṣa aśaikṣa-saṅghe // eṣv eva vā punar vastuṣu viparyayeṇa akuśalam api karma dṛṣṭadharma-vedanīyaṃ bhavaty apakāra-naimittikaṃ //

##### 5.2.5.1.5.與他增上果
【漢】與他增上果者，謂亦由受現法果業。猶如如來所住國邑，必無疾疫災橫等起。佛神力故，無量眾生無`[疾無疫＝疫無疾【三宮】]`疾無疫，無有災橫，得安樂住。如佛世尊，如是轉輪聖王及住慈定菩薩亦爾。若諸菩薩以大悲心觀察一切貧窮困苦業天所惱眾生，施以飲食財穀庫藏皆令充足，由此因緣，彼諸眾生得安樂住。如是等類，是他增上所生現法受業應知。
△tatra para-adhipati-phalataḥ karma dṛṣṭa-dharma-vedanīyaṃ bhavati / yathā api tad yasmin grāmakṣetre tathāgato viharati /tatra netaya upadravā vā upasargā utpadyante / atītiko anupadravo anupasargo jana-kāyaḥ sukha-sparśaṃ viharati / yad uta buddha anubhāvena / yathā buddhā evaṃ cakra-vartino maitra-vihāriṇaś ca bodhisattvāḥ / tathā bodhisattvaḥ karuṇā āśayo daridrān duḥkhitān daiva upahatān sattvān abhisamī- kṣya annena pānena dhanena dhānyena kośena santarpayanti / te ca tena pratyayena sukha-sparśaṃ viharanti / idam apy evaṃ-bhāgīyaṃ para-adhipatikaṃ dṛṣṭa-dharma- vedanīyaṃ karma veditavyaṃ //

#### 5.2.5.2.損益門
【漢】損益門者，謂於諸有情，依十不善業道，建立八損害門，何等為八？一、損害眾生，二、損害財物，三、損害妻妾，四、虛偽`[友＝支【三宮】]`友證損害，五、損害助伴，六、顯說過失損害，七、引發放逸損害，八、引發怖畏損害。與此相違，依十善業道，建立八利益門應知。
△tatra upaghāta anugrahaḥ / aṣṭa abhirūpa-ghāta-mukhaiḥ sattveṣu daśa a-kuśalāḥ karma-pathā vyavasthāpitāḥ / aṣṭāv upaghāta-mukhāni katamāni / prāṇa upaghāto bhoga upaghāto dāra upaghātaḥ kūṭa-sākṣy-upaghātaḥ(?) sahāya upaghāto doṣa- samākhyāna upaghātaḥ prasāda upasaṃhāra upaghāto bhaya upasaṃhāra upaghātaś ca / etad viparyayeṇa kuśalānāṃ karma-pathānāṃ mukhāni draṣṭavyāni //



### 5.2.6.業增上
【漢】業增上云何？謂猛利極重業。當知此業由六種相。一、加行故；二、串習故；三、自性故；四、事故；五、所治一類故；六、所治損害故。

【漢】加行故者，謂如有一，由極猛利貪瞋癡纏，及極猛利無貪、無瞋、無癡加行，發起諸業。串習故者，謂如有一，於長夜中，親近、修習、若多修習不善善業。自性故者，謂於綺語，麁惡語為大重罪；於麁惡語，離間語為大重罪；於離間語，妄語為大重罪；於欲邪行，不與取為大重罪；於不與取，殺生為大重罪；於貪欲，瞋恚為大重罪；於瞋恚，邪見為大重罪。又於施性，戒性無罪為勝；於戒性，修性無罪為勝。於聞性，思性無罪為勝；如是等。事故者，謂如有一，於佛法僧及隨一種尊重處事，為損為益，名重事業。所治一類故者，謂如有一，一向受行諸不善業，乃至壽盡無一時善。所治損害故者，謂如有一，斷所對治諸不善業，令諸善業離欲清淨。
△karmaṇām adhimātratā tīvratā gurutā katamā / sā ṣaḍbhir ākārair draṣṭavyā / abhisaṃ- skārato abhyāsataḥ svabhāvato vastuto vipakṣa ekāntato vipakṣa upaghātataś ca / tatra abhisaṃskārataḥ / yathā api iha ekatyyas tīvreṇa lobhaadveṣamohaparyavasānena tīvreṇa vā alobha adveṣa amoha abhisaṃskāreṇa karma samutthāpayati // tatra abhyā- sataḥ / yathā api iha ekatyyena kuśalam akuśalaṃ vā karma dīrgha-rātram āsevitaṃ bhavati bhāvitaṃ bahulī-kṛtaṃ // tatra svabhāva[taḥ ] / tad yathā saṃbhinna-pralāpāt pāruṣyaṃ mahāsa-avadyataraṃ / pāruṣyāt paiśunyaṃ mahāsa-avadyataraṃ paiśunyān mṛṣā-vādo mahāsa avadyataraḥ / [mṛṣā vādāt kāma-mithyā ācāro mahāsaavadyataraḥ] kāma-mithyā ācārād adatta ādānaṃ mahā-sa-avadyataraṃ / adatta ādāanāt prāṇa atipāto mahā-sa-avadyataraḥ /abhidhyāyā vyāpādo sa avadyataraḥ / vyāpādān mithyā- dṛṣṭir mahā-sa-avadya-tarā / dāna-mayāc chīla-mayam an-avadyataraṃ / śīla-mayād bhāvanā-mayaṃ śruta-mayāc cintā-mayaṃ // tatra vastutaḥ / yathā api iha ekatyo buddhe vā dharme vā saṅghe vā anyatama anyatamasmin vā guru-sthānīye vastuni guruka-vastukam eva apakāraṃ vopakāraṃ vā uprayuṅkte // tatra vipakṣa eka ntataḥ / yathā api iha ekatyya eka aṃśena eva akuśalaṃ karma samādāya vartate yāvajjīvaṃ / no tv ekadā kuśalaṃ // tatra vipakṣa upaghātataḥ / yathā api iha ekatyo akuśalaṃ karma vipakṣa-bhūtaṃ prahāya kuśalaṃ karma viśodhayati //
### 5.2.7.業顛倒
【漢】業顛倒云何？此有三種應知。一、作用顛倒，二、執受顛倒。三、憙樂顛倒。作用顛倒者，謂如有一，於餘眾生思欲殺害，誤害餘者。當知此中，雖有殺生，無殺生罪；然有殺生種類、殺生相似同分罪生。若不誤殺其餘眾生，然於非情加刀杖已，謂我殺生。當知此中，無有殺生，無殺生罪；然有殺生種類、殺生相似同分罪生。如殺生業道，如是不與取等一切業道，隨其所應，作用顛倒應知。
△karmaṇāṃ viparyāsaḥ katamaḥ / sa trividho draṣṭavyaḥ / kriyā-viparyāso grāha- viparyāso sativiparyāsaś ca // tatra kriyā-viparyāsaḥ / yathā api iha ekatyo anyasya prāṇino vadhāya cetayate / anyaṃ ghātayati / tatra ca asti prāṇa atipāto no tu prāṇa atipātikam avadyam api tu prāṇa atipāta-jātīyaṃ prāṇa atipāta-sadṛśam anusabhāgam avadyaṃ [pra]savati / no ced anyaṃ prāṇinaṃ ghātayati api tv aprāṇi-bhūte vastuni prahṛtya prāṇī me ghātita iti manyate/tatra nāsti prāṇa atipāto nāsti prāṇa atipātikama- vadyam api tu prāṇa atipātajātīyaṃ prāṇa atipāta-sa-dṛśam anusabhāgam avadyaṃ prasavati // yathā prāṇa atipāta evam adatta ādānādiṣu karma-patheṣu kriyāviparyāso yathā-yogaṃ veditavyaḥ //

【漢】執受顛倒者，謂如有一，起如是見，`[立＝亦【元】]`立如是論，無施無`[愛＝受【三宮】]`愛，乃至廣說一切邪見。彼作是執：畢竟無有能殺、所殺，若不與取乃至綺語，亦無施與、受齋、修福、受學尸羅；由此因緣，無罪無福。又如有一，起如是見，立如是論：若有眾生憎梵、憎天、憎婆羅門。若彼憎惡，唯應殺害。殺彼因緣，`[唯〔－〕【知】]`唯福無罪。又於彼所起不與取乃至綺語，唯獲福德，無有非福。憙樂顛倒者，謂如有一，不善業道現前行時，如遊戲法，極為憙樂。
△tatra grāha-viparyāsaḥ / yathā api iha ekatyya evaṃ-dṛṣṭir evaṃ-vādī bhavati / nāsti dattaṃ nāsti iṣṭam iti vistareṇa mithyā-dṛṣṭir vaktavyā / tasya evaṃ bhavati / na asti ghnato vā ghātayato vā adattam ādadānasya kāmeṣu mithyā-ācarato mṛṣā-vācaṃ bhāṣamāṇasya paiśunyam ācarataḥ paruṣāṃ vācaṃ bhāṣamāṇasya saṃbhinnaṃ pralapato dānāni vā punar dadata upavāsam upavasataḥ puṇyāni kurvataḥ śīlaṃ samādāya vartamānasya na asty ato nidānaṃ pāpaṃ vā puṇyaṃ vā iti / yathā api iha ekatyya evaṃ-dṛṣṭir evaṃ-vādī / brāhmaṇa-dviṣo brahma-dviṣo deva-dviṣo hantavyāḥ / hatvā ca punas tato nidānaṃ puṇyam eva bhavati na pāpaṃ / teṣu ca adattādānaṃ kāma-mithyā ācāro mṛṣāvādaḥ paiśunyaṃ pāruṣyaṃ saṃbhinnapralāpaḥ puṇyāya eva bhavati na apuṇyāya // tatra rati-viparyāsaḥ / yathā api iha ekatyo akuśalān karma- pathān samādāya vartamāno atyantaṃ ramate / taiś ca krīḍā-dharmam āpadyate //
### 5.2.8.業差別
【漢】業差別云何？謂有作業，有不作業；有增長業，有不增長業；有故思業，有`[明註曰不故北藏作故不]`不故思業；如是定異熟業、不定異熟業，異熟已熟業、異熟未熟業。

【漢】善業、不善業、無記業，律儀所攝業、不律儀所攝業、非律儀非不律儀所攝業，施性業、戒性業、修性業，福業、非福業、不動業，順樂受業、順苦受業、順不苦不樂受業，`[順現＝現順【三宮】]`順現法受業、順生受業、順後受業，過去業、未來業、現在業，欲繫業、色繫業、無色繫業，學業、無學業、非學非無學業，見所斷業、修所斷業、無斷業。

【漢】黑黑異熟業、白白異熟業、黑白黑白異熟業、非黑非白無異熟業能盡諸業。

【漢】曲業、穢業、濁業、清淨業、寂靜業。
△karmaṇāṃ paryāyaḥ katamaḥ / asti karma kṛtam asty akṛtaṃ / asty upacitam asty anupacitaṃ / asti sāñcetanīyam asty asāñcetanīyaṃ /
△evaṃ niyata-vipākam aniyata-vipākaṃ/vipakvavipākam avipakvavipākaṃ / kuśalam akuśalam avyākṛtaṃ / saṃvara-saṃgṛhītam asaṃvarasaṃgṛhītaṃ / na eva saṃvara na asaṃvara-saṃgṛhītaṃ / dāna-mayaṃ śīla-mayaṃ bhāvanā mayaṃ puṇyam apuṇyam āniñjyaṃ / sukha-vedanīyaṃ duḥkha-vedanīyam aduḥkha asukha-vedanīyaṃ dṛṣṭa-dharma-vedanīyam upapadya-vedanīyaṃ paraparyāya-vedanīyaṃ / atītam anāgataṃ pratyutpannaṃ / kāmaprati-saṃyuktaṃ rūpa-pratisaṃyuktam ārūpya-pratisaṃyuktaṃ / śaikṣam aśaikṣaṃ / na eva śaikṣaṃ na aśaikṣaṃ / darśana-prahātavyaṃ bhāvanā-prahātavyam aprahātavyaṃ / kṛṣṇaṃ kṛṣṇa-vipākaṃ / śuklaṃ śukla-vipākaṃ / kṛṣṇa- śuklaṃ kṛṣṇaśuklavipākaṃ/ akṛṣṇam aśuklavipākaṃ / karma karmakṣayāya saṃvartate / vaṅkakarma doṣa-karma kaṣātha-karma śuci-karma muni-karma ca iti //

【漢】作業者，謂若思業，若思已所起身業、語業。不作業者，謂若不思業，若不思已不起身業、語業。

【漢】增長業者，謂除十種業。何等為十？一、夢所作業，二、無知所作業，三、無故思所作業，四、不利不數所作業，五、狂亂所作業，六、失念所作業，七、非樂欲`[所〔－〕【知】]`所作業，八、自性無記業，九、悔所損業，十、對治所損業。除此十種，所餘諸業名為增長。不增長業者，謂即所說十種業。[s37](婆沙031-040.md#^h4cfm2)   ^vxabkz

【漢】故思業者，謂故思已。若作業、若增長業。不故思業者，謂非故思所作業。
△kṛtaṃ karma katamat / yac ca ititaṃ cetayitvā punaḥ kāyena vācā samutthāpitaṃ / akṛtaṃ karma yad acetitam acetayitvā punar na kāyena na vācā samutthāpitaṃ // upacitaṃ karma katamat / daśa-vidhaṃ karma sthāpayitvā / tad yathā / svapna-kṛtam ajñāna-kṛtam asañcityakṛtam atīvra anatitīkṣṇakṛtaṃ bhrāntikṛtaṃ smṛti-sampramoṣa- kṛtam anicchākṛtaṃ prakṛty-avyākṛtaṃ vipratisāra upahataṃ pratipakṣa upahataṃ ca / ity etad daśa-vidhaṃ karma sthāpayitvā yad anyat karma // anupacitaṃ karma daśa-vidhaṃ yathā-nirdiṣṭam eva // saṃcetanīyaṃ karma yat saṃcintya kṛtam upacitaṃ vā // asaṃcetanīyaṃ karma yad asaṃcintya kṛtaṃ //

【漢】順定受業者，謂故思已，若作若增長業。順不定受業者，謂故思已，作而不增長業。

【漢】異熟已熟業者，謂已與果業。異熟未熟業者，謂未與果業。
△niyata-vedanīyaṃ karma yat saṃcintya kṛtam upacitaṃ ca // aniyata-vedanīyaṃ karma yat saṃcintya kṛtam na upacitaṃ // vipakva-vipākaṃ karma yad dattaphalaṃ // avipakva-vipākaṃ karma yad adatta-phalaṃ //

【漢】善業者，謂無貪、無瞋、無癡為因緣業。不善業者，謂貪瞋癡為因緣業。無記業者，謂非無貪、無瞋、無癡為因緣，亦非貪瞋癡為因緣業。
△kuśalaṃ karma yad alobha adveṣa amoha-nidānaṃ akuśalaṃ karma yal lobha-dveṣa-moha-nidānaṃ // avyākṛtaṃ karma yan na eva lobha-dveṣa-moha-nidānaṃ na alobha adveṣa amoha-nidānaṃ //

【漢】律儀所攝業者，謂或別解脫律儀所攝業，或靜慮等至果斷律儀所攝業，或無漏律儀所攝業。

【漢】不律儀所攝業者，謂十二種不律儀類所攝諸業。何等十二不律儀類？一、屠羊，二、販鷄，三、販猪，四、捕鳥，五、罝兔，六、盜賊，七、魁膾，八、守獄，九、讒刺，十、斷獄，十一、縛象，十二、呪龍。

【漢】非律儀非不律儀所攝業者，謂除三種律儀業及不律儀類業，所餘一切善、不善、無記業。
△saṃvarasaṃgṛhītaṃ karma yat prātimokṣa-saṃvarasaṃgṛhītaṃ vā dhyāna-samāpatti- prahāṇasaṃvarasaṃgṛhītaṃ vā anāsravasaṃvarasaṃgṛhītaṃ vā/asaṃvarasaṃgṛhītaṃ karma yad dvādaśasv āsaṃvarika-nikāyeṣu / dvādaśā-saṃvarikanikāyāḥ / tad yathā /aurabhrikāḥ kaukkuṭikāḥ saukarikāḥ śva-śākuntikāḥ śaśavāgurikāś caurā vadhyaghātā bandhanapālakāḥ sūcakāḥ kāraṇākārāpakā nāgabandhakā nāga-maṇḍalikāś ca // na eva-saṃvarana asaṃvara-saṃgṛhītaṃ karma / tri-vidhaṃ ca saṃvaraṃ sthāpayitvā āsaṃvarika-naikāyikaṃ ca karma sthāpayitvā tadanya-naikāyikaṃ yat-kuśala akuśala avyākṛtaṃ karma

【漢】施性業者，謂若因緣、若等起、若依處、若自性。彼因緣者，謂以無貪、無瞋、無癡為因緣。彼等起者，謂無貪、無瞋、無癡俱行，能捨所施物、能起身語業思。彼依處者，謂以所施物及受者為依處。彼自性者，謂思所起能捨所施物身業、語業。如施性業，如是戒性業、修性業隨其所應應知。

【漢】此中戒性業，因緣、等起如前。自性者，謂律儀所攝身語業等。依處者，謂有情、非有情數物。

【漢】修性因緣者，謂三摩地因緣，即無貪、無瞋、無癡。等起者，謂彼俱行引發定思。自性者，謂三摩地。依處者，謂十方無苦無樂等有情界。又具施戒修者所有相貌，應知一切如餘處說。
△dānamayaṃ nidānataḥ samutthānataḥ svabhāvato adhiṣṭhānataś ca veditavyaṃ / tatra nidānato alobha adveṣa amoha-nidānaṃ / samutthānataḥ deya-vastu-parityāgāya kāyavākkarma-samutthāpikā cetanā alobha adveṣa amohasahagatā / tatra adhiṣṭhānato deyaṃ vastu pratigrāhakaś ca adhiṣṭhānaṃ /svabhāvato yat samutthāpitaṃ deyavastu- parityāge kāyavā kkarma / yathā dānamayam evaṃ śīlamayaṃ bhāvanāmayaṃ yathāyogaṃ veditavyaṃ // tatra śīlamayasya nidānaṃ samutthānaṃ ca tulyaṃ svabhāvaḥ saṃvara-saṃgṛhītaṃ kāya-karma vāk-karma / adhiṣṭhānaṃ sattva asattvasaṃkhyātaṃ vastu /bhāvanāmayasya nidānaṃ samādhinidānam alobha adveṣa amohasamutthānaṃ / tat-sahagataḥ samādhiḥ nirhārikā cetanā svabhāvaḥ samādhir adhiṣṭhānaṃ daśasu dikṣu aduḥkha asukhikaḥ sattva-dhātuḥ / dāna-patiliṅgāni śīla-val-liṅgāni bhāvaka-liṅgāni pūrvavat sarvaṃ veditavyaṃ //

【漢】福業者，謂感善趣異熟，及順五趣受善業。非福業者，謂感惡趣異熟，及順五趣受不善業。不動業者，謂感色、無色界異熟，及順色、無色界受善業。
△puṇyaṃ karma yat sugati-vaipākyaṃ pañca-gati-vedanīyaṃ ca kuśalaṃ / apuṇyaṃ karma yad apāya-vaipākyaṃ pañca-gati-vedanīyaṃ ca akuśalaṃ / āniñjyaṃ karma yad rūpa ārūpya-vaipākyaṃ rūpya ārūpya-vedanīyaṃ ca kuśalaṃ ca karma /

【漢】順樂受業者，謂福業及順三靜慮受不動業。順苦受業者，謂非福業順不苦不樂受業者，謂能感一切處阿賴耶識異熟業，及第四靜慮以上不動業。
△sukha-vedanīyaṃ karma yat puṇyaṃ nidhyāna-vedanīyaṃ ca āniñjyaṃ / duḥkha-vedanīyaṃ karma yad apuṇyaṃ / aduḥkha asukha-vedanīyaṃ karma yat sarvatra ālaya-vijñāna-vaipākyaṃ karma / caturthāc ca dhyānād ūrdhvam āniñjyaṃ /

【漢】順現法受業者，謂能感現法果業。順生受業者，謂能感無間生果業。順後受業者，謂能感彼後生果業。
△dṛṣṭa-dharma-vedanīyaṃ karma yad dṛṣṭa-dharma-phalaṃ / upapadya-vedanīyaṃ karma yad anantara-janma-phalaṃ / apara-paryāya-vedanīyaṃ karma yat tad-ūrdhva-janma-phalaṃ /

【漢】過去業者，謂住習氣位，或已與果、或未與果業。未來業者，謂未生未滅業。現在業者，謂已造、已思、未謝滅業。
△atītaṃ karma yad vāsanā avasthaṃ datta-phalam adatta-phalaṃ vā / anāgataṃ karma yad anirvṛttaṃ vartamānaṃ karma yad abhisaṃskṛtam abhisañcitam anuparataṃ /

