/yogacarabhumi3

---
permalink: yogacarabhumi3
aliases:
- yogacarabhumi3
- yogācārabhūmi-śāstra3
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1](瑜伽師地論1)ᅟ[瑜伽2](瑜伽師地論2)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

☗s21
【漢】瑜伽師地論卷第二十一
【漢】彌勒菩薩說
【漢】`[2]三藏法師＝沙門【宋元聖知】＊，唐三藏沙門【明】＊`三藏法師玄奘`[奉〔－〕【宋元】]`奉　詔譯

# 本地分中聲聞地第十三初瑜伽處種姓地第一
【漢】`[姓＝性【明】下同]`
【漢】`[5]地＝地品【明】＊`

【漢】如是已說修所成地。

【漢】云何聲聞地？一切聲聞地總嗢`[拕＝柁【金藏乙】]`拕南曰：

【漢】若略說此地，　　姓等數取趣，　　如應而安立　　世間、出世間。
【漢】此地略有三：　　謂種姓、趣入、　　及出離想地。　　是說為聲聞。

# 1.種姓地
【漢】云何種姓`[地謂〔－〕【三】]`地？謂嗢`[拕＝柁【金藏乙】]`拕南曰：

【漢】若略說一切　　種姓地，應知　　謂自性、安立、　　諸相、數取趣。

【漢】謂若種姓自性、若種姓安立、若住種姓者所有諸相、若住種姓補特伽羅，如是一切總略為一，名種姓地。

## 1.1.種姓自性
【漢】云何種姓？謂住種姓補特伽羅，有種子法。由現有故，安住種姓補特伽羅，若遇勝緣，便有堪任、`[便〔－〕【聖】]`便有勢力、於其涅槃能得能證。

【漢】問：此種姓名有何差別？

【漢】答：或名種子，或名為界，或名為性，是名差別。

【漢】問：今此種姓以何為體？

【漢】答：附在所依，有如是相，六處所攝。從無始世展轉傳來，法爾所得。於此立有差別之名，所謂種姓、種子、界、性。是名種姓。

## 1.2.種姓安立
### 1.2.1.麤細
【漢】云何種姓安立？

【漢】謂應問言：今此種姓，為當言細？為當言麁？應答言：細。何以故？由此種子未能與果、未習成果，故名為細。若已與果、已習成果，爾時種姓若種、若果，俱說名麁。

### 1.2.2.一多相續
【漢】問：如是種姓，當言墮一相續？墮多相續？

【漢】答：當言墮一相續。所以者何？若法異相，俱有而轉；見彼`[各＝差【三】]`各別種種相續、種種流轉。如是種子，`[非＝作【宋元】]`非於六處有別異相。即於如是種類、分位、六處殊勝。從無始世展轉傳來，法爾所得，有如是想及以言說，謂為種姓、種子、界、性，是故當言墮一相續。

### 1.2.3.不般涅槃四因緣
【漢】問：若住種姓補特伽羅有涅槃法，此住種姓有涅槃法補特伽羅，何因緣故有涅槃法，而前際來長時流轉，不般涅槃？

【漢】答：四因緣故，不般涅槃。何等為四？一、生無暇故；二、放逸過故；三、邪解行故；四、有障過故。

#### 1.2.3.1.生無暇
【漢】云何生無暇？謂如有一，生於邊國及以達須、蔑戾車中，四眾、賢良、正至、善士、不往遊涉。是名生無暇。

#### 1.2.3.2.放逸過
【漢】云何放逸過？謂如有一，雖生中國，`[或＝又【三聖】]`或非達須、非蔑戾車，四眾、賢良、正至、善士皆往遊涉；而生貴家，財寶具足，於諸妙欲耽著受用，不見過患，不知出離。是名放逸過。

#### 1.2.3.3.邪解行
【漢】云何邪解行？謂如有一，雖生中國，乃至廣說；而有外道種種惡見。謂起如是見，立如是論：無有施與，廣說乃至我自了知無諸後有。復由如是外道見故，不值諸佛出現世間，無諸善友說正法者，是名邪解行。

#### 1.2.3.4.有障過
【漢】云何有障過？謂如有一，雖生中國，廣說如前，亦值諸佛出現於世，遇諸善友說正法者；而性愚鈍，頑騃無知，又復瘖瘂，以手代言，無力能了善說、惡說所有法義；或復造作諸無間業。或復長時起諸煩惱。是名有障過。如是名為四種因緣。由此因緣故，雖`[有〔－〕【三聖】]`有般涅槃法，而不般涅槃。彼若值遇諸佛出世，聽聞正法，獲得隨順教授教誡，無彼因緣，爾時方能善根成熟，漸次乃至得般涅槃。無涅槃法補特伽羅，住決定聚。彼若遇緣、若不遇緣，遍一切種，畢竟不能得般涅槃。

### 1.2.4.涅槃法緣
#### 1.2.4.1.勝緣
#### 1.2.4.2.劣緣
【漢】問：何等名為涅槃法緣，而言闕故、無故、不會遇故，不般涅槃？

【漢】答：有二種緣。

【漢】何等為二？

【漢】一、勝，二、劣。

【漢】云何勝緣？謂正法增上他音，及內如理作意。

【漢】云何劣緣？謂此劣緣乃有多種。謂若自圓滿、若他圓滿、若善法欲、若正出家、若戒律儀、若根律儀、若於食知量、若初夜後夜常勤修習`[覺＝悎【三聖】下同]`覺寤瑜伽、若正知而住、若樂遠離、若清淨諸蓋、若依三摩地。

#### 自圓滿
△(...ātmasampat arasampat kuśalo dharmacchandaḥ pravrajyā śīla-saṃvaraḥ indriyasaṃvaraḥ bhojane mātrajñatā pūrvarātrāpararātraṃ jāgarikānuyogaḥ saṃprajānadvihāritā prāvivekyam nivaraṇaviśuddhiḥ samādhisaṃniśrayaś ca...) //

##### 1.2.4.2.1.自圓滿
【漢】云何自圓滿？謂善得人身，生於聖處，諸根無缺，勝處淨信，離諸業障。
【漢】1云何名為善得人身？謂如有一，生人同分，得丈夫身，男根成就；或得女身。如是名為善得人身。
【漢】2云何名為生於聖處？謂如有一，生於中國，廣說如前，乃至善士皆往遊涉。如是名為生於聖處。
【漢】3云何名為諸根無缺？謂如有一，性不愚鈍，亦不頑騃，又不瘖瘂，乃至廣說支節無減。彼由如是支節無缺、耳無缺等、能於善品精勤修集。如是名為諸根無缺。
【漢】4云何名為勝處淨信？謂如有一，於諸如來正`[覺所＝所覺【聖】]`覺所說法毘奈耶，得淨信心，如是名為勝處淨信。言勝處者，謂諸如來正覺所說法毘奈耶，能生一切世出世間白淨法故。此中所起前行增上諸清淨信，名勝處淨信，能除一切所有煩惱垢穢濁故。
【漢】5云何名為離諸業障？謂能遠離五無間業。所謂於彼害母、害父、害阿羅漢、破和合僧、於如來所惡心出血。隨一所有無間業障，於現法中不作不行，如是名為離諸業障。若有於此五無間業造作增長，於現法中竟不能轉、得般涅槃、生起聖道。故約彼說離諸業障。唯由如是五種支分，自體圓滿。是故說此名自圓滿。
△indriyair avikalatā āyatanagataḥ prasādaḥ aparivṛttakarmāntatā // tatra manuṣyatvaṃ katamat / yathāpīhaikatyo manuṣyāṇāṃ sabhāgatāyāṃ pratyājāto bhavati / puruṣaś ca puru ...ṣendriyeṇa samanvāgataḥ strīś ca / idam ucyate manuṣyatvam // āryāyatane pratyājātiḥ katamā / yathāpīhaikatyo madhyeṣu janapadeṣu pratyā... jāto bhavati pūrvavad yāvad yatra gatiḥ satpuruṣāṇām / iyam ucyate āryāyatane pratyājātiḥ // indriyair avikalatā katamā / yathāpīhaikatyo 'jaḍo bhavaty aneḍaka iti vistaraḥ / aṅgapratyaṅgāvikalo vā yadrūpeṇāṅgapraty aṅgāvaikalyena śrotrāvaikalyādikena bhavyaḥ kuśalapakṣasamudāgamāya / idam ucyate indriyāvaikalyam // āyatanagataḥ prasādaḥ katamaḥ / yathāpīhaikatyena tathāgatapravedite dharmavinaye śraddhā pratilabdhā bhavati cetasaḥ prasādaḥ / ayam ucyate āyatanagataḥ prasādaḥ / tatrāyatanaṃ tathāgatapravedito dharmavinayaḥ sarveṣāṃ laukikalokottarāṇāṃ śukladharmāṇām utpattaye / yā punar atra śraddhā tena pūrvaṅgamenādhipatyena sa āyatanagataḥ prasādaḥ / sarvakleśamalakāluṣyāpanayanāt // aparivṛttakarmāntatā katamā / yena pañcānām ānantaryāṇāṃ karmaṇāṃ tadyathā mātṛvadhāt pitṛvadhād arhadvadhāt saṃghabhedāt tathāgatasyāntike duṣṭacittarudhirotpādād anyatamānya- tamād ānantaryaṃ karma dṛṣṭa eva dharme na kṛtaṃ bhavati nādhyācaritam iyam ucyate 'parivṛttakarmāntateti / imāni pañcānantaryāṇi karmāṇi kṛtopacitāni dṛṣṭa eva dharme parivartyābhavyo bhavati parinirvāṇāyāryamārgasyotpattaye / tasmād etāni parivṛttakarmāntatety ucyate // svayam evānena sa ātmabhāva ebhiḥ pañcabhir aṅgaiḥ sampādito bhavati / tasmād ātmasampad i'ty ucyate //

##### 1.2.4.2.2.他圓滿
【漢】云何他圓滿？謂諸佛出世，說正法教，法教久住，法住隨轉，他所哀愍。
△parasampat katamā / tadyathā buddhānām utpādaḥ saddharmadeśanā deśitānāṃ dharmāṇām avasthānam avasthitānāṃ ca dharmāṇām anupra-vartanam parataś ca pratyanukampā //

【漢】1云何名為諸佛出世？謂如有一，普於一切諸有情類、起善利益增上意樂，修習多千難行苦行，經三大劫阿僧企耶，積集廣大福德、智慧二種資糧；獲得最後上妙之身，安坐無上勝菩提座，斷除五蓋，於四念住善住其心，修三十七菩提分法，現證無上正等菩提。如是名為諸佛出世。過去、未來、現在諸佛，皆由如是名為出世。
△tatra buddhānām utpādaḥ katamaḥ / yathāpīhaikatyaḥ sarvasattveṣu kalyāṇahitādhyā- śayam utpādya prabhūtair duṣkarasahasrair mahatā ca puṇyajñānasambhāreṇa …… ātmabhāvapratilambhe bodhimaṇḍe niṣadya pañca nivaraṇāni prahāya caturṣu smṛty- upasthāneṣu sūpasthitacittaḥ saptatriṃśadbodhipakṣyān dharmān bhāvayitvānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate /ayam ucyate buddhānām utpādaḥ / atītānāgata- pratyutpanneṣv adhvasu evam eva……

【漢】2云何名為說正法教？謂即如是諸佛世尊出現於世，哀愍一切諸聲聞故，依四聖諦，宣說真實苦集滅道無量法教。所謂契經、應頌、記別、諷誦、自說、因緣、譬喻、本事、本生、方廣、希法、論議。如是名為說正法教。諸佛世尊及聖弟子，一切正士皆乘此法而得出離，然後為他宣說稱讚，是故說此名為正法。宣說此故，名正法教。
△saddharmadeśanā katamā / ta evaṃ buddhā bhagavanto loka utpadya tasyaiva ca śrāvakā lokānukampām upādāya catvāry āryasatyāny ārabhya (...duḥkhasamudaya- nirodhamārgān dharmadeśanāṃ vartayanti) (yad uta sūtrageyavyākaraṇagāthodāna- nidānāvadānetivṛttakajātakavaipulyādbhutadharmopadeśān / iyam ucyate saddharma- sya deśanā... / sadbhir ayaṃ dharmo niryāto deśitaḥ praśasto buddhaiś ca buddha- śrāvakaiś ca /

【漢】3云何名為法教久住？謂說正法已，轉法輪已，乃至世尊壽量久住，及涅槃後。經爾所時，正行未`[減＝滅【三】]`減、正法未隱，如是名為正法久住。如是久住，當知說彼勝義正法`[作＝住【三】]`作證道理。
△deśitānāṃ dharmāṇām avasthānaṃ katamat /deśite saddharme pravartite dharmacakre yāvac ca buddho bhagavān jīvati tiṣṭhati ca parinirvṛte ca buddhe bhagavati yāvatā kālena pratipattir na hīyate saddharmaś ca nāntardhīyate / idam ucyate saddharmasyāvasthānaṃ /

【漢】4云何名為法住隨轉？謂即如是證正法者，了知有力能證如是正法眾生，即如所證，隨轉隨順教授教誡。如是名為法住隨轉。
△avasthitānāṃ dharmāṇām anupravartanaṃ katamat / yat ta evādhigantāraḥ saddharmasya saddharmasākṣātkriyāyai bhavyāṃ pratibalatāṃ janānāṃ viditvā yathādhigatām evānulomikīm avavādānuśāsanīm anupravartayanti / idam ucyate 'vasthitānāṃ dharmāṇām anupravartanam //

【漢】5云何名為他所哀愍？他謂施主。彼於行者起哀愍心，惠施隨順淨命資具，所謂如法衣服、飲食、諸坐臥具、病緣醫藥。如是名為他所哀愍。
△parataḥ pratyanukampā katamā / para ucyante dāyakadānapatayaḥ te yāni tasyānulomikāni jīvitopakaraṇāni taiḥ pratyanukampante yaduta cīvarapiṇḍapāta- śayanāsanaglānapratyayabhaiṣajyapariṣkārair iyam ucyate parataḥ pratyanukampā //

##### 1.2.4.2.3.善法欲
【漢】云何善法欲？謂如有一，或從佛所、或弟子所，聞正法已，獲得淨信。得淨信已，應如是學：在家煩擾，若居塵宇，出家閑曠，猶處虛空，是故我今應捨一切妻子眷屬、財穀珍寶，於善說法毘奈耶中，正捨家法，趣於非家。既出家已，勤修正行，令得圓滿。於善法中生如是欲，名善法欲。
△kuśalo dharmacchandaḥ katamaḥ / yathāpīhaikatyas tathāgatasya vā tathāgata- śrāvakasya vāntikād dharmaṃ śrutvā śraddhāṃ pratilabhate / sa tāṃ pratilabhya idaṃ pratisaṃśikṣate / "saṃbādho gṛhāvāso rajasām āvāsaḥ / abhyavakāśaṃ pravrajya yan nv ahaṃ sarvaṃ kaḍatravargaṃ dhanadhānyahiraṇyaṃ cotsṛjya svākhyāte dharmavinaye samyag evāgārād anagārikāṃ pravrajeyaṃ pravrajitvā ca pratipattyā sampādayeyam" iti / ya eva samutpannaś chandaḥ kuśaleṣu dharmeṣu ayam ucyate kuśalo dharma-cchandaḥ //

##### 1.2.4.2.4.正出家
【漢】云何正出家？謂即由此勝善法欲增上力故，白四羯磨，受具足戒；或受勞策所學尸羅。是名正出家。
△pravrajyā katamā / yā tam eva kuśalaṃ dharmacchandam adhipatiṃ kṛtvā jñapti- caturthena vā kannaṇopasampac chrāmaṇeraśīlasamādānaṃ vā / iyam ucyate pravrajyā //
##### 1.2.4.2.5.戒律儀
【漢】云何戒律儀？謂彼如是正出家已，安住具戒，堅牢防護別解律儀，軌則、所行皆得圓滿，於微小罪見大怖畏，受學一切所有學處。是名戒律儀。
△śīlasaṃvaraḥ katamaḥ / sa tathā pravrajitaḥ śīlavān viharati prātimokṣasaṃvara- saṃvṛtaḥ ācāragocarasampannaḥ aṇumātreṣv avadyeṣu bhayadarśī samādāya śikṣate śikṣāpadeṣu / ayam ucyate śīlasaṃvaraḥ //

##### 1.2.4.2.6.根律儀
【漢】云何根律儀？謂即依此尸羅律儀，守護正念，修常委念，以念防心，行平等位。==\[[AN4.198](Tipitaka23.md#^AN4z198)   [AN10.99](Tipitaka23.md#^AN10z99)]==  
【漢】眼見色已，而不取相.不取隨好。恐依是處，由不修習眼根律儀防護而住，其心漏泄所有貪憂惡不善法。故即於彼修律儀行，防護眼根，依於眼根修律儀行。
【漢】如是行者，耳聞聲已、鼻嗅香已、舌甞味已、身覺觸已、
【漢】意了法已，而不取相.不取隨好。恐依是處，由不修習意根律儀防護而住，其心漏泄所有貪憂惡不善法。故即於彼修律儀行，防護意根，依於意根修律儀行。
【漢】是名根律儀。 
△indriyasaṃvaraḥ katamaḥ / sa tam eva śīlasaṃvaraṃ niśrityārakṣitasmṛtir bhavati nipakasmṛtiḥ smṛtyārakṣitamānasaḥ samāvasthāvacārakaḥ sa cakṣuṣā rūpāṇi dṛṣṭvā na nimittagrāhī bhavati nānuvyaṃjanagrāhī yato 'dhikaraṇam asya pāpakā akuśalā dharmāś cittam anusraveyuḥ teṣāṃ saṃvarāya pratipadyate (...rakṣati cakṣurindriyam cakṣurindriyeṇa saṃvaram āpadyate...) / sa śrotreṇa śabdān ghrāṇena gandhān jihvayā rasān kāyena spraṣṭavyāni manasā dharmān vijñāya na nimittagrāhī bhavati nānuvyaṃjanagrāhī yato 'dhikaraṇam asya pāpakā akuśalā dharmāś cittam anusrave- yuḥ teṣāṃ saṃvarāya pratipadyate rakṣati mana-indriyaṃ mana-indriyeṇa saṃvaram āpadyate / ayam ucyate indriyasaṃvaraḥ //

##### 1.2.4.2.7.於食知量
【漢】云何於食知量？謂彼如是守諸根已，以正思擇食於所食。不為倡蕩、不為憍逸、不為飾好、不為端嚴食於所食。然食所食，為身安住、為暫支持、為除飢渴、為攝梵行、為斷故受、為令新受當不更生、為當存養力樂無罪安隱而住。如是名為於食知量。
△bhojane mātrajñatā katamā / sa tathā saṃvṛtendriyaḥ (...pratisaṃkhyāyāhāram āharati na darpārthaṃ na madārthaṃ na maṇḍanārthaṃ na vibhūṣaṇārthaṃ...) yāvad evāsya kāyasya sthitaye yāpanāyai jighatsopa-rataye brahmacaryānugrahāya[︶]iti / "(… paurānāṃ ca vedanāṃ prahāsyāmi navāṃ ca notpādayiṣyāmi / yātrā ca me bhaviṣyati balaṃ ca sukhaṃ cānavadyatā ca sparśavihāratā ca...)" / iyam ucyate bhojane mātrajñatā // ^n6vpf7

##### 1.2.4.2.8.覺寤瑜伽
【漢】云何初夜後夜常勤修習覺寤瑜伽？謂彼如是食知量已，於晝日分，經行、宴坐二種威儀，從順障法淨修其心；於初夜分，經行、宴坐二種威儀，從順障法淨修其心。過此分已，出住處外，洗濯其足，右脇而臥，重累其足，住光明想、正念、正知、思惟起想。於夜後分，速疾覺寤，經行、宴坐二種威儀，從順障法淨修其心。如是名為初夜後夜常勤修習覺寤瑜伽。
△pūrvarātrāpararātraṃ jāgarikānuyogaḥ katamaḥ sa tathā bhojane mātrajño divā caṅkramaniṣadyābhyām āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhayati / sa rātryāḥ prathame yāme caṅkramaniṣadyābbyām āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhya tato vihārān nirgamya bahir vihārasya pādau prakṣālya dakṣiṇena pārśvena siṃhaśayyāṃ kalpayaty (...pāde pādam ādhāya...) ālokasaṃjñī smṛtaḥ saṃprajānann utthānasaṃjñām eva manasikurvan sa rātryāḥ paścime yāme laghu laghv eva prativibudhya caṅkramaniṣadyābhyām āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhayati/ iyam ucyate pūrvarātrāpararātraṃ jāgarikānuyuktatā //

##### 1.2.4.2.9.正知而住
【漢】云何正知而住？謂彼如是常勤修習覺寤瑜伽已，若往、若來正知而住，若覩、若瞻正知而住，若屈、若伸正知而住，持僧伽胝及以衣鉢正知而住，若食、若飲、若噉、若嘗正知而住，若行、若住、若坐、若臥正知而住，於覺寤時正知而住，若語、若默正知而住，如解勞睡時正知而住。`[如〔－〕【三】]`如是名為正知而住。
△(...saṃprajānadvihāritā katamā /) sa tathā jāgarikānuyukto 'bhikrama-pratikrame saṃprajānadvihārī bhavati ālokitavyavalokite sammiñjita-prasārite sāṃghāṭīcīvara- pātradhāraṇe 'śitapītakhāditasvādite gate sthite niṣaṇṇe śayite jāgṛte bhāṣite tūṣṇīṃbhāve nidrāklama-vinodane samprajānad-vihārī bhavati / iyam ucyate samprajānadvihāritā...)//

##### 1.2.4.2.10.樂遠離
【漢】云何樂遠離？謂由如是所修善法，無倒修治初業地已，遠離一切臥具貪著，住阿練若、樹下、空室、山谷峯穴、草`[藉＝𧂐【三聖】]`藉、逈露、塚間、林藪、虛曠平野、邊際臥具。是名樂遠離。
△prāvivekyaṃ katamat / sa ebhir dharmaiḥ parikarmabhūmiṃ śodhayitvā viviktāni śayanāsanāny adhyāvasaty araṇyāni vṛkṣamūlāni śūnyāgārāṇi parvatakandaragiri- guhāpalālapuṃjābhyavakāśaśmaśānavanaprasthāni prāntāni śayanāsanāni /idam ucyate prāvivekyam //

##### 1.2.4.2.11.清淨諸蓋
【漢】云何清淨諸蓋？謂彼如是住阿練若，或復樹下，或空室等，於五種蓋淨修其心。所謂貪欲、瞋恚、惛沈睡眠、掉舉惡作、及以疑蓋。從彼諸蓋淨修心已，心離諸蓋，安住賢善勝三摩地。如是名為清淨諸蓋。
△nivaraṇaviśuddhiḥ katamā / so 'raṇyagato vā vṛkṣamūlagato vā śūnyāgāragato vā pañcabhyo nivaraṇebhyaś cittaṃ viśodhayati kāmacchandād vyāpādāt styāna- middhād auddhatyakaukṛtyād vicikitsāyāḥ / sa ebhyo nivaraṇebhyaś cittaṃ viśodbya vinivaraṇaṃ samādhikalyatāyām avasthāpayati / iyam ucyate nivaraṇaviśuddhiḥ //

##### 1.2.4.2.12.依三摩地
【漢】云何依三摩地？謂彼如是斷五蓋已，便能遠離心隨煩惱。遠離諸欲惡不善法，有尋有伺，離生喜樂；入初靜慮具足安住。尋伺寂靜，於內等淨，心一趣性，無尋無伺，定生喜樂；第二靜慮具足安住。遠離喜貪，安住捨、念及以正知，身領受樂；聖所宣說，捨、念具足安樂而住；第三靜慮具足安住。究竟斷樂，先斷於苦，喜憂俱沒，不苦不樂，捨念清淨；第四靜慮具足安住。如是名為依三摩地。
△samādhisaṃniśrayaḥ katamaḥ / sa (...pañca nivaraṇāni prahāya cetasa upakleśakarāṇi saṃkleśakarāṇi...) / (...viviktaṃ kāmair viviktaṃ pāpakair akuśalair dharmaiḥ savi- tarkaṃ savicāraṃ vivekajaṃ prītisukhaṃ prathamaṃ dhyānam upasaṃpadya viharati ...) / (...sa vitarkavicārānāṃ vyupaśamād adhyātmasaṃprasādāc cetasa ekotībhāvād avitarkam avicāraṃ samādhijaṃ prītisukhaṃ dvitīyaṃ dhyānam upasaṃpadya viharati...) / (...sa prīter virāgād upekṣako viharati smṛtaḥ saṃprajānan sukhaṃ ca kāyena pratisaṃvedayate yat tad āryā ācakṣate "upekṣakaḥ smṛtimān sukhavihārī"ti tṛtīyaṃ dhyānam upasampadya viharati...) / (...sa sukhasya ca prahāṇād (...duḥkhasya ca prahāṇāt...) pūrvam eva ca saumanasyadaurmanasyayor astaṃgamād aduḥkhāsu- kham upekṣāsmṛtipariśuddhaṃ caturthaṃ dhyānam upasaṃpadya viharati ...) ayam ucyate samādhisaṃniśrayaḥ //

#### 1.2.4.3.漸次修行
【漢】彼由如是漸次修行，後後轉勝、轉增、轉上，修集諸緣，初自圓滿，依三摩地以為最後。得如是心清淨鮮白，無諸瑕穢，離隨煩惱，質直堪能，安住無動。若復獲得依四聖諦，為令遍知、永斷、作證、修習他音教授教誡；便有如是堪能勢力，發生如理所引作意，及彼為先所有正見。由此便能於四聖諦入真現觀，圓滿解脫，於無餘依般涅槃界而般涅槃。

【漢】當知此中始從正見，圓滿解脫，於無餘依般涅槃界而般涅槃，是名種性`[性＝姓【宋元聖】下同]`真實修集。

【漢】從自圓滿，乃至最後依三摩地，當知是名修集劣緣。若依四諦法教增上所有教授教誡他音，若如正理所引作意，當知是名修集勝緣。如是名為種性安立。
△so 'nayānupūrvyā[︶]uttarottarān viśiṣṭān viśiṣṭatarān viśiṣṭatamān pratyayān ātma- sampatpūrvān samādhisaṃniśrayaparyavasānān samudānayati / evaṃ pariśuddhe citte paryavadāte anaṃgaṇe vigatopakleśe ṛjubhūte karmaṇye sthite āniṃjyaprāpte sacet catvāry āryasatyāny ārabhya teṣāṃ parijñāyai prahāṇāya sākṣātkriyāyai bhāva- nāyai parato ghoṣam avavādānuśāsanīṃ labhate evam asau bhavyo bhavati pratibalaś ca yogavihitasya manaskārasyotpādanāya tatpūrvikāyāś ca samyagdṛṣṭeḥ yayā catvāry āryasatyāny abhisamāgacchati vimuktiñ ca paripūrayati nirupadhiśeṣe ca nirvāṇadhātau parinirvāti / (*tatra yā samyagdarśanam upādāya vimuktiparipūriḥ nirupadhiśeṣaparinirvāṇaṃ cāyaṃ gotrasamudāgamo veditavyaḥ / tatrātmasaṃpadam upādāya yāvat samādhisaṃniśrayo 'yaṃ hīnaḥ samudāgamapratyayo veditavyaḥ* / tatra yaś catuḥsatyadeśanāvavādādhipateyaḥ parato ghoṣo yaś ca yoniśo manaskāraḥ ayaṃ pradhānaḥ samudāgamapratyayo veditavyaḥ* / idam ucyate gotravyavasthānam