【漢】欲繫業者，謂能感欲界異熟，墮欲界業。色繫業者，謂能感色界異熟，墮色界業。無色繫業者，謂能感無色界異熟，墮無色界業。
△kāma-pratisaṃyuktaṃ karma yat kāma-dhātu-vaipākyaṃ kāma-dhātu-paryāpannaṃ /
△rūpapratisaṃyuktaṃ karma rūpadhātuvaipākyaṃ rūpadhātuparyāpannaṃ / ārūpya- pratisaṃyuktaṃ yad ārūpya-dhātu-vaipākyam ārūpya-dhātu-paryāpannaṃ /

【漢】學業者，謂若異生、若非異生，學相續中所有善業。無學業者，謂無學相續中所有善業。非學非無學業者，謂除前二，餘相續中所有善、不善、無記業。
△śaikṣaṃ karma pṛthag-jana apṛthag-jana-śaikṣa-santānikaṃ kuśalaṃ / aśaikṣaṃ karma yad aśaikṣa-santānikaṃ kuśalaṃ / na eva-śaikṣana aśaikṣaṃ karma tad ubhayaṃ sthāpayitvā tad-anya-santānikaṃ yat kuśala akuśala avyākṛtaṃ /

【漢】見所斷業者，謂受惡趣不善等業。修所斷業者，謂受善趣善、不善、無記業。無斷業者，謂世出世諸無漏業。
△darśana-prahātavyaṃ karma yad apāya-pratisaṃvedanīyam akuśalaṃ / bhāvanā prahātavyaṃ karma yat sugati-pratisaṃvedanīyaṃ kuśala akuśala avyākṛtaṃ / aprahātavyaṃ karma yal laukikaṃ loka-uttaram anāsravaṃ

【漢】黑黑異熟業者，謂非福業。==\[[瑜伽66](瑜伽師地論7#^daww78)]== 
【漢】白白異熟業者，謂不動業。
【漢】黑白黑白異熟業者，謂福業。有不善業為`[惡＝`怨`【三宮聖知】]惡`對故，由約未斷非福業時所有福業而建立故。
【漢】非黑非白無異熟業能盡諸業者，謂出世間諸無漏業，是前三業斷對治故。
△kṛṣṇaṃ kṛṣṇa-vipākaṃ karma yad apuṇyaṃ / śuklaṃ śukla-vipākaṃ karma yad āniñjyaṃ / kṛṣṇaśuklaṃ kṛṣṇaśuklavipākaṃ karma yat puṇyam akuśalaṃ apratidvan dvatayā / tathā hy aprahīṇe apuṇye puṇya-karma-vyavasthānaṃ kriyate / akṛṣṇam aśuklam avipākaṃ karma karma-kṣayāya saṃvartate / yal loka-uttaram anāsravaṃ karma trayāṇām api karmaṇāṃ prahāṇāya pratipakṣatvād  ^xulmhv

【漢】曲業者，謂諸外道善不善業。穢業者，謂即曲業亦名穢業。又有穢業，謂此法異生於聖教中顛倒見者、住自見取者、邪決定者、猶預覺者所有善不善業。濁業者，謂即曲業、穢業亦名濁業。又有濁業，謂此法異生於聖教中不決定者、猶預覺者所有善不善業。又有差別，唯於外道法中有此三業。由邪解行義故，名曲；由此為依，能障所起諸功德義故，名穢；能障通達真如義故，名濁；應知。清淨業者，謂此法異生於聖教中正決定者、不猶預覺者所有善業。寂靜業者，謂住此法非異生者，一切聖者所有學無學業。
△vaṅka-karma yad ito bāhyānāṃ tīrthyānāṃ kuśala akuśalaṃ / doṣa-karma yat tāvad vaṅka-karma / doṣa-karma api tat / api ca / doṣa-karma yad iha dhārmikāṇāṃ pṛthag-janānāṃ śāsane viparītadarśināṃ svayaṃ dṛṣṭiparāmarśasthāyināṃ mithyāniścitānāṃ yat kuśala akuśalaṃ karma / kaṣāyakarma yat tāvad vaṅka-karma doṣa-karma kaṣāya-karma api tat / api khalu kaṣāya-karma yad iha dhārmikāṇāṃ pṛthag-janānāṃ śāsane aniścitānāṃ sandigdha-buddhīnāṃ yat kuśala a-kuśalaṃ karma / aparaḥ paryāyaḥ bāhyakānām eva tīrthyānāṃ trīṇy api / tatra mithyā-pratipatty-arthena vaṅkaṃ / tad-āśrita-guṇa abhinirhāra-pratibandhana arthena doṣaḥ / tathā eva vipratibandhana arthena kaṣāyo veditavyaḥ /
△śucikarma yad iha dhārmikāṇāṃ pṛthagjanānāṃ śāsane samyaṅniścitānām asandigdha-buddhīnāṃ kuśalaṃ karma / muni-karma yad iha dhārmikāṇām apṛthag-janānām āryāṇāṃ śaikṣa aśaikṣaṃ kuśalaṃ karma/

### 5.2.9.業過患
【漢】業過患云何？當知略說有七過患。謂殺生者殺生為因，能為自害、能為他害、能為俱害、生現法罪、生後法罪、生現法後法罪，受彼所生身心憂苦。云何能為自害？謂為害生發起方便，由此因緣，便自被害，若被繫縛，若遭退失，若被訶毀；然彼不能損害於他。云何能為他害？謂即由此所起方便，能損害他。由此因緣，不自被害`[乃至＝及【知】]`乃至訶毀。云何能為俱害？謂即由此所起方便，能損害他。由此因緣，復被他害，若被繫縛乃至訶毀。云何生現法罪？謂如能為自害。云何生後法罪？謂如能為他害。云何生現法後法罪？謂如能為俱害。云何受彼所生身心憂苦？謂為害生發起方便，而不能成六種過失。又不能辦隨欲殺事，彼由所欲不會因緣，便受所生身心憂苦。又有十種過患，依犯尸羅。如經廣說應知。又有四種不善業道，及飲諸酒以為第五，依犯事善`[男學＝男子【宮】，男＋（子）【元明】]`男學處，佛薄伽梵說多過患應知。廣說如闡地迦經。
△karmaṇām ādīnavaḥ katamaḥ / samāsataḥ sapta ākāra ādīnavo veditavyaḥ / yathā api prāṇa atipātikaḥ prāṇātipāta adhikaraṇahetor ātmavyābādhāya cetayate paravyābādhāya ubhayavyābādhāya dṛṣṭadhārmikam avadyaṃ prasavati sāmparāyikaṃ / dṛṣṭa-dharma-sāmparāyikaṃ taj-jaṃ caitasika-duḥkha-daurmanasyaṃ pratisaṃvedayate /
△katham ātmavyābādhāya cetayate / prāṇi-vyābādhāya prayuktas tato nidānaṃ vadhaṃ bandhanaṃ vā jyāniṃ vā garhaṇāṃ vā prāpnoti / no tu śakgoti paraṃ vyāvādhituṃ kathaṃ paravyābādhāya / tathā eva prayuktaḥ paraṃ vyābādhate / no ty tato nidānaṃ vadhaṃ vā yāvad garhaṇāṃ vā nigacchati / katham ubhayavyābādhāya / yat tathā eva prayuktaḥ paraṃ ca vyābādhate tannidānaṃ ca parato vadhaṃ vā yāvad garhaṇāṃ vā nigacchati/kathaṃ dṛṣṭadharmadhārmikam avadyaṃ prasavati/yathā ātmavyābādhāya cetayate / kathaṃ sāmparāyikam avadyaṃ prasavati / yathā paravyābādhāya cetayate/ kathaṃ tajjaṃ caitasikaduḥkhadaurmanasyaṃ pratisaṃvedayate prāṇi-vyābādhāya prayuṅkte / sacet ṣaḍ ākāram ādīnavaṃ na nigacchati / na ca asya prāṇa atipātaḥ sampadyate yathā īpsitaḥ saḥ /icchāmūla(?) nidānaṃ tajjaṃ caitasikaṃ duḥkha-daurmanasyaṃ pratisaṃvedayate // api khalu daśa ādīṅavā dauḥśīlyaṃ yathā-sūtram evaṃ vistareṇa veditavyāḥ /caturṇāṃ punar akuśalānāṃ karmapathānāṃ surāmaireyasya pañcamasya upāsaka-śikṣa asambandhena ādīnavā uktā bhagavatā te api vistareṇa veditavyāḥ / tad yathā nandika-sūtre /

## 5.3.生雜染
【漢】云何生雜染？謂由四種`[相〔－〕【知】]`相應知。一、由差別故；二、由艱辛故；三、由不定故；四、由流轉故。
△janmasaṃkleśaḥ katamaḥ/ sa caturvidhair ākārair draṣṭavyaḥ/ prabhedato api vyasanato apy aniyamato api pravṛttito api //

### 5.3.1.生差別
【漢】生差別者，當知復有五種。一、界差別，二、趣差別，三、處所差別，四、勝生差別，五、自身世間差別。

【漢】界差別者，謂欲界及色無色界生差別。

【漢】趣差別者，謂於五趣`[四＝五【知】]`四生差別。處

【漢】所差別者，謂欲界中有三十六處生差別，色界中有十八處生差別，無色界中有四處生差別，如是總有五十八生。
△tatra janmanaḥ prabhedaḥ dhātu- prabhedato api gati-prabhedato api sthāna antara-prabhedato apy abhijāti-prabhedato apy ātma-bhāva-lokaprabhedato api veditavyaḥ // tatra dhātu-prabhedataḥ / kāma avacaraṃ rūpa avacaram ārūpya avacaraṃ janma // gati-prabhedataḥ pañcasu gatiṣu pañca-vidhaṃ janma // sthāna antaraprabhedataḥ kāma-dhātau ṣaṭtriṃśatsu sthāna antareṣu / rūpadhātāv aṣṭadaśasu/ārūpyadhātau caturṣu sthāna antareṣu janma / tad-abhisamasya aṣṭa-pañcāśaj janmāni bhavanti //

【漢】勝生差別者，謂欲界人中有三勝生：一、黑勝生生。謂如有一，生旃荼羅家，若卜羯娑家，若造車家，若竹作家，若生所餘下賤貧窮乏少財物飲食等家，如是名為人中薄福德者。二、白勝生生。謂如有一，生剎帝利大富貴家，若婆羅門大富貴家，若諸長者大富貴家，若生所餘豪貴大富多諸財穀庫藏等家，如是名為人中勝福德者。三、非黑非白勝生生。謂如有一，非前二種生處中家者。又欲界天中亦有三種勝生。一、非天生，二、依地分生，三、依虛空宮殿生。又色界中有三種勝生：一者、異生無想天生，二者、有想天生，三者、淨居天生。又無色界中有三勝生：一、無量想天生，二、無所有想天生，三、非想非非想天生。

【漢】自身世間差別者，謂於十方無量世界中，有無量有情無量生差別應知。
△abhijāti-prabhedataḥ kāma-dhātau manuṣyeṣu kṛṣṇa abhijātikaṃ janma / yathā api iha ekatyaś caṇḍāla-kuleṣu vā pukkasa-kuleṣu vā ratha-kāra-kuleṣu vā veṇu-kāra-kuleṣu vā iti yāni vā punar anyāni nīcāni adhamāni kṛcchrāṇi kṛcchra-vṛttīni parīttāni parītta- annapānabhojanāni ity evaṃrūpeṣu kuleṣv abhijāto bhavati / ta eva manuṣyadurbhagā ity ucyante //śukla abhijātikaṃ janma /yathā api iha ekatyyaḥ kṣatriyamahāśālakuleṣu brāhmaṇa-mahā-śāla-kuleṣu vā gṛhapati-mahā-śāla-kuleṣu vā iti yāni vā punar anyāni kulāny āḍhyāni mahādhanāni mahābhogāni prabhūtavitta upakaraṇāni prabhūta- kṣetrasvāpateyāni prabhūtadhanadhānyakośakoṣṭha āgārasannicayāni ity evaṃrūpeṣu kuleṣv abhijāto bhavati / ta eva manuṣya-subhagā ity ucyante // na eva akṛṣṇa aśukla abhijātikaṃ janma / yathā api iha ekatyyastadubhayavivarjiteṣu madhyeṣu kuleṣv abhijāto bhavati / kāma avacareṣu vā trividhaṃ janma / āsuraṃ janma / bhūmi-bhāga- saṃniśritaṃ janma / ākāśa-vimāna-saṃniśritaṃ janma / rūpa-dhātau trividhaṃ janma / pṛthagjanānāṃ sasaṃjñakaṃ janma / asaṃjñakaṃ anma / śuddha āvāsajanma ca / ārūpya-dhātau trividhaṃ janma / apramāṇa-saṃjñiṣu akiñcana-saṃjñiṣu na eva-saṃjñā-na-asaṃjñiṣu ca deveṣu janma // tatra ātma-bhāva-loka-prabhedataḥ / daśasu dikṣv aparimāṇeṣu loka-dhātuṣv aparimāṇānāṃ sattvānām aparimāṇaṃ janma veditavyaṃ //

### 5.3.2.生艱辛
【漢】生艱辛者，如薄伽梵說：汝等長時馳騁生死，身血流注過四大海。所以者何？汝等長夜，或生象、馬、駝、驢、牛、羊、雞、鹿等眾同分中。汝等於彼多被斫截身諸支分，令汝身血極多流注。如於象等眾同分中，人中亦爾。又復汝等於長夜中，喪失無量父母兄弟姊妹親屬，又復喪失種種財寶諸資生具，令汝洟淚極多流注，如前血量。如血、洟淚如是，當知所飲母乳其量亦爾。如是等類生艱辛苦無量差別應知。
△tatra vyasanataḥ / yathā uktaṃ bhagavatā / yac caturṣu mahā-samudreṣu udakam ato bahutaraṃ yuṣmākaṃ dīrgham adhvānaṃ saṃdhāvatāṃ saṃsaratāṃ rudhiraṃ prasyanditaṃ praghāritaṃ/tat kasya hetoḥ / dīrgharātraṃ yūyaṃ hastināṃ sabhāgatāyām upapannā aśvānām uṣṭrāṇāṃ gardabhānām ajā-mahiṣa-vārāha-kurkurāṇāṃ sabhāgatāyām upapannāḥ / tatra yuṣmābhir bahūny aṅga-pratyaṅga-cchedanāny anubhūtāni yatra yuṣmākaṃ prabhūtaṃ rudhiraṃ prasyanditaṃ praghāritaṃ / yathā hasty-ādīṅāṃ sabhāgatāyām evaṃ manuṣyāṇāṃ / tatra yuṣmābhiḥ prabhūtāni mātṛ-vyasanāni pitṛvyasanāni bhrātṛ-vyasanāni bhaginī-vyasanāni jñāti-kṣayo dhana-kṣayo bhoga-kṣayaś ca anubhūtaḥ /tatra yuṣmākaṃ prabhūtam aśru prasyanditaṃ praghāritaṃ / tad yathā rudhiram aśru ca evaṃ mātuḥ-stanya-pānaṃ draṣṭavyaṃ / ity evaṃ-bhāgīyo janmano vyasana-prabhedo veditavyaḥ //

### 5.3.3.生不定
【漢】生不定者，如薄伽梵說：假使取於大地所有一切草木根莖枝葉等，截為細籌，如四指量，計算汝等長夜展轉所經父母，如是眾生曾為我母，我亦長夜曾為彼母；如是眾生曾為我父，我亦長夜曾為彼父。如是算計，四指量籌速可窮盡，而我不說汝等長夜所經父母其量邊際。又復說言：汝等有情自所觀察，長夜展轉，成就第一極重憂苦今得究竟。汝等當知，我亦曾受如是大苦。如苦，樂亦爾。又復說言：我觀大地，無少處所可得汝等長夜於此處所未曾經受無量生死。又復說言：我觀世間有情，不易可得長夜流轉不為汝等若母，若父、兄弟、姊妹，若軌範師，若親教師，若餘尊重，若等尊重。又如說言：若一補特伽羅於一劫中所受身骨，假使有人為其積集不爛壞者，其聚量高王舍城側廣博脇山。
△tatra aniyamataḥ / yathā uktaṃ bhagavatā tad yathā yad asyā pṛthivyāṃ tṛṇa-kāṣṭha-śākhā-patra ...taś catur-aṅgula-mātrāḥ kaṭhikāḥ kṛtvā mātā-pitṛ-paramparāyām u[pasthāpa]yer iyaṃ me mātā / tasyā api me mātur iyaṃ mātā / ayaṃ me pitā / tasya api me pitur ayaṃ piti iti kṣiprataraṃ khalu tāś catur-aṅgula-mātrāḥ kaṭhikā anena upakrameṇa parikṣayaṃ paryādāna gacchreyuḥ / na tv eva ahaṃ mātṛṇāṃ mātṛ-paryantatāṃ vadāmi / pitṛṇāṃ ca pitṛparyantatāṃ / yac ca uktaṃ yaṃ yūyaṃ sattvaṃ paśyata duḥkhitaṃ parameṇa duḥkha-daurmanasyena samanvāgataṃ yūyaṃ tatra avagacchatha asmābhir apy evaṃ-rūpāṇi duḥkhāny anubhūtāni / yathā duḥkhāny evaṃ sukhāni / yathā uktaṃ na ahaṃ taṃ pṛthivī-pradeśaṃ sulabha-rūpaṃ paśyāmi yatra yūyaṃ dīrghasya adhvano atyayān na jāta-gata-mṛta-pūrvāḥ / na ahaṃ taṃ sattvaṃ sulabha-rūpaṃ paśyāmi yo yuṣmākaṃ dīrghasya adhvano atyayān na mātā vā abhūt pitā vā bhrātā vā bhaginī vā ācāryo vā upādhyāyo vā gurur vā gurusthānīyo vā iti / yathā ca uktaṃ / eka-pudgalasya ekena kalpena bhaved asthnām asthi-rāṣiḥ / tad yathā vipula-pārśvaḥ parvataḥ sa cet saṃhato bhavet / saṃhatāni na vinaśyeyur na ca pūtī-bhaveyuḥ /

### 5.3.4.生流轉
【漢】云何生流轉？

【漢】謂自身所有緣起，當知此即說為流轉。

【漢】云何緣起？

【漢】嗢`[拕＝柁【宮】]`拕南曰：

【漢】體、門、義、差別、　　次第、難、釋詞，　　緣性、分別緣、　　攝諸經為後。
△tatra janmanaḥ pravṛttiḥ katamā / yathā ātma-bhāvānāṃ pratītya-samutpādo bhavati sā eṣāṃ pravṛttir ity ucyate / pratītya-samutpādaḥ katamaḥ / uddānaṃ / śarīramukham arthaś ca vibhaṅga-kramam aca udanā / niruktiḥ pratyayatvaṃ ca pratyayatva-prabhedataḥ / sūtra-anta-saṃgrahaś ca iti vicitraḥ paścimo bhavet //

#### 5.3.4.1.緣起體
【漢】云何緣起體？若略說，由三種相建立緣起。謂從前際，中際生；從中際，後際生；中際生已，若趣流轉，若趣清淨究竟。
△śarīraṃ katamat // samāsatas tribhir ākāraiḥ pratītya-samutpādasya vyavasthānaṃ bhavati / yathā pūrva-antān madhya-ante sambhavati / yathā ca madhya-antād apara-ante sambhavati / yathā ca madhya-ante sambhūto vartate vyavadānāya ca paraiti //

##### 5.3.4.1.1.從前際中際生，中際生已復趣流轉
【漢】云何從前際，中際生；中際生已復趣流轉？

【漢】謂如有一，不了前際無明所攝無明為緣，於福、非福及與不動身語意業，若作若增長。由此隨業識，乃至命終流轉不絕，能為後有相續識因。此識將生果時，由內外貪愛正現在前以為助伴，從彼前際既捨命已，於現在世自體得生。在母腹中，以因識為緣，相續果識前後次第而生，乃至羯羅藍等位差別而轉。於母胎中，相續果識與名色俱，乃至衰老，漸漸增長。爾時感生受業名`[已＝色【三宮】]`已與異熟果。
△kathaṃ pūrvāntān madhya-ante sambhavati sambhūtaś ca madhya-ante vartate / yatha api iha ekatyena pūrvam aviduṣā avidyā-gatena avidyā-pratyayaṃ puṇya apuṇya āniñjyaṃ kāya-vān-manaḥ-karma kṛtaṃ bhavaty upacitaṃ / tat karma upabhogaṃ ca asya vijñānam āmaraṇasamayād anuvṛttaṃ bhavati pratisandhi-vijñāna-hetu-bhūtaṃ / adhyātma-bahirdhā tṛṣṇā ca asya vijñānasya phala abhinirvṛttikāle sahāya-bhāvena pratyupasthitā bhavati / sa kālaṃ kṛtvā pūrva antād vartamāne adhvany ātma-bhāvam abhinirvartayaty anupūrveṇa mātuḥ-kukṣau hetu-vijñānaṃ pratisandhi-phalavijñānaṃ yāvad eva kalalatva-ādibhir avasthā-viśeṣair uttara uttarais tasya garbha-gatasya nāmarūpasya yāvaj-jīrṇatvāya/ sa[mananta]ra-pratisandhi-bandhāc ca tasya vijñānasya yat tad utpatti-saṃvartanīyaṃ karma tad datta-phalaṃ bhavati vipākataḥ /

【漢】又此異熟識即依名色而轉，由必依託六依轉故，是故經言名色緣識。俱有依根曰色，等無間滅依根曰名，隨其所應為六識所依。依止彼故，乃至命終諸識流轉。又五色根、若根所依大種、若根處所、若彼能生大種曰色。所餘曰名。由識執受諸根，墮相續法方得流轉；故此二種依止於識相續不斷。由此道理，於現在世，識緣名色，名色緣識，猶如束蘆，乃至命終相依而轉。

【漢】如是名為從前際，中際諸行緣起生；中際生已，流轉不絕。
△tad vipāka-vijñānaṃ tad eva nāma-rūpaṃ pratiṣṭhāya vartate / tac ca ṣaṭṣv āśrayeṣu pratiṣṭhitaṃ vartate / yena ucyate nāma-rūpa-pratyayaṃ vijñānam iti / saha-bhūtaṃ ca indriya-rūpaṃ samanantara-viruddhaṃ ca nāma ṣaṇṇāṃ vijñānānāṃ yathā-yogam āśrayo yadāśritya yāvaj-jīvaṃ vijñānasya pravṛttir bhavati / pañcānāṃ rūpiṇām indri- yāṇāṃ indriya-mahābhūtāni /indriya adhiṣṭhānaṃ ca mahābhūta-janitaṃ rūpaṃ / yac ca nāma yena upādattāni indriyāṇi santāna-patitaṃ pravāheṇa pravartate /tadubhayam abhisamasya āśrayo bhavaty anupravṛttaye / evaṃ hi vijñāna-pratyayaṃ nāma-rūpaṃ nāma-rūpa-pratyayaṃ ca vijñānaṃ / vartamāne adhvani yoge(?) vartate yāvad āyuḥ / evaṃ hi pūrva antān madhya-ante saṃskārāṇāṃ pratītya-samutpādasambhavo bhavati / sambhūtānāṃ ca madhya-ante pravṛttiḥ //

【漢】當知此中依胎生者，說流轉次第。若卵生濕生者，除處母胎，餘如前說。若於有色有情聚中，謂欲、色界受化生者，諸根決定圓滿而生，與前差別。若於無色界，以名為依，及色種子為依，識得生起；以識為依，名及色種子轉。從此種子，色雖斷絕，後更得生；與前差別。

【漢】又由福業，生欲界人天；由非福業，生諸惡趣；由不動業，生色、無色界。

【漢】云何不生？由不生故，趣清淨究竟。
△tatra jarāyu-jāyāṃ yaunāv ayaṃ pravṛtti-kramaḥ / aṇḍa-ja-saṃsveda-jāyāṃ mātuḥ kukṣi-varjitam anyad veditavyaṃ / rūpiṣu sattveṣu kāma avacareṣu rūpa avacareṣu aupa-pādukāyāṃ yonau pūrṇa indriyaḥ prādur-bhavati ity ayaṃ viśeṣaḥ / ārūpyeṣu punar nāma āśritaṃ rūpaṃ jīva āśritaṃ ca vijñānaṃ vijñāna āśritaṃ nāma-rūpabījaṃ ca pravartate / yataḥ punar bījāt samucchinnasya api rūpasya āyatyāṃ prādurbhāvo bhavaty ayam atra api viśeṣaḥ / puṇyena ca karmaṇā kāma avacareṣu deva-manuṣyeṣu utpadyate / apuṇyena apāyeṣu / āniñjyena rūpa ārūpyeṣu //

##### 5.3.4.1.2.從中際，後際諸行緣起生
【漢】云何從中際，後際諸行緣起生？謂中際已生補特伽羅，受二種先業果。謂受內異熟果，及境界所生受`[增＝僧【元】]`增上果。此補特伽羅或聞非正法故，或先串習故，於二果愚。`[由＝內【宋元】]`由愚內異熟果故，於後有生苦不如實知；由迷後有後際無明增上力故，如前於諸行若作若增長。由此新所作業，故說此識名隨業識。即於現法中，說無明為緣故行生，行為緣故識生。此識於現法中名為因識，能攝受後生果識故。又總依一切識說名六識身。又即此識是後有名色種子之所隨逐，`[（此名…此）三十二字＝乃至觸【三宮】]`此名色種子是後有六處種子之所隨逐，此六處種子是後有觸種子之所隨逐，此種子`[觸〔－〕【三宮】]`觸是後有受種子之所隨逐。如是總名於中際中後有引因應知，由此能引識乃至受一期身故。
△kathaṃ madhya antād apara-ante saṃskārāṇāṃ pratītya-samutpāda-sambhavo bhavati kathaṃ ca asambhavaḥ/asambhavāc ca vyavadānaṃ/sa tathā madhya-ante sambhūtaḥ pudgalo dvividhaṃ pūrvakarmaphalaṃ pratyanubhavati / ādhyātmikaṃ ca vipāka- phalaṃ viṣamanirjātaṃ ca veditam adhipatiphalaṃ / so asaddharmaśravaṇaṃ vā āgamya pūrva abhyāsaṃ vā dvi-vidhe api phale saṃmūḍho bhavati /so adhyātmaṃ vipāka-phale saṃmūḍhaḥ punar-bhāva-abhinirvṛttiṃ duḥkhato yathābhūtaṃ na jānāti / sa pūrva antikīṃ ca apara-antikīṃ ca avidyām adhipatiṃ kṛtvā pūrvavat saṃskārām karoty upacinoti /
△tasya tad-vijñānam abhinavaṃ karma kurvatas tat-karma upagaṃ bhavati dṛṣṭa eva dharme / evam avidyā-pratyayā utpadyante saṃskāra-pratyayaṃ ca vijñānaṃ / tac ca vijñānaṃ dṛṣṭe dharme hetu-bhūtam āyatyām abhinirvṛtti-vijñāna-phala-parigrahāt / sarvaṃ ca vijñānam adhikṛtya ṣaḍ-vijñānakāyā ity ucyante / tac ca vijñānam āyatyāṃ paunarbhavikanāmarūpabīja upagataṃ /tad api nāmarūpabījam āyati-paunar-bhavika- ṣaḍāyatana-bīja upagataṃ / tac ca ṣaḍ-āyatana-bījam āyati-paunar-bhavika-sparśabīja upagataṃ / tac ca sparśa-bījam āyati-paunar-bhavika-vedita-bīja upagataṃ /

【漢】由先異熟果愚引後有已，又由第二境界所生受果愚故，起緣境界受愛。由此愛故，或發欲求，或發有求，或執欲取，或執見、戒及我語取。由此愛取和合資潤，令前引因轉名為有。即是後有生因所攝。從此無間，命`[既＝即【三宮】]`既終已，隨先引因所引識等受最為後，此諸行生，或漸或頓。如是於現法中，無明觸所生受為緣故愛，愛為緣故取，取為緣故有，有為緣故生，生為緣故老病死等諸苦差別。或於生處次第現前，或復種子隨逐應知。如是於中際中，無明緣行等、受緣愛等為因緣故，後際諸行生。
△ayaṃ tāvat punar-bhavasya madhya-ante ākṣepako hetur veditavyo yena vijñānād yo veditaparyavasānaḥ kṛtsna eva ātmabhāva ākṣipto bhavati//sa pūrvakeṇa vipākaphala-sammohena eva punarbhavam ākṣipya dvitīyena viṣaya-nirjāta-phala-sammohena viṣaya-vedanā ālambanāṃ tṛṣṇām utpādayati yathā tṛṣṇayā kāma-paryeṣaṇāṃ vā āpadyamāno bhava-paryeṣaṇāṃ vā kāma upādānaṃ vā upādadāti dṛṣṭi-śīla-vrato pādānaṃ vā / ca upādāne tṛṣṇā upādāna-sahita-saṅgataḥ pūrvaka ākṣepako hetur bhava ity ucyate / upapattya bhinrvṛtti-hetu-saṃgṛhītasya ca bhavasya anantaraṃ kālaṃ kṛtavato yathā ākṣiptena ākṣepa-hetunā vijñāna ādīnāṃ saṃskārāṇāṃ vedita-paryantānāṃ prādur-bhāvo bhavaty anukramaśo vā sakṛd vā /
△evaṃ dṛṣṭe dharme avidyā-saṃsparśa-jā vedita-pratyayā tṛṣṇā / tṛṣṇā-pratyayam upādānaṃ / upādāna-pratyayo bhavaḥ / bhava-pratyayā jātiḥ / jāti-pratyayāc ca jarā-vyādhi-maraṇa-ādayo duḥkha-viśeṣāḥ saṃmukhī-bhavanti / kvacid upapatty-āyatane kvacid bīja anuṣaṅgato veditavyaḥ / evaṃ madhya-ante avidyā-pratyayān saṃskārān vedanā-pratyayāṃ ca tṛṣṇāṃ pratītya apara-ante saṃskārāṇāṃ samudayo bhavati /

##### 5.3.4.1.3.趣清淨究竟
【漢】復有先集資糧，於現法中，從他聞音，及於二果諸行，若於彼因、彼滅、彼趣滅行如理作意，由此如理作意為緣，正見得生，從此次第得學無學清淨智見。由此智見，無明及愛永斷無餘。由此斷故，於彼所緣不如實知無明觸所生受亦復永斷。由此斷故，永離無明，於現法中證慧解脫。若於無明觸所生受相應心中所有貪愛，即於此心得離繫故，貪愛永滅，於現法中證心解脫。設彼無明不永斷者，依於識等受最為後所有諸行後際應生；由無明滅故，更不復起，得無生法。是故說言：無明滅故，行滅；次第乃至異熟生觸滅故，異熟生受滅。於現法中無明滅故，無明觸滅；無明觸滅故，無明觸所生受滅；無明觸所生受滅故，愛滅；愛滅故，如前得無生法。由此故說取等惱最為後諸行永滅。
△sacet punaḥ parato ghoṣaṃ pūrva-saṃskāraṃ vā dṛṣṭe dharme āgamya yoniśo [dvi]-vidhān phala-bhūtān saṃskārān manasi karoti teṣāṃ ca hetuṃ teṣāṃ ca nirodhaṃ teṣāṃ ca nirodha-gāminīṃ pratipadaṃ / yoniśo manaskāra anvayāc ca samyag-dṛṣṭim utpādayati / viśuddhaṃ ca satyeṣu krameṇa śaikṣa aśaikṣaṃ jñānadarśanaṃ pratilabhate /sa tena jñānadarśanena aśeṣāṃ tāṃ ca avidyāṃ prajahāti tāṃ ca tṛṣṇāṃ / tasyāś ca prahāṇād yat tad ālambanaṃ yathābhūtam aprajānato avidyāsaṃsparśaṃ veditavyaṃ / tat prahīṇaṃ bhavati / tasya prahāṇād avidyā-virāgāt prajñā-vimuktiḥ sa-akṣāt kṛtā bhavati dṛṣṭa eva dharme / yā ca avidyā-saṃsparśajā vedita-samprayukte citte samprayuktā tṛṣṇā rāgaś ca tasya tasmāc cittād visaṃyogād rāga-virahāc ceto- vimuktiḥ sa-akṣāt kṛtā bhavati / tasya avidyā-nirodhād ye te tasyam aprahīṇāyām avidyāyāṃ saṃskāra-vijñāna-ādayo vedanā-paryantā aparantam ārabhya te na utpadyante / anutpattidharmāṇaś ca bhavanti / tasmād avidyā-nirodhāt saṃskāra-nirodho anupūrveṇa yāvad vipāka-sparśa-nirodhād vipākaja vedanā-nirodho bhavati ity ucyate / dṛṣṭe dharme avidyā-nirodhād avidyā-saṃsparśa-nirodhaḥ / avidyā- saṃsparśa-nirodhād avidyā-saṃsparśa-ja vedita-nirodhāt tṛṣṇā-nirodhaḥ / tṛṣṇā-nirodhāt pūrvavad anutpatti-dharmatayā-upādāna-ādaya upāyāsa-paryavasānāḥ saṃskārā niruddhā ity ucyante

【漢】如是於現法中諸行不轉；由不轉故，於現法中，於有餘依界證得現法涅槃。彼於爾時，唯餘清淨識緣名色，名色緣識；乃至有識身在，恒受離繫受，非有繫受。此有識身乃至先業所引壽量恒相續住。若壽量盡，便捨識所持身。此命根後所有命根無餘永滅，更不重熟。又復此識與一切受任運滅故，所餘因緣先已滅故，不復相續，永滅無餘，是名無餘依涅槃界，究竟寂靜處。亦名趣求涅槃者，於世尊所梵行已立，究竟涅槃。

【漢】如是已說由三種相建立緣起，謂從前際，中際生；從中際，後際生；又於中際，若流轉，若清淨；是名緣起體性。
△evam eṣāṃ dṛṣṭa-dharme saṃskārāṇām apravṛttir bhavati / apravṛtteś ca dṛṣṭe dharme sa-upadhi-śeṣe nirvāṇa-dhātau nirvāṇa-prāptir bhavati /tasya tasmin samaye vijñāna- pratyayaṃ ca nāma-rūpaṃ nāma-rūpa-pratyayaṃ ca vijñānaṃ pariśiṣṭaṃ bhavati pariśuddhaṃ paryavadānaṃ / tasya yāvat savijñānakaḥ kāyo avatiṣṭhate tāvad visaṃ- yukto vedanāṃ vedayati na saṃyuktaḥ / sa ca asya [sa]-vijñānakaḥ kāyo yāvat pūrva- karma ākṣiptam āyus tāvad avatiṣṭhate/yadā ca asya āyuṣaḥ kṣayād vijñānam upāttaṃ kāyaṃ vijahāti tasya jīvita indriyaṃ ca ūrdhvam asmāj jīvita indriyād aśeṣaṃ paryādīyante na uttaratra vipacyate / tac ca vijñānaṃ saha sarvaveditair iha ca svasva- nirodhād anyatra ca pūrvam eva hetu-nirodhād apratisandhito apariśeṣaṃ niruddhaṃ bhavati / ayaṃ ca nirupadhi-śeṣo nirvāṇa-dhātur atyanta-śāntaṃ padaṃ yasya arthe nirvāṇa upagaṃ nirvāṇa-paryavasānaṃ bhagavato antike uśānti brahma-caryaṃ // tad idaṃ tribhir ākāraiḥ pratītyasamutpādasya vyavasthānaṃ vistareṇa pratyuktaṃ bhavati / pūrva antān madhya-ante pravṛttito madhya antād apara-ante pravṛttito madhya-ante ca pravṛtti-viśuddhitaḥ / iti idaṃ pratītya-samutpādasya śarīraṃ //

#### 5.3.4.2.緣起門
【漢】緣起門云何？謂依八門，緣起流轉。一、內識生門，二、外稼成熟門，三、有情世間死生門，四、器世間成壞門，五、食任持門，六、自所作業增上勢力受用隨業所得愛非愛果門，七、威勢門，八、清淨門。
△mukhaṃ katamat / aṣṭābhir mukhaiḥ pratītya-samutpādaḥ pravartate / adhyātmaṃ vijñāna-utpatti-mukhena / bahirdhā sasya-niṣpatti-mukhena / sattva-loka-cyuty- utpatti-mukhena bhājana-loka-saṃvarta-vivarta-mukhena āhāra-upastambha- mukhena karma-svakatām adhipatiṃ kṛtvā iṣṭa aniṣṭa-karma-tad-anurūpa-phala- upabhoga-mukhena prabhāva-mukhena vyavadāna-mukhena ca /

#### 5.3.4.3.緣起義
【漢】緣起義云何？謂離有情義，是緣起義；於離有情復無常義，是緣起義；於無常復暫住義，是緣起義；於暫住復依他義，是緣起義；於依他離作用義，是緣起義；於離作用復因果相續不斷義，是緣起義；於因果相續不斷復因果相似轉義，是緣起義；於因果相似轉復自業所作義，是緣起義。

【漢】問：為顯何義建立緣起耶？

【漢】答：為顯因緣所攝染污、清淨義故。
△pratītya-samutpāda arthaḥ katamaḥ / niḥsattva arthaḥ pratītya-samutpāda arthaḥ / sati niḥsattve anitya-arthaḥ / saty anityattve itvara-pratyupasthāpana arthaḥ / sati itvara-pratyupasthāne paratantra-arthaḥ / sati paratantre nirīha arthaḥ / sati nirīha-arthe hetu-phala-prabandha anupaccheda arthaḥ / sati [hetu-phala]-prabandha anupacchede anurūpa-hetu-phala-pravartana arthaḥ / saty anurūpa-hetu-phala- pravartane karma-svabhāvārthaḥ pratītya-samutpāda arthaḥ / kasya arthasya paridīpana-arthaṃ pratītya-samutpāda-vyavasthānaṃ / hetu-pratyaya parigṛhīta-svasaṃkleśa-vyavadāna arthasya paridīpana-arthaṃ //

#### 5.3.4.4.緣起差別
【漢】緣起差別云何？

##### 5.3.4.4.1.無明
【漢】謂於前際無知等，如經廣說。 [瑜伽55](瑜伽師地論6#^uskn8a) [s47](婆沙041-050.md#^bhajxy) [瑜伽89](瑜伽師地論8#癡差別) 
###### 5.3.4.4.1.1.十九種無知
【漢】1於前際無知云何？謂於過去諸行起不如理分別，謂我於過去為曾有耶？為曾無耶？曾何體性？曾何種類？所有無知。
【漢】於後際無知云何？謂於未來諸行起不如理分別，謂我於未來為當有耶？為當無耶？當何體性？當何種類？所有無知。
【漢】於前後際無知云何？謂於內起不如理猶豫，謂何等是我？我為何等？今此有情從何所來？於此沒已當往何所？所有無知。
△vibhāgaḥ katamaḥ / yat pūrva-ante ajñānam iti vistareṇa sūtraṃ / tatra pūrva-ante ajñānaṃ katamat / atītān asaṃskārān ayoniśaḥ kalpayataḥ kiṃkanv aham abhūvam atīte adhvany āhosvin na aham abhūvam atīte adhvani / ko nv aham abhūvaṃ / kathaṃ vā abhūvam iti yad-ajñānaṃ / apara-ante ajñānaṃ katamat / anāgatān saṃskārān ayoniśaḥ kalpayataḥ kiṃ nv ahaṃ bhaviṣyāmy anāgate adhvany āhosvin na ahaṃ bhaviṣyāmy anāgate adhvani / kiṃ bhaviṣyāmi kathaṃ bhaviṣyāmi ity ajñānaṃ/pūrva-anta apara-ante ajñānaṃ katamat /adhyātmam ayoniśaḥ kathaṃ-kathī-bhavataḥ ke santaḥ ke bhaviṣyāmaḥ / ayaṃ sattvaḥ kuta āgataḥ / itaś cyutaḥ kutra gāmī bhaviṣyati iti yad ajñānaṃ /

【漢】2於內無知云何？謂於各別諸行起不如理作意，謂之為我所有無知。
【漢】於外無知云何？謂於外非有情數諸行起不如理作意，謂為我所所有無知。
【漢】於內外無知云何？謂於他相續諸行起不如理分別，謂怨親中所有無知。
△adhyātmam ajñānaṃ katamat / pratyātmikān saṃskārān ayoniśa ātmanā manasi kurvato yad ajñānaṃ / bahirdhā ajñānaṃ katamat / bāhyān sattva-saṃkhyātān saṃskārān ātmīyato ayoniśo manasi kurvato yad ajñānaṃ / adhyātma-bahirdhā ajñānaṃ katamat / pārasāntānikān saṃskārān mitra amitra udāsīnato ayoniśaḥ kalpayato yad ajñānaṃ /

【漢】3於業無知云何？謂於諸業起不如理分別，謂有作者所有無知。
【漢】於異熟無知云何？謂於異熟果所攝諸行，起不如理分別，謂有受者所有無知。
【漢】於業異熟無知云何？謂於業及果起不如理分別所有無知。
△karmaṇy ajñānaṃ katamat / karma-kartāram ayoniśaḥ kalpayato yad ajñānaṃ / vipāke ajñānaṃ katamat / vipāka-phala-saṃgṛhītān saṃskārān vedakato ayoniśaḥ kalpayato yad ajñānaṃ / karma-vipāke ajñānaṃ katamat / vitathaṃ karma tat-phalaṃ ca ayoniśaḥ kalpayato yad ajñānaṃ /