## 1.3.住種姓者所有諸相
【漢】云何住種性者所有諸相？謂與一切無涅槃法補特伽羅諸相相違，當知即名安住種性補特伽羅所有諸相。

### 1.3.1.第一不住種姓補特伽羅無種姓相
【漢】問：何等名為無涅槃法補特伽羅所有諸相，成就彼故，應知說名無涅槃法補特伽羅？
【漢】答：無涅槃法補特伽羅有眾多相，我今當說彼相少分。
【漢】謂彼最初不住種性無涅槃法補特伽羅，阿賴耶愛，遍一切種皆悉隨縛，附屬所依，成無量法不可傾拔，久遠隨逐，畢竟堅固，依附相續，一切諸佛所不能救。是名第一不住種性補特伽羅無種姓相。
△gotrasthasya pudgalasya katamāni liṅgāni / (...āha / yāny aparinirvāṇa-dharmakasya liṅgāni...) tadviparyayeṇa gotrasthasya pudgalasya liṅgāni veditavyāni // kāni punar aparinirvāṇadharmakaliṅgāni yaiḥ samanvāgato 'parinirvāṇa-dharmakaḥ pudgalaḥ "aparinirvāṇadharmako 'yam" iti vijñeyaḥ / āha / bahūny aparinirvāṇa- dharmaka- liṅgāni pradeśamātraṃ tu nirdekṣyāmi // ihāparinirvāṇadharmakasya pudgalasyādita evālayatṛṣṇā sarveṇa sarvaṃ sarvathā ca sarvabudhdhair āśraya-saṃniviṣṭā aprahāṇa- dharmiṇī bhavaty anutpīḍyā dūrāgatā pragāḍhasaṃniviṣṭā / idaṃ prathamam agotra- sthasya pudgalasya liṅgam //

### 1.3.2.第二不住種姓補特伽羅無種姓相
【漢】復有所餘不住種姓補特伽羅無種姓相。謂彼聽聞以無量門呵毀生死眾多過失，又復聽聞以無量門稱讚涅槃眾多功德，而於生死不見少分戲論過失，不見少分所有過患，亦復不能少分厭離。如是見厭，於過去世不能已生；於未來世不能當生；於現在世不能正生。又於愛盡寂滅涅槃，不見少分下劣功德，不見少分所有勝利，亦復不能少分欣樂。如是見樂，於過去世不能已生；於未來世不能當生；於現在世不能正生。是名第二不住種`[姓＝性【三】下同]`姓補特伽羅無種姓相。
△punar aparam agotrasthaḥ pudgalaḥ / anekaparyāyeṇa saṃsāradoṣān vicitrān prabhū- tāṃś ca śrutvā nirvāṇaguṇāṃś cānekaparyāyeṇa vicitrān prabhūtāṃś ca śrutvā parīttam api prapañce saṃsāre doṣadarśanam ādīnavadarśanaṃ saṃvegamātrakaṃ notpāditavān atītam adhvānam upādāya notpādayiṣyaty anāgatam adhvānam upādāya notpādayati vartamānam adhvānam upādāya parīttakalāmātrakam avaramātrakaṃ nirvāṇe tṛṣṇākṣaye virāge nirodhe guṇadarśanam anuśaṃsadarśanaṃ prasādamātra- kam atītānāgatapratyutpannam adhvānam upādāya notpāditavaān notpādayiṣyati notpādayati / idaṃ dvitīyam agotrasthaṃ liṅgam //

### 1.3.3.第三不住種姓補特伽羅無種姓相
【漢】復有所餘不住種姓補特伽羅無種姓相。謂彼本性成就上品無慚無愧。由是因緣，無有厭惡，心無怯畏。以歡喜心現行眾惡。由是因緣，未甞追悔。唯觀現法。由是因緣，自身財寶衰退過患。是名第三不住種姓補特伽羅無種姓相。
△punar aparam agotrasthaḥ pudgalaḥ / ādita evādhimātreṇāhrīkyāna-patrāpyeṇa samanvāgato bhavati / yenāyam aghṛṇacittaś cāsaṃkucitacittaś ca prahṛṣṭacittaś ca sarvaṃ pāpam adhyācarati / na ca kadācit tan nidānaṃ vipratisārī bhavati…idaṃ tṛtīyam agotrasthaṃ liṅgam //

### 1.3.4.第四不住種姓補特伽羅無種姓相
【漢】復有所餘不住種姓補特伽羅無種姓相。謂一切種圓滿分明稱當道理，美妙、殊勝、易可解了。或依苦諦、或依集諦、或依滅諦、或依道諦宣說開示正法教時，不能獲得微小發心，微小信解，況能獲得身毛為竪、悲泣墮淚？如是亦依過去、未來、現在世別。是名第四不住種姓補特伽羅無種姓相。
△punar aparam agotrasthaḥ pudgalaḥ / sarvākāraparipūrṇe sphuṭe yukte citre gamake duḥkhaṃ vārabhya samudayaṃ vā nirodhaṃ vā mārgaṃ vā saddharme deśyamāne na labhate cetasa āvarjanamātrakam adhimuktimātrakaṃ ca / atītānagatapraty-utpannam adhvānam upādāya / idaṃ caturtham agotrasthaṃ liṅgam //

### 1.3.5.第五不住種姓補特伽羅無種姓相
【漢】復有所餘不住種姓補特伽羅無種姓相。謂彼或時於善說法毘奈耶中暫得出家、或為國王所逼迫故，或為狂賊所逼迫故，或為債主所逼迫故，或為怖畏所逼迫故，或不活畏所逼迫故。非為自調伏、非為自寂靜、非為自涅槃、非為沙門性、非為婆羅門性而求出家。既出家已，樂與在家及出家眾共諠雜住。或發邪願修諸梵行，謂求生天，或餘天處。或樂退捨所學禁戒，或犯尸羅，內懷朽敗，外現真實；如水所生雜穢蝸牛，螺音狗行。實非沙門，自稱沙門；非行梵行，自稱梵行。如是亦依過去、未來、現在世別。當知如是不住種姓補特伽羅，假相出家；非不樂學補特伽羅，名真出家，受具足戒，成`[苾芻＝比丘【聖】]`苾芻性。由此異門，由此意趣，義顯於彼本非出家，唯有任持出家相狀，墮出家數。是名第五不住種姓補特伽羅無種姓相。
△punar aparam agotrasthaḥ pudgalaḥ / sacet kadācit karhicit svākhyāte dharmavinaye pravrajati (...sa rājābhinirṇīto vā corābhinirṇīto vā ṛṇārto vā bhayārto (...vājīvikābha- yabhīto vā nātmadamāya nātmaśamāya nātma-parinirvāṇāya...) na śrāmaṇyāya na brāhmaṇyāya tathā pravarjito 'pi sārdhaṃ gṛhasthapravarjitaiḥ sthitaḥ praṇidhāya brahmacaryaṃ carati "devo vā syāṃ devānyataro ve''ti śikṣāṃ vā pratyākhyāya prahāṇāya varttate / duḥśīlo vā bhavaty antaḥpūtir avasrutaḥ...) (...kaśaṃbakajātaḥ śaṃkhasvarasamācāraḥ aśramaṇaḥ śramaṇapratijñaḥ...) abrahmacārī brahmacāriprati- jñaḥ atītānāgatapratyutpanneṣv adhvasv agotrasthasya pudgalasyaivam eva pravrajyā veditavyā /na cāśikṣākāmasya pudgalasya pravrajyopasampadbhikṣubhāvaḥ / tad anena paryāyeṇānenābhisandhinārthato … iti saṃkhyāṃ gacchati / idaṃ pañcamam agotrasthasya pudgalasya liṅgam //

### 1.3.6.第六不住種姓補特伽羅無種姓相
【漢】復有所餘不住種姓補特伽羅無種姓相。謂彼少有所作善業，或由於身、或語、或意；一切皆為希求諸有。或求當來殊勝後有，或求財寶，或求殊勝所有財寶。是名第六不住種姓補特伽羅無種姓相。

【漢】如是等類，有眾多相。成就彼故，墮在不般涅槃法數。
△punar aparam agotrasthaḥ pudgalaḥ / yat kiṃcit kuśalaṃ karma karoti kāyena vācā manasā vā tat sarvaṃ bhavābhiprāyo vā viśiṣṭam āyati-punarbhavam abhiprārthaya- mānaḥ bhogābhiprāyo (...vā viśiṣṭaṃ bhogam abhi-prārthayamāno karoti / idaṃ ṣaṣṭham agotrasthasya pudgalasya liṅgam...)// evaṃbhāgīyāni cāsya bahūni liṅgāni saṃvidyante yaiḥ samanvāgato 'parinirvāṇadharmako 'parinirvāṇadharmaka iti saṃkhyāṃ gacchati //

## 1.4.安住種姓補特伽羅
【漢】云何安住種姓補特伽羅？
【漢】謂住種姓補特伽羅，或有唯住種姓，而未趣入，亦未出離。或有安住種姓，亦已趣入，而未出離。或有安住種姓，亦已趣入，及已出離。或有軟根，或有中根，或有利根。或有貪行，或有瞋行，或有癡行。或生無暇，或生有暇。或有縱逸，或無縱逸。或有邪行，或無邪行。或有障礙，或無障礙。或遠，或近。或未成熟，或已成熟。或未清淨，或已清淨。
△tatra katame gotrasthāḥ pudgalāḥ / āha / asti gotrasthaḥ pudgalaḥ / gotra eva sthito nāvatīrṇo na niṣkrāntaḥ ...gotrastho 'vatīrṇo na niṣkrāntaḥ gotrastho 'vatīrṇo niṣkrāntaḥ...) mṛdvindriyaḥ madhyendriyaḥ tīkṣṇendriyaḥ rāgacaritaḥ dveṣacaritaḥ mohacaritaḥ akṣaṇyopapannaḥ kṣaṇyopapannaḥ pramattaḥ apramattaḥ mithyāprati- pannaḥ amithyāpratipannaḥ āvṛtaḥ anāvṛtaḥ dūre antike paripakvaś cāparipakvaś ca viśuddhaś cāviśuddhaś ...ca //

### 1.4.1.唯住種姓而未趣入亦未出離
【漢】云何名為安住種姓補特伽羅，唯住種姓，而未趣入，亦未出離？謂如有一補特伽羅，成就出世聖法種子，而未獲得親近善士、聽聞正法，未於如來正覺正說法毘奈耶獲得正信，未受持淨戒，未攝受多聞，未增長`[慧＝惠【三】]`慧捨，未調柔諸見。如是名為唯住種姓，而未趣入，亦未出離補特伽羅。
△tatra katamo gotrasthaḥ pudgalo gotra eva sthito nāvatīrṇo na niṣkrāntaḥ / yathāpīhaikatyaḥ...) pudgalo lokottaradharmabījaiḥ samanvāgato bhavati / na ca punar adyāpi labhate satpuruṣasaṃsevāṃ vāgamya saddharmaśravaṇaṃ vā tathāgata- pravedite dharmavinaye śraddhām na śīlaṃ samādadāti na śrutam udgṛhṇāti na tyāgaṃ bṛṃhayati na dṛṣṭim ...ṛjūkaroti / ayaṃ gotra eva sthito nāvatīrṇo na niṣkrāntaḥ //

### 1.4.2.安住種姓亦已趣入而未出離
【漢】云何名為安住種姓，亦已趣入，而未出離補特伽羅？謂前所說所有黑品相違白品，當知即名安住種姓，亦已趣入補特伽羅。而差別者，謂猶未得所有聖道及聖道果煩惱離繫。
△katamo gotrastho 'vatirṇo na niṣkrāntaḥ /...) viparyayeṇa śuklapakṣeṇa gotrasthaś cāvatīrṇaś ca veditavyaḥ / ayaṃ tu viśeṣo no tu lābhī bhavaty āryamārgasya tatphalasya ca kleśavisaṃyogasya //

### 1.4.3.安住種姓亦已趣入及已出離
【漢】云何名為安住種姓，亦已趣入，及已出離補特伽羅？謂如前說。而差別者，已得聖道及聖道果煩惱離繫。
△katamo gotrasthaś cāvatīrṇaś ca niṣkrāntaś ca / etad evoktvāyaṃ viśeṣo lābhī bhavaty āryamārgasya tatphalasya ca ...kleśavisaṃyogasya //

### 1.4.4.軟根補特伽羅
【漢】云何軟根補特伽羅？謂有如是補特伽羅，於所知事、所緣境界，所有諸根極遲運`[轉＝轉與【聖】]`轉、微劣運轉。或聞所成、或思所成、或修所成作意相應。謂或信根，或精進根，或復念根，或復定根，或復慧根，無有堪能、無有勢力通達法義，速證真實。是名軟根補特伽羅。
△tatra mṛdvindriyaḥ pudgalaḥ katamaḥ / yasya pudgalasya jñeye vastuny ālambane... 'tyarthaṃ dhandhavāhīnīndriyāṇi bhavanti mandavāhīni vā śrutamayena vā cintāma- yena vā bhāvanāmayena vā manasikāreṇa saṃprayuktāni yaduta śraddhā vīryaṃ smṛtiḥ samādhiḥ prajñā vā na samarthāni na pratibalāni dharmasya vā prativedhāyā- rthasya vāśu ...ca prativedhāya tattvasya / ayam ucyate mṛdvindriyaḥ pudgalaḥ //

### 1.4.5.中根補特伽羅
【漢】云何中根補特伽羅？謂有如是補特伽羅，於所知事、所緣境界，所有諸根少遲運轉。一切如前，應當廣說。是名中根補特伽羅。
△tatra madhyendriyaḥ... katamaḥ / yasya nātyarthaṃ jñeye vastuny ālambane dhanda- vāhīnīndriyāṇīti sarvaṃ pūrvavad vistareṇa vaktavyam / ayam ucyate madhyendriyaḥ pudgalaḥ //

### 1.4.6.利根補特伽羅
【漢】云何利根補特伽羅？謂有如是補特伽羅，於所知事、所緣境界，所有諸根不遲運轉、`[與不微劣＝不劣【三】]`與不微劣運轉。或聞所成、或思所成、或修所成作意相應。謂或信根，或精進根，或復念根，或復定根，或復慧根，有所堪能、有大勢力通達法義，速證真實。是名利根補特伽羅。
△tīkṣnendriyaḥ pudgalaḥ katamaḥ / yasya pudgalasya jñeye vastuny ālambane 'dhandhavāhīnīndriyāṇi bhavanty amandavāhīni śrutamayena (...vā cintāmayena vā bhāvanāmayena vā manasikāreṇa saṃprayuktāni yaduta śraddhā vīryaṃ smṛtiḥ...) samādhiḥ prajñā vā śaktāni bhavanti dharmasya prativedhāyārthasya vāśu ca prativedhāya tattvasya / ayam ucyate tīkṣṇendriyaḥ pudgalaḥ //
### 1.4.7.貪行補特伽羅
【漢】云何貪行補特伽羅？謂有如是補特伽羅，於可愛事、可染著事所緣境界，有猛利貪、有長時貪。是名貪行補特伽羅。
△rāgacaritaḥ pudgalaḥ katamaḥ / yo raṃjanīya ālambane tīvrarāgaś ca bhavaty āyatarāgaś ca / ayam ...ucyate rāgacaritaḥ pudgalaḥ //

### 1.4.8.瞋行補特伽羅
【漢】云何瞋行補特伽羅？謂有如是補特伽羅，於可憎事、可瞋恚事所緣境界，有猛利瞋、有長時瞋。是名瞋行補特伽羅。
△dveṣacaritaḥ pudgalaḥ katamaḥ / yaḥ dūṣaṇīye pratighasthānīya... ālambane tīvradveṣaś ca bhavaty āyatadveṣaś ca / ayam ucyate dveṣacaritaḥ pudgalaḥ //

### 1.4.9.癡行補特伽羅
【漢】云何癡行補特伽羅？謂有如是補特伽羅，於所知事、所緣境界，有猛利癡、有長時癡。是名癡行補特伽羅。
△mohacaritaḥ pudgalaḥ katamaḥ / yo jñeye vastuni tīvramohaś ca bhavaty āyatamohaś ca / ayam ucyate mohacaritaḥ pudgalaḥ //

### 1.4.10.生無暇等
【漢】若生無暇、若有縱逸、若有邪行、若有障礙補特伽羅，如是一切如前應知。與此相違，應知即是生於有暇、無有縱逸、無有邪行、無有障礙補特伽羅。
△akṣaṇyopapannapramattamithyāpratipannāvṛtāḥ pūrvavad veditavyāḥ/ tadviparyayeṇa kṣaṇyopapannāpramattāmithyāpratipannānāvṛtā veditavyāḥ //

### 1.4.11.遠補特伽羅
【漢】云何名遠補特伽羅？謂有如是補特伽羅，由時遠故，`[去＝云【元】]`去涅槃遠；或有復由加行遠故，說名為遠。

【漢】云何名為由時遠故，去涅槃遠？謂有如是補特伽羅，經多百生，或多千生，多百千生，然後方能值遇勝緣，得般涅槃。

【漢】云何名為加行遠故，說名為遠？謂有如是補特伽羅，唯住種姓，而未趣入，不能速疾值遇勝緣、得般涅槃，彼於涅槃未能發起勝加行故。由加行遠說名為遠，不由時遠。如是二種總略為一，說名為遠補特伽羅。
△dūre pudgalaḥ katamaḥ / asti pudgalaḥ kāladūratayā nirvāṇasya dūre asti prayoga- dūratayā / tatra katamaḥ kāladūratayā dūre / anekair jātiśatair anekair jātisahasrair anekair jātiśatasahasrais tataḥ paścād bhavyo … katamaḥ prayogadūratayā dūre / pudgalo... gotra eva kevale sthito bhavati nāvatīrṇaḥ sa bhavyo bhavaty āśu pratyaya- lābhāya parinirvāṇāya / sa nirvāṇāyānārabdhaprayogatvāt prayogadūratayā dūre na kāladūratayā / ayam ucyate dūre pudgalaḥ //

### 1.4.12.近補特伽羅
【漢】云何名近補特伽羅？謂有如是補特伽羅，由時近故，去涅槃近；或有復由加行近故，說名為近。

【漢】云何名為由時近故，去涅槃近？謂有如是補特伽羅，住最後生、住最後有、住最後身，即由此身當得涅槃。或即由此剎那無間，於煩惱斷當得作證。如是名為由時近故，去涅槃近。

【漢】云何名為由加行近說名為近？謂有如是補特伽羅，安住種姓，亦已趣入。如是二種總略為一，說名為近補特伽羅。
△āsanne pudgalaḥ katamaḥ /

### 1.4.13.未成熟、已成熟補特伽羅
【漢】云何未成熟補特伽羅？謂有如是補特伽羅，未能獲得最後有身。謂住於此能般涅槃，或能趣入正性離生。是名未成熟補特伽羅。

【漢】云何已成熟補特伽羅？謂有如是補特伽羅，已能獲得最後有身。謂住於此能般涅槃，或能趣入正性離生。是名已成熟補特伽羅。
△aparipakvaḥ pudgalaḥ katamaḥ /… ayam ucyate 'paripakvaḥ pudgalaḥ// paripakvaḥ pudgalaḥ katamaḥ/ ayam ucyate paripakvaḥ pudgalaḥ//

### 1.4.14.未清淨、已清淨補特伽羅
【漢】云何未清淨補特伽羅？謂有如是補特伽羅，未生聖道，於聖道果煩惱離繫未能作證。是名未清淨補特伽羅。

【漢】云何已清淨補特伽羅？謂與上相違，應知其相。如是名為安住種姓補特伽羅所有差別。

【漢】為度彼故，諸佛世尊出現於世。謂若未趣入，令其趣入；若未成熟，令其成熟；若未清淨，令其清淨；轉正法輪，制立學處。
△aviśuddhaḥ pudgalaḥ katamaḥ / ayam ucyate 'viśuddhaḥ pudgalaḥ//

# 2.趣入地
本地分中聲聞地第十三初瑜伽處趣入地第二
【漢】`[（本地…三）十字〔－〕【明】]`
【漢】`[3]地＝地品【三】＊`
【漢】如是已說種姓地。云何趣入地？

【漢】嗢`[拕＝柁【金藏乙】]`拕南曰：

【漢】若略說一切　　趣入地，應知　　謂自`[性＝姓【聖】]`性、安立、　　諸相、數取趣。

【漢】謂若趣入自性、若趣入安立、若趣入者所有諸相、若已趣入補特伽羅，如是一切總略為一，名趣入地。
△yaś cāyam avatārasya svabhāvo yac ca vyavasthānaṃ yāni cemāny avatīrṇānāṃ liṅgāni ye ceme 'vatīrṇāḥ pudgalās tat sarvam abhisaṃkṣipyāvatārabhūmir ity ucyate //

## 2.1.趣入自性
【漢】云何趣入自性？謂安住種姓補特伽羅，本性成就涅槃種子。若於爾時有佛出世，生於中國，不生達須、蔑戾車中，乃至廣說初得見佛及佛弟子，往詣承事，從彼聞法得初正信、受持淨戒、攝受多聞、增長惠捨、調柔諸見。從是已後，由此法受、由此因緣，身滅壞已、度此生已，獲得六處異熟所攝殊勝諸根，能作長時轉勝正信生起依止；亦能與彼受持淨戒、攝受多聞、增長惠捨、調柔諸見，轉上、轉勝、轉復微妙為所依止。復由如是轉上、轉勝、轉復微妙信等諸法，更得其餘殊勝異熟；由此異熟，復得其餘隨順出世轉勝善法。如是展轉互為依因，互與勢力，於後後生轉轉勝進，乃至獲得最後有身。謂住於此得般涅槃，或能趣入正性離生。是名趣入。何以故？若道、若路、若正行跡，能得涅槃、能趣涅槃；彼於爾時，能`[昇＝升【聖】]`昇、能入、能正行履，漸次趣向，至極究竟。是故說此名已趣入。如是名為趣入自姓。

## 2.2.建立趣入
### 2.2.1.種類
【漢】云何建立趣入？

【漢】謂或有種姓，或有趣入，或有將成熟，或有已成熟。或有唯趣入，非將成熟，非已成熟；或有亦趣入，亦將成熟，非已成熟；或有亦趣入，亦已成熟，非將成熟；或有非趣入，非將成熟，非已成熟。

#### 2.2.1.1.有種姓
【漢】云何有種姓？謂如前說。

#### 2.2.1.2.有趣入
【漢】云何有趣入？謂住種姓補特伽羅，最初獲得昔所未得，於諸如來正覺正說法毘奈耶，所有正信、受持淨戒、攝受多聞、增長惠捨、調柔諸見。是名趣入。

#### 2.2.1.3.將成熟、已成熟
【漢】云何將成熟？謂即如是已得趣入補特伽羅，除所獲得最後有身。謂住於此得般涅槃，或能趣入正性離生。從趣入後，於後後生修集諸根，轉上、轉勝、轉復微妙。是名將成熟。

【漢】云何已成熟？謂所獲得最後有身。若住於此得般涅槃，或能趣入正性離生。是名已成熟。

#### 2.2.1.4.唯趣入、非將成熟、非已成熟
【漢】云何唯趣入，非將成熟，非已成熟？謂初獲得於諸如來正覺正說法毘奈耶所有正信，廣說乃至調柔諸見；未從此後復經一生。是名唯趣入，非將成熟，非已成熟。

#### 2.2.1.5.亦趣入亦將成熟非已成熟
【漢】云何亦趣入，亦將成熟，非已成`[熱＞]`熟？謂初獲得於諸如來正覺正說法毘奈耶所有正信，廣說乃至調柔諸見；從此已後，復經一生，或二、或多，而未獲得最後有身。謂住於此得般涅槃。餘如前說。是名亦趣入，亦將成熟，非已成熟。

#### 2.2.1.6.亦趣入亦已成熟非將成熟
【漢】云何亦趣入，亦已成熟，非將成熟？謂即如是已得趣入補特伽羅，復已獲得最後有身。若住於此得般涅槃，餘如前說。是名亦已趣入，亦已成熟，非將成熟。

#### 2.2.1.7.非已趣入非將成熟非已成熟
【漢】云何非已趣入，非將成熟，非已成熟？謂即如是有涅槃法補特伽羅，唯住種姓，而未趣入。是名非已趣入，非將成熟，非已成熟補特伽羅。然有堪能，定當趣入、當得成熟。
△tatra katamo nāvatīrṇo na paripacyamāno na paripakvaḥ nāvatīrṇaḥ ayam ucyate naivāvatīrṇaḥ pudgalo na paripacyamāno na paripakvaḥ / api tu bhavya eva so 'vatārāya paripākāya /

【漢】復有一類補特伽羅，定無堪能當得趣入、當得成熟。謂離種姓無涅槃法補特伽羅。當知如是補特伽羅無種姓故，定無堪能當得趣入及當成熟。何況當能得般涅槃。
△asti punaḥ pudgalo yo 'bhavya evāvatārāya paripākāya vā tad yathā gotravirahito 'parinirvāṇa-dharmako yaḥ pudgalaḥ ayam atyantād evābhavyo 'vatārāya paripākāya vā kiṃ punaḥ parinirvāṇāya bhavyo bhaviṣyati //

### 2.2.2.位攝
【漢】當知此中，如是一切補特伽羅，六位所攝。何等為六？一、有堪能補特伽羅，二、成就下品善根補特伽羅，三、成就中品善根補特伽羅，四、成就上品善根補特伽羅，五、究竟方便補特伽羅，六、已到究竟補特伽羅。
△tatra sarveṣām eva pudgalānāṃ ṣaḍbhiḥ sthānaiḥ saṃgraho bhavati / katamaiḥ ṣaḍbhiḥ / bhavyo mṛdukuśalamūlasamanvāgato madhyakuśa-lamūlasamanvāgato 'dhimātrakuśalamūlasamanvāgato niṣṭhāprāyogiko niṣṭhāgataś ca //

#### 2.2.2.1.堪能補特伽羅
【漢】云何堪能補特伽羅？謂安住種姓補特伽羅，而未獲得最初於佛正覺正說法毘奈耶所有正信，廣說乃至調柔諸見。是名堪能補特伽羅。
△tatra katamo bhavya eva pudgalaḥ / yo (...gotrastho na cādyāpi...) tatprathamatas tathāgatapravedite dharmavinaye śraddhāṃ pratilabhate yāvad dṛṣṭim ṛjūkaroti / ayam ucyate bhavya eva pudgalaḥ //

#### 2.2.2.2.成就下品善根補特伽羅
【漢】云何成就下品善根補特伽羅？謂安住種姓補特伽羅，已能獲得最初於佛正覺正說法毘奈耶所有正信，廣說乃至調柔諸見。是名成就下品善根補特伽羅。
△tatra katamo mṛdukuśalamūlasamanvāgataḥ / yo gotrasthas tena tathāgatapravedite dharmavinaye tatprathamataḥ śraddhā pratilabdhā bhavati yāvad dṛṣtir ṛjūkṛtā / ayam ucyate mṛdukuśalamūlasamanvāgataḥ pudgalaḥ