【漢】4於佛無知云何？謂於佛菩提，或不思惟、或邪思惟、或由放逸、或由疑惑、或由毀謗所有無知。
【漢】於法無知云何？謂於正法善說性，或不思惟、或邪思惟、或由放逸、或由疑惑、或由毀謗所有無知。
【漢】於僧無知云何？謂於僧正行，或不思惟、或邪思惟、或由放逸、或由疑惑、或由毀謗所有無知。
△buddhe ajñānaṃ katamat / buddhānāṃ bodhim amanasi kurvato vā mithyā vā manasi kurvataḥ pramādyato vā kānkṣato va apavadato vā yad ajñānaṃ / dharme ajñānaṃ katamat / dharmasya svākhyātatām amanasi kurvato vā mithyā vā manasi kurvataḥ pramādyato vā kānkṣato vā apavadato vā yad ajñānaṃ saṅghe ajñānaṃ katamat / saṅghasya supratipattim amanasi kurvato vā mithyā vā manasi kurvataḥ pramādyato vā kānkṣato vā apavadato vā yad ajñānaṃ /

【漢】5於苦無知云何？謂於苦是苦性，或不思惟、或邪思惟、或由放逸、或由疑惑、或由毀謗所有無知。
【漢】如於苦，當知於集、滅、道無知亦爾。
△duḥkhe ajñānaṃ katamat / duḥkhaṃ duḥkhato amanasi kurvato vā mithyā vā manasi kurvataḥ pramādyato vā kānkṣato vā apavadato vā yad ajñānāṃ yathā duḥkhe evaṃ samudaye nirodhe mārge ajñānāni draṣṭavyāni //

【漢】6於因無知云何？謂起不如理分別，或計無因、或計自在、世性、士夫、中間等不平等因所有無知。
【漢】如於因無知，於從因所生諸行亦爾。
【漢】又彼無罪故名善，有罪故名不善；有利益故名應修習，無利益故名不應修習；黑故名有罪，白故名無罪；
【漢】雜故名有分。
△hetāv ajñānaṃ katamat / ahetukaṃ vā kalpayato viṣama-hetuṃ vā īśvara-prakṛti-puruṣa antara ādikaṃ vā ayoniśaḥ kalpayato yad ajñānaṃ / yathā hetāv evaṃ hetu-samutpanneṣu saṃskāreṣu // te punaḥ kuśalā anavadyatvāt / akuśalāḥ sa-avadyatvāt / sevitavyā hitatvāt / asevitavyā ahitatvāt / sa-avadyāḥ kṛṣṇatvāt / anavadyāḥ śuklatvāt / sapratibhāgā vyāmiśratvāt //

【漢】7於六觸處如實通達無知云何？謂增上慢者，於所證中顛倒思惟所有無知。

【漢】如是略說十九種無知。
△ṣaṭsu sparśa-āyataneṣu yathā-bhūta-saṃprativedhe ajñānaṃ katamat / adhigame viparyasta-cetasa ābhimānikasya yad ajñānaṃ / tad etad abhisamasya viṃśaty-ākāram ajñānaṃ bhavati /

###### 5.3.4.4.1.2.七種無知
【漢】復有七種無知：一、世愚，二、事愚，三、移轉愚，四、最勝愚，五、真實愚，六、染淨愚，七、增上慢愚。

【漢】前十九無知，今七無知，相攝云何？
【漢】謂初三無知攝初一，次三無知攝第二，次三無知攝第三，次三無知攝第四，次四無知攝第五。
【漢】次`[二＝六【三宮知】]`二無知攝第六，後一無知攝第七。
△punar anyat sapta-vidham ajñānaṃ / adhva-saṃmoho vastu-saṃmohaḥ saṅkrānti-saṃmohaḥ agrasaṃmohas tattvasaṃmohaḥ saṃkleśavyavadāna-saṃmoho abhimāna- saṃmohaś ca // yac ca viṃśati-vidham ajñānaṃ yac ca sapta-vidham ajñānaṃ tatra kena kasya saṃgraho draṣṭavyaḥ / tribhiḥ prathamair ajñānaiḥ prathamasya ekasya saṃgrahaḥ / punas tribhir anudvitīyasya / punas tribhir anu caturthasya / punaś caturbhir anu pañcamasya / punaḥ ṣaḍbhir anu ṣaṣṭhasya / paścimena ekena saptamasya //

###### 5.3.4.4.1.3.五種愚
【漢】復有五種愚：一、義愚，二、見愚，三、放逸愚，四、真實義愚，五、增上慢愚。

【漢】前十九愚，今五種愚，相攝云何？謂見愚攝前六及於`[因＝因因【聖】]`因所生法無知；放逸愚攝於業、異熟、俱無知；真實義愚攝於佛等乃至道諦無知；增上慢愚攝最後無知；當知義愚通攝一切。
△punar anyat pañca ākāram ajñānaṃ / arthasaṃmoho dṛṣṭisaṃmohaḥ pramāda-saṃmohas tattva-artha-saṃmoho abhimānasaṃmohaś ca / yac ca eka-anta-viṃśati-vidham ajñānaṃ yac ca pañca-vidhaṃ katamena kasya saṃgraho draṣṭavyaḥ / dṛṣṭi- sammohena pūrvakāṇāṃ ṣaṇṇāṃ / hetu-samutpanneṣu ca dharmeṣv ajñānasya saṃgraho draṣṭavyaḥ / pramāda-saṃmohena karmaṇi vipāke tad-ubhaye ca ajñānasya saṃgrahaḥ / tattva-artha-saṃmohena buddha-ādiṣu mārga-satya-paryavasāneṣu ajñānasya saṃgrahaḥ / abhimāna-saṃmohena paścimasya [saṃgrahaḥ] / artha- saṃmohena punaḥ sarveṣāṃ saṃgraho draṣṭavyaḥ //

###### 5.3.4.4.1.4.六種無明差別
【漢】復次，無知、無見、無有現觀、黑闇、愚癡，及無明闇，如是六種無明差別，隨前所說七無知事次第應知。於後二無知事總合為一，起此最後無明黑闇。

【漢】復有差別。謂聞思修所成三慧所治差別，如其次第說前三種。即此所治軟中上品差別，說後三種。如是所治差別故，自性差別故，建立六種差別應知。
△ajñānam adarśanam anabhisamayas tamaḥ-saṃmoho avidyā iti ime ṣaḍavidyā-paryāyāḥ sapta-vidhe saṃmoha-vastuni yathā-kramaṃ draṣṭavyāḥ / paścime tattva-saṃmoha-vastuni / evaṃ vastu kṛtvā api paścimo avidyā-andha-kāra- paryāyas tatra draṣṭavyaḥ//aparaḥ paryāyaḥ /śrutamayyāś cintāmayyā bhāvanāmayyāś ca prajñāyā vipekṣaṇa trayaḥ paryāyā yathā-kramaṃ [yojyante] /tasyā eva vipakṣa-bhūtāyā mṛdu-madhya adhimātratvād apare punas trayaḥ paryāyā iti vipakṣa-prabhedataś ca svabhāva-prabhedataś ca ṣaṭ paryāyāḥ //

##### 5.3.4.4.2.行
【漢】身行云何？謂身業。若欲界、若色界，在下名福非福，在上名不動。語行云何？謂語業。餘如前應知。意行云何？謂意業。若在欲界名福非福，在上二界唯名不動。
△kāyasaṃskārāḥ katame /kāya-karma kāma-avacaraṃ rūpa-avavacaraṃ puṇya apuṇya- saṃkhyātamadha ūrdhvaṃ punar āniñjyasaṃkhyātaṃ / vāksaṃskārāḥ katame / vākkarma / śepaṃ pūrvavad draṣṭavyaṃ / manaḥ-saṃskārāḥ katame / manaskarma / tat kāma-dhātau puṇya apuṇyaṃ na āneñjyaṃ dvayor upari-mayor dhātvor āneñjyam eva ca //

##### 5.3.4.4.3.識
【漢】眼識云何？謂於當來依`[止＝正【元】]`止眼根了別色境識，所有福、非福、不動行所熏發種子識，及彼種子所生果識。如眼識，如是乃至意識應知亦爾。由所依及境界，所起了別差別應知。此於欲界具足六種，色界唯四，無色界唯一。
△cakṣur-vijñānaṃ katamat / āyatyāṃ cakṣur-indriya-āśrayā yā rūpa prati-vijñaptir yat puṇya apuṇya āneñjyaṃ paribhāvitabījabhūtaṃ vijñānaṃ yac ca tadbījasamudbhūtaṃ / yathā cakṣur-vijñānam evaṃ śrotra-ghrāṇa-jihvā-kāya-mano-vijñānāni draṣṭavyāni / āśraya-viṣaya-kṛtaś ca eṣa prativijñapti-viśeṣo draṣṭavyaḥ / tat punaḥ kāma-avacaraṃ ṣaḍ-vidhaṃ /rūpa avacaraṃ catur-vidhaṃ / ārūpyāvacaram eka-vidham eva //

##### 5.3.4.4.4.名色
【漢】受蘊云何？謂一切領納種類。想蘊云何？謂一切了像種類。行蘊云何？謂一切心所造作意業種類。識蘊云何？謂一切了別種類。如是諸蘊皆通三界。

【漢】四大種云何？謂地、水、火、風界。此皆通二界。四大種所造色云何？謂十色處及法處所攝色。欲界具十及法處所攝假色；色界有八及法處所攝色，然非一切。此亦二種：謂識種子所攝受種子名色，及`[於〔－〕【三宮】]`於彼所生果名色。
△vedanā-skandhaḥ katamaḥ / anubhava-jātiḥ sarvā / sa ca trai-dhātuka-avacaraḥ / saṃjñā-skandhaḥ katamaḥ / saṃjānanā-jātiḥ sarvā / saṃskāra-skandhaḥ katamaḥ / citta abhisaṃskāra-manas-karma-jātiḥ / vijñāna-skandhaḥ katamaḥ / vijānanā-jātiḥ sarvā /ete api skandhās traidhātuka avacarā draṣṭavyāḥ // catvāri mahā-bhūtāni katamāni / pṛthivī-dhātur ab-dhātus tejo-dhātur vāyu-dhātuḥ / te api dhātu-dvaye / catvāri mahā-bhūtāny upādāya / rūpaṃ katamat / daśa-rūpīṇy āyatanāni / dharma āyatana-paryāpannaṃ ca rūpaṃ daśa kāma-avacarāṇi prajñapti-patitaṃ ca dharma āyatana-rūpaṃ aṣṭau rūpa-avacarāṇi dharma-āyatana-paryāpannaṃ ca / sarvaṃ tad api dvividhaṃ / vijñānabījaparigṛhītabījabhūtaṃ ca tadanirvarttita-phala-bhūtaṃ ca //

##### 5.3.4.4.5.六處
【漢】眼處云何？謂眼識所依淨色，由此於色已見、現見、當見。如眼處，如是乃至意處，隨其所應盡當知。於一切處，應說三時業用差別。此亦二種。謂名色種子所攝受種子六處，及彼所生果六處。五在`[欲〔－〕【知】]`欲色界，第六通三界。
△cakṣur-āyatanaṃ katamat / cakṣur-vijñāna-saṃniśrayo rūpa-prasādo yena rūpāṇi paśyat paśyati drakṣyati vā / yathā cakṣur-āyatanam evaṃ śrotra-ghrāṇa-jihvā-kāya-mana-āyatanāni yathā-yogaṃ draṣṭavyāni / sarveṣāṃ ca kāla-traya-nirdeśena karma nirdeṣṭavyaṃ /tad api dvividhaṃ nāmarūpa-parigṛhīta-bīja-bhūtaṃ tad-abhinirvartita-phala-bhūtaṃ ca kāma-avacaraṃ / rūpa-avacarāṇi pañca / ṣaṣṭhaṃ trai-dhātuka vacaraṃ //

##### 5.3.4.4.6.觸
【漢】眼觸云何？謂三和所生，能取境界淨妙等義。如是餘觸，各隨別境說相應知。此復二種。謂六處種子所攝受種子觸，及彼所生果觸。欲界具六，色界四，無色界一。
△cakṣuḥ-saṃsparśaḥ katamaḥ / trika-samavāya-jā viṣaya-śubhaṃ prativiṣaya lakṣaṇa-nirdeśo avagantavyaḥ / te punar dvividhāḥ / ṣaḍ-āyatana-bīja-parigṛhīta-bīja-bhūtāś ca tadabhinirvarttita-phala-bhūtāś ca / kāma-avacarāḥ sarve / rūpa-avacarāś catvāraḥ / ārūpya-avacara ekaḥ //

##### 5.3.4.4.7.受
【漢】樂受云何？謂順樂諸根、境界為緣，所生適悅受，受所攝。

【漢】苦受云何？謂順苦二為緣，所生非適悅受，受所攝。

【漢】不苦不樂受云何？謂順不苦不樂二為緣，所生非適悅非不適悅受，受所攝。欲界三，色界二，第四靜慮以上乃至非想非非想處唯有第三不苦不樂。此亦二種。謂觸種子所攝受種子受，及彼所生果受。
△sukhā vedanā katamā / yat sukha-sthānīyam indriya-viṣayaṃ pratītya utpadyate sātaṃ vedayitaṃ vedanā-gataṃ / duḥkhā vedanā katamā / yad duḥkha-sthānīyaṃ [dvayaṃ] pratītya utpadyate asātaṃ vedayitaṃ / aduḥkha asukhā vedanā katamā / yad aduḥkha asukha-sthānīyaṃ dvayaṃ pratītya utpadyate na eva sātaṃ na asātaṃ vedayitaṃ vedanā-gataṃ / tisraḥ kāma-caryāḥ / dve rūpa-avacarye tṛtīyād yāvad dhyānāt / aduḥkha asukhā caturthād dhyānād ūrdhvaṃ yāvan na eva-saṃjñā na asaṃjñā āyatanāt tā api vedanā dvividhāḥ sparśa-bīja-parigṛhīta-bīja-bhūtās tad-abhinirvartita-phala-bhūtāś ca //

【漢】瑜伽師地論卷第`[此下聖本有光明皇后願文，此下知恩院本有天平七年歲次乙亥八月十四日寫了書寫師慈氏弟子三宅連人成本名今受名慈氏弟子慈靈檀越慈氏弟子慈姓四十六字]`九



☗s10
【漢】瑜伽師地論卷第十
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中有尋有伺等三地之七
##### 5.3.4.4.8.愛
【漢】欲愛云何？謂欲界諸行為緣所生，於欲界行染污希求，由此能生欲界苦果。色愛云何？謂色界諸行為緣所生，於色界行染污希求，由此能生色界苦果。無色愛云何？謂無色界`[諸〔－〕【三宮聖】]`諸行為緣所生，於無色界行染污希求，由此能生無色界苦果。
△kāma tṛṣṇā katamā / kāma avacarān saṃskārān pratītya kāma avacareṣu kliṣṭā prārthanā yayā kāma-dhātau duḥkham abhinirvartayati / rūpa-tṛṣṇā katamā / yā rūpa-acarān saṃskārān pratītya rūpa-avacareṣu saṃskāreṣu kliṣṭā prārthanā yayā rūpa-dhātau duḥkham abhinirvartayati / ārūpya-avacarā tṛṣṇā katamā / yā ārūpya a-vacarān saṃskārān pratītya-ārūpya-avacareṣu saṃskāreṣu kliṣṭā prārthanā yayā rūpa-dhātau duḥkham abhinirvartayati //

##### 5.3.4.4.9.取
【漢】欲取云何？謂於諸欲所有欲貪。見取云何？謂除薩迦耶見，於所餘見所有欲貪。戒禁取云何？謂於邪願所起戒禁所有欲貪。我語取云何？謂於薩迦耶見所有欲貪。初唯能生欲界苦果，餘三通生三界苦果。
△kāma-upādānaṃ katamat / yaḥ kāmeṣu cchanda-rāgaḥ / dṛṣṭy-upādānaṃ katamat / satkāya-dṛṣṭiṃ sthāpayitvā tad-anyāsu dṛṣṭiṣu cchanda-rāgaḥ / śīla-vrata-upādānaṃ katamat / śīla-vrata-mithyā-praṇihite yaś chanda-rāgaḥ / ātma-upādānaṃ katamat / satkāya-dṛṣṭau yaś chanda-rāgaḥ / prathamena kāma-dhātāv eva duḥkham abhinirvartayati / avaśiṣṭaiḥ punas trai-dhātuke //

##### 5.3.4.4.10.有
【漢】欲有云何？謂欲界`[前時＝本【三聖】]`前時有、業有、死有、中有、生有，及那落迦、傍生、餓鬼、人、天有，總說名欲有。此復由先所作諸行煩惱攝受之所熏發。

【漢】色有云何？謂除那落迦、傍生、餓鬼、人有，所餘是色有應知。

【漢】無色有云何？謂復除中有，`[所餘＝餘所【宮聖】]`所餘是無色有應知。

【漢】問：依何義故建立七有，所謂那落迦、傍生、餓鬼、人、天有，業有、中有？

【漢】答：依三種所作故。一、能引有，謂一；二、趣有有，謂一；三、受用果有，謂五。
△kāma-bhavaḥ katamaḥ / kāma-avacara-pūrva-kāla-bhavaḥ karmabhavo maraṇa-bhavo antarā-bhava upādhi-bhavo naraka-tiryak-preta-deva-manuṣya-bhavāś ca kāmabhava ity ucyate / sa punaḥ pūrva-kṛta-saṃskāra-kleśa-parigraha-prabhāvitaḥ // rūpa-bhavaḥ katamaḥ / naraka-tiryak-preta-manuṣya-bhavān sthāpayitvā tad-anyo rūpa-bhavo draṣṭavyaḥ // ārūpya-bhavaḥ katamaḥ / antarā-bhavaṃ sthāpayitvā tad-anya-bhava-saṃgṛhīta ārūpya-bhavo draṣṭavyaḥ // kim adhikṛtya sapta bhavā vyavasthāpitā naraka-tiryak-preta-deva-manuṣya-karma-antarā-bhavāḥ / trīṇi kṛtyāny adhikṛtya / ākṣepako bhava ekaḥ / bhava-saṃprāpako bhava ekaḥ / phala-upabhojakā bhavāḥ pañca //

##### 5.3.4.4.11.生
【漢】生云何？謂於胎、卵二生，初託生時。等生云何？謂即於彼身分圓滿，仍未出時。趣云何？謂從彼出。起云何？謂出已增長。出現云何？謂於濕、化二生，身分頓起。蘊得云何？謂即於彼諸生位中五取蘊轉。界得云何？謂即彼諸蘊因緣所攝性。處得云何？謂即彼諸蘊餘緣所攝性。諸蘊生起云何？謂即彼諸蘊日日飲食之所資長。命根出現云何？謂即彼諸蘊餘壽力故得相續住。

【漢】此生支略義者，謂若生自性、若生處位、若所生、若因緣所攝、若任持所引、若俱生依持，是名略義。
△jātiḥ katamā / yā jarāyu-jāyām aṇḍa-jāyāṃ ca yonau tat-prathama-abhi-nirvṛttiḥ / saṃjāti katamā / yā tatra eva ātam-bhāva-paripūrir aniḥsṛtasya(?) / bhavakrāntiḥ katamā / yā tasmān niḥsṛtiḥ / abhiniḥsṛtiḥ katamā / yā niḥsṛtasya vṛddhiḥ / prādurbhāvaḥ katamaḥ / saṃsveda-ja-aupapādukāyāṃ yaunau sakṛd eva sambhavaḥ / skandha-pratilābhaḥ katamaḥ / ya āsv eva yoniṣv avasthāsu ca pañcānām upādāna- skandhānāṃ [sambhavaḥ] // dhātu-pratilambhaḥ katamaḥ / yā teṣām eva skandhānāṃ hetupratyaya-parigṛhītatā / āyatana-pratilambhaḥ katamaḥ / yā teṣām eva skandhānāṃ tadanya pratyaya-parigṛhītatā/ skandha-abhinirvṛttiḥ katamā /yā teṣām eva skandhānām āhāra-kṛtā puṣṭir upacayaḥ / prati-dina-jīvita-indriya-prādur-bhāvaḥ katamaḥ / yat teṣām eva skandhānām āyuḥ-śeṣa-vaśād avasthānaṃ // asyāḥ punar jāteḥ samāsa-arthaḥ katamaḥ / yaś ca jāteḥ svabhāvaḥ yatra ca jāyate yauś ca hetu-pratyayaiḥ parigṛhītaḥ yena ca upastambhena āhṛtena sahajena ca dhriyata ity ayaṃ samāsa-arthaḥ /

##### 5.3.4.4.12.老
【漢】衰云何？謂依止劣故，令彼掉動。老云何？謂髮色衰變。`[襵【CB】，攝【大】(cf. T30n1579\_p0769a20)]`襵云何？謂皮膚緩皺。熟云何？謂火力衰減，無復勢力受用欲塵。氣力損壞云何？謂性多疾病故，無有勢力能作事業。黑黶間身云何？謂黯黑出現，損其容色。身脊傴曲、喘息奔急云何？謂行步威儀身形所顯，由此發起極重喘嗽。形貌僂前云何？謂坐威儀位，身首低曲。憑據杖策云何？謂住威儀位，依杖力而住。昏昧云何？謂臥威儀位，數重睡眠。羸劣云何？謂即於此位，無力速覺。損減云何？謂念慧衰退。衰退云何？謂念慧劣故，至於善法不能現行。諸根耄熟云何？謂身體尫羸。功用破壞云何？謂彼於境不復明利。諸行朽故云何？謂彼於後將欲終時。其形腐敗云何？謂壽量將盡，身形臨壞，於諸事業無復功能。