#### 2.2.2.3.成就中品善根補特伽羅
【漢】云何成就中品善根補特伽羅？謂安住種姓補特伽羅，已能獲得最初於佛正覺正說法毘奈耶所有正信，廣說乃至調柔諸見；從是已後，或經一生，或二、或多，展轉勝進，而未獲得最後有身。謂住於此能般涅槃，或能趣入正性離生。是名成就中品善根補特伽羅。
△tatra katamo madhyakuśalamūlasamanvāgataḥ yo gotrasthaḥ pudgalas tatprathamatas tathāgatapravedite dharmavinaye śraddhāṃ pratilabhya yāvad dṛṣṭim ṛjuṃ kṛtvā (...tataḥ pareṇaikaṃ vā...) dve vā sambahulāni vā janmāny abhinirvartayati viśeṣāya paraiti /no caramam ātmabhāvaṃ pratilabhate yatra sthitaḥ parinirvāti (...samyaktvaṃ ca nyāmam avakrāmati...) / (...ayam ucyate madhyakuśalamūlasamanvāgataḥ pudgalaḥ //)

#### 2.2.2.4.成就上品善根補特伽羅
【漢】云何成就上品善根補特伽羅？謂即如是展轉勝進補特伽羅，已能獲得最後有身。若住於此能般涅槃，或能趣入正性離生。是名成就上品善根補特伽羅。
△(...tatra katamo 'dhimātrakuśalamūlasamanvāgataḥ pudgalaḥ / yaḥ pudgalo viśeṣāya paraiti sa caramam ātmabhāvaṃ pratilabhate / yatra sthitaḥ parinirvāti samyaktvaṃ ca nyāmam avakrāmati...) / ayam ucyate 'dhimātrakuśala-mūlasamanvāgataḥ pudgalaḥ //
#### 2.2.2.5.究竟方便補特伽羅
【漢】云何名為究竟方便補特伽羅？謂已獲得最後有身補特伽羅，為盡諸漏聽聞正法，或得無倒教授教誡，正修加行，而未能得遍一切種諸漏永盡，未到究竟。如是名為究竟方便補特伽羅。
△tatra katamo niṣṭhāprāyogikaḥ pudgalaḥ / yaḥ pudgalaś caramam ātmabhāvaṃ prati- labhyāsravakṣayāya samyagavavādānuśāsanīṃ saddharmaśravaṇaṃ vā pratilabhya samyag eva prayujyate na cādyāpi sarveṇa sarvaṃ sarvathā pratipadyata āsrava- kṣayam anuprāpnoti na niṣṭhāṃ gacchati / ayam ucyate niṣṭhāprāyogikaḥ pudgalaḥ //

#### 2.2.2.6.已到究竟補特伽羅
【漢】云何名為已到究竟補特伽羅？謂即如是補特伽羅，為盡諸漏聽聞正法，獲得無倒教授教誡，如是如是正修加行，已能獲得遍一切種諸漏永盡，所作已辦，究竟獲得第一清涼。如是名為已到究竟補特伽羅。
△tatra niṣṭhāgataḥ pudgalaḥ katamaḥ / yaḥ samyagavoditaḥ samyaganuśiṣṭo yadutāsravakṣayāya tathā tathā pratipadyate / yat sarveṇa sarvaṃ sarvathāsrava- kṣayam anuprāpnoti kṛtakṛtyo bhavati paramaśītībhāvaprāptaḥ / ayam ucyate niṣṭhāgataḥ pudgalaḥ //

【漢】當知此中，堪能種類補特伽羅，即以種姓為依為住，便能獲得下品善根，及能趣入。既趣入已，下品善根為依為住，復能獲得中品善根，以此善根而自成熟。彼於如是自成熟時，中品善根為依為住，復能獲得上品善根，已得成熟。彼由如是上品善根修集為因所得自體，復能修集轉勝資糧。由是觸證心一境性，復能趣入正性離生，證預流果、或一來果、或不還果，而未能證最勝第一阿羅漢果。如是名為究竟方便補特伽羅。若已證得一切煩惱皆悉永斷阿羅漢果，爾時名為已到究竟補特伽羅。此則顯示由初中後一切聲聞所修正行，所立六種補特伽羅。

【漢】由有種姓聲聞正行，顯示最初補特伽羅；由到究竟聲聞正行，顯示最後補特伽羅；由餘聲聞所修正行，顯示中間補特伽羅。
△saiṣādimadhyaparyavasānā sarvaśrāvakacaryā ṣaḍbhiḥ pudgalavya-vasthānaiḥ saṃdarśitā bhavati / tatra gotreṇādiḥ śrāvakacaryāyāḥ saṃdarśitaḥ / niṣṭhayā paryavasānam / tadanyena madhyaṃ saṃdarśitam //

【漢】問：已得趣入補特伽羅，為有定量，一切時等得般涅槃？為無定量，一切時分而不齊等得般涅槃？

【漢】答：無有定量，亦非一切時分齊等得般涅槃。然隨所應，如所遇緣有差別故，而般涅槃。當知此中，或有一類極經久遠，或有一類非極久遠，或有一類最極速疾得般涅槃。謂住種姓補特伽羅，最極速疾般涅槃者，要經三生。第一生中，最初趣入；第二生中，修令成熟；第三生中，修成熟已。或即此身得般涅槃，或若不得般涅槃者，必入學位，方可夭沒，極經七有得般涅槃。

【漢】如是名為趣入安立。
△tatrāvatīrṇānāṃ pudgalānāṃ kiṃ parimāṇaniyatas tulyaś ca sarveṣāṃ kālo bhavati parinirvāṇāya āhosvid aparimāṇaniyato 'tulyaniścayaḥ sarveṣāṃ kālo bhavati pari- nirvāṇāya / āha / naiṣāṃ parimāṇaniyataḥ kālo nāpi ca tulyaḥ sarveṣāṃ parinirvāṇāya / api tu yathāyogam eṣāṃ yathāpratyayalābhaṃ parinirvāṇaṃ veditavyam / keṣāṃcic cireṇa keṣāṃcin nāticireṇa keṣāṃcit punaḥ kṣipram eva parinirvāṇaṃ bhavati / api tu yo gotrasthaḥ pudgalaḥ sarvaḥ kṣipraṃ parinirvāti so 'vaśyaṃ trīṇi janmāny abhinir- vartayati/ekasminn avatarati ekasmin paripacyate ekasmin janmani paripakvo bhavati tatraiva ca parinirvāti / no cet parinirvāti so 'vaśyaṃ śaikṣaḥ kālaṃ karoti / parañ ca saptabhavān abhinirvartayati / idam ucyate 'vatāravyavasthānam //

## 2.3.已趣入者所有諸相
### 2.3.1.種類
#### 2.3.1.1.第一已得趣入補特伽羅已趣入相
【漢】云何名為已趣入者所有諸相？謂安住種姓補特伽羅纔已趣入，設轉餘生，於自大師及善說法毘奈耶中，雖復妄念。若遇世間現有惡說法毘奈耶，及有善說法毘奈耶，雖久聽聞以無量門讚美惡說法毘奈耶有勝功德，而不信解愛樂修行，亦不於彼而求出家。設暫出家，纔得趣入，尋復速疾棄捨退還。為性於彼不樂安住。如蜜生蟲置之`[釅＝嚴【聖】]`釅酢；或如`[2]愛＝受【三】＊`愛樂受妙欲者，置淤泥中。彼由宿世妙善因力所`[3]任＝住【元】＊`任持故。若暫聽聞讚美善說法毘奈耶少分功德，或全未聞。雖暫少聞，或全未聞，而能速疾信解趣入，愛樂修行，或求出家。既出家已，畢竟趣入，終無退轉。為性於此愛樂安住。如蜜生蟲置之上蜜；或如`[＊2]`愛樂受妙欲者，置勝欲中。彼由宿世妙善因力所`[＊3]`任持故。是名第一已得趣入補特伽羅已趣入相。
△avatīrṇasya pudgalasya katamāni liṅgāni / iha gotrasthaḥ pudgalo 'vatīrṇa-mātra eva yadā janmāntaraparivartenāpi smṛtisaṃpramoṣaṃ pratilabhate / svaśāstari dharma- vinaye vā sati saṃvidyamāne 'pi durākhyāte dharmavinaye svākhyāte 'py anekaparyā- yeṇa durākhyātasya dharmavinayasya varṇaṃ stutim ānuśaṃsaṃ śrutvā nāvatarati na pravrajati / pravrajito 'py avatīrṇo laghu laghv eva pratyudāvartate / prakṛtyaiva cāsya tatrārocakaḥ saṃtiṣṭhate / madhuni jātasyeva ca prāṇakasya śukte prakṣiptasya kāmo- pabhogino vā kardame syandanikāyām prakṣiptasya yathāpi tat pūrvakeṇaiva hetu- balādhānena svākhyātasya vā punar dharmavinayasya naiva varṇastutim ānuśaṃsaṃ śṛṇoti vā / alpamātram avaramātraṃ vā śrutvā aśrutvā vā laghu laghv evāvatarati pravrajati vā / tathā pravrajitaś cāvatīrṇo na pratyudāvartate / prakṛtyaiva cāsya tatra ruciḥ saṃtiṣṭhate / madhu-prāṇakasyeva madhuni kāmopabhogino vā praṇītāyāṃ kāmacaryāyām / yathāpi tat pūrvakeṇaiva hetubalādhānena / idaṃ prathamam avatīrṇasya pudgalasya liṅgam //

#### 2.3.1.2.第二已得趣入補特伽羅已趣入相
【漢】復有所餘已得趣入補特伽羅已趣入相。謂雖未得能往一切`[惡＝要【三】]`惡趣、無暇煩惱離繫，而能不生惡趣、無暇。世尊依此已得趣入補特伽羅，`[密【麗】，蜜【大】(cf. K15n0570\_p0642c19; T30n1579\_p0720a14)]`密意說言：若有世間上品正見，雖歷千生不墮惡趣。彼若已入上品善根，`[漸【麗】，慚【大】(cf. K15n0570\_p0642c21)]`漸向成熟，爾時便能不生無暇及餘惡趣。是名第二已得趣入補特伽羅已趣入相。
△punar aparam avatīrṇaḥ pudgalo na ca tāvad visaṃyukto bhavaty apāyākṣaṇaga- manīyaiḥ kleśaiḥ na ca punar akṣaṇeṣūpapadyate / avatīrṇaṃ ca pudgalaṃ sandhā- yoktaṃ bhagavatā samyagdṛṣṭir adhimātrā laukikī yasya vidyate / api jātisahasrāṇi nāsau gacchati durgatim / sa punar yadādhimātreṣu kuśalamūleṣu praviṣṭo bhavaty anupūrveṇa paripākagamanīyeṣu tadā nākṣaṇeṣūpapadyate na tv anyeṣu / idaṃ dvitīyam avatīrṇasya pudgalasya liṅgam //

#### 2.3.1.3.第三已得趣入補特伽羅已趣入相
【漢】復有所餘已得趣入補特伽羅已趣入相。謂暫聞佛或法或僧勝功德已，便得隨念清淨信心，引發廣大出離善法。數數緣念，融練淨心，身遂毛竪、悲泣雨淚。是名第三已得趣入補特伽羅已趣入相。
△punar aparam avatīrṇapudgalo buddhasya vā dharmasya vā saṃghasya vā gunāñ chrutvā anusmṛtyā vā labhate cetasaḥ prasādam udāraṃ kuśalaṃ naiṣkramyopa- saṃhitaṃ bhūyo bhūyas tenālambanena prasādadravacittatayā (...aśruprapātān romāṃcāṃś...) ca pratilabhate / idaṃ tṛtīyam avatīrṇasya pudgalasya liṅgam //

#### 2.3.1.4.第四已得趣入補特伽羅已趣入相
【漢】復有所餘已得趣入補特伽羅已趣入相。謂性成就猛利慚愧，於所現行諸有罪處，深生羞恥。是名第四已得趣入補特伽羅已趣入相。
△punar aparam avatīrṇaḥ pudgalaḥ prakṛtyaiva tīvreṇa hrīvyapatrāpyeṇa samanvāgato bhavati yaduta sarvasāvadyasthānasamudācāreṣu / idaṃ caturtham avatīrṇasya pudgalasya liṅgam //

#### 2.3.1.5.第五已得趣入補特伽羅已趣入相
【漢】復有所餘已得趣入補特伽羅已趣入相。謂於受持、讀誦、請問、思惟、觀行、求善法中，有深欲樂、猛利欲樂。是名第五已得趣入補特伽羅已趣入相。
△punar aparam avatīrṇaḥ pudgalaḥ chandiko bhavati tīvracchanda uddeśe svādhyāye paripṛcchāyāṃ yoge manasikāre kiṃkuśalagaveṣī ca bhavati / idaṃ pañcamam avatīrṇasya pudgalasya liṅgam //

#### 2.3.1.6.第六已得趣入補特伽羅已趣入相
【漢】復有所餘已得趣入補特伽羅已趣入相。謂於一切無罪事業，修集一切善品加行正方便中，能善修集，堅固發起、長時發起、決定發起。是名第六已得趣入補特伽羅已趣入相。
△punar aparam avatīrṇaḥ pudgalaḥ sarvakarmānteṣv anavadyeṣu sarva-samādāneṣu kuśalapakṣaprayogeṣu dṛḍhārambhaś ca bhavati sthirārambhaś ca niścitārambhaś ca yaduta samāgamāya / idaṃ ṣaṣṭham avatīrṇasya pudgalasya liṅgam //

#### 2.3.1.7.第七已得趣入補特伽羅已趣入相
【漢】復有所餘已得趣入補特伽羅已趣入相。謂彼為性塵垢微薄，煩惱羸劣。雖起諸纏，而不長時相續久住。無諂無誑，能制憍慢我我所執。好取功德，憎背過失。是名第七已得趣入補特伽羅已趣入相。
△punar aparam avatīrṇaḥ pudgalo mandarajaskajātīyo bhavati manda-mandaṃ kleśa- paryavasthānam utpādayati na ca punaḥ prabandhaṃ sthāpayati aśaṭhaś ca bhavaty amāyāvī nihatamadamānāhaṃkāro guṇābhiniviṣṭo doṣadveṣṭā / idaṃ saptamam avatīrṇasya pudgalasya liṅgam //
#### 2.3.1.8.第八已得趣入補特伽羅已趣入相
【漢】復有所餘已得趣入補特伽羅已趣入相。謂能善巧藏護其心，於諸廣大所應證處不自輕蔑，不自安處無力能中，其所信解增多猛`[盛＝威【三】]`盛。是名第八已得趣入補特伽羅已趣入相。
△punar aparam avatīrṇaḥ pudgalo 'saṃlīnacitto bhavaty udāreṣv adhigamyeṣu sthāneṣu nātmānaṃ paribhavati nāpratibalatāyām avasthāpayati adhimuktibahulo bhavati / idam aṣṭamam avatīrṇasya pudgalasya liṅgam //

### 2.3.2.善根
【漢】如是等類已得趣入補特伽羅已趣入相，當知無量，我於是中已說少分。如是諸相，若有安住下品善根而趣入者，當知下品，名有間隙，未能無間，未善清淨。若有安住中品善根而趣入者，當知中品。若有安住上品善根而趣入者，當知上品，無有間隙，已能無間，已善清淨。

【漢】如是名為已得趣入補特伽羅已趣入相。成就如是趣入相者，當知墮在已趣入數。應知如是安住種姓、已得趣入補特伽羅所有眾多吉祥士相，唯佛世尊及到第一究竟弟子，以善清淨勝妙智見，現見現證。隨其種姓，隨所趣入，如應救濟。
△imāny evaṃbhāgīyāni prabhūtāny avatīrṇānāṃ pudgalānāṃ liṅgāni veditavyāni yeṣām etat pradeśamātram ākhyātam // punar etāni liṅgāni mṛdukuśalamūlastha- syāvatīrṇasya mṛdūni bhavanti sacchidrāṇy anirantarāṇy apariśuddhāni / madhya- kuśalamūlasthitasya madhyāni / adhimātrakuśalamūlasthitasyādhimātrāṇi niśchidrāṇi nirantarāṇi pariśuddhāni / imāny ucyante "avatīrṇasya pudgalasya liṅgāni" yair liṅgaiḥ samanvāgato 'vatīrṇo 'vatīrṇa iti saṃkhyāṃ gacchati / tāni punar etāni gotra- sthānām avatīrṇānāṃ ca pudgalānām (...ānumānikāni liṅgāni...) veditavyāni / buddhā eva tu bhagavantaḥ paramapāramiprāptāś ca śrāvakās tāyinas tatra pratyakṣadarśinaḥ suviśuddhena jñānadarśanena pratyanu-bhavanti yaduta gotraṃ cāvatāraṃ ca //

## 2.4.已得趣入補特伽羅
【漢】云何名為已得趣入補特伽羅？謂或有已得趣入補特伽羅，唯已趣入，未將成熟，未已成熟，未得出離。或有亦已趣入，亦將成熟，未已成熟，未得出離。或有亦已趣入，亦已成熟，未得出離、隨欲而行。如是差別，應知如前已`[辨【麗】，辦【大】，辯【三聖】]`辨其相。

【漢】復有所餘，如種姓地說軟根等補特伽羅所有差別，今於此中，如其所應，亦當了知所有差別。

【漢】如是所說若趣入自性、若趣入安立、若已趣入者所有諸相、若已趣入補特伽羅，一切總說名趣入地。`[此下聖本有光明皇后願文]`
△avatīrṇāḥ pudgalāḥ katame / asty avatīrṇaḥ pudgalo 'vatīrṇa eva na paripacyamāno na paripakvo na niṣkrāntaḥ (...asti paripacyamāno na paripakvo na niṣkrāntaḥ...) asti paripakvo na niṣkrāntaḥ (...asti niṣkrānto na paripakvaḥ /...) eṣāṃ ca pūrvavad vibhāgo veditavyaḥ // ye 'pi tadanye mṛdvindriyādayaḥ pudgalāḥ gotrabhūmau nirdiṣṭā / teṣām ihāpi yathāyogaṃ vibhāgo veditavyaḥ // tatra yaś cāyam avatārasya svabhāvo yac ca vyavasthānaṃ yāni cemāny avatīrṇānāṃ liṅgāni ye ceme 'vatīrṇāḥ pudgalās tat sarvam abhisaṃkṣi- pya[︶]"avatārabhūmir" ity ucyate // uddānam / svabhāvas tadvyavasthānaṃ liṅgaṃ pudgala eva ca / avatārabhūmir vijñe yā sarvarn etat samāsataḥ // śrāvakabhūmāv avatārabhūmiḥ samāptā //
【漢】瑜伽師地論卷第二十一



☗s22
【漢】瑜伽師地論卷第二十二
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

# 3.出離地
本地分中聲聞地第十三初瑜伽處出離地第三之一
【漢】`[8]第十三〔－〕【明】＊`
【漢】如是已說`[趣＝起【元】]`趣入地。云何出離地？

【漢】嗢`[拕＝柁【宮】]`拕南曰：

【漢】若世間離欲，　　如是出世間。　　及此二資糧，　　是名出離地。

【漢】謂若由世間道而趣離欲，若由出世道而趣離欲，若此二道所有資糧，總略為一，名出離地。
△naiṣkramyabhūmiḥ katamā / āha / yac ca laukikena mārgeṇa vairāgya-gamanam yac ca lokottareṇa mārgeṇa vairāgyagamanam yaś ca tayoḥ sambhāraḥ tad ekadhyam abhisaṃkṣipya naiṣkramyabhūmir ity ucyate //

## 3.1.由世間道而趣離欲
【漢】云何名為由世間道而趣離欲？謂如有一，於下欲界觀為麁相，於初靜慮離生喜樂若定、若生觀為靜相。彼由多住如是觀時，便於欲界而得離欲，亦能證入最初靜慮。如是復於初靜慮上，漸次如應，一切下地觀為麁相，一切上地觀為靜相。彼由多住如是觀時，便於乃至無所有處而得離欲，亦`[能＝證【聖】]`能證入乃至非想非非想處。

【漢】如是名為由世間道而趣離欲。除此更無若過若增。
△laukikena mārgeṇa vairāgyagamanaṃ katamat / yathāpīhaikatyaḥ kāmadhātāv audārikadarśī bhavati / prathama eva sa samāpattyupapattike dhyāne vivekaje prītisukhe śāntadarśī bhavati / sa tathādarśī tadbahulavihārī (...san kāmavairāgyam...) anuprāpnoti pratharnaṃ ca dhyānaṃ samāpadyate / evaṃ prathamadhyānād ūrdhvaṃ sarvāsv adharimāsu bhūmiṣv audārikadarśī bhavati sarvāsu coparimāsu bhūmiṣu śāntadarśī sa tathādarśī tadbahula-vihārī samāno yāvad ākiñcanyāyatanād vairāgyam anuprāpnoti naivasaṃjñānāsaṃjñāyatanaṃ ca samāpadyate / (...idam ucyate...) laukikena mārgeṇa vairāgyagamanam nāsty ata uttari nāto bhūyaḥ //

## 3.2.由出世道而趣離欲
【漢】云何名為由出世道而趣離欲？謂如有一，親近善士，於聖法中已成聰慧，於聖法中已得調順。於苦聖諦如實知苦，於集聖諦如實知集，於滅聖諦如實知滅，於道聖諦如實知道。既得成就有學智見，從此已後漸修聖道，遍於三界見修所斷一切法中，自能離繫、自得解脫。如是便能超過三界。如是名為由出世道而趣離欲。
△lokottareṇa mārgeṇa vairāgyagamanaṃ katamat / yathāpīhaikatyaḥ satpuruṣāṇāṃ darśī āryadharmeṣu kovidaḥ duḥkhaṃ vā duḥkhato yathābhūtaṃ prajānāti samuda- yaṃ vā samudayataḥ nirodhaṃ vā nirodhataḥ mārgaṃ vā mārgataḥ śaikṣeṇa jñāna- darśanena samanvāgataḥ / tataś cottari mārgaṃ bhāvayaṃs traidhātukebhyo darśana- bhāvanāprahātavyebhyo dharmebhya ātmānaṃ visaṃyojayati vimocayaty evaṃ cāsau traidhātukasamatikrānto bhavati / idam ucyate lokottareṇa mārgeṇa vairāgya- gamanam //

## 3.3.二道資糧
【漢】云何名為二道資糧？嗢`[拕＝柁【宮】]`拕南曰：

【漢】自他圓滿、善法欲、　　戒、根律儀、食知量、　　`[覺＝悎【三聖】下同]`覺`[寤＝悟【聖】]`寤、正知住、善友、　　聞、思、無障、捨、莊嚴。

【漢】謂若自圓滿、若他圓滿、若善法欲、若戒律儀、若根律儀、若於食知量、若初夜後夜常勤修習覺寤瑜伽、若正知而住、若善友性、若聞正法、若思正法、若無障礙、若修惠捨、若沙門莊嚴。如是等法、是名世間及出世間諸離欲道趣向資糧。

【漢】當知此中，若自圓滿、若他圓滿、若善法欲，此三如前修集種子諸劣緣中，已`[3]辨＝辯【三聖】＊`辨其相。
△tatra saṃbhāraḥ katamaḥ / tadyathā (...ātmasaṃpat parasaṃpat...) kuśalo dharma- cchandaḥ śīlasaṃvaraḥ indriyasaṃvaraḥ bhojane mātrajñatā pūrva-rātrāpararātraṃ jāgarikānuyuktatā saṃprajānadvihāritā kalyāṇamitratā saddharmaśravaṇacintanā anantarāyaḥ tyāgaḥ śramaṇālaṃkāraś ca itīme dharmā laukikalokottaravairāgyagama- nāya sambhāra ity ucyate //tatra yā cātmasaṃpat parasaṃpat kuśalaś ca dharma- cchanda eṣāṃ pūrvavad vibhāgo veditavyaḥ / yad uktaṃ nihīne bījasamudā-gama- pratyaye //

### 3.3.1.戒律儀
【漢】云何戒律儀？

【漢】嗢`[拕＝柁【宮】]`拕南曰：

【漢】戒律儀，當知　　`[＊3-1]辨＝辯【三聖】＊`辨三、虧滿十、　　六異門、三`[淨【麗】，諍【大】(cf. K15n0570\_p0644c01; T85n2801\_p0854c27)]`淨、　　勝功德十種。
△tatra śīlasaṃvaraḥ katamaḥ / yathāpībaikatyaḥ śīlavān viharati yāvat samādāya śikṣate śikṣāpadeṣu //

#### 3.3.1.1.辨三
##### 3.3.1.1.1.廣辨六種
###### 3.3.1.1.1.1.安住具戒
【漢】戒律儀者，謂如有一，安住具戒，廣說乃至受學學處。

【漢】云何名為安住具戒？謂於所受學所有學處。不虧身業，不虧語業，無缺，無穿。如是名為安住具戒。
△kathaṃ śīlavān viharati / yathāsamātteṣu śikṣāpadeṣv avipanna-kāyakarmāntaś ca bhavaty avipannavākkarmāntaś ca akhaṇḍacārī acchidracārī / evaṃ śīlavān bhavati /

###### 3.3.1.1.1.2.善能守護別解脫律儀
【漢】云何名為善能守護別解`[4]脫〔－〕【三聖】＊`脫律儀？謂能守護七眾所受別解`[＊4]`脫律儀。即此律儀，眾差別故，成多律儀。今此義中，唯依苾芻律儀處說善能守護別解`[＊4]`脫律儀。
△kathaṃ prātimokṣasaṃvarasaṃvṛto bhavati / saptanaikāyikaṃ śīlaṃ prātimokṣa- saṃvara ity ucyate /ta ete nikāyabhedena bahavaḥ saṃvarā bhavanti / asmiṃs tv arthe bhikṣusaṃvaram adhiṣṭhāyāha prātimokṣasaṃvarasaṃvṛtaḥ//

###### 3.3.1.1.1.3.軌則圓滿
【漢】云何名為軌則圓滿？
【漢】謂如有一，或於威儀路，或於所作事，或於善品加行處所，成就軌則。隨順世間，不越世間；隨順毘奈耶，不越毘奈耶。
△katham ācārasaṃpanno bhavati / yathāpi tad īryāpathaṃ vetikaraṇīyaṃ vā kuśala- pakṣaprayogaṃ vādhiṣṭhāya lokānuvartinā lokānutkrāntena vinayānuvartinā vinayānutkrāntena cācāreṇa samanvāgato bhavati //

【漢】云何名為於威儀路成就軌則，隨順世間，不越世間；隨順毘奈耶，不越毘奈耶？
【漢】謂如有一，於所應行、於如所行，即於此中如是而行。由是行故，不為世間之所譏毀，不為賢良、正至、善士、諸同法者、諸持律者、諸學律者之所呵責。如於所行，於其所住、所坐、所臥，當知亦爾。如是名為於威儀路成就軌則，隨順世間，不越世間；隨順毘奈耶，不越毘奈耶。
△tatreryāpathādhiṣṭhāna ācāraḥ kathaṃ na lokotkrānto na vinayotkrāntaḥ yathāpi tad yatra caṃkramitavyaṃ yathā caṃkramitavyaṃ tatra tathā caṃkramyate yena na loka- garhito bhavati na satāṃ samyaggatānāṃ sat-puruṣāṇāṃ sahadhārmikāṇāṃ vinaya- dharāṇāṃ vinayaśikṣitānām (...avadyo bhavati...) garhyasthānīyaḥ / yathā caṅkrama evaṃ sthānaṃ niṣadyā śayyā veditavyā //

【漢】云何名為於所作事成就軌則，隨順世間，不越世間；隨順毘奈耶，不越毘奈耶？
【漢】謂如有一，於其所作，若衣服事、若便利事、若用水事、若楊枝事、若入聚落行乞食事、若受用事、若盪鉢事、若安置事、若洗足事、若為敷設臥具等事。即此略說衣事、鉢事，復有所餘如是等類諸所應作，名所作事。如其所應，於所應作、於如所作，即於此中如是而作。由是作故，不為世間之所譏毀，不為賢良、正至、善士、諸同法者、諸持律者、諸學律者之所呵責。如是名為於所作事成就軌則，隨順世間，不越世間；隨順毘奈耶，不越毘奈耶。
△tatretikaraṇīyādhiṣṭhāna ācāraḥ kathaṃ na lokotkrānto bhavati na vinayotkrāntaḥ / itikaraṇīyam ucyate cīvarācchādanam uccāraprasrāvam udakadantakāṣṭhaṃ grāma- praveśaḥ piṇḍapātanirhāraparibhogaḥ pātranirmādanaṃ sthāpanaṃ ca pādaprakṣāla- naṃ śayanāsanaprajñaptiḥ / tasyaiva cābhisaṃkṣepaḥ pātrakarma-cīvara-karmeti / yad vā punar evaṃ-bhāgīyaṃ kiṃcit tad itikaraṇīyam ity ucyate / tac ca yathāyogaṃ yatra kalpayitavyaṃ yathā ca kalpayitavyaṃ tatra tathā kalpayati / yena laukikānām ananuyojyo bhavaty avigarhitaḥ / vinayadharāṇāṃ vinayaśikṣitānām anapavādyo bhavaty avigarhitaḥ samyaggatānāṃ sahadhārmikāṇām / evam itikaraṇīyādhiṣṭhāna ācāro lokānutkrānto bhavati vinayānutkrāntaś ca //

【漢】云何名為於諸善品加行處所成就軌則，隨順世間，不越世間；隨順毘奈耶，不越毘奈耶？
【漢】謂於種種善品加行，若於正法受持讀誦；若於尊長修和敬業，參覲承事；若於病者起慈悲心，殷重供侍；若於如法`[宣＝宜【宋】]`宣白加行，住慈悲心，展轉與欲；若於正法請問聽受，翹勤無`[墮＝惰【三】]`墮；於諸有智同梵行者，盡其身力而修敬事；於他善品常勤讚勵；常樂為他宣說正法；入於靜室，結`[跏＝加【元明】]`跏趺坐，繫念思惟。如是等類，諸餘無量所修善法，皆說名為善品加行。彼於如是隨所宣說善品加行，如其所應，於所應作、於如所作，即於此中如是而作。由是作故，不為世間之所譏毀，不為賢良、正至、善士、諸同法者、諸持律者、諸學律者之所呵責。如是名為於諸善品加行處所成就軌則，隨順世間，不越世間；隨順毘奈耶，不越毘奈耶。若於如是所說行相軌則差別悉皆具足，應知說名軌則圓滿。
△tatra kuśalapakṣaprayogādhiṣṭhāna ācāraḥ kathaṃ lokānutkrāntaś ca bhavati vinayā- nutkrāntaś ca / kuśalapakṣa ucyate tadyathā svādhyāyo gurūṇāṃ sāmīcīkarmopasthā- naṃ ca tathā glānopasthānam anyo 'nyam anukampācittam upasthāpya (...cchandadā- nam uddeśaḥ / prayogaḥ...) paripṛcchā dharmaśravaṇadakṣasyānalasasya vijñānāṃ sabrahmacāriṇāṃ kāyena vaiyāpṛtyakriyā pareṣāṃ ca kuśalapakṣasamādāpanā dharmadeśanā / pratisaṃlayana-praveśaparyaṅkanibandhaniṣadyā iti ya evaṃbhāgīyā apy anye dharmā ayam ucyate kuśalapakṣaprayogaḥ / sa evaṃ kuśala-pakṣaprayogo yathāyogaṃ yathā parikīrtitam yatra kalpayitavyaṃ tatra tathā kalpayati / yena nānuyojyo bhavati garhito laukikānāṃ vinayadharāṇāṃ vinaya-śikṣitānāṃ satāṃ samyaggatānāṃ satpuruṣāṇāṃ sahadhārmikāṇām / ayam ucyate kuśalapakṣaprayo- gādhiṣṭhāna ācāro lokānutkrānto vinayānutkrāntaś ca / ya ebhir ākāraiḥ saṃpanna ācāra iyam ucyata ācārasaṃpat / evaṃ cācārasaṃpanno bhavati //

###### 3.3.1.1.1.4.所行圓滿
【漢】云何名為所行圓滿？謂諸苾芻，略有五種非所行處。何等為五？一、唱令家，二、婬女家，三、酤酒家，四、國王家，五、旃荼羅、羯恥那家。若於如是如來所制非所行處，能善遠離；於餘無罪所有行處，知時而行。如是名為所行圓滿。
△kathaṃ ca gocarasaṃpanno bhavati / pañca bhikṣor agocarāḥ / katame pañca / tad yathā ghoṣo veśyaṃ pānāgāro rājakulaṃ caṇḍālakaṭhinam eva pañcamam iti / ya etāṃs tathāgatapratikṣiptān agocarān varjayitvānyatra gocare caraty anavadye tatra kālena evaṃ gocarasaṃpanno bhavati //
###### 3.3.1.1.1.5.於微小罪見大怖畏
【漢】云何名為於微小罪見大怖畏？謂於諸小、隨小學處，若有所犯，可令還淨，名微小罪。於諸學處現行毀犯，說名為罪；既毀犯已，少用功力而得還淨，說名微小。由是因緣，名微小罪。云何於中見大怖畏？謂作是觀：勿我於此毀犯因緣，無復堪能得所未得、觸所未觸、證所未證。勿我由此近諸惡趣，往諸惡趣。`[或＝我【三】]`或當自責，或為大師、諸天、有智同梵行者以法呵責。勿我由此`[遍＝通【三聖】]`遍諸方維惡名、惡稱、惡聲、惡頌遐邇流布。彼於如是現法、當來毀犯因生諸非愛果，見大怖畏。由是因緣，於小、隨小所有學處，命難因緣亦不故犯。或時、或處失念而犯，尋便速疾如法發露，令得還淨。如是名為於微小罪見大怖畏。
△katham aṇumātreṣv avadyeṣu bhayadarśī bhavati aṇumātram avadyam ucyate kṣudrā- ṇukṣudrāṇi śikṣāpadāni yeṣv adhyāpattir vyutthānaṃ ca prajñāyate teṣāṃ yādhyāpa- ttir idam avadyam aṇumātram / punas tathā hi tasyā adhyāpatter alpakṛcchreṇa vyutti- ṣṭhate yena tad aṇumātram ity ucyate / tatra kathaṃ bhayadarśī bhavati / " (...mā haivāham...) eṣām adhyāpattihetor abhavyo vā syām aprāptasya prāptaye anadhigata- syādhigamāya asākṣātkṛtasya sākṣātkriyāyai apāyago vā syām apāyagāmī ātmā vā me apavadet śāstā vā devatā vā vijñā vā sabrahmacāriṇo dharmatayā vigarheyuḥ dig- vidikṣu ca me pāpako varṇakīrtiśabdaśloko 'bhyud gacchet" / sa ebhyo dṛṣṭadharma- sāṃparāyikebhyas taddhetukebhyo 'niṣṭebhyo dharmebhyo bhayadarśī bhavati / yena tāni kṣudrāṇukṣudrāṇi śikṣāpadāni jīvitahetor api na saṃcintyādhyāpadyate / kadācit karhicit smṛtisaṃpramoṣād adhyāpanno laghu laghv eva yathādharmaṃ pratikaroti vyuttiṣṭhate / evam aṇumātreṣv avadyeṣu bhayadarśī bhavati

###### 3.3.1.1.1.6.受學學處
【漢】云何名為受學學處？謂於先受別解脫戒，白四羯磨受具戒時，從戒師所，得聞少分學處體性；復從親教、軌範師處，得`[聞＝戒【元明】]`聞所餘別解脫經；
【漢】總略宣說過於`[二＝`一`【聖】]二`百五十學處==\[[瑜伽82](瑜伽師地論8#^sc01jg) [瑜伽85](瑜伽師地論8#^wifvo6) [s46](婆沙041-050.md#^ak0k52)]==，皆自誓言：一切當學。==\[[瑜伽論記](T42n1828_瑜伽論記.md#^73xkls)]== 
【漢】復從所餘恒言議者、同言議者、常交往者、有親愛者聞所學處，復於半月常所`[宣【麗】，宜【大】]`宣說別解脫經聞所學處，一切自誓：皆當修學。以於一切所應學處皆受學故，說名獲得別解律儀。從此以後，於諸學處，若已善巧，便能無犯。設有所犯，尋如法悔。若諸學處未得善巧、未能曉悟，由先自誓願受持故，`[得＝復【三聖】]`得於今時求受善巧，欲求曉悟。於如前說諸所學處，從親教師或軌範師，如先請問。既得善巧及曉悟已，隨所教誨無增無減，復能受學。又於尊重及等尊重所說學處，若文、若義能無倒受。如是名為受學學處。
△kathaṃ samādāya śikṣate śikṣāpadeṣu / āha / pūrvam anena prātimokṣa-saṃvara- samādāne jñapticaturthena karmaṇopasaṃpadyamānena kati-payānāṃ śikṣāpadānāṃ śarīraṃ śrutaṃ sātirekaṃ ca tadanyaṃ ardhatṛtīyaṃ śikṣāpadaśataṃ prātimokṣa- sūtroddiṣṭaṃ pratijñayai vopa-gataṃ "sarvatra śikṣiṣyāmī''ti ācāryopādhyāyānām antikāc chrutvā ālaptaka-saṃlaptakasaṃstutakasapriyakānām / ardhārdhamāsaṃ ca prātimokṣasūtroddeśataḥ tataś ca tena sarvaśikṣāpadasamādānāt prātimokṣasaṃvaraḥ pratilabdhaḥ / tata uttarakālaṃ yeṣu śikṣāpadeṣu kuśalo bhavati tāni tāvan nādhyāpa- dyate / adhyāpannaś ca yathādharmaṃ pratikaroti / yeṣu punaḥ śikṣāpadeṣv akuśalo bhavati avyutpannabuddhiḥ tāni pūrvaṃ pratijñā-samādānena samādattāny etarhi vyutpattikauśalyatayā samādadāti / tebhyaḥ pūrvaṃ yathāparikīrtitebhyaḥ sthānebhya ācāryasya vopādhyāyasya vā pūrvavat vyutpattikauśalyatayā ca punaḥ samādāya yathānuśiṣṭo 'nyūnam anadhikaṃ śikṣate (...teṣu gurugurusthānīyavyapadiṣṭeṣu...) śikṣāpadeṣu aviparītagrāhī ca bhavaty arthasya vyañjanasya ca / evaṃ samādāya śikṣate śikṣāpadeṣv ayam / tāvad vibhaṃgaḥ śīlasaṃvarasya vistarakṛtaḥ // ^7gkqg3

##### 3.3.1.1.2.三種
###### 3.3.1.1.2.1.三種相
【漢】如是廣`[＊3-2]辨＝辯【三聖】＊`辨戒律儀已。

【漢】云何應知此中略義？謂於是中，世尊顯示戒蘊略義，有三種相。一者、無失壞相，二者、自性相，三者、自性功德相。

【漢】此復云何？謂若說言：安住具戒。由此顯示尸羅律儀無失壞相。

【漢】若復說言：能善守護別解律儀。由此顯示尸羅律儀自性相。

【漢】若復說言：軌則、所行皆悉圓滿。由此顯示別解律儀，如其所受，觀他增上自性功德相。

【漢】所以者何？由他觀見如是軌則、所行圓滿，未信者信，信者增長。由是發生清淨信處，心無厭惡，言不譏毀。若異於此具足尸羅軌則、所行皆圓滿者，觀他增上所有功德勝利，應無。與此相違過失，應有。
△tatra katamaḥ samāsārthaḥ / tatrāyaṃ samāsārthas trilakṣaṇa eva śīlaskandhaḥ pari- dīpito bhagavatā tadyathāvipraṇāśalakṣaṇaḥ svabhāvalakṣaṇaḥ svabhāvaguṇalakṣaṇaś ca //yathā katham iti yat tāvad āha śīlavān viharatīty anena tāvad avipraṇāśalakṣaṇaṃ śīlasaṃvarasyākhyātam // yat punar āha prātimokṣa- saṃvarasaṃvṛta ity anena sva- bhāvalakṣaṇam ākhyātam //yat punar āha /ācāragocarasaṃpanna iti anena param upa- nidhāya tathā samādattasya prātimokṣasaṃvarasya guṇalakṣaṇam ākhyātam // tathāpi pare tām ācāragocarasaṃpadam upalabhyāprasannāś ca prasīdanti prasannānāṃ ca bhavati bhūyobhāvaḥ prasannāś ca prasannādhikāraṃ kurvanti / na ca manāṃsi pradūṣayanti nāvarṇaṃ niścārayanti/anyathā śīlasaṃpannasyācāragocarasaṃpanna- syāyaṃ parādhipateyo guṇa ānuśaṃsā na bhavet etad viparyayeṇa vāsya doṣa eva bhavet //

【漢】若復說言：於微小罪見大怖畏、受學學處。由此顯示別解律儀，如其所受，觀自增上自性功德相。

【漢】所以者何？雖由如是軌則、所行皆悉圓滿，獲得如前觀他增上功德勝利。然由毀犯淨戒因緣，當生惡趣；或無堪能得所未得，如前廣說。若能於彼微小罪中見大怖畏，於先所受上品學處能正修學。由是因緣，身壞已後當生善趣；亦有堪能得所未得，如前廣說。由是因緣，說此名為別解律儀，如其所受，觀自增上功德勝利。
△yat punar āha / aṇumātreṣv avadyeṣu bhayadarśī samādāya śikṣate śīkṣāpadeṣv iti anenādhyātmādhipateyaguṇānuśaṃsalakṣaṇam ākhyātam / tat kasya hetoḥ / yad apy evam ācāragocarasaṃpannaḥ parādhipateyaṃ guṇānuśaṃsaṃ pratilabheta api tu śīlaṃ vipādayitvā taddhetos tatpratyayam apāyeṣūpapadyate / abhavyatāṃ vāprāpta- sya prāptaye pūrvavat // yat punar aṇumātreṣv avadyeṣu bhayadarśī bhavati / prāg (...evādhimātreṣu samādāya...) ca śikṣate śikṣāpadeṣu tasmāt taddhetos tatpratyayaṃ kāyasya bhedāt sugatāv upapadyate / bhavyo vā bhavaty aprāptasya prāptaye pūrva- vad/anena kāraṇenādhyātmādhipateyo 'yaṃ śīlasaṃvarasya guṇānuśaṃsa ity ucyate //

###### 3.3.1.1.2.2.三種戒性
【漢】復有異門。謂佛世尊此中略顯三種戒性。一、受持戒性，二、出離戒性，三、修習戒性。

【漢】謂若說言：安住具戒。由此顯示受持戒性。

【漢】若復說言：能善守護別解律儀。由此顯示出離戒性。所以者何？別解律儀所攝淨戒，當知說名增上戒學。即依如是增上戒學，修增上心、增上慧學；由此能得一切苦盡，究竟出離。如是出離，用增上戒以為前行所依止處，是故說此別解律儀名出離戒性。

【漢】若復說言：軌則、所行皆悉圓滿，於微小罪見大怖畏，受學學處。由此顯示修習戒性。所以者何？若由如是所說諸相別解律儀，修習淨戒，名善修習、極善修習。

【漢】如是一種尸羅律儀現前宣說，當知六種。
△aparaḥ punaḥ paryāyaḥ / samāsato bhagavatā samādattaśīlatā paridīpitā nairyāṇika- śīlatā ca śīlabhāvanā ca / tatra yat tāvad āha / "śīlavān viharatī''ty anena samādatta- śīlatākhyātā // yat punar āha / "prātimokṣasaṃvarasaṃvṛta" ity anena nairyāṇika- śīlatākhyātā / tathā hi prātimokṣasaṃvarasaṅgṛhītaṃ śīlam adhiśīlaṃ śikṣety ucyate / adhiśīlaṃ ca śikṣāṃ niśritya adhicittaṃ ca adhiprajñaṃ ca sikṣāṃ bhāvayaty evam asau sarvaduḥkhakṣayāya niryāto bhavati / yadutādhiśīlaṃ pratiṣṭhāya pūrvaṃgamaṃ kṛtvā tasmāt prātimokṣasaṃvaro nairyāṇikaṃ śīlam ity ucyate //yat punar āha /"ācāra- gocarasaṃpanno 'ṇumātreṣv avadyeṣu bhayadarśī samādāya śikṣate śikṣāpadeṣv" ity anena śīlabhāvanākhyātā / ebhir ākārais tat prātimokṣasaṃvaraśīlaṃ bhāvayitavyam / evaṃ ca bhāvitaṃ subhāvitaṃ bhavatīti sa eṣa ekaḥ śīlasaṃvaraḥ ṣaḍākāradeśanāpra- tyupasthāno veditavyaḥ //

#### 3.3.1.2.虧滿十
【漢】又即如是

【漢】尸羅律儀，由十因緣，當知虧損；即此相違十因緣故，當知圓滿。

【漢】云何十種虧損因緣？一者、最初惡受尸羅律儀，二者、太極沈下，三者、`[大＝太【三聖】]`大極浮散，四者、放逸懈怠所攝，五者、發起邪願，六者、軌則虧損所攝，七者、淨命虧損所攝，八者、墮在二邊，九者、不能出離，十者、所受失壞。
△sa khalv eṣa śīlasaṃvaro daśabhiḥ kāraṇair vipanno veditavyaḥ / viparyayād daśabhiś caiva kāraṅaiḥ saṃpannaḥ //*katamair daśabhiḥ kāraṇair vipanno bhavati / ādita eva durgṛhīto bhavati atilīno bhavati atisṛto bhavati pramādakausīdyaparigṛhīto bhavati mithyāpraṇihito bhavati ācāravipattyā parigṛhīto bhavati ājīvavipattyā parigṛhīto bha- vati antadvayapatito bhavati anairyāṇiko bhavati samādānaparibhraṣṭaś ca bhavati //*

##### 3.3.1.2.1.最初惡受尸羅律儀
【漢】云何名為最初惡受尸羅律儀？謂如有一，王所逼迫而求出家，或為狂賊之所逼迫、或為債主之所逼迫、或為怖畏之所逼迫、或不活畏之所逼迫而求出家。不為沙門性、不為婆羅門性、不為自調伏、不為自寂靜、不為自涅槃而求出家。如是名為最初惡受尸羅律儀。
△tatra katham ādito durgṛhītaṃ śīlaṃ bhavati / yathāpīhaikatyo rājābhinirṇīto vā pravrajitaś caurābhinirṇīto vā ṛṇārto vā bhayārto (...vā ajīvikā...)bhayabhīto vā na śrāmaṇyāya na brāhmaṇyāya nātmaśamāya nātmadamāya nātma-parinirvāṇāya / evam ādi)to durgṛhīto bhavati //

##### 3.3.1.2.2.太極沈下
【漢】云何名為`[太【麗】，大【大】(cf. K15n0570\_p0646c19; T30n1579\_p0403c15)]`太極沈下？謂如有一，性無羞恥，惡作羸劣，為性慢緩，於諸學處所作慢緩。如是名為太極沈下。
△katham atilīno bhavati / yathāpīhaikatyo 'lajjī bhavati mandakaukṛtyaḥ śaithilikaḥ śithilakārī śikṣāpadeṣu / evam atilīno bhavati //

##### 3.3.1.2.3.太極浮散
【漢】云何名為太極浮散？`[謂【麗】，調【大】(cf. K15n0570\_p0646c22; T30n1579\_p0403c13)]`謂如有一，堅執惡取，非處惡作，於不應作諸惡作中浪作惡作；非處於他起輕蔑心、或惱害心，於其非處強生曉悟。如是名為太極浮散。
△katham atisṛto bhavati / yathāpīhaikatyo durgṛhītagrāhī bhavaty asthāna-kaukṛtyaḥ / saukṛtyakaraṇīyeṣu sthāneṣu kaukṛtyāyamānaḥ / asthāne pareṣām antike paribhava- cittaṃ (...vāghātaṃ votpādayati...) pravedayati / evam atisṛtaṃ bhavati //

##### 3.3.1.2.4.放逸懈怠所攝
【漢】云何放逸懈怠所攝？謂如有一，由過去世毀犯所犯；於此毀犯，由失念故，一類不能如法還淨。如由過去，由未來世、由現在世當知亦爾。謂毀犯所犯；於此毀犯，由失念故，一類不能如法還淨。又非先時，於所毀犯發起猛利無犯樂欲。謂我定當如如所行、如如所住，如是如是行於所行、如是如是住於所住，於所毀犯終不毀犯。由是因緣，隨所行住，如是如是毀犯所犯。由此成就前際俱行、後際俱行、中際俱行、先時所作及俱隨行所有放逸。又自執取睡眠為樂、偃臥為樂、脇臥為樂；性不翹勤；為性`[懶＝嬾【三聖】]`懶惰；不具起發；於諸有智同梵行者，不能時時覲問供事。是名放逸懈怠所攝。
△kathaṃ pramādakausīdyaparigṛhītaṃ bhavati / yathāpīhaikatyo yām atītam adhvānam upādāyāpattim āpannaḥ sā cānena smṛtisaṃpramoṣād ekatyā na yathādharmaṃ prati- kṛtā bhavati / yathātītam adhvānam upādāya evam anāgataṃ vartamānam adhvānam upādāya yām āpattim āpanno bhavati sā cānena smṛtisaṃpramoṣād ekatyā na yathā- dharmaṃ pratikṛtā bhavati na ca pūrvam evāpatter āyatyām anadhyāpattaye tīvram autsukyam āpadyate yan nv "ahaṃ tathā tathā careyaṃ vihareyam yathā yathā caran viharaṃś cāpattiṃ nādhyāpadyeya" / tathā ca tathā carati viharati yathāpattim adhyā- padyate /so 'nena pūrvāntasahagatenāparāntasahagatena madhyāntasahagatena pūrva- kālakaraṇīyena sahānucareṇa ca pramādena samanvāgataḥ nidrāsukhaṃ śayana- sukhaṃ pārśvasukhaṃ ca svīkaroti/ adakṣaś ca bhavaty alasaḥ anutthāna-saṃpannaḥ na kartā bhavati vijñānāṃ sabrahmacāriṇāṃ kāyena vaiyāpṛtyam / evaṃ pramāda- kausīdyaparigṛhītaṃ bhavati //

##### 3.3.1.2.5.發起邪願
【漢】云何名為發起邪願？謂如有一，依止邪願修行梵行。言我所有若戒、若禁，若常精勤、若修梵行，當得生天，或餘天處。或復愛樂利養恭敬，而修梵行。謂因此故，從他希求利養恭敬；即於如是利養恭敬，深生染著。如是名為發起邪願。
△kathaṃ mithyāpraṇihitaṃ bhavati / yathāpīhaikatyaḥ praṇidhāya brahma caryaṃ carati / "anenāhaṃ śīlena vā vratena vā tapasā vā brahmacaryavāsena vā devo vā syāṃ devānyatamo vā" / lābhasatkārakāmo bhavati parataḥ lābhasatkāraṃ prārthayate lābhasatkārasya spṛhayati / evaṃ mithyāpraṇihitaṃ bhavati //

##### 3.3.1.2.6.軌則虧損所攝
【漢】云何軌則虧損所攝？謂如有一，於威儀路、或所作事、或諸善品加行處所所有軌則，不順世間，違越世間；不順毘奈耶，違越毘奈耶。`[如＝淮【三】]`如前廣說。是名軌則虧損所攝。
△katham ācāravipattyā parigṛhītaṃ bhavati / yathāpīhaikatya īryāpathaṃ vādhiṣṭhāye- tikaraṇīyaṃ vā kuśalapakṣaprayogaṃ vā lokotkrāntaś ca bhavati vinayotkrāntaś ca pūrvavad / evam ācāravipattyā parigṛhītaṃ bhavati //

##### 3.3.1.2.7.淨命虧損所攝
【漢】云何淨命虧損所攝？
【漢】謂如有一，為性大欲，不知喜足，難養難滿。常以非法追求衣服、飲食、臥具、病緣醫藥及諸資具，不以正法。
△katham ājīvavipattyā parigṛhītaṃ bhavati / yathāpīhaikatyo maheccho bhavaty asaṃtuṣṭo duṣpoṣo durbharajātīyaḥ / sa cādharmeṇa cīvaraṃ paryeṣate na dharmeṇa adharmeṇa piṇḍapātaṃ śayanāsanaṃ glānapratyaya-bhaiṣajyapariṣkāram paryeṣate na dharmeṇa /  ^d1k20c

【漢】又為貪求種種衣服、飲食、臥具、病緣醫藥資具因緣，方便顯己有勝功德，矯詐構集非常威儀。為誑他故，恒常詐現諸根無掉、諸根無動、諸根寂靜，由是令他謂其有德，當有所施、當有所作。所謂承事，供給衣服、飲食、臥具、病緣醫藥及諸資具。
△sa ca cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajya-pariṣkārahetor ātmano guṇasaṃbhāvanā-nimittam aprākṛtaṃ viṭhapitam īryāpathaṃ kalpayati anuddhatendriyatām acapalendriyatāṃ śāntendriyatāṃ ca pareṣām upadarśayati / yenāsya pare guṇasaṃbhāvanājñātā dātavyaṃ kartavyaṃ manyante yaduta cīvara-piṇḍapāta-śayanāsanaglānapratyaya-bhaiṣajyapariṣkārān /

【漢】又多凶`[悖＝勃【三聖】]`悖、強口、矯傲、修飾其名、執恃種姓。或求多聞，或`[住＝任【三聖】]`住持法，為利養故，亦復為他宣說正法。或佛所說，或弟子說，或自宣說己實有德，或少增益。
△dhvāṅkṣaś ca bhavati mukharaḥ pragalbhaḥ kelāyitā nāmagotrodgṛhītā bahuśruto bhavati dharma-dharaḥ / lābhakāraṇād eva ca pareṣāṃ dharmaṃ saṃlapati buddha- bhāṣitaṃ vā śrāvakabhāṣitaṃ vā ātmano vā guṇān bhūtān vā kiṃcid vā punaḥ samāropya svayam eva vaktā bhavati lāpayati vā paraiḥ /