【漢】此老略義者，謂依止變壞、`[鬚＝鬢【三宮】]`鬚髮變壞、充悅變壞、火力變壞、無病變壞、色相變壞、威儀變壞、無色諸根變壞、有色諸根變壞、時分已過、壽量將盡，略義應知。
△skhālityaṃ katamat / yad āśraya-daurbalyāt tat kampatā / pālityaṃ katamat / yat keśa-vaivarṇyaṃ / valī-pracuratā katamā / yat svak-saṅkocaḥ / jīrṇatā katamā / yā kāma-bhoga apratibalatā tejo-vihāniś ca / magnatā katamā / yā vyavasāya-karaṇa apratibalatā prakṛty-an-ārogyatām upādāya / tilaka ācita-gātratā katamā / yat kāla- piṇḍa-utsadattvaṃ a-virūpya-vipratibandhena tatra kubja-gopānasī-vaṅkatā / khuru- khuru-praśvāsa-kāyatā katamā / yā gamana-īiryā-patha-prabhāvitā kāya-saṃsthānatā tadudbhavo ca gāḍhaśvasanakāmanatā(?) /purataḥ prāgbhārakāyatā katamā / niṣadya-īiryā-patha-avasthitasya yāvanata-kāya-pratibalatā / daṇḍa-viṣkambhanatā katamā / sthāna-īiryā-patha-avasthitasya yā daṇḍabala-adhāna-viharaṇatā / dhanutvaṃ(?) katamat svapna-īiryā-patha-avasthitasya yā gāḍha abhīkṣṇa-svapnatā /mandatvaṃ katamat / yā tatrauva supratiboddhum apratibalatā / hāniḥ katamā / yā smṛtibuddhyoḥ / parihāṇiḥ katamā / yā smṛti-buddhyor māndyāt kuśala-dharma- samudānayanā pratibalatā / indriyāṇāṃ pariṇāmaḥ katamaḥ / yā prakṛti-mandatā / paribhedaḥ katamaḥ / yā teṣām eva viṣaya apracuratā saṃskārāṇāṃ purāṇī-bhāvaḥ katamaḥ / yā eṣām eva paścimā daśa-āsanna-maraṇatām upādāya / jarjarī-bhāvaḥ katamaḥ / yā āyuḥ-parisamāpter āśrayasya bhaṅga-abhi-mukhatā kṛty-aviniyoga asamarthatām upādāya / jarāyāḥ punaḥ samāsārthaḥ katamaḥ / āśraya-vipariṇāmaḥ keśavipariṇāmaḥ puṣṭi-vipariṇāmas tejo-bala-vipariṇāma ārogya-vipariṇāmo varṇa-vipariṇāma īryāpatha-vipariṇāmo arūpī-indriya-vipariṇāmo rūpī-indriya-vipariṇāmo daśa-ativṛttir āyuḥ-saṃkṣepa-samāsa-artho draṣṭavyaḥ //

##### 5.3.4.4.13.死
【漢】彼彼有情云何？謂那落迦等。有情種類云何？謂即彼一切。終云何？謂諸有情離解支節而死。盡云何？謂諸有情由解支節而死。壞云何？謂識離身。沒云何？謂諸色根滅。捨壽云何？謂氣將盡位。捨煖云何？謂不動位。棄捨諸蘊命根謝滅云何？謂時死。死云何？謂遇橫緣，非時而死。時運盡云何？謂初死未久位。又死魔業名時運盡。

【漢】此死略義者：謂若死、若死法、若死差別、若死後位，是名略義。

【漢】如是名為緣起差別應知。
△te te sattvāḥ katame / nārakādayaḥ / sattva-nikāyā katame / sarve ta eva / cyutiḥ katamā / yeṣāṃ sattvānāṃ marma-cchedam antareṇa maraṇaṃ / cyavanatā katamā / yeṣāṃ sattvānāṃ saha marma-cchedena maraṇaṃ / bhedaḥ katamaḥ /yā vijñānasya-āśrayād apakrāntiḥ / antardhāniḥ katamā / yo rūpiṇām indriyāṇāṃ nirodhaḥ / āyuṣo hāniḥ katamā / yā hikka-āśvāsa-avasthā / ūṣmaṇo hāniḥ katamā / yā niśceṣṭa-avasthā / skandhānāṃ nikṣepo jīvita indriyasya nirodhaḥ [katamaḥ] / yat kāla-maraṇaṃ / maraṇaṃ katamat / yā kāla-cyutis tat pratyayaiḥ /kāla-kriyā katamā / yā āsannā ciramṛta-avasthā / aparaḥ paryāyo maraṇaṃ mārakarma kāla-kriyā ity ucyate / māraṇasya punaḥ samāsa-arthaḥ katamaḥ / yā ca cyutiḥ / yasya ca dharmasya cyutiḥ / yathā ca cyutiḥ cyutasya ca tad-ūrdhvaṃ yaḥ kālaḥ / ity ayaṃ samāsa-arthaḥ / ity ayaṃ pratītya-samutpāda-vibhaṅgasya vibhaṅgo draṣṭavyaḥ

#### 5.3.4.5.緣起次第難
##### 5.3.4.5.1.順次第-第一差別
【漢】問：何因緣故，無明等諸有支作如是次第說？

【漢】答：諸愚癡者要先愚於所應知事，次即於彼發起邪行。由邪行故，令心顛倒。心顛倒故，結生相續。生相續故，諸根圓滿。根圓滿故，二受用境。受用境故，若耽著，若希求。由希求故，於方覓時煩惱滋長。煩惱滋長故，發起後有愛非愛業。由所起業滋長力故，於五趣生死中苦果生。苦果生已，有老死等苦。謂內身變異所引老死苦，及境界變異所引憂歎苦熱惱之苦。是故世尊如是次第說十二支。
△kena kāraṇena a-vidyā ādīnāṃ bhava-angānām evaṃ-rūpaṃ krama-nirdeśaḥ kṛtaḥ / pūrvaṃ tāvaj jñeye vastuni sammohaḥ /sammūḍhasya tatra eva mithyābhisaṃskāraḥ / mithyā-abhisaṃskārāc citte viparyāsaḥ / citta-viparyāsāt pratisandhi-bandhaḥ / pratisandhibandhād indriyaparipūriḥ / indriya-paripūrer dvābhyāṃ viṣaya-paribhogaḥ / viṣaya-paribhogād adhyava sānaṃ tat-prārthanā ca / prārthanayā paryeṣamāṇasya kleśa-upacayaḥ / kleśa upacayāt paunar-bhavikam iṣṭa aniṣṭa-karma-samutthānaṃ / karma-upacaya-samutthānāt pañcagatike saṃsāre abhinirvṛtti-duḥkhaṃ / abhinirvṛtti-duḥkha-kṛtaṃ ca jarā-maraṇa-ādi-duḥkham ātma-bhāva-pariṇāmanaimittikaṃ jarā- maraṇaduḥkhaṃ /viṣaya-pariṇāma-naimittikaṃ śoka-parideva-duḥkha-daurmanasya-āyāsa-duḥkhaṃ / tasmād anukramaśa etāni dvādaśa aṅgāni nirdiṣṭāni bhagavatā //

##### 5.3.4.5.2.順次第-第二差別
【漢】復有次第差別，謂依二種緣建立緣起次第：一、內身緣，二、受用境界緣。內身緣，前六支所攝；受用境界緣，後六支所攝。先於內身起我執等愚，由此不了諸業所引苦果異熟故，發起諸業。既發起已，即隨彼業多起尋思。由業與識為助伴故，能感當來三種苦果。謂根初起所攝苦果、根圓滿所攝苦果、受用境界所攝苦果。即名色為先，觸為最後。又於現法中，依觸緣受，發起於愛。由受用境界緣廣起追求，或由事業門，或由利養門，或由戒禁門，或由解脫門，發起欲求、內身求、邪解脫求。如是求時，令先所起煩惱及業所引五趣生死果生。既得生已，老死隨逐。
△aparo anukrama-paryāyo dvividha-pratyayaṃ pratītya-samutpādam ārabhya ātma-bhāva-pratyayaṃ viṣaya upabhoga-pratyayaṃ ca / ātma-bhāva-pratyayaḥ ṣaḍbhir aṅgaiḥ saṃgṛhītaḥ / viṣaya-upabhoga-pratyayo api ṣaḍbhir eva / pūrvam ātmabhāve ātmagrāha ādibhiḥ saṃmūḍhaḥ / tataḥ karmaṇāṃ duḥkha-phala-vipākam ajānānaḥ karma karoti / kṛtvā ca tad evam anuvitarkayati karmaṇā tad-vijñāna-sahāyena trividham āyatyāṃ duḥkham abhinirvartayati indriya-nirvṛtti-saṃgṛhītaṃ tat-paripūrisaṃgṛhītaṃ viṣaya-paribhoga-saṃgṛhītaṃ ca / sparśa-āvasānaṃ nāma-rūpaṃ ca dṛṣṭa eva dharme sparśa-pratyayāyāṃ vedanāyāṃ tṛṣṇām utpādya viṣaya-pratyayāṃ paryeṣaṇām āpadyate / vyavasāyam āpadyate / vyavasāya-mukhena lābha-saṃskāra- mukhena śīlavratamukhena mokṣamukhena kāma-paryeṣaṇām ātmabhāvaparyeṣaṇāṃ mokṣa-paryeṣaṇāṃ [viṣaya-paribhoga-pratyaya-paryeṣaṇāṃ mithyā-paryeṣaṇām āpadyamānaḥ kleśāṃś ca tat-pūrvakāṇi karmāṇi kṛtvā pañca-gatike saṃsāre jāyate jīryati mriyate ca //

##### 5.3.4.5.3.順次第-第三差別
【漢】復有次第差別，謂由三種有情聚。一、樂出世清淨，二、樂世間清淨，三、樂著境界。由初聚故，滅諸緣起，增白淨品。由第二有情聚故，不如實知諸諦道理。若住正念，或作福業，或作有漏修所引不動業；若不住正念，便發非福業。或起追悔所引，或不追悔歡喜所引心相續住。彼又如前，於下中上生處，次第能感當來三種苦果，謂名色為先，觸為最後。由第三有情聚故，依現受用境所生受，於現法中如前次第起後六支，謂`[受＝愛【三】]`受為先，老死為後。
△aparo anukrama-paryāyaḥ / trayaḥ sattva-rāśayaḥ / loka-uttarā viśuddhi-kāmā viṣaya-paramāś ca tatra prathamāḥ pratītya-samutpādaṃ nirodhayanti śukla-pakṣeṇa na vardhayanti/dvitīyāḥ sattvāḥ satyāni yathābhūtam ajānānā upasthitasmṛtayaḥ puṇyam āneñjyaṃ ca sāsravaṃ bhāvanāmayaṃ karma kṛtvā abhinirvartayanti / anupasthitayā vā punaḥ smṛtyā puṇyaṃ vipratisāraparibhāvitena vā apratisāraprāmodyaparibhāvitena vā cetasā bahulaṃ viharanti /te pūrvavad dhīna-madhya-viśiṣṭā upapatty-āyatane anupūrveṇa triprakāram āyatyāṃ duḥkham tṛtīyānāṃ sattvānāṃ pratyutpanna-viṣaya-paribhogaje vedite vartamānānāṃ pūrvavad aparāṇi ṣaḍ-aṅgāni kramaśo draṣṭavyāni tṛṣṇād yāni jarā-maraṇa-avasānāni //

##### 5.3.4.5.4.逆次第
【漢】問：何因緣故，逆次第中老死為先說諸緣起？

【漢】答：依止宣說諦道理故，以生及老死能顯苦諦。如世尊言：新名色滅為上首法。

【漢】問：何故不言諸無明滅為上首耶？

【漢】答：依心解脫者而施設故。由彼於現法中種子苦及當來苦果不生而滅，故說名色為先，受為最後，得究竟滅。又於現法中受諸受時，愛及隨眠永拔不起說名為滅。由彼滅故，以彼為先餘支亦滅。

【漢】如是等類，宣說緣起次第應知。
△kena kāraṇena pratiloma anupūrvyā jarā-maraṇam idaṃ kṛtvā pratītya-samutpādo deśyate satyanayadeśanām adhikṛtya/ tathā hi/ jātijarāmaraṇaṃ duḥkhasatyapravibhaktaṃ / yad uktaṃ bhagavatā na ca nāma-rūpa-nirodha-pūrvaṅgamā dharmā iti / kena kāraṇena avidyā-nirodha-pūrvaṅgamā na uktāḥ vimukti-cetasāṃ tat-prajñapteḥ /... tvāt / teṣāṃ hi dṛṣṭe dharme bīja-bhūtaṃ vedanā-avasānaṃ niruddhaṃ bhavati / dṛṣṭe ca dharme vedanāṃ vedayamānasya tṛṣṇā-anuśaya-samuddhātād apravṛtter niruddhā bhavati / tan-nirodhāt tat-pūrvaṅgamāni niruddhāni bhavanti / ity evaṃ-bhāgīyaḥ pratītya-samutpādasya krama-hetur draṣṭavyaḥ //

#### 5.3.4.6.緣起釋詞
【漢】問：何故緣起說為緣起？

【漢】答：由煩惱繫縛，往諸趣中數數生起故，`[名＝名為【三宮】]`名緣起。此依字釋名。

【漢】復次，依託眾緣，速謝滅已，`[續＝還【聖】]`續和合生，故名緣起。此依剎那義釋。

【漢】復次，眾緣過去而不捨離，依自相續而得生起，故名緣起。如說：此有故彼有，此生故彼生，非餘。依此義故，釋名應知。

【漢】復次，數數謝滅，復相續起，故名緣起。此依數壞數滅義釋。

【漢】復次，於過去世覺緣性已，等相續起，故名緣起。如世尊言：我已覺悟，正起宣說，即由此名展轉傳說，故名緣起。
△kena kāraṇena pratītya-samutpādaḥ pratītya-samutpāda ity ucyate / pratigatya-gatiṣu saṃyuktānāṃ kleśair utpādaḥ pratītya-samutpāda ity akṣara-nirvacanaṃ / punaḥ pratyayata utpādaḥ pratītya-samutpādaḥ / kṣaṅikārthamadhikṛtya / punaḥ pratyayād atītādatyaktāt svasantatāvutpādaḥ pratīyasamutpādaḥ / asmin sati-idaṃ bhavaty asya u-tpādād idam utpadyate [na anyathā] ity etam artham idha-kṛtya etan nirvacanaṃ draṣṭavyaṃ / punaḥ pratigatya pratigatya santatya-utpādaḥ pratītya-samutpādaḥ / vinaśya vinaśya ity arthaḥ / punaḥ pratyayī-bhāvaṃ gatvā atīte adhvani santatya- utpādaḥ pratītyasamutpādaḥ / uktaṃ bhagavatā pratyavagamya samutpādaṃ deśayiṣyāmi iti / pratyavagamya ity abhisambudhya ity arthaḥ / tataḥ sā eva saṃjñā nirūḍhā pratītya-samutpāda iti //

#### 5.3.4.7.緣起緣性
【漢】問：無明望行為幾種緣？

【漢】答：望諸色行為增上緣，望無色行為三緣。謂等無間緣、所緣緣、增上緣。如是餘支為緣多少，應如此知。謂有色支望有色支，為一增上緣；望無色支為二緣，謂所緣緣及增上緣。若無色支望有色支，唯為一緣；望無色支為三緣；謂等無間緣、所緣緣、增上緣。
△avidyā-saṃskārāṇāṃ katibhiḥ pratyayaiḥ [pratyayatvaṃ bhavati] / rūpiṇām adhipati- pratyayena /arūpiṇāṃ tu tribhiḥ samanantara-ālambana-adhipati-pratyayaiḥ / evam avaśiṣṭānām aṅgānāṃ pratyayatvaṃ yathā-yogaṃ draṣṭavyaṃ / rūpiṇi rūpiṇām ekena adhipati-pratyayena / arūpiṇāṃ dvābhyām ālambana-pratyayena ca/ arūpiṇi rūpiṇām ekena / arūpiṇi tv arūpiṇāṃ tribhiḥ samanantara-ālambana-adhipati-pratyayaiḥ //

【漢】問：何故諸支相望無因緣耶？

【漢】答：因緣者，自體種子緣所顯故。

【漢】問：若諸支相望無因緣者，何故說言：依因果體性建立緣起耶？

【漢】答：依增上緣所攝引發因、牽引因、生起因故，說名為因。

【漢】問：幾支是引因所攝？

【漢】答：從無明乃至受。

【漢】問：幾支是生因所攝？

【漢】答：從愛乃至有。

【漢】問：幾支是生、引二因果所攝耶？

【漢】答：於現法後法中，識等乃至受，於生、老死位所攝諸支。
△kena kāraṇena hetu-pratyayena na pratyayāny etāny aṅgāni / svabhāva-bīja-pratyaya- prabhāvitatvād dhetu-pratyayasya / yadi hetu-pratyayena na pratyayāni tat kena kāraṇena hetuphalabhāvena pratītyasamutpādo nirdiśyate/ adhipatipratyaya[saṃ]gṛhītam āvāhaka-hetum adhikṛtya ākṣepa-hetum abhinirvṛtti-hetuṃ ca // katy aṅgāny ākṣepa-hetu-saṃgṛhītāni /avidyām upādāya yāvad vedanā / katy aṅgāny abhinirvṛtti- hetu-saṅgṛhītāni / tṛṣṇām upādāya yāvad bhavaḥ / katy aṅgāny ākṣepa abhinirvṛtti-hetvoḥ phala-saṃgṛhītāni dṛṣṭe ca dharme samparāye ca vijñāna-ādīni vedanā-avasānānni jāti-jarā-maraṇa-avasāni //

#### 5.3.4.8.緣起分別緣
##### 5.3.4.8.1.十二支次第分別
###### 5.3.4.8.1.1.辨為緣
###### # 5.3.4.8.1.1.1.無明緣行
【漢】問：若說無明以不如理作意為因，何因緣故於緣起教中不先說耶？

【漢】答：彼唯是不斷因故，非雜染因故。所以者何？非不愚者起此作意。依雜染因說緣起教。無明自性是染污，不如理作意自性非染污，故彼不能染污無明，然由無明力所染污。又生雜染業煩惱力之所熏發，業之初因謂初緣起。是故不說不如理作意。
△yadā yoniśo manaskāra-hetukā vidyā-uktā kena kāraṇena sa pratītyasamutpāda- nirdeśa-ādito na nirdiṣṭaḥ / aprahāṇahetutvāt saṃkleśahetutvāt / tathā hi na amūḍhasya sa manaskāra utpadyate / saṃkleśa-hetuś ca pratītya-samutpādaḥ / avidyā ca sva-bhāva-saṃkliṣṭā ayoniśo manas-kāraś ca sva-bhāva-saṃkliṣṭaḥ / mano vidyāṃ saṃkleśayati / api tv avidyāvaśena saṃkliśyate / karma-kleśa-prabhāvitaṃ ca janma / tatra karmaṇo heturādir avidyā pratītyasamutpādasya / tasmād asya yoniśo manaskāro nauktaḥ //

【漢】問：何故不說自體為自體緣耶？

【漢】答：由彼自體若不得餘緣，於自體雜染不能增長，亦不損減，是故不說。

【漢】問：何因緣故，福行、不動行由正簡擇功力而起，仍說用無明為緣耶？

【漢】答：由不了達世俗苦因為緣，起非福行；由不了達勝義苦因為緣，生福及不動行；是故亦說彼以無明為緣。

【漢】問：如經中說：諸業以貪瞋癡為緣。何故此中唯說癡為緣耶？答：此中通說福、非福、不動業緣，貪瞋癡緣唯生非福業故。

【漢】問：身業、語業思所發起，是則行亦緣行；何故但說無明緣行？

【漢】答：依發起一切行緣而說故，及依生善、染污思緣而說故。
△kena kāraṇena sva-bhāvaḥ sva-bhāvasya pratyayatvena na uktaḥ / na hi sva-bhāvaḥ pratyaya-antaram alabhamānaḥ sva-bhāvasya saṃkleśataḥ poṣako vā bhāvako vā bhavati / tasmān na uktaḥ // kena kāraṇena puṇya-āneñjyāḥ saṃskārā pratisaṃkhyāya manu(?) kṛtā avidyā-pratyayā ity ucyante / sānketika-duḥkha-hetum ajānānasya tat-pratyayā apuṇyāḥ/ pāramārthikaṃ duḥkha-hetum ajānānasya tat-pratyayāḥ puṇya- āneñjyāḥ / tasmāt te apy avidyā-pratyayā ucyante // yadā lobha-dveṣa-moha-nidānaṃ karma uktaṃ tat kena kāraṇena mohanidānam eva ucyate /puṇya apuṇya āneñjya- karma-nidāna-adhikārataḥ / apuṇyam eva tu karma-lobha-moha-nidānaṃ // yadā cetanā-samutthāpi-tatvāt kāya-vāk-karmaṇaḥ saṃskāra-pratyayā abhisaṃskārā kena kāraṇena avidyā-pratyayā eva ucyante / sakala-saṃskāra-samutthāna-pratyaya- adhikārāt kliṣṭa-kuśala-cetanā-utpatti-pratyayatva-adhikārāc ca //