【漢】或於他前方便現相，為求衣服，或求隨一沙門資具。或為求多，或求精妙，雖無匱乏，而現`[被＝彼【明】]`被服故`[弊【麗】，蔽【大】(cf. K15n0570\_p0647b23; T31n1602\_p0516a09)]`弊衣裳，為令淨信長者、居士、婆羅門等、知其衣服有所匱乏，殷重承事，`[給＝合【三】]`給施眾多上妙衣服。如為衣服，為餘隨一沙門資生眾具亦爾。
△anuttareṇa vopadarśayitā cīvarārthī vā anyatamānyatamena vā śrāmaṇakena pari- ṣkāreṇārthī prabhūtena vāgratareṇa vā / avihanyamāno 'pi prākṛtasya cīvarasyopa- darśayitā bhavati apy evaṃ śrāddhā brāhmaṇagṛhapatayaḥ cīvareṇa vighātaṃ saṃ- lakṣayitvā prabhūtaṃ praṇitaṃ cīvaraṃ dātavyaṃ kartavyaṃ maṃsyante / yathā cīvaram evam anyatamānyatamaṃ śrāmaṇakaṃ jīvitapariṣkāram /

【漢】或於淨信長者、居士、婆羅門所，如其所欲不得稱遂，或彼財物有所闕乏，求不得時，即便強逼、研磨麁語，而苦求索。
△śrāddhānāṃ ca brāhmaṇagṛhapatīnām antikād yathākāmaṃ vālabhamānaḥ asatsu vāsaṃvidyamāneṣu bhogeṣv alabhamāna evaṃ coparodhena yācate niṣpiṣya niṣpiṣyāpi cainān paruṣayaty api /

【漢】或彼財物無所闕乏，得下劣時，便對施主現前毀棄所得財物。如是告言：咄哉男子！某善男子、某善女人，方汝族姓及以財寶，極為下劣，又極貧匱，而能惠施如是如是多妙悅意資產眾具；汝望於彼，族姓尊貴，財寶豐饒，何為但施如是少劣非悅意物？
△hīnaṃ vā punar labdhvā tathā saṃvidyamāneṣu bhogeṣu taṃ lābhaṃ paṃsayaty avasādayati / saṃmukhaṃ ca dātāraṃ dānapatim evaṃ cāha "haṃ bho kulaputra santy eke kulaputrāḥ kuladuhitaraś ca ye tavāntikān nīcakulīnatarāś ca daridratarāś ca / te punar evaṃ caivaṃ ca praṇītadāyino mana-āpadāyinaś ca / kasmāt tvaṃ teṣām antikād (...uccakulīnataraś cāḍhyataraś ca samāna evam amanā-āpadāyī cāpraṇīta- parīttadāyī...) ce''ti /

【漢】彼由如是或依矯詐、或邪妄語、或假現相、或苦研逼、或利求利種種狀相，而從他所非法希求所有衣服、飲食、臥具、病緣醫藥諸資生具，非以正法而有所求。由非法故，說名邪命。如是名為尸羅淨命虧損所攝。
△ya ebhir ākāraiḥ kuhanāṃ vā niśritya lapanāṃ vā naimittikatāṃ vā naiṣpeṣikatāṃ vā lābhena vā lābhaṃ niścikīrṣatāṃ cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajya- pariṣkārān parataḥ paryeṣate so 'dharmeṇa / yaḥ punar adharmeṇa so 'sya bhavati mithyājīvaḥ / evaṃ tac chīlam ājīvavipattyā parigṛhītaṃ bhavati //

##### 3.3.1.2.8.墮在二邊
【漢】云何名為墮在二邊？謂如有一，耽著受用極樂行邊，從他所得或法非法所有衣服、飲食、臥具、病緣醫藥及諸資具，愛玩受用，不觀過患、不知出離。是名一邊。復有一類，好求受用自苦行邊，以無量門而自`[煎＝前【元】]`煎迫，受極苦`[楚＝禁【聖】]`楚。謂依棘刺、或依灰坌、或依木杵、或依木板、或狐蹲住、或狐蹲坐修斷瑜伽。或復事火，謂乃至三承事於火。或復`[9]昇＝升【三聖】＊`昇水，謂乃至三`[＊9]`昇上其水。或一足住，隨日而轉。或復所`[餘＝飲【三】]`餘。如是等類修自苦行，是第二邊。如是名為墮在二邊。
△katham antadvayapatitaṃ bhavati / yathāpīhaikatyaḥ kāmasukhallikānuyukto bhavaty adhyavasitaḥ tān parataḥ pratilabdhān dharmeṇa vādharmeṇa vā cīvarapiṇḍapāta- śayanāsanaglānapratyayabhaisajyapariṣkārān paribhuṅkte ādīnavādarśī niḥsaraṇam aprajānan / ayam ucyata eko 'ntaḥ / punar aparam ihaikatya ātmaklamathānuyukto bhavaty anekaparyāyeṇātmānam ātāpayati saṃtāpayati kaṣṭavratasamādāyī ca bhavati / tadyathā kaṇṭhakā pāśrayo vā bhavati bhasmāpāśrayo musalāpāśrayaḥ phalakāpāśra- yo bhavati/utkuṭukasthito bhavaty utkuṭukaprahāṇayogam anuyuktaḥ / agniparicārako bhavati yāvat trir apy agniṃ paricarati udakam adhyāroho bhavati yāvat trir apy udakam adhyārohati / ekapādakaḥ sthitvā yataḥ sūryas tataḥ parivartate / iti yo vā punar apy evaṃbhāgīya ātmaklamathānuyogaḥ / ayam ucyate dvitīyo 'ntaḥ / evam antadvayapatitaṃ bhavati //

##### 3.3.1.2.9.不能出離
【漢】云何名為不能出離？謂如有一，或戒或禁由見執取。謂我因此若戒若禁，當得清淨、解脫、出離。一切外道所有禁戒，雖善防護、雖善清淨，如其清淨，不名出離。如是名為不能出離。
△katham anairyāṇikaṃ bhavati / yathāpīhaikatyaḥ śīlaṃ vā vrataṃ vā dṛṣṭyā parāmṛśati / "anenaiva śīlena vā vratena vā śuddhir bhaviṣyati / muktir niryāṇaṃ bhaviṣyatī''ti / sarvaṃ ca śīlam ito bāhyānāṃ surakṣitam api suviśuddham api tad upamayā viṣuddhyānairyāṇikam ity ucyate / evam anairyāṇikaṃ bhavati //

##### 3.3.1.2.10.所受失壞
【漢】云何名為所受失壞？謂如有一，都無羞恥，不顧沙門，毀犯淨戒，習諸惡法。內`[懷＝壞【三】]`懷腐敗，外現`[貞＝真【明】]`貞實，猶如淨水所生蝸牛、螺音狗行。實非沙門，自稱沙門；實非梵行，自稱梵行。
△kathaṃ samādānaparibhraṣṭaṃ bhavati / yathāpīhaikatyaḥ sarveṇa sarvam alajjī bhavati nirapekṣaḥ śrāmaṇye sa ca bhavati duḥśīlaḥ pāpadharmā antaḥpūtir avasrutaḥ kaśambakajātaḥ śaṃkhasvarasamācāraḥ aśramaṇaḥ śramaṇapratijñaḥ abrahmacārī brahmacāripratijñaḥ evaṃ samādānapari-bhraṣṭaṃ bhavati //

【漢】如是名為所受失壞。略由如是十種因緣，名戒虧損。世尊或說尸羅虧損，或時復說尸羅艱難。當知於彼諸因緣中，由二因緣，謂不能出離，及所受失壞。由餘因緣，當知唯說尸羅虧損。

【漢】與此安立黑品因緣相違白品所有因緣，當知說名尸羅圓滿、尸羅清淨。
△ebhir daśabhiḥ kāraṇair vipannaṃ śīlaṃ śīlavipattir ity uktā bhagavatā / api ca śīla- vyasanam apy uktaṃ bhagavatā / tac caibhyaḥ kāraṇebhyo dvābhyāṃ kāraṇābhyāṃ veditavyam yā cānairyāṇikatā yaś ca samādānabhraṃśaḥ tadanyaiś ca kāraṇaiḥ śīla- vipattir eva veditavyā // eṣām eva ca kṛṣṇapakṣavyavasthitānāṃ kāraṇānāṃ viparya- yeṇa śukla-pakṣyaiḥ kāraṇaiḥ śīlasampattir veditavyā śīlaviśuddhiś ca //

#### 3.3.1.3.六異門
【漢】有處世尊宣說尸羅名為根本。如伽他說：

【漢】若善住根本，　　其心`[便＝常【聖】]`便寂靜。　　因聖見、惡見，　　相應不相應。

【漢】有處世尊宣說尸羅名莊嚴具。如伽他說：

【漢】苾芻、苾芻尼，　　戒莊嚴圓滿。　　於不善能捨；　　於善能修習。

【漢】有處世尊宣說尸羅名為塗香。如伽他說：

【漢】苾芻、苾芻尼，　　戒塗香圓滿。　　於不善能捨；　　於善能修習。

【漢】有處世尊宣說尸羅名為薰香。如伽他說：

【漢】阿難！有香類，　　順風善能薰；　　逆風亦能薰。　　順、逆薰亦爾。

【漢】有處世尊宣說尸羅名為妙行。如伽他說：

【漢】身妙行能感　　可愛諸異熟，　　於現法當來，　　語妙行亦爾。

【漢】有處世尊宣說尸羅名為律儀。如伽他說：

【漢】諸有惠施主，　　具戒、住律儀，　　有阿笈摩見，　　及有果正見。

【漢】復有說言：安住具戒，善能守護別解律儀，乃至廣說。
△kvacit punar bhagavatā śīlaṃ mūlārthenoktam / yathoktam / *supratiṣṭhitamūlaḥ syāc cittasyopaśame rataḥ / saṃyukto ca visaṃyukto dṛṣṭyāḍṛṣṭyāryapāpayā //*iti gāthā // kvacid alaṃkāraśabdenoktaṃ / yathoktaṃ /śīlālaṃkārasaṃpanno bhikṣur vā bhikṣuṇī vā / akuśalaṃ prajahāti kuśalaṃ bhāvayati / kvacid anulepanaśabdenoktam / yatrāha / śīlānulepanasaṃpanno bhikṣur vā bhikṣuṇī veti pūrvavat /kvacid gandhaśabdenoktam / asti (...tad Ānanda gandhajātaṃ...) yasyānuvātam api gandho vāti prativātam apy anuvātam api prativātam api gandho vāti /kvacid sucaritaśabdenoktam / yatrāha / kāyasucaritasyeṣṭo vipāko dṛṣṭe dharme 'bhisaṃparāye ca evaṃ vāksucaritasya / kva- cid saṃvaraśabdenoktam / yatrāha / dātā dānapatiḥ śīlavān bhavati / saṃvarasthāyy āgamadṛṣṭiḥ phaladarśī // api coktam / śīlavān viharati prātimokṣasaṃvarasaṃvṛta iti vistaraḥ //

##### 3.3.1.3.1.根本
【漢】問：何緣世尊宣說尸羅名為根本？

【漢】答：能建立義、能任持義，是根本義。由此尸羅建立、任持一切世間及出世間，能引無罪最勝第一快樂功德，令生令證，是故尸羅說名根本。譬如大地，建立、任持一切藥草、卉木、叢林，令生令長。如是尸羅如前廣說。
△kena kāraṇena bhagavatā śīlaṃ mūlaśabdenoktaṃ pratiṣṭhārthādhārārtho mūlārthaḥ / taccaitac chīlaṃ sarveṣām eva laukikalokottarāṇāṃ guṇānām anavadyānām agryānāṃ pravarānāṃ sukhāhārāṇām pratiṣṭhāsthānīyaṃ cotpattaye pratilaṃbhāya tasmān mūlaśabdenocyate / tadyathā pṛthivī pratiṣṭhā bhavaty ādhāras tṛṇagulmauṣa dhivanaspatīnām utpattaye evam eva śīlam vistareṇa pūrvavad vācyam //

##### 3.3.1.3.2.莊嚴具
【漢】問：何緣世尊宣說尸羅名莊嚴具？

【漢】答：諸餘世間耳環、指環、`[腕＝捥【聖】]`腕釧、臂釧及以寶印、金銀、鬘等妙莊嚴具。若有成就幼稚、黑髮、少年、盛壯、姝妙形色而服飾之，少增妙好。非有成就朽老、衰邁、齒落、髮白、年逾八十或九十者而服飾之，當有妙好。唯除俳戲令眾`[歡笑＝笑歡【聖】]`歡笑。若遭病苦、財貨匱乏、親戚喪亡，當爾服之，亦無妙好。戒莊嚴具，於一切類、於一切時，若有服者皆為妙好。是故尸羅名莊嚴具。
△kena kāraṇena śīilam alaṃkāraśabdenākhyātam āha / yāni tadanyāni bhūṣaṇāni tadyathā harṣā vā kaṭakā vā keyūrā vā mudrikā vā jātarūparajatamālā vā tāni yāvād ayaṃ dahro bhavati śiśuḥ kṛṣṇakeśaḥ pratyagrayauvanasamanvāgataḥ tāvad asya vibhūṣaṇāni prāvṛtāni śobhāmātrāṃ janayanti / na tv evaṃ punar jīrṇasya vṛddhasya mahallasyāśītikasya vā nāvatikasya vā khaṇḍadantasya palitaśiraso nānyatra tair vibhūṣaṇaiḥ prāvṛtaiḥ sa viḍambita iva khyāti / ārogyavyasane vā bhogavyasane vā jñātivyasane vā pratyupasthite na śobhate / śīlaṃ punaḥ sarveṣāṃ sarvakālaṃ ca śobhākaraṃ bhavati / tasmād alaṃkāraśabdenocyate //

##### 3.3.1.3.3.塗香
【漢】問：何緣世尊宣說尸羅名為塗香？

【漢】答：由此所受清淨無罪妙善尸羅，能正除遣一切所受惡戒為因身心熱惱。譬如最極炎熾熱時，塗以栴檀龍腦香等，一切欝蒸皆得除滅。是故尸羅說名塗香。
△kena kāraṇena śīlam anulepanaśabdenoktam / (...tat khalu...) kuśalam anavadyaṃ śīlasamādānaṃ sarvadauḥśīlyasamādānahetukaṃ kāyaparidāhaṃ cittaparidāham apanayati / gharmābhitaptasyottamagrīṣmaparidāhe kāle pratyupasthite candanānu- lepanaṃ vā karpūrānulepanaṃ vā / anena kāraṇena śīlam anulepanaśabdenocyate //

##### 3.3.1.3.4.薰香
【漢】問：何緣世尊宣說尸羅名為薰香？

【漢】答：具戒士夫補特伽羅，遍諸方域，妙善稱譽聲頌普聞。譬如種種根莖香等，隨風飄颺遍諸方所，悅意芬馥，周流彌遠。是故尸羅名為薰香。
△kena kāraṇena śīlaṃ gandhajātaśabdenocyate / śīlavataḥ khalu puruṣa-pudgalasya digvidikṣu kalyāṇaḥ kīrtiyaśaḥśabdaśloko niścarati / vividhānāṃ vā mūlagandha- jātānāṃ sāragandhajātānāṃ vā puṣpagandhānāṃ vā vāteritānāṃ digvidikṣu mana-āpo gandho niścarati / anena kāraṇena śīlaṃ gandhajātaśabdenocyate //

##### 3.3.1.3.5.妙行
【漢】問：何緣世尊宣說尸羅名為妙行？

【漢】答：由此尸羅清淨善行，能趣妙`[樂【麗】，藥【大】(cf. K15n0570\_p0649a10; T26n1521\_p0121a04)]`樂，往妙天趣，向妙安隱，故名妙行。
△kena kāraṇena śīlaṃ sucaritaśabdenocyate / sukhagāminy eṣā caryā svargagāminī sugatigāminī / eṣā caryā tasmāt sucaritam ity ucyate //

##### 3.3.1.3.6.律儀
【漢】問：何緣世尊宣說尸羅名為律儀？

【漢】答：由此尸羅清淨善法，是防護性，是息除相，是遠離體，故名律儀。
△kena kāraṇena śīlaṃ saṃvaraśabdenocyate / nivṛttisvabhāva eṣa dharmo nivṛtti- lakṣaṇo viratisvabhāvaḥ / tasmāt saṃvaraśabdenocyate //

#### 3.3.1.4.三種觀清淨因相
##### 3.3.1.4.1.觀身業、語業
【漢】又戒律儀有三種觀清淨因相。何等為三？一、觀身業，二、觀語業，三、觀意業。

【漢】云何觀察如是諸業，令戒律儀皆得清淨？謂希當造及欲正造身作業時，如是觀察：我此身業為能自損，及以損他，是不善性，能生眾苦，招苦異熟？為不自損，亦不損他，是其善性，能生諸樂，招樂異熟？如是觀已。若自了知我此身業，自損損他，是不善性，能生眾苦，招苦異熟；即於此業攝斂不作，亦不與便。若自了知我此身業，不損自他，是其善性，餘如前說；即於此業而不攝斂、造作、與便。復於過去已造身業亦數觀察：我此身業為能自損，餘如前說。如是觀已。若自了知我此身業，自損損他，餘如前說；便於有智同梵行所，如實發露，如法悔除。若自了知我此身業，不損自他，餘如前說；便生歡喜，晝夜安住，多隨修學。如是彼於去來今世所造身業，能善觀察、能善清淨。

【漢】如於身業，於其語業，當知亦爾。
△asya punaḥ śīlasaṃvarasya trividhā pratyavekṣā pariśuddhinimittaṃ / katamā trividhā / yaduta kāyakarmapratyavekṣā vākkarmapratyavekṣā manaskarmapratyavekṣā // *katham etāni karmāṇi pratyavekṣamāṇaḥ śīlasaṃvaraṃ pariśodhayati / yat karma kāyena praṇihitaṃ bhavati kartuṃ tad evam* pratyavekṣate /"kin nu vyābādhikaṃ me etat kāyakarmātmanaḥ pareṣām akuśalaṃ duḥkhodayaṃ duḥkhavipākam āhosvid avyābādhikaṃ me etat kāyakarma ātmanaḥ pareṣāṃ kuśalaṃ sukhodayaṃ sukha- vipākaṃ" / sacet sa evaṃ pratyavekṣamāṇo jānāti "vyābādhikaṃ me etat kāyakarmā- tmano vā parasya vākuśalaṃ (...duḥkhodayaṃ duḥkhavipākaṃ" sa pratisaṃharati...) tatkarma na karoti nānuprayacchati / sacet punar jānāty avyābādhikaṃ me etat kāya- karma kuśalaṃ pūrvavat sa karoti tat kāyena karma na pratisaṃharati anuprayacchati/ yad apy anenātītam adhvānam upādāya kāyena karma kṛtaṃ bhavati / tad apy abhīkṣṇaṃ pratyavekṣate /"kiṃ nu vyābādhikaṃ me etat pūrvavat / sacet sa evaṃ pratyavekṣmāṇo jānāti vyābādhikaṃ me etat" kāyakarma pūrvavat / savijñānāṃ sabrahmacāriṇām antike pratideśayati yathādharmaṃ pratikaroti / sacet punar evaṃ pratyavekṣamāṇo jānāty avyābādhikaṃ me etat kāyakarma pūrvavat / sa tenaiva prītiprāmodyenāhorā trānuśikṣī bahulam viharaty evam asya tat kāyakarma supratya- vekṣitaṃ ca bhavati suviśodhitaṃ ca yadutātītānāgatapratyutpanneṣv adhvasu // yathā kāyakarmaivaṃ vākkarma veditavyam //

##### 3.3.1.4.2.觀意業
【漢】由過去行為緣生意，由未來行為緣生意，由現在行為緣生意，即於此意數數觀察：我此意業為能自損，餘如前說。如是觀已。若自了知我此意業是其黑品，即於此業攝斂不起，不與其便。若自了知我此意業是其白品，即於此業而不斂攝、發起、與便。如是於彼去來今世所起意業，能善觀察、能善清淨。所以者何？去來今世所有沙門、若婆羅門，於身語意三種業中，或已觀察、或當觀察、或正觀察，或已清淨、或當清淨、或正清淨，或已多住、或當多住、或正多住，一切皆由如是觀察、如是清淨。

【漢】如佛世尊、曾為長老`[羅＝囉【三】]`羅怙`[4]羅＝囉【明】＊`羅說：

【漢】汝今`[＊4-1]羅＝囉【明】＊`羅怙羅！　　於身語意業，　　應數正觀察；　　念諸佛聖教。
【漢】`[＊4]`羅怙羅！汝應　　學是沙門業。　　若能於此學，　　唯勝善，無惡。
△atītān saṃskārān pratītyotpadyate manaḥ / anāgatān pratyutpannān saṃskārān pratīt- yotpadyate manaḥ / tanmano 'bhikṣṇaṃ pratyavekṣate "kiṃ nu vyābādhikaṃ me etan manaḥ" pūrvavat / yāvan notpādayati pratisaṃharati nānuprayacchati tanmanaskarma / śuklapakṣeṇa punar utpādayati na pratisaṃharati anuprayacchati tanmanaskarma / evam anena tan manaskarma pratyavekṣitaṃ bhavati supariśodhitaṃ yadutātītānāga- tapratyutpanneṣv adhvasu / tat kasya hetoḥ atīte 'py adhvany anāgate 'pi pratyutpanne 'pi ye kecic chramaṇā vā brāhmaṇā vā kāyakarma vākkarma manaskarma pratyave- kṣya pariśodhya pariśodhya bahulaṃ vyāhārṣuḥ sarve te evaṃ pratyavekṣya pariśo- dhya ca /*yathoktaṃ bhagavatāyuṣmantaṃ rāhulam ārabhya kāyakarmātha vākkarma manaskarma ca rāhula / abhīkṣṇaṃ pratyavekṣasva smaran buddhānuśāsanam // etac chrāmaṇakaṃ karma atra śikṣasva rāhula / atra te śikṣamāṇasya śreya eva na pāpakam //*

【漢】若於如是身語意業審正思擇，`[我【麗】，諸【大】(cf. K15n0570\_p0649c07; T30n1579\_p0405b04)]`我此諸業為能自損，廣說如前，是名觀`[察＝察若觀察【三】]`察。若於一分攝斂不作，亦不與便，廣說乃至發露悔除。復於一分而不斂攝，造作與便，廣說乃至便生歡喜，晝夜安住，多隨修學。是名清淨。
△tatra yad evaṃ vicinoti "tat kāyakarma vākkarma manaskarma kiṃ vyābādhikaṃ me " iti vistareṇa pūrvavad iyaṃ pratyavekṣaṇā yat punar ekatyaṃ pratisaṃharati prati- deśayaty ekatyam anuprayacchati / tenaiva prītiprāmodyenāhorātrānuśikṣī bahulaṃ viharatīyam ucyate pariśodhanā //

#### 3.3.1.5.十功德勝利
##### 3.3.1.5.1.第一尸羅律儀功德勝利
【漢】如是清淨尸羅律儀，應知有十功德勝利。何等為十？

【漢】1謂諸所有具戒士夫補特伽羅，自觀戒淨，便得無悔；無悔故歡；歡故生喜；由心喜故，身得輕安；身輕安故，便受勝樂；樂故心定，心得定故，能如實知、能如實見；實知見故，便能起厭；能起厭故，便得離染；由離染故，證得解脫；得解脫故，便自知見我已解脫，乃至我能於無餘依般涅槃界當般涅槃。如是所有具戒士夫補特伽羅，尸羅清淨增上力故，獲得無悔，漸次乃至能到涅槃。是名第一尸羅律儀功德勝利。
△tatraivaṃ pariśuddhasya śīlasaṃvarasya daśānuśaṃsā veditavyāḥ / katame daśa // iha śīlavān puruṣapudgalaḥ śīlaviśuddhim ātmanaḥ pratyavekṣamāṇo 'vipratisāraṃ prati- labhate / avipratisāriṇaḥ prāmodyaṃ pramuditacittasya prītir jāyate / prītamanasaḥ kāyaḥ praśrabhyate / sa praśrabdhakāyaḥ sukhaṃ vedayate / sukhitasya cittaṃ samā- dhīyate samāhitacitto yathābhūtaṃ prajānāti / yathābhūtaṃ paśyati / yathābhūtaṃ jānan paśyan nirvidyate nirviṇṇo virajyate virakto vimucyate vimuktasya vimukto 'smī''ti jñāna darśanaṃ bhavati / yāvan nirupadhiśeṣe nirvāṇadhātau parinirvāti / yac chīlavān puruṣapudgalaḥ śīlaviśuddhyadhipateyam avipratisāraṃ pratilabhate / anupūrveṇa yāvan nirvāṇagamanāyāyaṃ prathamaḥ śīlānuśaṃsaḥ

##### 3.3.1.5.2.第二尸羅律儀功德勝利
【漢】2復有所餘具戒士夫補特伽羅：於臨終時起如是念：我已善作身語意行，非我惡作身語意行，乃至廣說。若有其趣，作福業者、作善業者、作能救濟諸怖畏者之所應`[往＝生【元明】]`往，我於斯趣必定當往。如是獲得能往善趣第二無悔。由無悔恨所有士夫補特伽羅，名賢善死、賢善夭逝、賢善過往。是名第二尸羅律儀功德勝利。
△punar aparaṃ śīlavān puruṣapudglaḥ maraṇakālasamaye pratyupasthite "kṛtaṃ bata me sukṛtaṃ kāyena vācā manasā na kṛtaṃ bata me duścaritaṃ kāyena pūrvavat" iti "yā gatiḥ kṛtapuṇyānāṃ kṛtakuśalānāṃ kṛtabhayabhīrutrāṇānāṃ tāṃ gatiṃ pretya gamiṣyāmī"ti dvitīyam avipratisāraṃ pratilabhate sugatigamanāya avipratisāriṇo hi puruṣapudgalasya bhadrakaṃ maranaṃ bhavati bhadrikā kālakriyā bhadrako 'bhisaṃparāyaḥ / ayaṃ dvitīyaḥ śīlānuśaṃsaḥ //

##### 3.3.1.5.3.第三尸羅律儀功德勝利
【漢】3復有所餘具戒士夫補特伽羅，遍諸方域，妙善稱譽聲頌普聞。是名第三尸羅律儀功德勝利。
△punar aparaṃ śīlavataḥ puruṣapudgalasya digvidikṣu kalyāṇo varṇa-kīrtiyaśaśabda- śloko niścarati / ayaṃ tṛtīyaḥ śīlānuśaṃsaḥ //

##### 3.3.1.5.4.第四尸羅律儀功德勝利
【漢】4復有所餘具戒士夫補特伽羅，寢安、覺安，遠離一切身心熱惱。是名第四尸羅律儀功德勝利。
△punar aparaṃ śīlavān puruṣapudgalaḥ sukhaṃ svapiti sukhaṃ pratibudhyate / niṣparidāhena kāyena cittena ca / ayaṃ caturthaḥ śīlānuśaṃsaḥ //)

##### 3.3.1.5.5.第五尸羅律儀功德勝利
【漢】5復有所餘具戒士夫補特伽羅，若寢、若覺，諸天保護。是名第五尸羅律儀功德勝利。
△punar aparaṃ śīlavān puruṣapudgalaḥ supto 'pi devānāṃ rakṣyo bhavati / ayaṃ pañcamaḥ śīlānuśaṃsaḥ //

##### 3.3.1.5.6.第六尸羅律儀功德勝利
【漢】6復有所餘具戒士夫補特伽羅，於他凶暴不慮其惡，無諸怖畏，心離驚恐。是名第六尸羅律儀功德勝利。
△punar aparaṃ śīlavān puruṣapudgalaḥ na śaṃkī bhavati parataḥ pāpasya (...na bhīto na...) saṃtrastamānasaḥ / ayaṃ ṣaṣṭhaḥ śīlānuśaṃsaḥ //

##### 3.3.1.5.7.第七尸羅律儀功德勝利
【漢】7復有所餘具戒士夫補特伽羅。諸憙殺者、怨讎惡友，雖得其隙，亦常保護，了知此是具戒士夫補特伽羅，或為善友，或住中平。是名第七尸羅律儀功德勝利。
△punar aparaṃ śīlavān puruṣapudgalaḥ badhakānāṃ pratyarthikānām apipratya- mitrāṇāṃ chidraprāpto 'pi rakṣyo bhavati sarvadā "ayaṃ puruṣa-pudgala" iti viditvā mitratāṃ vāpadyate madhyasthatām vā / ayaṃ saptamaḥ śīlānuśaṃsaḥ //

##### 3.3.1.5.8.第八尸羅律儀功德勝利
【漢】8復有所餘具戒士夫補特伽羅，一切魍魎、藥叉、宅神、非人之類，雖得其便、雖得其隙，而常保護。謂具尸羅增上力故。是名第八尸羅律儀功德勝利。
△punar aparaṃ (...pūrvavad vyāḍānāṃ...) yakṣāṇāṃ naivāsikānām amanu-ṣyāṇāṃ chidraprāpto 'pi rakṣyo bhavati / yaduta tad eva śīlam adhipatiṃ kṛtvā / ayam aṣṭamaḥ śīlānuśaṃsaḥ //

##### 3.3.1.5.9.第九尸羅律儀功德勝利
【漢】9復有所餘具戒士夫補特伽羅，法無艱難，從他獲得種種利養。所謂衣服、飲食、臥具、病緣醫藥及諸資具。由依尸羅增上因力，國王、大臣，及諸黎庶、饒財長者，及商主等恭敬尊重。是名第九尸羅律儀功德勝利。
△punar aparaṃ śīlavān puruṣapudgalaḥ dharmeṇālpakṛcchreṇa parato lābhaṃ labhate / yaduta cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārān yaduta śīlādhika- raṇahetoḥ satkṛtaś ca bhavati gurukṛto rājñāṃ rājamātrāṇāṃ naigamajānapadānāṃ dhanināṃ śreṣṭhināṃ sārthavāhānām / ayaṃ navamaḥ śīlānuśaṃsaḥ //

##### 3.3.1.5.10.第十尸羅律儀功德勝利
【漢】10復有所餘具戒士夫補特伽羅，一切所願皆得稱遂。若於欲界，願樂當生或剎帝利大族姓家、或婆羅門大族姓家、或諸居士大族姓家、或諸長者大族姓家、或四大王眾天、或三十三天、或夜摩天、或覩史多天、或`[化樂＝樂化【三聖】]`化樂天、或他化自在天眾同分中，由戒淨故，即隨所願當得往生。若復願樂入諸靜慮現法樂住，或有色天眾同分中若住、若生，由戒淨故，便得離欲，所願皆遂。若復願樂寂靜勝解，超過色定，入無色定具足安住，或無色天眾同分中當得往生，餘如前說。若復願樂當證最極究竟涅槃，由戒淨故，便證一切究竟離欲。是名第十尸羅律儀功德勝利。
△punar aparaṃ pūrvavat sarvapraṇidhānāni samṛdhyanti / saced ākāṃkṣate "kāma- dhātau kṣatriyamahāśālakulānāṃ brāhmaṇa-mahāśālakulānāṃ vā gṛhapatimahāśāla- kulānāṃ vā caturmahārājakāyikānāṃ vā devānāṃ trāyastriṃśānāṃ vā yāmānāṃ tuṣitānāṃ nirmāṇaratīnāṃ paranirmitavaśavartināṃ devānāṃ (...sabhāgatāyopapa- dyeya'' iti upapadyate yathāpi...) tad viśuddhatvāc chīlānāṃ / (...saced ākāṃkṣate "aho vatāhaṃ...) dhyānāni ca samāpadya dṛṣṭe dharme sukhaṃ vihareyam / rūpopa- gānāṃ ca devānāṃ (...sabhāgatāyopapadyeya" iti viharaty upapadyate ca / tac ca...) śīlavato vītarāgasya praṇidhānaṃ samṛdhyati / (...saced ākāṃkṣate "ye te śāntā vimokṣā atikramya tān ārupyān copasaṃpadya viharayeya...) / (...ārūpyopagatānāṃ ca devānāṃ sabhāgatāyopapadyeya" iti pūrvavat...) //saced ākāṃkṣate "atyantaniṣṭha- nirvāṇam adhigaccheyam" ity adhigacchati // (...tac ca viśuddhatvāc chīlānāṃ sarvatra ca vītarāgatvāt...)/ ayaṃ daśamaḥ śīlānuśaṃso veditavyaḥ //

【漢】如是已說戒蘊廣`[辨＝辯【三】]`辨、戒蘊虧損、戒蘊圓滿、戒蘊異門、戒蘊觀察及以清淨、戒蘊所有功德勝利。於此宣說明了開示一切種相，最極圓滿資糧所攝尸羅律儀。若有自愛樂沙門性、婆羅門性諸善男子，應勤修學。`[此下聖本有光明皇后願文]`
△nirdiṣṭaḥ śīlaskandho vibhāgaśaḥ nirdiṣṭā vipattisaṃpattiḥ nirdiṣṭāni paryāyanāmāni nirdiṣṭā pariśuddhipratyavekṣā nirdiṣṭo 'nuśaṃsaḥ // sa eṣa sarvākāraparipūrṇaḥ śīlasaṃvaraḥ saṃbhāraparigṛhīta ākhyāta uttano vivṛtaḥ prakāśito yatrātmakāmaiḥ śrāmaṇyabrāhmaṇyakāmaiḥ kulaputraiḥ śikṣitavyam // uddānam / vibhaṅgas trividho jñeyaḥ sampad daśavidhā bhavet / paryāyaś ca ṣaḍākāro viśuddhis trividhā matā / anuśaṃso daśavidhaḥ eṣo 'sau śīlasaṃvaraḥ /

【漢】瑜伽師地論卷第二十二



☗s23
【漢】瑜伽師地論卷第二十三
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中聲聞地第十三初瑜伽處出離地第三之二

### 3.3.2.根律儀
【漢】云何根律儀？謂如有一，能善安住密護根門，防守正念，常委正念，乃至廣說。
△indriyasaṃvaraḥ katamaḥ / yathāpīhaikatyaḥ indriyair guptadvāro viharaty ārakṣita- smṛtir nipakasmṛtir iti vistaraḥ /

#### 3.3.2.1.廣分別相
##### 3.3.2.1.1.密護根門
【漢】云何名為密護根門？謂防守正念，常委正念，廣說乃至防護意根，及正修行意根律儀。如是名為密護根門。
△tatra katham indriyair guptadvāro viharati / ārakṣitasmṛtir bhavati nipakasmṛtir iti vistareṇa yāvad (...rakaṣti manaindriyaṃ mana-indriyeṇa saṃvaram āpadyate...) / evam indriyair guptadvāro viharati //

##### 3.3.2.1.2.防守正念
【漢】云何名為防守正念？謂如有一，密護根門增上力故，攝受多聞、思惟、修習。由聞思修增上力故，獲得正念。為欲令此所得正念無忘失故，能趣證故，不失壞故。於時時中，即於多聞、若思、若修，正作瑜伽，正勤修習，不息加行、不離加行。如是由此多聞思修所集成念，於時時中，善能防守正聞思修瑜伽作用。如是名為防守正念。
△tatra katham ārakṣitasmṛtir bhavati / yathāpīhaikatyenendriyaguptadvāratām evādhi- patiṃ kṛtvā śrutam udgṛhītaṃ bhavati cintitaṃ vā punar bhāvitaṃ vā / tena ca śruta- cintābhāvanādhipateyā smṛtiḥ pratilabdhā bhavati / sa tasyā eva smṛteḥ pratilabdhāyā asaṃpramoṣārtham adhigamārtham avināśārthaṃ kālena kālaṃ tasminn eva śrute yogaṃ karoty abhyāsaṃ karoti， cintāyāṃ bhāvanāyāṃ yogam abhyāsaṃ karoti / na bhavati (...srastaprayogo nirākṛtaprayogaḥ...) evam anena tasyāḥ śrutasamudāgatāyāś cintābhāvanāsamudāgatāyāḥ smṛteḥ kālena kālaṃ śrutacintābhāvanāyogakriyāyā ārakṣā kṛtā bhavati / evam ārakṣitasmṛtir bhavati //

##### 3.3.2.1.3.常委正念
【漢】云何名為常委正念？謂於此念恒常所作、委細所作。當知此中，恒常所作，名無間作；委細所作，名殷重作。即於如是無間所作、殷重所作，總說名為常委正念。如其所有防守正念，如是於念能不忘失；如其所有常委正念，如是即於無忘失念得任持力。即由如是功能勢力，制伏色聲香味觸法。
△kathaṃ nipakasmṛtir bhavati / sa tasyām eva smṛtau nityakārī ca bhavati (...nipuṇa- kārī ca bhavati...) / tatra yā nityakāritā iyam ucyate sātatyakāritā /tatra yā nipuṇakāritā iyam ucyate satkṛtyakāritā / sa evaṃ sātatyakārī satkṛtyakārī nipakasmṛtir ity ucyate / sa yathārakṣitasmṛtir bhavati tathā tāṃ smṛtiṃ na saṃpramoṣayati / sa yathā nipaka- smṛtir bhavati tathā tasyām evāpramuṣitāyāṃ smṛtau balādhānaprāpto bhavati / yena śakto bhavati pratibalaś ca rūpāṇām abhibhavāya śabdānāṃ gandhānāṃ rasānāṃ spraṣṭavyānāṃ dharmāṇām abhibhavāya //

##### 3.3.2.1.4.念防護意
【漢】云何名為念防護意？==[瑜伽論記](T42n1828_瑜伽論記.md#^yka4rf)== 
【漢】謂眼色為緣生眼識，眼識無間生分別意識，由此分別意識，於可愛色色==priyarūpeṣu rūpeṣu==將生染著，於不可愛色色將生憎恚。即由如是念增上力，能防護此非理分別起煩惱意，令其不生所有煩惱。
【漢】如是耳鼻舌身廣說，當知亦爾。
【漢】意法為緣生意識，即此意識有與非理分別俱行，能起煩惱；由此意識，於可愛色法==priyarūpeṣu dharmeṣu==將生染著，於不可愛色法將生憎恚。亦由如是念增上力，能防護此非理分別起煩惱意，令其不生所有煩惱。如是名為念防護意。
△kathaṃ smṛtyārakṣitamānaso bhavati / cakṣuḥ pratītya rūpāṇi cotpadyate cakṣur- vijñānam cakṣurvijñānānantaram utpadyate vikalpakaṃ manovijñānam yena vikalpa- kena manovijñānena priyarūpeṣu rūpeṣu saṃrajyate apriyarūpeṣu rūpeṣu vyāpadyate/ sa tām evādhipatiṃ kṛtvā tasmād ayoniśovikalpāt saṃkleśasamutthāpakāt (...tan mānasaṃ...) rakṣati yathā saṃkleśo notpadyate / evaṃ śrotraṃ ghrāaṇṃ jihvāṃ kāyaṃ / manaḥ pratītya dharmāṃś cotpadyate manovijñānam / tac ca manovijñānam asty ayoniśovikalpasahagataṃ saṃkleśasamutthāpakam / yena priyarūpeṣu dharmeṣu saṃrajyate apriyarūpeṣu dharmeṣu vyāpadyate sa tāṃ smṛtim evādhipatiṃ kṛtvā tasmād ayoniśovikalpāt saṃkleśasamutthāpakāt tan mānasaṃ rakṣati evam asya saṃkleśo notpadyate /evaṃ smṛtyārakṣitamānaso bhavati //

##### 3.3.2.1.5.行平等位
【漢】云何名為行平等位？平等位者，謂或善捨、或無記捨。由彼於此非理分別起煩惱意善防護已，正行善捨、無記捨中，由是說名行平等位。如是名為行平等位。
△kathaṃ samāvasthāvacārako bhavati / samāvasthocyate upekṣā kuśalā vāvyākṛtā vā / sa tasmād ayoniśovikalpāt saṃkleśasamutthāpakāt tan mānasaṃ rakṣitvā kuśalāyāṃ vopekṣāyām avyākṛtāyāṃ vāvacārayati / tenocyate samāvasthāvacārakaḥ / evaṃ samāvasthāvacārako bhavati //

##### 3.3.2.1.6.能善防護
【漢】云何於此非理分別起煩惱意能善防護？謂於色聲香味觸法，不取其相，不取隨好，終不依彼發生諸惡不善尋思，令心流漏。若彼有時忘失念故，或由煩惱極熾盛故，雖離取相及取隨好，而復發生惡不善法，令心流漏，便修律儀。由是二相，故能於此非理分別起煩惱意能善防護。
△kathaṃ punas tasmād (...ayoniśovikalpāt saṃkleśasamutthāpakān...) mānasaṃ rakṣati / na nimittagrāhī bhavati teṣu rūpeṣu śabdeṣu gandheṣu raseṣu spraṣṭavyeṣu dharmeṣu nānuvyañjanagrāhī yato 'dhikaraṇam asya pāpakā akuśalā dharmāś cittam anusrave- yuḥ / sacet punaḥ smṛtisaṃpramoṣāt kleśapracuratayā vā vivarjayato 'pi (...nimitta- grāham anuvyañjanagrāham utpadyanta...) eva pāpakā akuśalā ye dharmā anusrava- nty eva cittaṃ / teṣāṃ saṃvarāya pratipadyate / ābhyāṃ dvābhyām ākārābhyāṃ tasmāt saṃkieśasamutthāpakād ayoniśovikalpāt tan mānasaṃ rakṣitaṃ bhavati //

##### 3.3.2.1.7.正行平等
【漢】云何此意由是二相善防護已，正行善捨或無記捨？謂即由是二種相故。

【漢】云何二相？謂如所說防護眼根，及正修行眼根律儀。如說眼根防護律儀，防護耳鼻舌身意根，及正修行意根律儀，當知亦爾。`[1]由＝中【元】＊`由是二相，於其善捨、無記捨中，令意正行。
△kathaṃ ca punas tan mānasam ābhyām ākārābhyāṃ saṃrakṣya kuśalāyāṃ vopekṣā- yām avacārayaty avyākṛtāyāṃ vā / dvābhyām evākārābhyām / katamābhyāṃ dvā- bhyām / yathāha rakṣati cakṣurindriyaṃ cakṣurindriyeṇa saṃvaram āpadyate / (… yathā cakṣurindriyaṃ...) evaṃ śrotraghrāṇajihvākāyān rakṣati mana-indriyaṃ mana- indriyeṇa saṃvaram āpadyate / ābhyāṃ dvābhyām ākārābhyāṃ kuśalāyāṃ vāvyā- kṛtāyāṃ vopekṣāyāṃ tan mānasam avacārayati //

##### 3.3.2.1.8.不取其相
【漢】云何於眼所識色中不取其相？言取相者，謂於眼識所行色中，由眼識故取所行相，是名於眼所識色中執取其相。若能遠離如是眼識所行境相，是名於眼所識色中不取其相。如於其眼所識色中，如是於耳鼻舌身意所識法中，當知亦爾。
△kathaṃ cakṣurvijñeyeṣu rūpeṣu na nimittagrāhī bhavati / nimittagrāha ucyate yac cakṣurvijñānagocaro rūpaṃ tasya gocarasya grāhī bhavati cakṣurvijñānena / evaṃ nimittagrāhī bhavati yaduta cakṣurvijñeyeṣu rūpeṣu / sacet punas taṃ gocaraṃ parivarjayati cakṣurvijñānasyaivaṃ na nimittagrāhī bhavati cakṣurvijñeyeṣu rūpe (...ṣu / (yathā cakṣurvijñeyeṣu rūpe...) ṣv evaṃ śrotraghrāṇajihvākāyamanovijñeyeṣu dharmeṣu //

##### 3.3.2.1.9.不取隨好
【漢】云何於眼所識色中不取隨好？取隨好者，謂即於眼所識色中，眼識無間俱生分別意識，執取所行境相，或能起貪、或能起瞋、或能起癡，是名於眼所識色中執取隨好。若能遠離此所行相，於此所緣不生意識，是名於眼所識色中不取隨好。如於其眼所識色中，如是於耳鼻舌身意所識法中，當知亦爾。
△kathaṃ nānuvyañjanagrāhī bhavati cakṣurvijñeyeṣu rūpeṣu / anuvyañjanagrāha ucyate yas teṣv eva cakṣurvijñeyeṣu rūpeṣu cakṣur-vijñānasyaiva samanantara- sahotpannasya vikalpakasya manovijñānasya yo gocaraḥ saṃrāgāya vā saṃdveṣāya vā saṃmohāya vā (...tasya grāhī bhavati manovijñānena / evam anuvyañjanagrāhī bhavati yad uta cakṣurvijñeyeṣu rūpeṣu...) / taṃ gocaraṃ parivarjayati notpādayati tadālambanaṃ tan manovijñānam evaṃ nānuvyañjanagrāhī bhavati yaduta cakṣur- vijñeyeṣu rūpeṣu / evaṃ śrotraghrāṇajihvākāyamanovijñeyeṣu dharmeṣu //

【漢】復有餘類執取其相、執取隨好。言取相者，謂色境界在可見處，能生作意正現在前，眼見眾色。如是名為執取其相。取隨好者，謂即色境在可見處，能生作意正現在前，眼見色已；然彼先時從他聞有如是如是眼所識色，即隨所`[聞＝聞號【三】]`聞名句文身，為其增上為依為住，如是士夫補特伽羅，隨其所聞，種種分別眼所識色。如是名為執取隨好。如於其眼所識色中，如是於耳鼻舌身意所識法中，當知亦爾。
△aparā jātir nimittagrāhasyānuvaṃjanagrāhasya ca / tatra nimittagrāho yac cakṣuṣā rūpāṇy ābhāsagatāni tajjaṃ manaskāraṃ saṃmukhīkṛtya paśyati /(...tatrānuvyañjana- grāhaḥ tāny eva rūpāṇi cakṣuṣābhāsagatāni tajjaṃ manasikāraṃ saṃmukhīkṛtya paśyati...) api tu parato 'nuśravapūrvakam śṛṇoti "santy evaṃrūpāṇy evaṃrūpāṇi cakṣurvijñeyāni rūpāṇī''ti yāni tāni tadanugatāni nāmāni padāni vyañjanāni yāny adhipatiṃ kṛtvā yāni niśritya yāni pratiṣṭhāyāyaṃ puruṣapudgalo yathāśrutāni cakṣurvijñeyāni rūpāṇi vikalpayati / ayam ucyate 'nuvyañjanagrāhaḥ / yathā cakṣur- vijñeyeṣu rūpeṣu evaṃ śrotraghrāṇajihvākāyamanovijñeyeṣu dharmeṣu veditavyam //

##### 3.3.2.1.10.惡不善法令心流漏
【漢】又此取相及取隨好，或有由此因緣、由此依處、由此增上，發生種種惡不善法，令心流漏；或有由此因緣、由此依處、由此增上，不生種種惡不善法，令心流漏。若於此中執取其相，執取隨好，不如正理，由此因緣、由此依處、由此增上，發生種種惡不善法，令心流漏。彼於如是色類境界，遠離取相及取隨好。
△sa punar ayaṃ nimittagrāho 'nuvyañjanagrāhaś cāsti yannidānam asya yad adhikara- ṇaṃ yad adhipateyam asya pāpakā akuśalā dharmāś cittam anusravanti / (...asti yan na tannidānaṃ na tadadhikaraṇaṃ na tadadhipateyaṃ pāpakā akuśalā dharmāś cittam anusravanti...) / tatra yo 'yaṃ nimittagrāho 'nuvyañjanagrāhaś cāyoniśogrāhaḥ yanni- dānaṃ yadadhikaraṇaṃ yad-adhipateyam asya pāpakā akuśalā dharmāś cittam anu- sravanti / tadrūpam asau nimittagrāham anuvyañjanagrāhaṃ ca parivarjayati //

【漢】云何名為惡不善法？謂諸貪欲，及貪所起諸身惡行、諸語惡行、諸意惡行；若諸瞋恚、若諸愚癡，及二所起諸身惡行、諸語惡行、諸意惡行。是名種種惡不善法。
△pāpakā akuśalā dharmāḥ katame / rāgaḥ rāgasamutthāpitaṃ kāyaduścaritaṃ vāg- duścaritaṃ manoduścaritam / dveṣo mohaḥ mohasamutthāpitaṃ ca kāyaduṣcaritaṃ vāgduścaritaṃ manoduścaritam ima ucyante "pāpakā akuśalā dharmāḥ" //

【漢】云何由彼令心流漏？謂若於彼彼所緣境界，心、意、識生，遊行流散；即於彼彼所緣境界，與心、意、識種種相應，能起所有身語惡行貪瞋癡生，遊行流散。是名由彼令心流漏。
△katham ete cittam anusravanti / yadālambanaṃ cittamanovijñānam utpadyate gacchati pratisarati tadālambanās tadālambanās tena cittamanovijñānena saṃprayu- ktāḥ kāyavāṅmanoduṣcaritasamutthāpakās te rāgadveṣamohā utpadyante gacchanti pratisaranti / tenocyante "cittam anusravanti" //

##### 3.3.2.1.11.防護諸根、修行律儀
【漢】如是於眼所識色中，乃至於意所識法中，執取其相及取隨好，`[＊1-1]由＝中【元】＊`由是發生種種雜染。彼於取相及取隨好能遠離故，便不發生種種雜染。

【漢】若由忘念，或由煩惱極熾盛故，雖獨閑居，由先所見眼所識色增上力故，或先所受耳鼻舌身意所識法增上力故，發生種種惡不善法，隨所發生而不執著，尋便斷滅、除棄、變吐，是名於彼修行律儀。
△evaṃ tāvan nimittagrāheṇānuvyañjanagrāheṇa ca ya utpadyate saṃkleśaś cakṣur- vijñeyeṣu rūpeṣu yāvan manovijñeyeṣu dharmeṣu so 'sya notpadyate nimittagrāham anuvyañjanagrāhaṃ ca parivarjayataḥ / sacet punaḥ smṛti-saṃpramoṣād vā kleśa- pracuratayā vā ekākino 'pi viharataḥ pūrvadṛṣṭāni cakṣurvijñeyāni rūpāṇy adhipatiṃ kṛtvā pūrvānubhūtāñ śrotraghrāṇajihvā- kāyamanovijñeyān dharmān adhipatiṃ kṛtvā utpadyante pāpakā akuśalā dharmāḥ tān utpannān nādhivāsayati prajahāti viśodhayati vyantīkaroti / tenocyate "teṣāṃ saṃvarāya pratipadyate" //

##### 3.3.2.1.12.應策諸根、不應策發
【漢】若於其眼所識色中，應策眼根；及於其耳鼻舌身意所識法中，應策意根；即便於彼作意策發。如是策發，令不雜染。由是因緣，於此雜染防護眼根，廣說乃至防護意根；如是名為防護眼根，廣說乃至防護意根。若於其眼所識色中，不應策發所有眼根，及於其耳鼻舌身意所識法中，不應策發所有意根；即便於彼遍一切種而不策發。不策發故，令不雜染。

【漢】由是因緣，於此雜染修根律儀。如是名為能正修行眼根律儀，廣說乃至能正修行意根律儀。如是應知已廣分別根律儀相。
△sa yeṣu rūpeṣu cakṣuḥ prerayitavyaṃ bhavati yeṣu śrotraghrāṇa-jihvākāyamano- vijñeyeṣu dharmeṣu manaḥ prerayitavyaṃ bhavati teṣu tathā prerayati yathā na saṃkliśyate / evam anena tasmāt saṃkleśān mana-indriyaṃ rakṣitam bhavati / teno- cyate "rakṣati mana-indriyam" // yeṣu punaś cakṣurvijñeyeṣu rūpeṣu cakṣurindriyaṃ na prerayitavyaṃ bhavati yeṣu śrotraghrāṇajihvākāya manovijñeyeṣu dharmeṣu mana-indriyaṃ na prerayitavyaṃ bhavati teṣu sarveṇa sarvaṃ sarvathā na prerayati / tenocyate "cakṣurindriyeṇa saṃvaram āpadyate" /tenocyate yāvan "mana- indriyeṇa saṃvaram āpadyate" / ayaṃ tāvad vibhaṅgo vistareṇendriyasaṃvarasya vijñeyaḥ//

#### 3.3.2.2.略義
##### 3.3.2.2.1.第一略義
【漢】云何當知此中略義？此略義者，謂若能防護、若所防護、若從防護、若如防護、若正防護。如是一切，總略為一，名根律儀。

【漢】`[今＝令【元明】]`今於此中誰能防護？謂防守正念，及所修習常委正念，是能防護。

【漢】何所防護？謂防護眼根，防護耳鼻舌身意根，是所防護。

【漢】從何防護？謂從可愛、不可愛色，廣說乃至從其可愛、不可愛法而正防護。

【漢】如何防護？謂不取相、不取隨好。若依是處發生種種惡不善法，令心流漏，即於此處修行律`[儀【麗聖】，義【大】]`儀。防守根故，名修律儀。如是防護。

【漢】何者正防護？謂由正念，防護於意，行平等位，是名正防護。
△samāsārthaḥ / yena ca saṃvṛṇoti yac ca saṃvṛṇoti yataś ca saṃvṛṇoti yathā ca saṃvṛ- ṇoti yā cāsau saṃvṛtiḥ tat sarvam ekadhyam abhisaṃkṣipya" indriyasaṃvara" ity ucyate // tatra kena saṃvṛṇoti / yārakṣitā ca smṛtis tayā saṃvṛṇoti kiṃ saṃvṛṇoti / cakṣurindriyaṃ saṃvṛṇoti / śrotraghrāṇajihvākāyamana-indriyaṃ saṃvṛṇoti / idaṃ saṃvṛṇoti // kutaḥ saṃvṛṇoti /priyarūpāpriyarūpebhyo rūpebhyaḥ śabdebhyo yāvad dharmebhyo 'taḥ saṃvṛṇtoti // kathaṃ saṃvṛṇoti / na nimittagrāhī bhavati nānuvya- ñjanagrāhī yato 'dhikaraṇam eva pāpakā akuśalā dharmāś cittam anusravanti / teṣāṃ samvarāya pratipadyate / rakṣatīndriyam indriyeṇa saṃvaram āpadyate / ity evaṃ saṃvṛṇoti // kā punaḥ saṃvṛtiḥ / yad āha / smṛtyārakṣitamānaso bhavati samāvasthā- vacārakaḥ / iyam ucyate saṃvṛtiḥ //

##### 3.3.2.2.2.第二略義
【漢】又略義者，謂若防護方便、若所防護事、若正防護。如是一切總略為一，名根律儀。

【漢】此中云何防護方便？謂防守正念，常委正念。眼見色已，不取其相，不取隨好；廣說乃至意知法已，不取其相，不取隨好。若依是處發生種種惡不善法，令心流漏，即於是處修行律儀。防守根故，名修律儀。如是名為防護方便。