###### # 5.3.4.8.1.1.2.行緣識
【漢】問：識亦以名色為緣，何故此中但說行為緣耶？

【漢】答：行為識雜染緣，能引、能生後有果故。非如名色，但為所依、所緣，生起緣故。
△yadā vijñānaṃ nāma-rūpa-pratyayam api kena kāraṇena asminn arthe saṃskāra- pratyayam eva ucyate / saṃskārā vijñānasya saṃkleśakāḥ punar-bhava-ākṣepakā abhinirvartakāś ca //na tu nāmarūpam āśraya ālambanata utpatti-pratyaya-mātratvāt //

###### # 5.3.4.8.1.1.3.識緣名色
【漢】問：名色亦由大種所造及由觸生，何故但說識為緣耶？

【漢】答：識能為彼新生因故。彼既生已，或正生時，大種及觸唯能與彼為建立因。

【漢】問：如經中說：六界為緣得入母胎。何故此中唯說識界？

【漢】答：若有識界，決定於母胎中精血、大種、腹`[穴＝冗【宋元宮】]`穴無闕故。又識界勝故。又依一切生、一切有生時而說故。
△yadā nāma-rūpaṃ mahā-bhūtāny upādāya sparśam api kena kāraṇena vijñāna- pratyayam eva ucyate / vijñānasya tad-abhinava-utpatti-hetutvān mahā-bhūtāni sparśaś ca kevalam utpannasya pratiṣṭhā-hetur bhavaty utpatti-kāle ca yadā ṣaḍ dhātūn pratītya mātuḥ kukṣau garbhasya-avakrāntir uktā kena kāraṇena vijñāna- dhātur eva uktaḥ / sati hi vijñāna-dhātau niyataṃ mātuḥ kukṣau śukra-śoṇita-mahā- bhūta-kukṣi cchidrā vaikalyat pradhāno vijñāna-dhātur iti kṛtvā sarva-yoni-bhava- utpatty-adhikārāc ca //

###### # 5.3.4.8.1.1.4.名色緣六處
【漢】問：六處亦以飲食為緣，何故此中但說名色為緣耶？

【漢】答：此中說名色是彼生因故。彼`[既＝即【三宮】]`既生已，亦以飲食為`[任＝住【宋元】]`任持因。
△yadā ṣaḍ-āyatanam āhāra-pratyayam api kena kāraṇena nāma-rūpa-pratyayam eva iha uktaṃ / tad-utpatti-kāraṇatvān nāma-rūpasya / utpannasya ca sthity-upastambha- mātra-kāraṇam āhāraḥ /

###### # 5.3.4.8.1.1.5.六處緣觸
【漢】問：觸以三和為緣，何故此中但說六處為緣？

【漢】答：若有六處，定有餘二無闕故。又六處勝故，由六處攝二種故。
△yadā trika-samavāya-pratyayaḥ sparśaḥ kena kāraṇena ṣaḍ-āyatana-pratyaya eva uktaḥ / sati ṣaḍ-āyatane tadanya-dvaya avaikalyāt ṣaḍ-āyatana-pradhānaṃ pradhānam iti kṛtvā dvaya-saṃgrahāc ca ṣaḍ-āyatanasya //

###### # 5.3.4.8.1.1.6.觸緣受
【漢】問：若自所逼迫，若他所逼迫，若時候變異，若先業所引，皆得生受；何故此中但顯觸為彼緣？

【漢】答：觸是彼近因故，由觸所引故；餘緣所生受亦從觸生故，必不離觸，是故偏說。
△yadā ātma-upakramikāḥ para-upakramikā ṛtu-vipariṇāmikā pūrva-karma-āhṛtāś ca vedanā upalabhyante kena kāraṇena iha sparśapratyayā eva paridīpitāḥ / samāsanna- kāraṇatvāt sparśasya / sparśa-āhārakatvāc ca tadanyeṣāṃ pratyayānāṃ tā api vedanāḥ / sparśa-sambhavā na-antareṇa sparśam iti kṛtvā /

###### # 5.3.4.8.1.1.7.受緣愛
【漢】問：經中亦說無明為緣生愛，順愛境界亦得為緣，何故此中但說受為緣耶？

【漢】答：以受力故，於相似境，或求和合，或求乖離。由愚癡力，但於諸受起盡等相不如實知，由此不能制御其心。
△yadā tṛṣṇā avidyā-pratya yā apy uktā tat-sthānīya-viṣaya-pratyayā ca kena kāraṇena iha vedanā-pratyayā eva uktā / yasmād vedanā-vaśād viṣaya-saṃyoga-prārthanā pravartate tad-upame viṣaye moha-vaśāt tu kevalaṃ tāsāṃ vedanānāṃ samudaya- astaṅga-ādīn yathā-bhūtam a-prajānanta(?)s tataś cittaṃ na nivārayanti(?) //

###### # 5.3.4.8.1.1.8.愛緣取
【漢】問：由隨眠未斷，順彼諸法取皆得生，何故此中但說愛為取緣？

【漢】答：由希望生故，於追求時，能發隨眠，及能引彼隨順法故。
△yadā anuśayād aprahīṅa-anta-sthānīyebhyaś ca dharmasya upādānasya prabhavo bhavati kena kāraṇena iha tṛṣṇā-pratyayam eva upādānam ucyate / yasmāt prārthanā- jātaḥ paryeṣṭi-m āpadyamāno anuśayaṃ ca prabodhayati tat-sthānīyāṃś ca dharmān ākarṣayati /

###### # 5.3.4.8.1.1.9.取緣有
【漢】問：前已說無明為緣發起業有，何故今者說取緣有？

【漢】答：由取力故，即令彼業於彼彼生處能引識、名色等果。
△yadā apūrvam eva avidyā-pratyayaḥ karma-bhava uktaḥ kena kāraṇena upādāna- pratyayo bhava ucyate / upādāna-balena yasmāt tad eva karma tasmiṃs tasminn upapatty-āyatane vijñāna-nāma-rūpa ādy-ākarṣaṇasamarthaṃ bhavati /

###### # 5.3.4.8.1.1.10.有緣生
【漢】問：生亦以精血等為緣，何故此中唯說有緣生耶？

【漢】答：由有有故，定有餘緣無闕。又有勝故，唯說彼為緣。
△yadā śukra-śoṇita-ādi-pratyayā api jātiḥ kena kāraṇena bhava-pratyayaivauktā /
△bhave sati niyataṃ tad-anya-pratyayā eva ukalya-sad-bhāvāt sa eva pradhānaḥ pratyaya iti kṛtvā /

###### # 5.3.4.8.1.1.11.生緣老死
【漢】問：亦由遠行、不避不平等、他所逼迫為緣，老死可得，何故此中但說生緣老死耶？

【漢】答：雖由彼諸緣，必以生為根本故。縱闕彼緣，但生為緣，定有老死故。
△yadā adhva-viṣama a-parihāra-parā-kramaṇa ādibhir api pratyayair jarā-maraṇam upalabhyate / kena kāraṇena iha jāti-pratyayam eva ucyate / jāti-mūlatvāt teṣām api pratyayānāṃ tat-pratyaya-vaikalye api ca jāti-jarā-maraṇasya jāti-kṛtatvāt //

###### 5.3.4.8.1.2.明彼攝
###### # 5.3.4.8.1.2.1.約煩惱等道辨
【漢】問：此十二支，幾是煩惱道？幾是業道？幾是苦道？

【漢】答：三是煩惱道，二是業道，餘是苦道。
△eṣāṃ dvādaśānām aṅgānāṃ katy aṅgāni kleśa-vartma / kati karma-vartma / kati duḥkha-vartma / trīṇi kleśa-vartma / dve karma-vartma avaśiṣṭāni duḥkha-vartma //

###### # 5.3.4.8.1.2.2.約因果等辨
【漢】問：幾唯是因，幾唯是果，幾通因果？

【漢】答：初一唯因，後一唯果，餘通因果。又即於此問，更作餘答：三唯是因，二唯是果，當知所餘亦因亦果。
△kati hetu-bhūtāny eva / ādyam ekaṃ / kati phala-bhūtāny eva / paścimam ekaṃ / kati hetu-phala-bhūtāni / avaśiṣṭāni // punar asya ca praśnasya anyo visarjana-paryāyaḥ / trīṇi hetu-phala-bhūtāny eva / dve phala-bhūte eva / avaśiṣṭāni hetu-phala-bhūtāni draṣṭavyāni //

###### # 5.3.4.8.1.2.3.約獨雜相辨
【漢】問：幾是獨相，幾是雜相？

【漢】答：三是獨相，行等是雜相。

【漢】問：何故行、有是雜相？

【漢】答：由`[二【麗】，一【大】(cf. K15n0570\_p0534a16)]`二種說故。謂能引愛非愛果故，及能生趣差別故。

【漢】問：何故識與名色、六處一分有雜相？

【漢】答：由三種說故。謂依雜染時故，依`[潤＝閏【三宮】]`潤時故，依轉時故。

【漢】問：何故識乃至受，與`[CBETA 按：目前漢譯藏經都顯示「老死」之前沒有「生」字，但梵、藏、《瑜伽師地論記》等資料在「老死」之前有「生」字。]`老死有雜相？答：由二種說故。謂別顯苦相故，及顯引生差別故。
△kati pratyeka-lakṣaṇāni /kati saṃsṛṣṭa-lakṣaṇāni / trīṇi pratyeka-lakṣaṇāni / saṃskāra- ādīny aṅgāni saṃsṛṣṭalakṣaṇāni // kena kāraṇena saṃskārā bhavaś ca saṃsṛṣṭa- lakṣaṇaṃ / dvidhā-nirdiṣṭaṃ / iṣṭa-aniṣṭa-phala-dānato gati-nirvartana-sāmarthya- bhedāc ca // kena kāraṇena vijñāna-nāma-rūpa-ṣaḍ-āyatana ekadeśasaṃsṛṣṭalakṣaṇaṃ tri-dhā nirdiṣṭaṃ / saṃkleśa-kāla adhikārāt / niṣeka-kāla adhikārāt / pravṛtti-kāla adhikārataś ca // kena kāraṇena vijñāna-ādīni vedanā-avasānāni jāti-jarā-maraṇāni ca dvidhā ākhyātāni / pṛthagduḥkhavastulakṣaṇavikhyāpana-artham ākṣepa-abhinirvṛtti- prabheda-pradīpana-arthaṃ ca //

##### 5.3.4.8.2.緣義分別
【漢】復次，於緣起中：云何數往義？謂生已不住義。云何和合義？謂諸緣聚集義。云何起義？謂諸緣和合之所引攝新新生義。云何緣起？云何緣生？謂諸行生起法性，是名緣起；即彼生已，說名緣生。
△pratītya-samutpāde katamaḥ pratigama-arthaḥ / yad utpannānām anavasthāna-arthaḥ / prati-vigama-arthaḥ / katamaḥ saṅgama-arthaḥ / yaḥ sāmagrī-samavadhāna-arthaḥ / pratyayānāṃ katama utpāda-arthaḥ / yaḥ pratyaya-sāmagrī-parigṛhītānāṃ nava-nava- prabhava-arthaḥ / katamaḥ pratītya-samutpādaḥ / katamā pratītya-samutpannatāyā utpatti-dharmatā / saṃskārāṇām ayaṃ pratītya-samutpādaḥ / yā punar utpannatā eva sā pratītya-samutpannatā ity ucyate /

【漢】問：幾支苦諦攝及現法為苦？答：二，謂生及老死。

【漢】問：幾支苦諦攝，當來為苦？答：識乃至受種子性。

【漢】問：幾支集諦攝？答：所餘支。
△katy aṅgāni duḥkha-pratyaya-saṃgṛhītāni dṛṣṭa-dhārmika-duḥkhāya ca / dve jātir jarā-maraṇaṃ ca / kati duḥkha-satya-saṃgṛhītāny eva āyatyām eva ca duḥkhāya vijñāna-ādīni vedanā-avasānāni bījabhūtāni / kati samudaya-satya-saṃgṛhītāni / avaśiṣṭāni //

##### 5.3.4.8.3.十二支前後相望分別
###### 5.3.4.8.3.1.辨為緣
###### # 5.3.4.8.3.1.1.無明望行
【漢】問：無明與行為作俱有緣？為作無間滅緣？為作久遠滅緣？

【漢】答：當知具作三緣。謂由無知，於隨順諸行法中，為俱有覆障緣，為彼彼事發起諸行。又由惡見、放逸俱行無知，為無間滅生起緣，發起諸行。又由無知，為久遠滅引發緣故，建立順彼當生相續。
△avidyā saṃskārāṇāṃ kiṃ saha-bhāvena pratyayaḥ atha anantara-niruddhaḥ pratyayaḥ / atha ciraniruddhaḥ pratyayaḥ/ tridhā pratyayo draṣṭavyaḥ / sahabhāvena saṃskāra- sthānīyeṣu dharmeṣv āvaraṇa-pratyayaḥ / yad arthaṃ saṃskārān utthāpayati tad ajñānataḥ / saṃjanana-pratyayo anantara-niruddhaḥ kudṛṣṭi-pramāda-sahagatena ajñānena / āyatyāṃ tad-utpatty-anukūlaṃ santaty-avasthāpanāc cira-niruddho apy ākṣepa-pratyayo draṣṭavyaḥ /

###### # 5.3.4.8.3.1.2.行望識等
【漢】問：云何應知諸行望識為三種緣？

【漢】答：由能熏發彼種子故，為俱有緣。次後由彼勢力轉故，為無間滅生起緣。由彼當來果得生故，為久遠滅引發緣。如行望識，如是識望名色、名色望六處、六處望觸、觸望受亦爾。
△saṃskārā vijñānasya kathaṃ triprakāra-pratyayatayā draṣṭavyāḥ / bīja-bhāva- paribhāvanayā saha-bhāva-pratyayaḥ / tad-ūrdhvaṃ tad-vaśa-vartanatayā saṃjanana- pratyayo anantara-niruddhaḥ āyatyāṃ phala-abhinirvartita-ākṣepatayā ākṣepa- pratyayaḥ // yathā saṃskārā vijñānasya [pratyayaḥ] / evaṃ vijñānaṃ nāma-rūpasya / nāma-rūpaṃ ṣaḍ-āyatanasya / ṣaḍ-āyatanaṃ sparśasya sparśo vedanānām /

###### # 5.3.4.8.3.1.3.受望愛
【漢】問：云何應知受望愛為三種緣？

【漢】答：當知由彼起樂著故，為俱有緣。從此無間，由彼勢力起追求等作用轉故，為無間滅生起緣。建立當來難可解脫彼相續故，為久遠滅引發緣。
△vedanā tṛṣṇāyāḥ / kathaṃ tri-prakāra-pratyayatayā draṣṭavyāḥ / saha-bhāvato adhyavasāna-pratyayatayā draṣṭavyāḥ / tad-anantaraṃ tad-vaśena paryeṣṭy-ādi kriyā-anupravartanatayā saṃjanana-pratyayaḥ / āyatyāṃ tad-durvimocya santaty- avasthānāc cira-niruddho apy āvedya-pratyayaḥ //

###### # 5.3.4.8.3.1.4.愛望取
【漢】問：云何愛望取為三種緣？

【漢】答：由欲貪俱行，於隨順取法中，欲樂安立故，為俱有緣。由無間滅勢力轉故，為生起緣。建立當來難可解脫彼相續故，為久遠滅引發緣。
△tṛṣṇā upādānasya kathaṃ triprakārapratyayatayā pratyayaḥ/chanda-rāga-sahagatatvāt tad-upādānīyeṣu dharmeṣu ruci-niveśana-pratyayatvāt sahabhāva-pratyayaḥ /
△tad-anantaraṃ tad-vaśa-vartanāt saṃjanana-pratyayaḥ / tad-durvimocya-santaty- avasthāpanāc cira-niruddho apy ā vadha(?)-pratyayaḥ //

###### # 5.3.4.8.3.1.5.取望有
【漢】問：云何取望有為三種緣？

【漢】答：由與彼俱，令業能招諸趣果故，為俱有緣。又由彼力，於此生處能引識等故，為無間滅生起緣。又能引發彼界功能故，為久遠滅引發緣。
△upādānaṃ bhavasya kathaṃ tri-prakāra-pratyayatayā pratyayaḥ / saha-bhāvatas tasya karmaṇas tad-gaty-āvarjanatayā saha-bhāva-pratyayaḥ / tad-balena tasminn upapatty- āyatane tadvijñāna-ādyākarṣaṇa-pratyayatayā anantaraniruddhaḥ saṃjananapratyayaḥ / dhātu-nirvartana-sāmarthya-pratyayatayā āvedha-pratyayaś cira-niruddho api //

###### # 5.3.4.8.3.1.6.有望生等
【漢】問：云何有望生為三種緣？

【漢】答：熏發彼種子故，為俱有緣。由彼勢力無間隨轉故，為生起緣。雖久遠滅而果轉故，為引發緣。如有望生，當知生望老死為緣亦爾。
△bhavo jāteḥ kathaṃ tri-prakāra-pratyayatayā pratyayaḥ / saha-bhāva-pratyayo bīja-bhāva-paribhāvanatayā / an-antaraṃ tad-vaśa-anuvartanatayā saṃjanana- pratyayaś cira-niruddho api tat-phala-nirvṛtty-āvedha-pratyayaḥ / yathā bhavo jāter evaṃ jātir jarā-maraṇasya pratyayatvena draṣṭavyā /

###### 5.3.4.8.3.1.7兼釋有支建立
【漢】復次，建立有支有二種：一、就勝分建立，謂取所攝受業，如前已說。二、全分建立，謂業及識乃至受所有種子，取所攝受，建立為有應知。
△bhavasya dvidhā vyavasthānaṃ / pradhāna aṅgatas tathā upādāna-parigṛhītasya karmaṇo yathā-pūrva-nirdiṣṭaṃ sakala-aṅgataḥ karmaṇo vijñāna-ādīnāṃ ca vedanā- avasānānāṃ bīja-bhūtānām upādāna-parigṛhītānāṃ bhavato vyavasthānaṃ draṣṭavyaṃ /

###### # 5.3.4.8.3.1.8.業用
【漢】問：是諸有支唯有次第與行為緣乃至老死，更有餘業用耶？

【漢】答：`[即〔－〕【三宮】，此【甲】]`即此業用，及於各別所行境中，如其所應所有業用，當知是名第二業用。

【漢】問：無明唯與行為緣，亦與餘支為緣耶？

【漢】答：無明乃至亦與老死為緣。前言唯與行為緣者，但說近緣義。如是所餘盡應當知。
△kim eṣāṃ bhava-aṅgāanām etad eva karma yad uta saṃskāra-ādīnāṃ jarā-maraṇa- avasānānām anupūrva-pratyayatvam atha-anyad api kiñcit / etac ca sve sve gocare ca sarveṣāṃ yathā-yogaṃ vṛttir dvitīyaṃ karma draṣṭavyaṃ / kim avidyā kevalānāṃ saṃskārāṇāṃ pratyayo yathā anyeṣām apy aṅgānāṃ / avidyā yāvaj jarā-maraṇasya api pratyayaḥ samāsanna-pratyaya arthena punaḥ saṃskārāṇām eva nirdiṣṭā //evam avaśiṣṭa-aṅgāni yathāyogaṃ draṣṭavyāni //

###### # 5.3.4.8.3.1.9.後支非前支緣
【漢】復次，後支非前支緣。何以故？如為斷後支故，勤作功用斷於前支，由前斷故，後亦隨斷。非為斷前故，勤作功用斷於後支。是故當知唯此為彼緣。
△na tu punar adhāraṇām aṅgānām uparimeṣu pratyayatvaṃ / kena kāraṇena / yathā uparima-prahāṇāya uparima-prahāṇe yatnaḥ kriyate tat-prahāṇe adharima-prahāṇam iti kṛtvā na evam uparima-prahāṇāya-adharima-prahāṇe / tasmāt tāvanty eva tat-pratyayāni draṣṭavyāni /

###### 5.3.4.8.3.2.釋義別
【漢】問：云何說言此有故彼有？

【漢】答：由未斷緣，餘得生義故。

【漢】問：云何此生故彼生？

【漢】答：由無常緣，餘得生義故。
△katham asmin sati-idaṃ bhavati ity ucyate / aprahīṇāt pratyayāt tad-anya utpāda- arthena / katham asya utpādād idam utpadyata ity ucyate / anityāt pratyayāt tad-anya- utpāda-arthena /