【漢】云何名為所防護事？所謂眼色，乃至意法。如是名為所防護事。

【漢】此中云何名正防護？謂如說言：由其正念，防護於意，行平等位。名正防護。
△punar aparaḥ samāsārthaḥ / yaś ca saṃvaropāyaḥ yac ca saṃvaraṇīyaṃ vastu yā ca saṃvṛtiḥ / tad ekadhyam abhisaṃkṣipya"indriyasaṃvara" ity ucyate// tatra katamaḥ saṃvaropāyaḥ / yad āha / ārakṣitasmṛtir bhavati nipakasmṛtir iti cakṣuṣā rūpāṇi dṛṣṭvā na nimittagrāhī bhavati nānuvyañjanagrāhī yāvan manasā dharmān vijñāya na nimi- ttagrāhī bhavati nānuvyañjanagrāhī yato 'dhikaraṇaṃ eva pāpakā akuśalā dharmāś cittam anusravanti/teṣāṃ saṃvarāya pratipadyate/rakṣatīndriyam indriyeṇa saṃvaram āpadyate / ayam ucyate saṃvaropāyaḥ // saṃvaraṇīyaṃ vastu katamat / cakṣū rūpaṃ caivaṃ yāvan mano dharmāś ca idam ucyate saṃvaraṇīyaṃ vastu // tatra saṃvṛtiḥ katamā / yad āha / smṛtyārakṣitamānaso bhavati samāva- sthāvacāraka iti iyam ucyate saṃvṛtiḥ //

#### 3.3.2.3.二所攝
【漢】又根律儀略有二種。一者、思擇力所攝，二者、修習力所攝。

【漢】思擇力所攝根律儀者，謂於境界深見過患，不能於此所有過患除遣斷滅。

【漢】修習力所攝根律儀者，謂於境界深見過患，亦能於此所有過患除遣斷滅。
△sa khalv ayam indriyasaṃvaraḥ samāsato dvividhaḥ /(...pratisaṃkhyānabalasaṅgṛhīto bhāvanābalasaṅgṛhītaś ca...) // tatra pratisaṃkhyānabalasaṅgṛhītaḥ yena viṣayeṣv ādīnavaṃ paśyati no tu tam ādīnavaṃ vyapakarṣati prajahāti // tatra bhāvanābala- saṅgṛhītaḥ yena viṣayeṣv ādīnavaṃ paśyati taṃ ca punar ādīnavaṃ vyāpakarṣati prajahāti //

【漢】又由思擇力所攝根律儀故，於所緣境，令煩惱纏不復生起、不復現前；而於依附所依隨眠，不能斷除、不能永拔。由修習力所攝根律儀故，於所緣境，煩惱隨眠不復生起、不復現前；一切時分，依附所依所有隨眠，亦能斷除、亦能永`[拔＝伏【明】]`拔。如是思擇力所攝根律儀、修習力所攝根律儀，有此差別，有此意趣，有此殊異。

【漢】當知此中思擇力所攝根律儀，是資糧道所攝；修習力所攝根律儀，當知墮在離欲地攝。
△tatra pratisaṃkhyānabalasaṅgṛhītenendriyasaṃvareṇa viṣayālambanaṃ kleśaparyava- sthānaṃ notpādayati na saṃmukhīkaroti / na (...tv evāśraya...) sanniviṣṭam anuśayam prajahāti samudghātayati // tatra bhāvanābalasaṃgṛhītenendriyasaṃvareṇa viṣayāla- mbanaṃ ca kleśaparyavasthānaṃ notpādayati na saṃmukhīkaroti / sarvadā sarva- kālam āśrayasanniviṣṭaṃ cānuśayaṃ prajahāti samudghātayati //ayaṃ viśeṣo 'yam abhiprāya (...idaṃ nānākaraṇaṃ...) pratisaṃkhyāna-balasaṅgṛhītasya bhāvanābala- saṃgṛhītasya cendriyasaṃvarasya // tatra yo 'yaṃ pratisaṃkhyānabalasaṅgṛhīta indriyasaṃvaro 'yaṃ saṃbhāramārgasaṅgṛhītaḥ yaḥ punar bhāvanābalasaṅgṛhīta indriyasaṃvaraḥ sa vairāgyabhūmipatito veditavyaḥ //

### 3.3.3.於食知量
#### 3.3.3.1.廣辨
【漢】云何名為於食知量？謂如有一，由正思擇食於所食。不為倡蕩、不為憍逸、不為飾好、不為端嚴，乃至廣說。==\[[瑜伽21](瑜伽師地論3#^n6vpf7)]== 
△bhojane mātrajñatā katamā / (...yathāpīhaikatyaḥ pratisaṃkhyāyāhāram āharati / na dravārthaṃ na madārtham na maṇḍanārtham na vibhūṣaṇārtham iti vistareṇa pūrvavat...) //

##### 3.3.3.1.1.由正思擇食於所食
###### 3.3.3.1.1.1.正思擇
【漢】云何名為由正思擇食於所食？正思擇者，如以妙慧等隨觀察段食過患。見過患已，深生厭惡，然後吞咽。
△kathaṃ pratisaṃkhyāyāhāram āharati / pratisaṃkhyocyate prajñā (...yayā prajñayā...) kavaḍaṃkārasyāhārasyādīnavaṃ samanupaśyaty ādīnava-darśanena ca vidūṣayitvābhyavaharati //

###### # 3.3.3.1.1.1.1.觀見過患
【漢】云何名為觀見過患？謂即於此所食段食，或觀受用種類過患、或觀變異種類過患、或觀`[追【麗】，迫【大】(cf. K15n0570\_p0653b13; T30n1579\_p0408b15)]`追求種類過患。
△tat punar ādīnavadarśanaṃ katamat / yaduta yasyaiva kavaḍaṃkārasya paribhogānvayo vā vipariṇāmānvayo vā paryeṣaṇānvayo vā //

【漢】云何受用種類過患？謂如有一，將欲食時，所受段食色香味觸皆悉圓滿，甚為精妙。從此無間進至口中，牙齒咀嚼，津唾浸爛，涎液纏裹，轉入咽喉。爾時此食先曾所有悅意妙相一切皆捨，次後轉成可惡穢相，當轉異時，狀如變吐。能食士夫補特伽羅，若正思念此位穢相，於餘未變一切精妙所受飲食，初尚不能住食欣樂，況於此位。由如是等非一相貌漸次受用增上力故，令其飲食淨妙相沒，過患相生，不淨所攝。是名於食受用種類所有過患。
△paribhogānvaya ādīnavaḥ katamaḥ / yathāpīhaikatyo yasmin samaya āhāram āharati varṇasampannam api gandhasampannam api rasasampannam api supraṇītam api tasya kavaḍaṃkāra āhāraḥ samanantarakṣipta evāsye yadā dantayantravicūrṇitaś ca lālāvisaraviklinnaś ca bhavati lālāpariveṣṭitaś ca bhavati / sa tasmin samaye kaṇṭha- nālīpraluṭhitaś ca bhavati/(...sa yāsau pūrvikā purāṇā manāpatā tāṃ...) sarveṇa sarvaṃ vijahāti / parāṃ ca vikṛtim āpadyate / yasyāṃ ca vikṛtau vartamānaś charditakopamaḥ khyāti / tadavasthaṃ cainaṃ saced ayaṃ bhoktā puruṣapudgalaḥ saced ākārato manasikuryāt samanusmaret nāsya sarveṇa sarvam anyatrāpi tāvad avipariṇate praṇīte bhojane bhogakāmatā saṃtiṣṭheta kaḥ punar vādas tatra tadavastha iti / ya ebhir ākārair anekavidhair anayānupūrvyā bhojanaparibhogam adhipatiṃ kṛtvā yāsau śubhā varṇanibhā antardhīyate ādīnavaś ca prādurbhavaty aśucisaṅgṛhītaḥ / ayam ucyate paribhogānvaya ādīnavo yadutāhāre//

【漢】云何轉變種類過患？謂此飲食既噉食已，一分`[2]消＝銷【明】＊`消變，至中夜分或後夜分，於其身中，便能生起養育增長血肉筋脈骨髓皮等非一眾多種種品類諸不淨物。次後一分變成便穢，變已趣下展轉流出。由是日日數應洗淨。或手、或足、或餘支節誤觸著時，若自若他皆生厭惡。又由此緣，發生身中多種疾病。所謂癰痤、乾癬、濕癬、疥癩、`[疽【麗】，疸【大】(cf. K15n0570\_p0653c11; T11n0310\_p0325c15)]`疽`[疔＝丁【三聖】]`疔、上氣、疨瘶、皰漿、噦噎、乾`[＊2]`消、癲癎、寒熱、黃病、熱血、陰㾽。如是等類無量疾病，由飲食故，身中生起。或由所食不平和故，於其身中不`[＊2]`消而住。是名飲食變異種類所有過患。
△tatra katamo vipariṇāmānvaya ādīnava āhāre /tasya tam āhāram āhṛtavatas bhuktavato yadā vipariṇamati rātryā madhyame vā yāme paścime vā yāme tadā sa rudhiramāṃ- sasnāyvasthitvagādīny anekavidhāni bahunānāprakārāṇy asmin kāye 'śucidravyāṇi vivardhayati saṃjanayati / pariṇataś cādhobhāgī bhavati / yad asya divase śocayita- vyaṃ ca bhavati tena ca yaḥ spṛṣṭo bhavati hasto vā pādo vā (...anyatamānyatamaṃ vāṅgapratyaṅgam...) (...tad vijugupsanīyaṃ...) bhavaty ātmanaḥ pareṣāṃ ca / tanni- dānāś cāsyotpadyante kāye bahavaḥ kāyikā ābādhāḥ / tadyathā gaṇḍaḥ piṭakaḥ dadrū vicarcikā kaṇḍūḥ kuṣṭhaḥ kiṭibhaḥ kilāsaḥ jvaraḥ kāsaḥ śothaḥ (...śoṣaḥ apasmāraḥ...) āṭakkaram pāṇḍurogaḥ rudhiram pittabhagandara iti ime cānye ('py evaṃbhāgīyāḥ ...) kāye kāyikā ābādhā utpadyante / (...bhuktaṃ vāsya...) vipadyate / yenāsya kāye viṣūcikā saṃtiṣṭhate / ayam ucyate vipariṇāmānvaya ādīnavo yadutāhāre //

【漢】云何追求種類過患？謂於飲食追求種類有多過患。或有積集所作過患、或有防護所作過患、或壞親愛所作過患、或無厭足所作過患、或不自在所作過患、或有惡行所作過患。
△tatra katamaḥ paryeṣaṇānvaya ādīnava āhāre / paryeṣaṇānvaya ādīnavo 'nekavidhaḥ samudānanākṛtaḥ ārakṣākṛtaḥ snehaparibhraṃśakṛtaḥ / atṛptikṛtaḥ asvātantryakṛtaḥ duścaritakṛtaś ca //

【漢】云何名為於食積集所作過患？謂如有一，為食因緣，寒時為寒之所逼惱，熱時為熱之所逼惱，種種策勵劬勞勤苦。營農、牧牛、商估、計算、書數、雕印，及餘種種工巧業處，為得未得所有飲食，或為積聚。如為飲食，為飲食緣，當知亦爾。如是策勵劬勞勤苦，方求之時，所作事業若不諧遂；由是因緣，愁憂燋惱、拊胸傷歎、悲泣迷悶，何乃我功唐捐無果？如是名為於食積集所作過患。
△tatra katama ādīnava āhāre samudānanākṛtaḥ/ yathāpīhaikatya āhārahetor āhāranidān- aṃ śīte śītena hanyamānaḥ uṣṇe uṣṇena hanyamānaḥ utsahate ghaṭate vyāyacchate / kṛṣiṇā vā gorakṣyeṇa vā vāṇijyena vā lipigaṇanānyasanasaṃkhyāmudrayānekavidhe- na śilpasthānakarmasthānenāpratilabdhasya vāhārasya pratilambhāya upacayāya vā yathāhārasyaivam āhāranidānasya tasyaivam utsahataḥ ghaṭataḥ vyāyacchataḥ / sacet te karmāntā vipadyante sa tannidānaṃ śocati klāmyati paridevate uras tāḍayati krandati saṃmoham āpadyate / "moho bata me vyāyāmo niṣphala" iti / ayam samudānanāsahagata ādīnavo yadutāhāre //

【漢】云何名為於食防護所作過患？謂所作業若得諧遂，為護因緣起大憂慮：勿我財寶當為王賊之所侵奪，或火焚燒，或水漂蕩，或宿`[惡作＝作惡【聖】]`惡作當令滅壞，或現非理作業方便當令散失，或諸非愛、或宿`[共＝失【三】]`共財當所理奪，或即家中當生家火，由是當令財寶虧損。如是名為於食防護所作過患。
△sacet saṃpadyate sa tasyārakṣādhikaraṇahetos (...tīvram autsukyam āpadyate...) / "kaccin me bhogā rājñā vāpahriyeraṃś caurair vā agninā vā dahyerann udakena vohyeyuḥ kunihitā vā nidhayaḥ praṇaśyeyuḥ kuprayuktā vā karmāntāḥ pralujyeran apriyā vā dāyādā adhigaccheyuḥ kule vā kulāṅgāra utpadyeta yas tān bhogān anayena vyasanam (...āpādayet" / ayam...) ārakṣāsahagata ādīnavo yadutāhāre //

【漢】云何於食能壞親愛所作過患？謂諸世間，為食因緣多起鬪諍。父子、母女、兄弟、朋友尚為飲食互相非毀，況非親里為食因緣而不展轉更相鬪訟。所謂大族諸婆羅門、剎帝利種、長者、居士，為食因緣迭興違諍，以其手足塊`[刀＝力【聖】]`刀杖等互相加害。是名於食能壞親愛所作過患。
△katama ādīnavaḥ snehaparibhraṃśakṛtaḥ / yathāpi tad āhāranidānam āhārādhikaraṇa- hetor mātā putrasyāvarṇaṃ bhāṣate / putro mātuḥ pitā putrasya putraḥ pituḥ bhrātā bhaginyā bhaginī bhrātuḥ sahāyakaḥ sahā-yakasya prāgeva jano janasya te cānyo 'nyaṃ vigṛhītā bhavanti vivādam āpannās tathodārā brāhmaṇakṣatriyagṛhapati- mahāsālā āhārādhikaraṇahetor evaṃ vigṛhītā vivādam āpannāḥ anyo 'nyaṃ pāṇinā praharanti loṣṭenāpi daṇḍenāpi śastreṇāpi praharanti/(...ayam ucyate snehaparibhraṃ- śakṛta ādīnavaḥ...) //

【漢】云何於食無有厭足所作過患？謂諸國王剎帝利種，位登灌頂，亦於自國王都聚落不住喜足，俱`[帥【CB】，師【大】(cf. D16n8859\_p0368b07; B08n0026\_p0465b22)]`帥兵戈，互相征討。吹以貝角，扣擊鍾鼓，揮刀、`[槃＝盤【三聖】]`槃矟、放箭、𥎞矛，車馬象步交橫馳亂；種種戈仗傷害其身，或`[便＝更【元明】]`便致死，或等死苦。復有所餘如是等類。是名於食無有厭足所作過患。
△tatra katamo 'tṛptikṛta ādīnavaḥ / yathāpi tad rājānaḥ kṣatriyā mūrddhābhiṣiktāḥ sveṣu grāma nigamarāṣṭrarājadhānīṣv asaṃtuṣṭā viharanta ubhayato vyūhakāni saṃgrāmā- nīkāni pratisaranti śaṃkhaiḥ kampyamānaiḥ paṭahair vādyamānaiḥ iṣubhiḥ kṣipya- māṇair vividhais bhrāntenāśvena sārdhaṃ samāgacchanti bhrāntena hastinā rathena pattinā sārdhaṃ samāgacchanti / te tatra iṣubhiḥ śaktibhir vāpakṛttagātrā maraṇaṃ vā nigacchanti maraṇamātrakaṃ vā duḥkham / ayam ucyate 'tṛptikṛta ādīnava iti yo vā punar anyo 'py evaṃbhāgīyaḥ //

【漢】云何因食不得自在所作過患？謂如一類，為王所使，討固牢城，因遭種種極熱脂油、熱牛糞汁及鎔銅鐵而相注灑，或被戈`[杖＝仗【明聖】]`杖、傷害其身，或便致死，或等死苦。復有所餘如是等類。是名因食不得自在所作過患。
△tatra katama 'svātantryakṛta ādīnavaḥ / yathāpi tad rājñaḥ pauruṣeyā āvarodhikāni nagarāṇy anupraskandataḥ taptenāpi tailenāvasicyante taptayā vasayā taptayā goma- yaloḍikayā taptena tāmreṇa taptenāyasā / iṣubhiḥ śaktibhiś cāpakṛttagātrā maraṇaṃ vā nigacchanti maraṇamātrakaṃ vā duḥkham / ayam ucyate 'svātantryakṛta ādīnava iti yo vā punar anyo 'py evaṃbhāgīyaḥ //

【漢】云何因食起諸惡行所作過患？謂如有一，為食因緣，造作積集身諸惡行。如身惡行，語、意亦爾。臨命終時，為諸重病苦所逼切。由先所作諸身語意種種惡行增上力故，於日後分，見有諸山、或諸山峯垂影懸覆、近覆、極覆。便作是念：我自昔來依身語意所造諸業，唯罪非福。若有其趣，諸造惡者當生其中，我今定往。

【漢】如是悔已，尋即捨命。既捨命已，隨業差別生諸惡趣。謂`[那＝捺【聖】]`那洛迦、傍生、餓鬼。如是名為因食惡行所作過患。
△tatra katamo duścaritakṛta ādīnavaḥ / yathāpi tad ekatyenāhāranidānaṃ prabhūtaṃ kāyena duścaritaṃ kṛtaṃ bhavaty upacitaṃ yathā kāyenaivaṃ vācā manasā sa ca yasmin samaya ābādhiko bhavati duḥkhito bādhaglānaḥ tasya tat pūrvakaṃ kāya- duścaritaṃ vāṅmanoduścaritam parvatānāṃ vā parvatakūṭānāṃ vā sāyāhne yac chāyāvalambate 'dhyavalambate 'bhi-pralambate / tasyaivaṃ bhavati / " kṛtaṃ bata me pāpaṃ na kṛtaṃ bata me puṇyaṃ kāyena vācā manasā so 'haṃ yā gatiḥ kṛta- pāpānāṃ gatiṃ pretya gamiṣyāmī''ti vipratisārī kālaṃ karoti kālaṃ ca kṛtvā 'pāye- ṣūpapadyate yaduta narakeṣu tiryakpreteṣu / ayam ucyate duścaritakṛta ādīnavaḥ //

###### # 3.3.3.1.1.1.2.觀少勝利
【漢】如是段食，於追求時有諸過患，於受用時有諸過患，於轉變時有諸過患。

【漢】又此段食有少勝利。此復云何？謂即此身由食而住，依食而立，非無有食。云何名為有少勝利？謂即如是依食住身，最極久住或經百年。若正將養，或過少分，或有未滿而便夭沒。若唯修此身暫住行，非為妙行；若於如是身暫時住而生喜足，非妙喜足。亦非領受飲食所作圓滿無罪功德勝利。若不唯修身暫住行，亦不唯於身暫時住而生喜足，而即依此暫時住身，修集梵行令得圓滿，乃為妙行，亦妙喜足。又能領受飲食所作圓滿無罪功德勝利。
△tasyaivaṃ bhavati / ity ayam (...āhāraḥ paryeṣyamāṇo...) 'pi sādīnavaḥ / (...paribhu- jyamāno 'pi sādīnavaḥ...) / paribhukto 'pi pariṇāma ādīnavaḥ / evam asti punar asyāhārasya kācid anuśaṃsamātrā sā punaḥ katamā / āhārasthitiko 'yaṃ kāya āhāraṃ niśritya tiṣṭhati / nānāharaḥ / iyam (...apy ānuśaṃ-samātrā...) / evam asyāhārasthitiko 'yaṃ kāyaḥ suciram api (...tiṣṭhañ ca...) varṣaśataṃ vā tiṣṭhati / kiṃcid vā punar bhūyaḥ samyak parihriyamāṇaḥ / asti cāsyārvāg uparatiḥ / tatra ye kāyasthitimātre pratipannāḥ na te (...supratipannāḥ)(ye...) kāyasthitimātrakeṇa saṃtuṣṭā (...na ca te susaṃtuṣṭā...) na ca punas ta āhārakṛtaṃ paripūrṇam anavadyaṃ anuśaṃsaṃ pratya- nubhavanti / ye punar na kāyasthitimātrakeṇa (...saṃtuṣṭāḥ na kāyasthitimātrake pratipannāḥ...) api tu tām eva kāyasthitiṃ niśritya brahmacaryaṃ samudāgamāya pratipannāḥ te supratipannāḥ ta eva ca punaḥ paripūrṇam anavadyam anuśaṃsaṃ pratyanubhavanti //

###### # 3.3.3.1.1.1.3.思擇諸相
【漢】應自思惟：我若與彼愚夫同分，修諸愚夫同分之行，非我所宜；我若於此下劣段食少分勝利安住喜足，亦非我宜。若於如是遍一切種段食過患圓滿知已，以正思擇，深見過患，而求出離。為求如是食出離故，如子肉想，食於段食。應作是念：彼諸施主，甚大艱難積集財寶，具受廣大追求所作種種過患。由悲愍故，求勝果故，如`[割＝咼【聖】]`割皮肉及`[以＝似【宋聖】]`以刺血，而相惠施。我得此食，宜應如是方便受用。謂應如法而自安處，無倒受用，報施主恩，令獲最勝大果、大利、大榮、大盛。
△"tan na me pratirūpaṃ (...syād yad vā...) pratyavareṇāhārānuśaṃsamātrakeṇa saṃtuṣṭo vihareyam /na me pratirūpaṃ syād yad ahaṃ bālasabhāgatāṃ bālasaha- dhārmikatām adhyāpadyeyam" /
△evam āhāre sarvākāraṃ paripūrṇam ādīnavaṃ jñātvā sa itaḥ pratisaṃkhyāyādīnava- darsī niḥsaraṇānveṣī ca āhāraniḥsaraṇārtham eva putramāṃsopamam āhāram āharati / tasyaivaṃ bhavati / "evam ete dāyakadānapatayaḥ kṛcchreṇa bhogān samudānīya mahāntaṃ paryeṣaṇākṛtam ādīnavaṃ pratyanubhavantaḥ prapīḍya prapīḍya tvaṅ- māṃsaśoṇitam asmākam anuprayacchanti / yadutānu- upādāya viśeṣaphalārthinas
△tasyāsmākaṃ tathā pratilabdhasya piṇḍapātasyāyam evaṃrūpo 'nurūpaḥ paribhogaḥ syāt / yad ahaṃ tathā paribhūtam ātmānaṃ (...sthāpayitvā paribhuñjīya yathā tesāṃ kārāḥ kṛtā atyarthaṃ (...mahāphalāḥ syur...) mahānuśaṃsā mahādyutayo mahāvi- stārāḥ...)

【漢】當隨月喻往施主家，盪`[滌＝條【元】]`滌身心，安住慚愧。

【漢】遠離憍傲，不自高舉，不輕蔑他。如自獲得所`[有＝不【元】]`有利養，心生喜悅，如是於他所得利養，心亦喜悅。又應如是自持其心往施主家。豈有出家往詣他所，要望他施非不惠施，要望他敬非不恭敬，要多非少，要妙非麁，要當速疾而非遲緩。應作是心，往施主家：設不惠施，終不於彼起怨害心及瞋恚心而相嫌恨。勿我由此起怨害心及瞋恚心增上緣力，身壞已後生諸惡趣，多受困厄。設不恭敬而非恭敬，設少非多，設麁非妙，設復遲緩而非速疾，亦不於彼起怨害心及瞋恚心而相嫌恨。如前廣說。
△candropamaś ca kulāny upasaṃkrameyaṃ vyavakṛṣya kāyam vyavakṛṣya cittaṃ hrīmān apragalbhaḥ anātmotkaṛsī aparapansī / yathā svena lābhena sucittaḥ syāṃ sumanāḥ evaṃ parasyāpi lābhena sucittaḥ syāṃ sumanāḥ /
△evaṃcittaś ca punaḥ kulāny upasaṃkrameyam tat kuta( etal labhyaṃ pravrajitena parakuleṣu (...yad dadatu me pare mā na dadatu...) / satkṛtya māsatkṛtya prabhūtaṃ mā stokaṃ praṇītaṃ mā lūhaṃ (...tvaritaṃ mā dhandham...) /evaṃ caritasya me kulāny upasaṃkrāmataḥ sacet pare na dadyus tenāhaṃ na teṣām antika āghātacitta- tayā pratighacittatayā vyavadīryeyam / na ca punas tannidānaṃ kāyasya bhedād apāyopapattyā vighātam āpadyeyam / yaduta tām evāghātacittatāṃ pratighacittatām adhipatiṃ kṛtvā saced asatkṛtya na satkṛtya sacet stokaṃ na prabhūtam / sacel lūhaṃ na praṇītam saced dhandhaṃ na tvaritaṃ dadyuḥ /tayāhaṃ nāghātacittatayā pratigha- cittatayā ca vyavadīryeyam" iti vistareṇa pūrvavat /

【漢】又我應依所食段食，發起如是如是正行，及於其量如實了達。謂我命根由此不滅，又於此食不苦耽著，纔`[能＝德【聖】]`能隨順攝受梵行。如是我今住沙門性、住出家性，受用飲食，如法清淨，遠離眾罪。
【漢】由是諸相，以正思擇食於所食。
△"imaṃ cāhaṃ kavaḍīkāram āhāraṃ niśritya tathā tathā pratipadyeyaṃ tāñ ca mātrāṃ prativedyeyam / yena me jīvitendriyanirodhaś ca na syān na ca piṇḍakena klāmyeyam / brahmacaryānugrahaś ca me syād evaṃ ca me śramaṇabhāve pravrajitabhāve sthitasyāyaṃ (...piṇḍapātaparibhogaḥ pratirūpaś...) ca pariśuddhaś cānavadyaś ca syād" ebhir ākāraiḥ sa prati-saṃkhyāyāhāram āharati //

###### 3.3.3.1.1.2.所食
【漢】云何所食？謂四種食。一者、段食，二者、觸食，三者、意等思食，四者、識食。
【漢】今此義中意說段食。此復云何？謂餅、麨、飯、羹、臛、糜、粥、酥油、糖、蜜、魚、肉、𦵔鮓、乳、酪、生`[酥＝蘇【宋聖】]`酥、薑、鹽、酢等種種品類，和雜為摶，段段吞食；故名段食。
【漢】所言食者，所謂飡、噉、咀嚼、吞咽、甞、`[啜＝吮【三聖】]`啜、飲等名之差別。
△āhāraḥ punaḥ katamaḥ / catvāra āhārāḥ / kavaḍaṃkāraḥ sparśaḥ manaḥsaṃcetanā vijñānaṃ ca asmiṃs tv arthe kavaḍaṃkāra āhāro 'bhipretaḥ / sa punaḥ katamaḥ / tadyathā manthā vā apūpā vā odanakulmāṣaṃ vā sarpiḥ tailam madhu phaṇitam māṃsam matsyā vallūrā lavaṇam kṣīram dadhi navanītam (...itīmāni cānyāni caivaṃ- rūpāṇy upakaraṇāni yāni kavaḍāni kṛtvābhyavahriyante / tasmāt kavaḍaṃkāra ity ucyate...) / āharatīti bhuṇkte pratiniṣevaty abhyavaharati khādati bhakṣayati svādayati pibati cūṣatīti paryāyāḥ //