【漢】問：何故說言有生故有老死，要由生緣而有老死，如是乃至無明望行？

【漢】答：由此言教道理，顯從無實作用緣，餘得生義故。

【漢】問：何故說言有生故有老死，非離生緣而有老死，如是乃至無明望行？

【漢】答：由此言教道理，顯從自相續緣；即自相續，餘得生義故。
△kena kāraṇena jātyāṃ satyāṃ jarā-maraṇaṃ bhavati / jāti-pratyayaṃ ca jarā-maraṇam ity ucyate / yāvad a-vidyā-saṃskārāś ca anena eva vyapadeśena nirīhāt pratyayāt tad-anya utpāda arthena // kena kāraṇena jātyāṃ satyāṃ jarā-maraṇaṃ na anyatra jāti-pratyayaṃ jarā-maraṇam ucyate / evaṃ yāvad avidyā saṃskārāś ca / anena eva vyapadeśena sva-sāntānikāt pratyayāt sva-santāna eva tad-anya utpāda arthena ///

##### 5.3.4.8.4.十二支為緣抉擇分別
###### 5.3.4.8.4.1.依四句答
###### # 5.3.4.8.4.1.1.無明與行
【漢】問：若法無明為緣，彼法是行耶？設是行者，彼無明為緣耶？

【漢】答：應作四句。或有行非無明為緣，謂無漏及無覆無記身語意行。或無明為緣而非是行，謂除行所攝有支所餘有支。或有亦無明為緣亦是行，謂福、非福、不動身語意行。除如是相，是第四句。
△ye dharma avidyā-pratyayena saṃskārā api te/ ye vā saṃskārā avidyā-pratyayā api te syuḥ / saṃskārā na avidyā-pratyayā anāsravā anivṛta avyākṛtāś ca kāya-vān-manaḥ- saṃskārāḥ syur avidyā-pratyayā na saṃskārāḥ / saṃskāra-saṃgṛhītaṃ bhava-angaṃ sthāpayitvā yāni tad-anyāni bhava-aṅgāni / avidyā-pratyayāś ca [bhavanti] puṇya apuṇya ānejyāḥ kāya-vān-manaḥ-saṃskārāḥ etān ākārān sthāpayitvā ca caturthī koṭiḥ / iti iyaṃ catuṣ-koṭikā /

###### # 5.3.4.8.4.1.2.行與識等
【漢】問：若行為緣，彼亦識耶？設是識者，行為緣耶？

【漢】答：應作四句。或行為緣非識，謂除識所餘有支。或識非行為緣，謂無漏識及無覆無記識，除異熟生。或亦識亦行為緣，謂後有種子識及果識。除如是相，是第四句。由此道理，乃至觸緣受，隨其所應四句應知。
△yat saṃskāra-pratyayaṃ vijñānam api tat / yad vā vijñānaṃ saṃskāra-pratyayam api tat syāt / saṃskāra-pratyayaṃ na vijñānaṃ / vijñānaṃ sthāpayitvā tad-anyāni bhava- aṅgāni / vijñānaṃ na saṃskāra-pratyayaṃ yad an-āsravam anivṛtta avyākṛtaṃ ca / vipāka-jaṃ sthāpayitvā / vijñānaṃ ca saṃskāra-pratyayaṃ ca yat paunar-bhavikaṃ bīja-bhūtaṃ phala-bhūtaṃ vā / etān ākārān sthāpayitvā caturthī koṭiḥ // anena anusāreṇa yathā-yogaṃ yāvat sparśa-pratyayād veditāc catuṣ-koṭikā draṣṭavyā //

###### # 5.3.4.8.4.1.3.受與愛
【漢】問：若受為緣，皆是愛耶？設是愛者，皆受為緣耶？

【漢】答：應作四句：或有是愛非受為緣，謂希求勝解脫，及依善愛而捨餘愛。或受為緣而非是愛，謂`[除〔－〕【三宮聖】]`除無明觸所生`[受＝愛【三宮聖】]`受為緣，所餘有支法生。或有受為緣亦是愛，謂無明觸所生受為緣，染污愛生。除如是相，是第四句。
△yā vedanā-pratyayā sarvā sā tṛṣṇā / yā tṛṣṇā sarvā [sā] vedanā-pratyayā / atra api cātuṣ-koṭikaḥ syāt / tṛṣṇā na vedanā-pratyayā / uttare vimokṣe yā prārthanā yāṃ ca tṛṣṇāṃ kuśalaṃ niśritya tṛṣṇāṃ prajahāti vedanā-pratyayā vedanā-pratyayā na tṛṣṇā / vidyā-saṃsparśa-jāṃ vedanāṃ pratītya ye tad-anye dharmā utpadyante / yāni ca tad-anyāni bhava-angāni / vedanā-pratyayā ca tṛṣṇā ca kliṣṭā tṛṣṇā avidyā-saṃsparśa- ja-vedita-pratyayā // etān ākārān sthāpayitvā caturthī koṭiḥ //

###### 5.3.4.8.4.2.依順後句答
###### # 5.3.4.8.4.2.1.愛與取
【漢】問：若愛為緣，皆是取耶？設是取者，皆愛為緣耶？

【漢】答：當知此中是順後句。謂所有取皆愛為緣。或愛為緣而非是取。謂除取所餘有支，及緣善愛、勤精進等諸善法生。
△yat tṛṣṇāpratyayaṃ tatsarvaṃ tad upādānaṃ /yad vā upādānaṃ sarvatṛṣṇā- pratyayaṃ / atra paścāt padakaṃ draṣṭavyaṃ yat tāvad upādānaṃ sarvaṃ tat tṛṣṇā-pratyayaṃ syāt tu tṛṣṇāpratyayaṃ na upādānaṃ /upādānaṃ sthāpayitvā tadanyāni bhava-angāni / ye ca kuśalāṃ tṛṣṇāṃ pratītya ārabhya-vīrya-ādayaḥ kuśalā dharmā utpadyante //

###### # 5.3.4.8.4.2.2.取與有
【漢】問：若取為緣，皆是有耶？設是有者，皆取為緣耶？

【漢】答：亦應作順後句。謂所有有皆取為緣。或取為緣而非是有。謂除有，所餘有支。
△ya upādāna-pratyayaḥ sarvaḥ sa bhavaḥ/ yo vā bhavaḥ sarvaḥ sa upādāna-pratyayaḥ /
△yas tāvad bhavaḥ sarvo asāv upādāna-pratyayaḥ syāt tu upādāna-pratyayo na bhavaḥ / bhavaṃ sthāpayitvā tad-anyāni bhava-angāni //

###### # 5.3.4.8.4.2.3.有與生
【漢】問：若有為緣，皆是生耶？設是生者，皆有為緣耶？

【漢】答：諸`[所有＝有所【聖】]`所有生皆有為緣。或有為緣而非是生。謂除生，所餘老死最後有支。
△yā yā bhava-pratyayā sarvā sā jātiḥ / yā vā jātiḥ sarvā sā bhava-pratyayā / yā tāvaj jātiḥ sarvā sā bhava-pratyayā / syāt tu bhava-pratyayā na jātiḥ / jātiṃ sthāpayitvā yaj jarā-maraṇaṃ paścimaṃ bhava-aṅgaṃ /

###### # 5.3.4.8.4.2.4.生與老死
【漢】問：若生為緣，皆老死耶？設是老死，皆生為緣耶？

【漢】答：所有老死皆生為緣。或生為緣而非老死。所謂疾病、怨憎合會、親愛別離、所求不遂、及彼所起愁歎憂苦種種熱惱。
△yaj jāti-pratyayaṃ sarvaṃ taj jarā-maraṇaṃ / yad vā jarā-maraṇaṃ sarvaṃ taj jāti-pratyayaṃ / yat tāvaj jāti-maraṇaṃ sarvaṃ taj jarā-pratyayaṃ / syāt tu jāti-pratyayaṃ na jarā-maraṇaṃ / vyādhir apriya-saṃyogaḥ priya-vinā-bhāva icchā-vighātas tat samutthitāś ca śoka-parideva-duḥkha-daur-manasya-upāyāsāḥ //

##### 5.3.4.8.5.所障能障分別
【漢】問：是諸有支，幾與道支所攝正見為勝障礙？

【漢】答：無明，及彼所起意行，若有一分能為勝障。如於正見，如是於正思惟及正精進亦爾。若正語、正業、正命，以身行、語行及有一分為勝障礙。若正`[命＝念【三宮】]`命、正定，以餘有支為勝障礙應知。
△eṣāṃ bhava-aṅgānāṃ kati samyag-dṛṣṭi-saṃgṛhītasya mārgasya-aṅgāni prādhānyena vibandha-bhūtāni / avidyā tat-samutthitāś ca manaḥ-saṃskārā bhava-eka-deśaś ca vibandha-bhūtaḥ // yathā samyag-dṛṣṭer evaṃ samyak-saṃkalpasya samyag-vyāyāmasya samyag-vyāyāmasya samyag-vāk-karma-anta ājīvānāṃ kāya-vāk- saṃskārā bhavaika-deśaś ca vibandha-bhūtaḥ / samyak-smṛteḥ samyak-samādheś ca avaśiṣṭāni vibandha-bhūtāni draṣṭavyāni //

##### 5.3.4.8.6.不有及滅分別
【漢】問：是諸有支，幾唯雜染品？幾通雜染、清淨品？

【漢】答：四唯雜染品，餘通雜染、清淨品。

【漢】問：云何生支通二品耶？

【漢】答：若生惡趣及有難處，唯是雜染品；若生人天諸無難處，此通染淨品。當知餘支，隨其所應皆通二品。
△eṣāṃ bhavāngānāṃ katy aṅgāny eka-antena saṃkleśa-pakṣyāṇi kati saṃkleśa- vyavadāna-pakṣyāṇi / catvāry eka-antena saṃkleśa-pakṣyāṇi / tad-anyāni saṃkleśa-vyavadāna-pakṣyāṇi / jātir yā apāyeṣv akṣaṇeṣu vā tadanyeṣu vā sā saṃkleśa-pakṣyā / yā punar deva-manuṣyeṣv akṣaṇa-vivarjiteṣu jātiḥ sa saṃkleśa-vyavadāna-pakṣyā draṣṭavyā / śeṣāṇi tv aṅgāni yathāyogaṃ tad-ubhaya-pakṣyāṇi draṣṭavyāni //

###### 5.3.4.8.6.1.無明與行
【漢】問：何等無明不有故行不有，何等無明滅故行滅耶？

【漢】答：有三種，發起、纏、隨眠無明，由此無明滅故，彼無明滅；由彼滅故，行亦隨滅。
△katamasyām a-vidyāyām a-satyāṃ saṃskārā na bhavanti / katamasyā avidyāyā nirodhāt saṃskāra-nirodhaḥ / tri-prakāra-paryavasthāna-samutthāna-anuśaya-sthāyinyā [avidyāyā nirodha] iti / avidyā-nirodhād avidyā-nirodhe tan-nirodhāc ca tan-nirodhe sati tataḥ saṃskāra-nirodhaḥ //

###### 5.3.4.8.6.2.行與識
【漢】問：何等行不有故識不有，何等行滅故識滅耶？

【漢】答：諸行於自相續中已作已滅，及未起對治，又由意行有故，起身語行；由此有故彼有。彼無故，彼緣識亦無；此若全滅，當知識亦隨滅。
△katameṣu saṃskāreṣv a-satsu vijñānaṃ na bhavati / katama-saṃskāra-nirodhād vijñāna-nirodhaḥ / ye saṃskārāḥ sva-santāne kṛta-nirodhā anutpā-dita-pratipakṣāś ca / api ca manaḥ-saṃskāreṣu satsu kāya-vāk-saṃskārāḥ / tatas tasmin sati tad-bhāve tat-pratyayaṃ vijñānaṃ / tasminn asati tad-a-bhāve tat-sākalya-nirodhād vijñāna-nirodho draṣṭavyaḥ //

###### 5.3.4.8.6.3.識與名色等
【漢】問：何等識不有故名色不有，何等識滅故名色滅耶？

【漢】答：種子識不有故，果識不有。此俱滅故，俱名色滅。如識望名色道理，如是餘支乃至受，隨其所應，當知亦爾。如無明緣行道理，如是愛緣取、取緣有道理，當知亦爾。如行緣識道理，如是有緣生，當知亦爾。如識緣名色道理，生緣老死，當知亦爾。
△katamasmin vijñāne asati nāma-rūpaṃ na bhavati / katama-vijñāna-nirodhāc ca punaḥ nāma-rūpa-nirodhaḥ / bīja-bhūte vijñāne asati phala-bhūtaṃ vijñānaṃ na bhavati / tad-ubhaya-nirodhāt punas tad-ubhaya-nāma-rūpa-nirodhaḥ /// yathā vijñāna-nāma- rūpayor nayas tathā yathāyogam avaśiṣṭānām aṅgānāṃ draṣṭavyo yāvad vedanā- avasānāt / yathā avidyā-pratyayānāṃ saṃskārāṇām evaṃ tṛṣṇā-pratyayasya upādānasya upādāna-pratyayasya ca bhavasya draṣṭavyaḥ // yathā saṃskāra- pratyayasya vijñānasya evaṃ bhava-pratyayāyā jāter draṣṭavyaḥ / yathā vijñāna- pratyayānāṃ nāma-rūpa ādīnāṃ tathā jāti-pratyayasya jarā-maraṇasya //

###### 5.3.4.8.6.4.受與愛
【漢】問：何等受不有故愛不有，何等受滅故愛滅耶？

【漢】答：如行緣識道理，當知亦爾。
△katamasyāṃ vedanāyām asatyāṃ tṛṣṇā na bhavati / katama-vedanā-nirodhāc ca punas tṛṣṇā-nirodhaḥ / yathā saṃskāra-pratyayasya vijñānasya tathā asya api nayo draṣṭavyaḥ //

##### 5.3.4.8.7.依緣起門分別
【漢】問：如前所說八緣起門，幾門是十二支緣起所顯，幾門非耶？

【漢】答：三門是彼所顯，謂二一分所顯，一全分所顯；餘門非。何等為二一分所顯？謂內識生門、自業所作門。何等為一全分所顯？謂有情世間轉門。
△yo asāv aṣṭa-mukhaḥ pratītya-samutpāda uktas teṣāṃ kati mukhāni dvādaśa-aṅga- pratītya-samutpāda-prabhāvitāni / kati na / trīṇi mukhāni tat-prabhāvitāni / dve eka-deśa-prabhāvite / ekaṃ sakala-aṅga-prabhāvitaṃ / avaśāṣṭāni na [prabhāvitāni] / vijñāna-utpattimukhaṃ karmasvakatāmukhaṃ ca ekadeśa-prabhāvite / sattva-loka-pravṛtti-mukhaṃ punaḥ sakala-anga-prabhāvitaṃ //

##### 5.3.4.8.8.緣起勝利過患分別
【漢】問：不如實知緣起道理者，有幾種過患耶？

【漢】答：有五。謂起我見，及能發起前際俱行見。如前際俱行見，如是後際俱行見、前後際俱行見亦爾。又於彼見猛利堅執，有取有`[怖＝悕【三宮】]`怖，於現法中不般涅槃，是名第五過患。

【漢】問：如實知者，有幾種勝利耶？答：翻前五過，應知勝利亦有五種。
△pratītya-samutpādam a-jānānasya katy ādīnavā draṣṭavyāḥ / pañca / ātma-dṛṣṭir bhavati / pūrva-anta-saha-gatāni dṛṣṭi-gatāny utpādayati / pūrva-anta-saha-gatāny evam apara-anta-sahagatāni pūrva-anta apara-anta-saha-gatāni yathā sthāmaśaḥ parāmarśa-sthāyī sa-upādānaḥ saparitāpanaḥ / na dṛṣṭe dharme parinirvāty ayaṃ pañcama ādīnavaḥ // jānānasya katy anuśaṃsā draṣṭavyāḥ / etad-viparyayeṇa pañca eva anuśaṃsā draṣṭavyāḥ /

##### 5.3.4.8.9.諸門分別
###### 5.3.4.8.9.1.實非實有攝
【漢】復次，是十二支緣起，幾支是實有？謂九。幾支非實有？謂餘。
△eṣāṃ dvādaśānām aṅgānāṃ katy aṅgāni dravyam asti / āha nava / kati na dravyam asti / yāny avaśiṣṭāni /

###### 5.3.4.8.9.2.一事非一事攝
【漢】幾一事為自性？謂五。幾非一事為自性？謂餘。
△katy ekadravya-svabhāvāni / pañca / [kati nānā-dravya-svabhāvāni / avaśiṣṭāni/

###### 5.3.4.8.9.3.所知障因攝
【漢】幾是所知障因？謂一。
△kati jñeya-āvaraṇāni / ekaṃ /

###### 5.3.4.8.9.4.苦因果攝
【漢】幾能生苦？謂五。幾苦胎藏？謂五。幾唯是苦？謂二。
△kati duḥkha-nirvartakāni / pañca / kati duḥkha-garbhāṇi / pañca eva / kati duḥkhāny eva / dve /

###### 5.3.4.8.9.5.因果分等攝
【漢】幾說為因分？謂前六，無明乃至觸，及愛、取、有三，說為因分。幾說為果分？謂後二說為果分。幾說為雜因果分？謂所餘支說為雜分。所以者何？有二種受名為雜分。一、謂後法以觸為緣因受；二、謂現法與愛為緣果受。此二雜說為觸緣受。
△kati hetu-bhāva-nirdeśyāni / kati phala-bhāva-nirdeśyāni / kati hetu-phala-vyāmiśra- bhāvanirdeśyāni / ṣaṭ prathamāni avidyām upādāya yāvat sparśāt / tṛṣṇā-upādāna- bhavāś ca hetubhāvanirdeśyāḥ/ paścime dve phalabhāvanirdeśye / vedanāvyāmiśra- nirdeśyā sāmparāyikī ca sparśa-pratyayā hetu-bhūtā dṛṣṭa-dhārmikī ca / tṛṣṇāyāḥ pratyayā[t] phala-bhūtā / te cobhe sparśa-pratyaye kṛtvā vyāmiśre nirdiśyete //

###### 5.3.4.8.9.6.能生二果攝
【漢】復次，幾支能生愛非愛境界果？幾支能生自體果？謂前六支能生前果，後三支能生後果，一支俱生二果。
△katy aṅgāni iṣṭa aniṣṭa-phala-nirvartakāni / katy aṅgāny ātmabhāva-phala-nirvartakāni / pūrvakāṇi ṣaṭpūrva-phalanirvartakāni / paścimakāni trīṇi paścima-phala-nirvartakāni ekaṃ tad-ubhaya-phala-nirvartakaṃ //

###### 5.3.4.8.9.7.受俱不俱攝
【漢】復次，幾支樂受俱行？謂除二，所餘支。幾支苦受俱行？謂即彼及所除中一。幾支不苦不樂受俱行？謂如樂受道理應知。幾支不與受俱行？謂所除中一。
△kati sukha-vedanā-sahagatāni / dve aṅge sthāpayitvā tad-anyāni / kati duḥkha-vedanā- sahagatāni / tāny eva / sthāpitaṃ ca ekam aṅgaṃ / katy aduḥkha-sukha-vedanā-sahagatāni / sukhavad atra api nayo draṣṭavyaḥ // katy avedanā-sahagatāni / ekam aṅgaṃ yat sthāpitaṃ

###### 5.3.4.8.9.8.三苦俱行攝
【漢】復次，幾支壞苦攝？謂樂受俱行支及非受俱行支一分。幾支苦苦攝？謂苦受俱行支及非受俱行支一分。幾支行苦攝？謂所有壞苦、苦苦支，亦是行苦支。或有行苦所攝，非餘二苦。謂不苦不樂受俱行支及非受俱行支一分。
△katy aṅgāni vipariṇāma-duḥkhatayā saṃgṛhītāni / sukha-vedanā-saha-gatāni yac ca avedanā-sahagatam aṅgaṃ tasya ca pradeśaḥ // kati duḥkha-duḥkhatayā saṃgṛhītāni / yāni duḥkha-sahagatāni yac ca avedanā-sahagatam aṅgaṃ tasya ca pradeśaḥ // kati saṃskāra-duḥkhatayā saṃgṛhītāni / yāni tāvad vipariṇāma-duḥkha-duḥkhatayā saṃgṛhītāni saṃskāra-duḥkhatayā api tāni / syāt tu saṃskāra-duḥkhatayā saṃgṛhītāni na tad-anyābhyāṃ duḥkhatābhyāṃ / yāny aduḥkha asukha-sahagatāni yac cāvedanā-sahagatam aṅgaṃ tasya ca pradeśaḥ //

###### 5.3.4.8.9.9.定生可得不可得攝
【漢】問：於一切生處及三摩鉢底中，皆有一切支現行可得耶？

【漢】答：不可得。謂無想天中，及滅盡定、無想定中，有色支可得，非無色支。若生無色界，無色支可得，非有色支。
△kiṃ sarva upapatti-samāpattiṣu sarvāṇy aṅgāny upalabhyante samudācārataḥ / āha na upalabhyante / asaṃjñikaṃ nirodha-samāpatty-asaṃjñi-samāpattyoś ca rūpīṇy upalabhyante na arūpīṇi ārūpyeṣu upapannasya punar arūpīṇy upa labhyante na rūpīṇi //

###### 5.3.4.8.9.10.上下地攝
【漢】問：頗有依支得離支耶？

【漢】答：有。謂依上地支離下地支。此但一分，非全；唯暫時，非究竟。
△syād aṅgāni niśritya-aṅgavivekaṃ pratilabheta / āha / syād ekadeśa-tat-kāla-vivekaṃ na sakala-aṅga-pratyaṅga-vivekaḥ / ūrdhva-bhūmikāny aṅgāni niśritya adho-bhūmikānāṃ //

###### 5.3.4.8.9.11.染污不染污攝
【漢】問：幾支染污，幾支不染污？

【漢】答：三染。餘通二種，若不染污，善及無覆無記別故，分為二種應知。
△kati kliṣṭāny aṅgāni katy akliṣṭāni / trīṇi kliṣṭāni avaśiṣṭāni dvividhāni / akliṣṭānāṃ tu kuśala anivṛta avyākṛta-bhedena dvidhā-bhedo draṣṭavyaḥ //

###### 5.3.4.8.9.12.三界繫攝
【漢】問：幾支欲界繫？

【漢】答：一切支，和合等起故。

【漢】問：幾支色界繫？

【漢】答：一切一分。

【漢】問：云何應知彼有老耶？

【漢】答：彼諸行有朽壞腐敗性故。如色界繫，當知無色界繫亦爾。
△kati kāmapratisaṃyuktāni /sarvāṇi samagrāṇi samuditāni / kati rūpa-pratisaṃyuktāni / sarveṣām eka-deśaḥ / kathaṃ tatra jarā draṣṭavyā / yaḥ saṃskārāṇāṃ śaikṣāṇi na aśaikṣāṇi / saṃvāṇi / purāṇī-bhāvo jarjarī-bhāvaḥ // yathā rūpa-pratisaṃyuktāny evam ārūpya-pratisaṃyuktāni /

###### 5.3.4.8.9.13.學等攝
【漢】問：幾支是學？

【漢】答：無。

【漢】問：幾支是無學？

【漢】答：亦無。

【漢】問：幾支是非學非無學？

【漢】答：一切。

【漢】問：所有善有漏支，彼何故非學耶？

【漢】答：墮流轉故。若學所有善有漏法，彼與流轉相違故，及用明為緣故，非支。
△kati śaikṣāṇi /na kānicit // katy aśaikṣāṇi /na kānicit //kati na eva śaikṣāṇi na aśaikṣāṇi / sarvāṇi // yāny aṅgāni kuśala-sāsravāṇi tāni kiṃ na śaikṣāṇi / pravṛtti-patitatvāt na yujyate / śaikṣasya tu kuśala-sāsravā dharmāḥ pravṛti-vairodhikā vidyāpratyayāś ca /

###### 5.3.4.8.9.14.分斷全斷攝
【漢】問：預流果當言幾支已斷耶？

【漢】答：一切一分，無全斷者。如預流果，如是一來果亦爾。

【漢】問：不還果當言幾支已斷耶？

【漢】答：欲界一切，色無色界不定。

【漢】問：阿羅漢當言幾支已斷耶？

【漢】答：三界一切。
△kati srota-āpannasya prahīṇāni vaktavyāni / sarveṣām ekadeśo natu sākalyena kiñcit // yathā srota-āpannasya evaṃ sakṛd-āgāminaḥ / katy aṅgāny anāgāminaḥ prahīṇāni vaktavyāni / sarvāṇi kāma-avacarāṇi / rūpa-ārūpya-avacarāṇāṃ tv aniyamaḥ katy aṅgāny arhataḥ prahīṇāni vaktavyāni / sarvāṇi traidhātuka-avacarāṇi//

#### 5.3.4.9.緣起諸經
##### 5.3.4.9.1.釋說道理
【漢】復次，於彼彼經中，由幾種言說道理說緣起耶？謂略說由六種言說道理：一、由順次第說，二、由逆次第說，三、由一分支說，四、由具分支說，五、由黑品說，六、由白品說。
△katibhir nirdeśaiḥ pratītya-samutpādo nirdiśyate teṣu teṣu sūtra-anteṣu / samāsataḥ ṣaḍbhiḥ / anulomanirdeśena pratilomanirdeśena ekadeśa-aṅganirdeśena sakala-aṅga- nirdeśena kṛṣṇa-pakṣa-nirdeśena śukla-pakṣa-nirdeśena //

##### 5.3.4.9.2.釋甚深義
###### 5.3.4.9.2.1.所知義
【漢】問：如世尊說緣起甚深，此甚深義云何應知？

【漢】答：由十種相，應知緣起甚深義。謂依無常義、苦義、空義、無我義說。依無常義者，謂從自種子生，亦待他緣。又從他緣生，亦待自種子。又從自種子`[及【麗】，又【大】(cf. K15n0570\_p0537a16; T42n1828\_p0376b04)]`及從他緣生，而種及緣於此生事無作、無用，亦無運轉。又復此二因性功能非不是有。又諸有支雖無始來其相成就，然剎那剎那新新相轉。又緣起支雖剎那速滅，然似停住運動相現。依苦義者，謂緣起支一味苦相，而似三種相現。依空義者，謂緣起支雖離有情、作者、`[受＝苦【三宮】]`受者，然似不離顯現而說。依無我義者，謂緣起支雖不自在，實無有我相，然似我相顯現，依勝義諦，諸法自性雖不可說，而言諸法自性可說。
△gambhīraḥ pratītya-samutpāda ukto bhagavatā / kathaṃ gambhīro veditavyaḥ /
△daśabhir ākāraiḥ pratīta-samutpādasya gambhīra-artho draṣṭavyaḥ / / yad uta anitya- arthaṃ duḥkha-arthaṃ śūnya-arthaṃ nairātmya-arthaṃ ca ārabhya tatra anityaartham ārabhya svabījāc ca jāyante / para-pratyayaṃ ca apekṣya parapratyayataś ca jāyante/ svabījaṃ ca apekṣya svabījāt parapratyayataś ca jāyante/na ca bījapratyayayos taj jananaṃ prati kācid īhā vā ceṣṭā vā vyāpāro vā vidyate / na ca bīja-pratyayayor īhā vā ceṣṭā vā vyāpāro vā vidyate /na ca punas tayor hetutvasāmarthyaṃ na vidyate / anādi- pratiṣiddhalakṣaṇāni ca aṅgāni pratikṣaṇaṃ ca navanavalakṣaṇāni pravartante/ kṣaṇa- bhaṅguraś ca pratītya-samutpādaḥ / avasthita-prakāratayā ca khyāti / tatra duḥkha-artham ārabhya duḥkha-eka-rasa-lakṣaṇāni cāngāni tri-prakāratayā ca khyānti / tatra śūnya-artham ārabhya sattva-kāraka-duḥkha-virohitāni ca aṅgāni tadavirahitāni iva ca khyānti nirdiśyante ca//tatra nairātmyam ārabhya asva-tantra-nairātmya- lakṣaṇāni ca aṅgāni ātma-lakṣaṇataś ca khyānti / nirabhilapya-svabhāvataś ca parama-arthataḥ /abhilāpataś ca svabhāvo asya nirdiśyate //

###### 5.3.4.9.2.2.能知智
【漢】問：應以幾智知緣起耶？

【漢】答：二。謂以法住智及真實智。云何以法住智？謂如佛施設開示，無倒而知。云何以真實智？謂如學見跡，觀甚深義。
△katibhir jñānaiḥ pratītya-samutpādo jñātavyaḥ / dvābhyāṃ dharma-sthiti-jñānena tattva-jñānena ca / kathaṃ dharma-sthiti-jñānena / yathā bhagavatā prajñaptaḥ prakāśitas tathā jñātavyaḥ / kathaṃ tattva-jñānena / yathā śaikṣā dṛṣṭa-padāḥ(?) paśyanti gambhīra-arthena /

##### 5.3.4.9.3.釋說緣起
【漢】問：如世尊言：是諸緣起非我所作，亦非餘作。所以者何？若佛出世，若不出世，安住法性、法住、法界。云何法性？云何法住？云何法界？

【漢】答：是諸緣起無始時來理成就性，是名法性。如成就性，以無顛倒文句安立，是名法住。由此法住，以彼法性為因，是故說彼名為法界。
△yad uktaṃ / na ha eva mayā pratītya-samutpādaḥ kṛto na apy anyair api ty utpādād vā tathā-gatānām anutpādād vā sthitā eva iyaṃ dharmatā dharma-sthiti-dharma-dhātur iti / katamā dharmatā [katamā dharma-sthitiḥ] katamo dharma-dhātuḥ / yā anādi-kāla- prasiddhatā sā dharmatā / yathā prasiddhasya yukteḥ pada-vyañjanair vyavasthāpanā dharma-sthitiḥ / tasyāḥ sthiteḥ sā dharmatā hetuḥ / tasmād dhetur ity ucyate //

##### 5.3.4.9.4.釋別別說
###### 5.3.4.9.4.1.釋妨難
###### # 5.3.4.9.4.1.1.自性為緣難
【漢】問：如經言：生若無者，無處無位生可是有。若一切種生非有者，生緣老死應不可得，何故此中說彼自性緣自性耶？

【漢】答：依自種子果生說故。謂識乃至受支是生種子故，義說為生。由此有故，後時即此果支名有緣生。如是餘支，如經所說，隨其所應盡當知。
△yad uktaṃ jātiś cen na syād api nu kasyacit kasmiṃścid eva jātiḥ syāt / sarvaśo vā jātyām a-satyāṃ jāti-pratyayaṃ jarā-maraṇaṃ prajñāyeta iti / kena kāraṇena iha sva-bhāva-pratyayaḥ sva-bhāva uktaḥ / sva-bīja-phala-jāty-adhikārād vijñāna-ādīni vedanā-avasānāny aṅgāni tad apy arthato jātiḥ / yasmiṃś ca sati paścāt tāny eva phala-bhūtāni bhava-pratyayā jātir ity ucyate // evaṃ śiṣṭāny aṅgāni yathā-nirdiṣṭāni yathā-yogaṃ draṣṭavyāni //

###### # 5.3.4.9.4.1.2.更互為緣難
【漢】問：已說一切支非更互為緣，何故建立名色與識互為緣耶？

【漢】答：識於現法中，用名色為緣故；名色復於後法中，用識為緣故。所以者何？以於母腹中有相續時，說互為緣故。由識為緣，於母腹中諸精血色，名所攝受，和合共成羯羅藍性。即此名色為緣，復令彼識於此得住。
△yathā sarveṣām aṅgānāṃ na anyonya-pratyayatvam uktaṃ kena kāraṇena nāma-rūpa- vijñānayor anyonyapratyayatvaṃ vyavasthāpyate/vijñānasya dṛṣṭe dharme nāmarūpa- pratyayatvāt / nāma-rūpasya punaḥ samparāye vijñānapratyayatvāt / tathā hi / mātṛ- kukṣau pratisandhikāle anyonya-pratyayatvād vijñānapratyayair mātuḥ kukṣau śukra- śoṇita-rūpaṃ nāma parigṛhītaṃ kalalatvāya sammūrchate / tan nāma-pratyayañ ca punas tad vijñānaṃ tatra pratiṣṭhāṃ labhate //

###### # 5.3.4.9.4.1.3.齊識轉還難
【漢】問：何故菩薩觀黑品時，唯至識支，其意轉還，非至餘支耶？

【漢】答：由此二支更互為緣故，如識緣名色，如是名色亦緣識，是故觀心至識轉還。於餘支中，無有如是轉還道理。於此一處，顯示更互為緣道理，故名轉還。於還滅品中，名色非是後有識還滅因，由此因緣，復`[過＝還【三】，遇【宮】]`過觀察。
△kena kāraṇena bodhisattvasya kṛṣṇa-pakṣaṃ vyavalokayato vijñānāt pratyu-dāvartate mānasaṃ na tv anyebhyo aṅgebhyaḥ / yasmād etad dvayam anyo-nya-pratyayaṃ / tasya yathā vijñāna-pratyayaṃ nāmarūpapratyayaṃ vijñānaṃ vyavalokayato vijñānāt pratyudāvṛttaṃ / tad-anyeṣu tv aṅgeṣu na tathā pratyudāvṛttaṃ / tatra ekatra anyonya- pratyayatva-saṃdarśanatayā tat-pratyudāvṛttam ity ucyate / nivṛttipakṣe tu nāmarūpe na paunar-bhavikasya vijñānasya nivṛtti-hetur yena paraḥ pratyavekṣitavān //

###### 5.3.4.9.4.2.釋差別
###### # 5.3.4.9.4.2.1.緣起道理別
【漢】問：何因緣故，說緣起支非自作、非他作、非俱作，亦非無因生耶？

【漢】答：生者非有故，緣無作用故，緣力所生故。
△kena kāraṇena svayaṃkṛtāni na parakṛtāni na ubhayakṛtāni na apy ahetusamutpa- nnāny etāny aṅgāny ucyante / utpattyuttara-sattvāt /pratyayasya ca nirīhatvāt / pratyaya-sāmarthya-sad-bhāvāc ca //

###### # 5.3.4.9.4.2.2.緣起譬喻別
【漢】問：於緣起中，何等是苦芽，誰守養苦`[2]芽＝牙【三宮】＊`芽？何等為苦樹？

【漢】答：無明、行緣所引識乃至受，是苦`[＊2-1]芽＝牙【三宮】＊`芽。受緣所引愛乃至有，是守養苦`[＊2]`芽。生與老死，當知是苦樹。

【漢】問：幾緣起支當知如炷？

【漢】答：識乃至受。

【漢】問：幾支如膏？

【漢】答：`[無【磧三宮】，元【大】]`無明、行、愛、取、有。

【漢】問：幾支如焰？

【漢】答：生、老死應知。
△kiṃ pratītya-samutpāde duḥkha aṅkuraa-sthānīyaṃ kiṃ duḥkha aṅkura-paripālana- sthānīyaṃ / kiṃ duḥkha-vṛkṣa-sthānīyaṃ / avidyā-saṃskāra-pratyayā vijñāna-ādayo vedanā avasānā aṅkura-sthānīyāḥ / tṛṣṇā-ādayo vedanā-pratyayā bhava-avasānāḥ paripālana-sthānīyā draṣṭavyāḥ / jātir jarā-maraṇaṃ ca duḥkha-vṛkṣa-sthānīyaṃ draṣṭavyaṃ / katy aṅgāni vartisthānīyāni draṣṭavyāni / vijñāna-ādīni vedanā-avasānāni / katy aṅgāni sneha-sthānīyāni /avidyā saṃskārāḥ tṛṣṇā upādānaṃ bhavaś ca / katy aṅgāni jvālā-sthānīyāni draṣṭavyāni / jātir jarā maraṇaṃ ca /

###### # 5.3.4.9.4.2.3.緣起增減別
【漢】問：何因緣故，於緣起黑品教中說名增益？

【漢】答：一切有支純大苦聚為後果故。又諸有支，前前為緣，後後所隨故。

【漢】問：何因緣故，於白品教中說名損減？

【漢】答：由一切支，前前永斷，後後`[減＝滅【三】]`減故。又是純大苦聚損減因故。
△kena kāraṇena kṛṣṇa-pakṣa-nirdeśataḥ pratītya-samutpāda ācaya ity ucyate / kevalaṃ duḥkha-[skandha-a]vasāna-phalatvāt sarveṣām aṅgānāṃ pratyayaṃ ca tac ca(?) tad-anya-aṅga-anugamanāt tad-anyeṣām aṅgānāṃ // kena kāraṇena śukla-pakṣa-nirdeśataḥ / [pratītyasamutpādo] apacaya ity ucyate / uttara-uttaraprahāṇa-parihāṇataḥ / kevalaṃ duḥkha-skandha-apacaya-hetutvāc ca sarveṣāṃ //

###### # 5.3.4.9.4.2.4.有因法苦別
【漢】問：幾緣起支名有因法？

【漢】答：謂前七。

【漢】問：幾緣起支名有因苦？

【漢】答：餘五。
△katy aṅgāni sahetukā dharmā ity ucyante /prathamāni sapta / katy aṅgāni sa-hetukaṃ duḥkham ity ucyante / tad-anyāni pañca /

###### # 5.3.4.9.4.2.5.滅盡所顯別
【漢】問：幾支滅是漏盡所顯？

【漢】答：三。

【漢】問：幾支滅是緣盡所顯？

【漢】答：即此三是餘支緣故。

【漢】問：幾支滅是受盡所顯？

【漢】答：一。謂由煩惱已斷故，所依滅時，此一切受皆永息滅故。
△katīnām aṅgānāṃ nirodha āsrava-kṣaya-prabhāvitaḥ / trayāṇāṃ / katīnām aṅgānāṃ nirodhaḥ pratyaya-kṣaya-prabhāvitaḥ / teṣām eva trayāṇāṃ tad-anya-aṃga-pratyaya- bhūtatvāt / katīnām aṃgānāṃ nirodhaḥ vedanā-kṣaya-prabhāvitaḥ prahīṇeṣu kleśeṣu skandha-nirodha-kāla iha eva sarva-vedita-uparamād ekasya ///

###### 5.3.4.9.4.3.釋建立
###### # 5.3.4.9.4.3.1.七十七智
【漢】問：何因緣故，依止緣起建立七十七智耶？

【漢】答：為顯有因雜染智故，又復為顯於自相續自已所作雜染智故，又復為顯前際諸支無始時故，又復為顯後際諸支容有雜染還滅義故，又復為顯支所不攝諸有漏慧遍知義故。於一一支皆作七智，當知總有七十七智。
△kena kāraṇena saptasaptatir vijñānāni pratītya-samutpādam adhiṣṭhāya vyavasthāpyante /sahetuka-saṃkleśa-jñāna-udbhāvana-arthaṃ ca svasantatau svayaṃ-kṛta-kleśa-udbhāvana-arthaṃ ca pūrva-antād aṅgānām anādi-kālatva- udbhāvana-arthaṃ ca apara-antād aṅgānāṃ saṃkleśa-nivṛtty-avakāśa-udbhāvana- arthaṃ ca / aṅga asaṃgṛhīta-sa-āsrava-prajñā-parijñā-udbhāva na arthaṃ ca / eka ekasminn aṅge sapta-etāni kāraṇāny adhikṛtya saptasaptatir vijñā-nāni draṣṭavyāni //

###### # 5.3.4.9.4.3.2.四十四智
【漢】問：何因緣故，於緣起中建立四十四智耶？

【漢】答：為顯於一一支，依四聖諦觀察道理，是故總有四十四智。
△kena kāraṇena catuścatvāriṃśaj jñānāni vyavasthāpyante / eka ekasminn aṅge catur-ārya-satya-parīkṣām adhikṛtya catuścatvāriṃśad bhavanti //

#### 5.3.4.10.約緣境辨
【漢】復次，若生欲界，依欲界身，引發上地若眼若耳，由此見聞下地、自地所有色聲。又依此身，起三界意及不繫意而現在前。若生色無色界，除其下地，一切現前如在欲界。
△tatra kāma-dhātau jāto bhūtaḥ kāma-avacareṇa-āśrayeṇa ūrdhva-bhūmikaṃ cakṣuḥ śrotraṃ ca abhinirharati / tena ca adho-bhūmikāni ca rūpāṇi paśyati / ṣabdāṃś ca śṛṇoti / trai-dhātuka-avacaraṃ punar manas tena eva āśrayeṇa saṃmukhī-karoty aparyāpannaṃ ca rūpa-ārūpya-dhātau jāto adho-bhūmika-varjyaṃ sarvaṃ saṃmukhī- karoti yathā eva kāma-dhātau //

### 5.3.5.明對治
【漢】復次，此三種雜染，謂煩惱雜染、業雜染、生雜染。
【漢】為欲斷故，修六種現觀應知。何等為六？==\[[瑜伽55](瑜伽師地論6#諦現觀)]== 
【漢】謂1思現觀、2信現觀、3戒現觀、4現觀智諦現觀、5現觀邊智諦現觀、6究竟現觀。
△asya khalu trividhasya saṃkleśasya kleśa-saṃkleśasya [karma-saṃkleśasya] janma- saṃkleśasya ca prahāṇāya ṣaḍ-vidho abhisamayo veditavyaḥ /tad yathā / cintā abhisamayaḥ śraddhābhisamayaḥ śīla-abhisamayo abhisamaya-jñāna-satya- abhisamayo-abhisamāntika-jñāna-satya-abhisamayo niṣṭhā-abhisamayaś ca // yoga-ācāra-bhūmau savitarkā savicārā avitarkā [vicāra-mātrā] avitarka avicārā bhūmiḥ samāptā // ^me35rr

【漢】瑜伽師地論卷第十