##### 3.3.3.1.2.不為倡蕩
【漢】云何名為不為倡蕩？謂如有一樂受欲者，為受諸欲食於所食。彼作是思：我食所食，令身飽滿、令身充悅。過日晚時至於夜分，當與姝妙嚴飾女人共為嬉戲，歡娛受樂，倡掉縱逸。言倡蕩者，於此聖法毘奈耶中，說受欲者欲貪所引、婬逸所引所有諸惡不善尋思。由此食噉所食噉時，令其諸根皆悉掉舉，令意躁擾、令意不安、令意不靜。若為此事食所食者，名為倡蕩食於所食。諸有多聞聖弟子眾，以思擇力，深見過患，善知出離、而食所食；非如前說諸受欲者食於所食；是故名為不為倡蕩。
△na dravārtham iti / yaś caite kāmopabhogina ity (...artham āhāram āharanti...) / yad "vayam āhāreṇa prīṇitagātrāḥ (saṃtarpitagātrāḥ pratyupasthite sāyāhnakāle samaye abhikrāntāyāṃ rajanyāmmaulībaddhikābhiḥ sārdham alāburomaśabāhubhiḥ kandu- kastanibhir nārībhiḥ sārdhaṃ krīḍantaḥ ramamāṇāḥ paricārayantaḥ auddhatyaṃ dravaṃ prāviṣkariṣyāma" iti / drava eṣa ārye dharmavinaye yaduta kāmarāgopa- saṃhitā maithunopasaṃhitāḥ pāpakā akuśalā dharmā (...vitarkāḥ /) (yair...) (...ayaṃ khādyamāno bādhyamāna...) uddhatendriyo bhavaty unnatendriyaś ca drutamānasaḥ plutamānasaḥ asthitamānaso 'vyupaśāntamānasaḥ te punar atyartham āhāram āhara- nto dravārtham āharantīty ucyate / śrutavāṃs tv āryaśrāvakaḥ pratisaṃkhyānabalika ādīnavadarśī niḥsaraṇaṃ prajānan paribhuṅkte/(...na tu tathā yathā te kāmopabhogino bhuñjante...) / tenāha na dravārtham //

##### 3.3.3.1.3.不為憍逸等
【漢】云何名為不為憍逸、不為飾好、不為端嚴？

【漢】謂如有一樂受欲者，為受諸欲食於所食。彼作是思：我今宜應多食所食、飽食所食，隨力隨能食噉肥膩，增房補益，色香味具精妙飲食。過今夜分至於明日，於`[角＝諸【三】]`角武事當`[有＝捔【三】]`有力能。所謂按摩、拍毱、`[托＝託【三聖】]`托石、跳躑、蹴蹋、攘臂、扼`[腕＝捥【聖】]`腕、揮戈、擊劍、伏弩、控弦、投輪、擲索，依如是等諸角武事，當得勇健，膚體充實，長夜無病，久時少壯，不速衰老，壽命長遠，能多噉食，數數食已能正`[消＝銷【明】]`消化，除諸疾患。如是為於無病憍逸、少壯憍逸、長壽憍逸而食所食。

【漢】既角武已，復作是思：我應沐浴。便以種種清淨香水沐浴其身；沐浴身已，梳理其髮；梳理髮已，種種妙香用塗其身；既塗身已，復以種種上妙衣服、種種花鬘、種種嚴具莊飾其身。此中沐浴、理髮、塗香，名為飾好；既飾好已，復以種種上妙衣服、花鬘、嚴具莊飾其身，名為端嚴。

【漢】如是總名為飾好故、為端嚴故食於所食。彼既如是憍逸、飾好、身端嚴已，於日中分或日後分，臨欲食時，飢渴並至。於諸飲食極生悕欲、極欣、極樂，不見過患，不知出離，隨得隨食。

【漢】復為數數倡蕩、憍逸、飾好、端嚴，多食多飲，令身充悅。諸有多聞聖弟子眾，以思擇力，深見過患，善知出離，而食所食；非如前說諸受欲者食於所食。唯作是念：我今習近所不應習、所應斷食，為欲永斷如是食故。
△na madārthaṃ na maṇḍanārthaṃ na vibhūṣaṇārtham iti / yathāpi ta eva kāmopabho- gina ity (...artham āhāram...) āharanti / "adya vayam āhāram āhṛtavanto yaduta prabhūtañ ca tṛptito yathāśaktyābalam / snigdhaṃ ca vṛṣyañ ca bṛṃhaṇīyañ ca varṇa- saṃpannam gandhasaṃpannam rasasaṃ pannam endhībhūte / nirgatāyāṃ rajanyāṃ śaktā bhaviṣyāmaḥ pratibalā vyāyāmakaraṇaḥ yadutātatīkriyayā vā nirghātena vyāyā- maśilayā vā ulloṭhanena vā pṛthivīkhātena vā bāhuvyāyāmena vā pādāvaṣṭambhanena vā plavanena vā laṅghanena vā cakravyāyāmena vā / taṃ ca punar (...vyāyāmaṃ niś- ritya...) balavanto bhaviṣyāmaḥ vyāyatagātrā / dīrghaṃ cārogāḥ cirakālaṃ cāsmākaṃ yauvanam anuvartakaṃ bhaviṣyati no tu tvaritaṃ virūpakaraṇī jarā deham abhibhavi- ṣyatī"ti /"cirataraṃ ca jīviṣyāma" iti / "prabhūta- bhakṣaṇe ca pratibalā bhaviṣyāmaḥ / bhuktaṃ ca samyak pariṇamiṣyati / doṣāṇāṃ cāpacayaḥ kṛto bhaviṣyati"/ ity ārogy- amadārtham yauvanamadārtham jīvitamadārthaṃ paribhuñjate / teṣāṃ punar evaṃ bhavati / "kṛtavyāyāmā vayaṃ snātrasaṃvidhānaṃ kariṣyāmo yaduta śucinā toyena (...gātrāṇi prakṣālayiṣyāmaḥ /prakṣālita-gātrāś ca...) (...keśāni ca...) prasādhayiṣyāmaḥ / vividhena cānulepanena kāyam anūpalipya vividhair vastrair vividhair mālyair vivi- dhair alaṃkāraiḥ kāyaṃ bhūṣayiṣyāmaḥ" / tatra yat snānaprasādhanānulepanam idam ucyate teṣāṃ maṇḍanam / tathā maṇḍanajātānāṃ yad vastramālyābharaṇadhāraṇam idam ucyate vibhūṣaṇam iti / maṇḍanārthaṃ vibhūṣaṇārthaṃ paribhuñjate/ ta evaṃ madamattā maṇḍanajātivibhūṣitagātrāḥ / pratyupasthite (madhyāhnasamaye sāyāhna- samaye vā bhaktasamaye tṛṣitā bubhukṣitāś ca pareṇa tarṣeṇa parayā nandyā pareṇā- modena anādīnavadarśino niḥsaraṇam aprajānanto yathopapannam āhāram āharanti / yāvad eva punaḥ punar dravārtham madārtham maṇḍanārtham vibhūṣaṇārthaṃ ca / śrutavāṃs tv āryaśrāvakaḥ pratisaṃkhyānabalika ādīnavadarśī niḥsaranaṃ prajānan paribhuṅkte / na tu tathā yathā te kāmopabhoginaḥ paribhuñjate / "nānyatrermam asaṃniṣevaṇaṃ prahātavyam āhāraṃ pratiniṣevamāṇa eva prahāsyāmi''ti //

##### 3.3.3.1.4.為身安住
【漢】云何名為為身安住食於所食？謂飲食已壽命得存，非不飲食壽命存故，名身安住。我今受此所有飲食，壽命得存，當不夭沒；由是因緣，身得安住，能修正行，永斷諸食。

##### 3.3.3.1.5.為暫支持
【漢】云何名為為暫支持食於所食？
【漢】謂略說有二種存養。一、有艱難存養，二、無艱難存養。
【漢】云何名為有艱難存養？謂受如是所有飲食，數增飢羸，困苦重病。
【漢】或以非法追求飲食，非以正法。得已，染rakta愛sakta、耽嗜gṛddhaཆུམས་པ、==\[[法蘊](法蘊足論.md#^dh8fis) [法蘊](法蘊足論.md#^l72h3g)]==饕餮grathitaམདུད་པ་བོར་བ==\[[瑜伽59](瑜伽師地論6#^hi7lm5)]==、迷悶mūrchita、堅執adhyavasita、adhyavasāya湎著受用。==\[[瑜伽23](瑜伽師地論3#^vx2rsd)  [瑜伽24](瑜伽師地論3#^r1yhcu) [瑜伽24](瑜伽師地論3#^pgii2z)]==  
【漢】或有食已，令身沈重，無所堪能，不任修斷。
【漢】或有食已，令心遲鈍，不速得定；或有食已，令入出息來往艱難；或有食已，令心數為惛沈睡眠之所纏擾。如是名為有艱難存養。
【漢】དེ་ལ་དཀའ་བས་འཚོ་བ་གང་ཞེ་ན། ཟས་ཅི་ལྟ་བུ་ཟོས་ན་བཀྲེས་པའམ། ཉམ་ཆུང་བའམ། གནོད་པར་འགྱུར་བའམ། སྡུག་བསྔལ་བའམ། ནད་ཚབས་ཆེ་བར་འགྱུར་བའམ། ཆོས་མ་ཡིན་པས་བསོད་སྙོམས་ཡོངས་སུ་སློང་ཞིང༌། ཆོས་ཀྱིས་མ་ཡིན་པའམ། ཆགས་པའམ། ཞེན་པའམ། ཆུམས་པ་དང༌། མདུད་པ་པོར་བ་དང༌། བརྒྱལ་བ་དང༌། ལྷག་པར་ཆགས་པ་དང༌། ལྷག་པར་ཆགས་པར་གྱུར་པས་ཡོངས་སུ་ལོངས་སྤྱོད་པར་བྱེད་པའམ། དེའི་ལུས་ལྕི་ཞིང་ལས་སུ་མི་རུང་བའམ། སྤོང་མི་བཟོད་པར་འགྱུར་ཞིང་དེས་དེའི་སེམས་བུལ་བར་མཉམ་པར་འཇོག་པའམ། ཚེགས་ཆེན་པས་དབུགས་རྔུབ་པ་དང༌། དབུགས་འབྱུང་བར་འགྱུར་བའམ། རྨུགས་པ་དང་གཉིད་ཀྱིས་སེམས་ཀུན་ནས་དཀྲིས་པར་འགྱུར་ཏེ། དེ་ནི་དཀའ་བས་འཚོ་བ་ཞེས་བྱའོ༑ ༑
【漢】云何名為無艱難存養？謂受如是所有飲食，令無飢羸，無有困苦及以重病。或以正法追求飲食，不以非法。既獲得已，不染、不愛，亦不耽嗜、饕餮、迷悶、堅執、湎著而受用之。如是受用，身無沈重，有所堪能，堪任修斷；令心速疾得三摩地；令入出息無有艱難；令心不為惛沈睡眠之所纏擾。如是名為無艱難存養。
△yāvad evāsya kāyasya sthitaya iti bhuktvā nābhuktvā yaś ca jīvitasya kāyasthitir ity ucyate / "so 'ham imam āhāram āhṛtya jīviṣyāmi na mariṣyāmī''ty āharati / tenāha yāvad evāsya kāyasya sthitaye // kathaṃ yāpanāyā āharati / dvividhā yātrā asti kṛcch- reṇa yātrā asty akṛcchreṇa // kṛcchreṇa yātrā katamā / (...yadrūpam āhāram āharato...) jighatsā daurbalyaṃ vā bhavati /duḥkhito vā bāḍhaglānaḥ / adharmeṇa vā piṇḍapātaṃ paryeṣate na dharmeṇa / **raktaḥ** paribhuṅkte sakto gṛddho grathito mūrchito 'dhyava- sito 'dhyavasāyam āpannaḥ/guruko vāsya kāyo bhavaty akarmaṇyaḥ aprahāṇakṣamaḥ (...yenāsya dhandhaṃ...) cittaṃ samādhīyate kṛcchreṇa vāśvāsapraśvāsāḥ pravartante / styānamiddhaṃ vā cittaṃ (..paryavanahati /) (iyam...) ucyate kṛcchreṇa yātrā // akṛcchreṇa yātrā katamā /yathāpi tadrūpam āhāram āharato yathā jighatsā daurbalyaṃ vā na bhavati / nābhyadhiko bhavati duḥkhito vā bāḍhaglānaḥ dharmeṇa vā piṇḍapā- taṃ paryeṣate na vādharmeṇa / **arakto** vā paribhuṅkte 'sakto 'gṛdhro 'grathito 'mūrchi- to 'nadhyavasito 'nadhyavasāyam āpannaḥ / na cāsya kāyo guruko bhavati karmaṇyo bhavati prahāṇakṣamaḥ / yenāsya tvaritaṃ cittaṃ samādhīyate / alpakṛcchreṇāśvasa- praśvāsāḥ pravartante / styānamiddhaṃ cittaṃ na (...paryavanahati / (iyam...) ucyate 'lpakṛcchreṇa yātrā // ^ysy38s

【漢】若由有艱難存養，壽命得存，身得安住，此名有罪，亦有染污。若由無艱難存養，壽命得存，身得安住，此名無罪，亦無染污。

【漢】諸有多聞聖弟子眾，遠離有罪有染存養，習近無罪無染存養，由是故說為暫支持。
△tatra yā kṛcchreṇa yātrā tayā jīvitasthitir bhavati kāyasya sāvadyā sasaṃkliṣṭā / tatra ye 'yam alpakṛcchreṇa yātrā tayā jīvitasthitir bhavati / kāyasya sā ca punar anava- dyāsaṃkliṣṭā / tatra śrutavān āryaśrāvakaḥ sāvadyāṃ saṃkliṣṭāṃ yātrāṃ parivarjayati anavadyām asaṃkliṣṭāṃ yātrāṃ gacchati pratiṣevate / tenāha yāpanāyai //

##### 3.3.3.1.6.為除飢渴
【漢】問：云何習近如前所說無罪無染所有存養，以自存活？

【漢】答：若受飲食，為除飢渴、為攝梵行、為斷故受、為令新受當不更生、為當存養力樂無罪安隱而住，如是習近無罪無染所有存養，而自存活。

【漢】云何名為為除飢渴受諸飲食？謂至食時，多生飢渴，氣力虛羸，希望飲食。為欲息此飢渴纏逼、氣力虛羸，知量而食。如是食已，令於非時不為飢羸之所纏逼，謂於日晚或於夜分，乃至明日未至食時。如是名為為除飢渴受諸飲食。
△sā punar anavadyāsaṃkliṣṭā yātrā yā pūrvam uktā tāṃ kathaṃ kalpayati / āha / yady "ayaṃ jighatsoparataye brahmacaryānugrahāye''ti"paurāṇāṃ ca vedanāṃ prahāsyāmi navāṃ ca notpādayiṣyāmi / yātrā ca me bhaviṣyati / balaṃ ca sukhaṃ cānavadyatā ca sparśavihāratā ce"ti / evaṃ pratiṣevamāṇaḥ anavadyām asaṃklṣṭāṃ yātrāṃ kalpayati // kathaṃ ca punar jighatsoparataya āharati/pratyupasthite bhaktasamaye utpannāyāṃ kṣudhāyām yadā paribhuṅkte tasyaiva kṣutparyavasthānasya jighatsādaurbalyasya ca prativigamāya tāñ ca mātrāṃ paribhuṅkte / yathāsya bhuktavato 'kāle punar jighat- sādaurbalyaṃ na bādhate yaduta sāyāhnasamaye vā abhikrāntāyāṃ vā rajanyām śvobhūte 'pratyupasthite bhaktasamaye / evaṃ jighatsoparataya āharati //

【漢】云何名為為攝梵行受諸飲食？謂`[知＝如【三聖】]`知其量受諸飲食，由是因緣，修善品者，或於現法、或於此日，飲食已後，身無沈重，有所堪能，堪任修斷；令心速疾得三摩地；令入出息無有艱難；令心不為惛沈睡眠之所纏擾。由是速疾有力有能得所未得、觸所未觸、證所未證。如是名為為攝梵行受諸飲食。
△kathaṃ brahmacaryānugrahāyāharati / tāṃ mātrāṃ paribhuṅkte / tadrūpam āhāram āharati / yenāsya kuśalapakṣe prayuktasya (...dṛṣṭa eva dharme...) bhuktasamananta- raṃ tasminn eva vā divase 'gurukaḥ kāyo bhavati / karmaṇyaś ca bhavati prahāṇa- kṣamaś ca yenāsya tvaritatvaritaṃ cittaṃ samādhīyate / alpakṛcchreṇāśvāsapraśvāsāḥ pravartante / styānamiddhaṃ cittaṃ na paryavanahati yenāyaṃ bhavyo bhavati prati- balaś ca kṣipram eva aprāptasya prāptaye anadhigatasyādhigamāya asākṣātkṛtasya sākṣātkriyāyai / evaṃ brahmacaryānugrahāyāharati //

【漢】云何名為為斷故受受諸飲食？謂如有一，由過去世食不知量、食所匪宜、不消而食；由是因緣，於其身中生起種種身諸疾病，所謂疥癩、皰漿、瘶等，如前廣說。由此種種疾病因緣，發生身中極重、猛利、熾然苦惱不可意受。為欲息除如是疾病，及為息除從此因緣所生苦受，習近種種良醫所說饒益所宜隨順醫藥，及受種種悅意飲食。由此能斷已生疾病，及彼因緣所生苦受。如是名為為斷故受受諸飲食。
△kathaṃ "paurānāṃ vedanāṃ prahāsyāmī''ty āharati / yathāpi tad atītam adhvānam upādāyāmātrayā vā paribhuktaṃ bhavaty apathyaṃ vā apariṇate vā yenāsya vividhaḥ kāyika ābādhaḥ samutpanno bhavati / tadyathā kaṇḍūḥ (...kuṣṭhaḥ kiṭibhaḥ...) kilāsa iti vistareṇa pūrvavat / tasya cābādhanidānā utpadyante śārīrikā vedanā duḥkhās tīvrāḥ kharāḥ kaṭukā amanāpāḥ / tasyābādhasyopaśamāya tāsāṃ ca tannidānānāṃ duḥkhānāṃ vedanānām upaśamāya hitaṃ pathyam anukūlam ānulomikaṃ vaidyopa- diṣṭena vidhinā bhaiṣajyaṃ pratiṣevate /sāṃpreyaṃ cāhāram āharati / yenāsyotpanna- syābādhasya tannidānānāṃ ca duḥkhānāṃ vedanānāṃ prahāṇaṃ bhavati / evaṃ "paurāṇāṃ vedanāṃ prahāsyāmī''ty āhāram āharati //

【漢】云何名為為令新受當不更生受諸飲食？謂如有一，由現在世安樂無病、氣力具足，不非量食、不食匪宜、亦非不消而更重食，令於未來食住身中成不消病，或於身中當生隨一身諸疾病，所謂疥癩、皰漿、瘶等，如前廣說。由是因緣，當生身中如前所說種種苦受，餘如前說。如是名為為令新受當不更生受諸飲食。
△(...kathaṃ "navāṃ vedanāṃ notpādayiṣyāmī''ty āhāram āharati...) / sa vartamānam adhvānam upādāya sukhī arogaḥ balavān nāmātrayā vā paribhuṅkte apathyaṃ vā apa- riṇate (...vā / yenāsyānāgatam...) adhvānam upādāya śvo vā uttaraśvo vā viṣūcikā vā kāye saṃtiṣṭheta / anyatamānyatamo vā kāye kāyika ābādhaḥ samutpadyeta /tadyathā (...kaṇḍūḥ kuṣṭhaḥ kiṭibhaḥ...) kilāsa iti vistareṇa pūrvavat / tannidānā utpadyerañ chārīrikā vedanāḥ pūrvavat / evaṃ ca "navāṃ vedanāṃ notpādayiṣyāimī ''ty āharati //

【漢】云何名為為當存養力樂無罪安隱而住受諸飲食？

【漢】謂飲食已，壽命得存，是名存養。

【漢】若除飢羸，是名為力。

【漢】若斷故受，新受不生，是名為樂。

【漢】若以正法追求飲食，不染、不愛，乃至廣說而受用之，是名無罪。

【漢】若受食已，身無沈重，有所堪能，堪任修斷，如前廣說，如是名為安隱而住。

【漢】是故說言：由正思擇食於所食，不為倡蕩、不為憍逸、不為飾好、不為端嚴，乃至廣說。是名廣辨於食知量。
△kathaṃ "yātrā me bhaviṣyati balaṃ ca sukhaṃ cānavadyatā ca sparśavihāratā ce''ty āharati / yat tāvad bhuktvā jīvatīty evaṃ yātrā bhavati yat punar jighatsādaurbalyam apanayati evam asya balaṃ bhavati / yat punaḥ paurāṇāṃ vedanāṃ prajahāti / navāṃ notpādayaty evam asya sukhaṃ bhavati / yat punar dharmeṇa piṇḍapātaṃ paryeṣṭyā- raktaḥ paribhuṅkte 'sakta iti vistareṇa pūrvavad evam asyānavadyatā bhavati / yat punar bhuktavato na gurukaḥ kāyo bhavati karmaṇyaś ca bhavati prahāṇakṣamo vistareṇa pūrvavad evam asya sparśavihāratā bhavati / tenāha pratisaṃkhyāyāhāram āharati / na dravārtham na madārtham na maṇḍanārtham iti vistareṇa pūrvavad ayaṃ tāvad bhojane mātrajñatāyā vistaravibhāgaḥ //

#### 3.3.3.2.略義
##### 3.3.3.2.1.第一略義
【漢】云何應知此中略義？謂若所受食，若如是食，當知總名此中略義。何者所食？謂諸段食。即餅、麨、飯、羹、臛、糜、粥，如前廣說。云何而食？謂正思擇食於所食，不為倡蕩、不為憍逸、不為飾好、不為端嚴，乃至廣說。
△samāsārthaḥ punaḥ katamaḥ / āha / yaṃ ca paribhuṅkte yathā ca paribhuṅkte (...'yam samāsārthaḥ / kaṃ paribhuṅkte...) / yaduta kavaḍaṃkāram (...āhāram manthā...) vā apūpā vā odanakulmāṣaṃ vā vistareṇa pūrvavat/kathaṃ paribhuṅkte/ pratisaṃkhyāya paribhuṅkte / na dravārtham na madārtham na maṇḍanārtham iti vistareṇa pūrvavat //

##### 3.3.3.2.2.第二略義
【漢】復次，應知此中略義，謂為攝受對治，為遠離欲樂行邊，為遠離自苦行邊，為攝受梵行，受諸飲食。云何為攝受對治受諸飲食？謂如說言：由正思擇食於所食。云何為遠離欲樂行邊受諸飲食？謂如說言：不為倡蕩、不為憍逸、不為飾好、不為端嚴食於所食。云何為遠離自苦行邊受諸飲食？謂如說言：為除飢渴、為斷故受、為令新受當不更生、為當存養若力若樂食於所食。云何為攝受梵行受諸飲食？謂如說言：為攝梵行、為得無罪安隱而住食於所食。
△punar aparaḥ samāsārthaḥ / pratipakṣaparigṛhītaṃ ca paribhuṅkte kāmasukhallikānta- vivarjitaṃ cātmaklamathāntavivarjitaṃ ca brahmacaryānugrahāya ca / (...kathaṃ pratipakṣaparigṛhītam...) / yad āha /pratisaṃkhyāyāhāram āharati/kathaṃ kāmasukha- llikāntavivarjitaṃ ca / yad āha / na dravārthaṃ na madārtham na maṇḍanārtham na vibhūṣaṇārtham iti / katham ātmaklamathāntavivarjitam / yad āha / "jighatsoparataye paurāṇāṃ ca vedanāṃ prahāsyāmi/navāṃ ca notpādayiṣyāmi / yātrā ca me bhaviṣyati / balaṃ ca sukhaṃ ce''ti / kathaṃ brahmacaryānugrahāya paribhuṅkte / yad āha / brahamacaryānugrahāya "anavadyatā ca sparśavihāratā ca me bhaviṣyatī "ti //

##### 3.3.3.2.3.第三略義
【漢】復次，應知此中略義，謂有二種。一、無所食，二、有所食。

【漢】無所食者，謂一切種都無所食；無所食故，即便夭沒。

【漢】有所食者，有其`[二＝一【元】]`二種。一、平等食，二、不平等食。

【漢】平等食者，謂非極少食、非極多食、非不宜食、非不消食、非染污食。不平等食者，謂或極少食、或極多食、或不宜食、或不消食、或染污食。
△punar aparaḥ samāsārthaḥ / dvayam idaṃ bhojanaṃ cābhojanaṃ ca / tatrābhojanaṃ yat sarveṇa sarvaṃ sarvathā kiṃcin na paribhuṅkte / abhuñjānaś ca mriyate / tatra bhojanaṃ dvividham / samabhojanam viṣamabhojanaṃ ca / tatra samabhojanaṃ yan nātyalpaṃ nātiprabhūtam nāpathyam nāpariṇate na saṃkliṣṭam/tatra viṣamabhojanaṃ yad atyalpam atiprabhūtaṃ ca apariṇate vā apathyaṃ vā saṃkliṣṭaṃ vā paribhuṅkte /

【漢】當知此中，由平等食非極少食，令身飢羸未生不生，已生斷滅。由平等食非極多食，身無沈重，有所堪能，堪任修斷。如前廣說。由平等食非不宜食、非不消食，能斷故受，不生新受；由是因緣，當得存養若力若樂。由平等食非染污食，當得無罪安`[隱＝樂【三聖】]`隱而住。
△tatra samabhojane nātyalpabhojane jighatsādaurbalyam anutpannaṃ notpādayati utpannaṃ prajahāti / tatra nātiprabhūtabhojanena samabhojanena na gurukaḥ kāyo bhavaty akarmaṇyaḥ aprahāṇakṣamo vistareṇa pūrvavat / tatra pariṇatabhojanena pathyabhojanena samabhojanena paurāṇāṃ ca vedanāṃ prajahāti /navāṃ ca notpāda- yiṣyaty evam asya yātrā bhavati balaṃ ca sukhaṃ ca / asaṃkliṣṭabhojanena samabho- janenānavadyatā ca bhavati sparśavihāratā ca / 

【漢】由極少食，雖存壽命，而有飢羸，亦少存活。由極多食，如極重擔鎮壓其身，不能以時所食消變。由不消食，或住身中成不消病，或生隨一身諸病苦。如不消食，由不宜食，當知亦爾。此不宜食有差別者，謂於身中集諸過患，由此復觸極重病苦。由染污食，非法追求諸飲食已，有染有愛、耽嗜、饕餮`[餮【麗】，餐【大】(cf. K15n0570\_p0657c13; T30n1579\_p0410a12)]`，如前廣說而受用之。
△tatrātyalpabhojanaṃ yena jīvati (… jighatsādaurbalyaparītaś ca jīvati...) / atiprabhūtabhojanam / yenāsya gurubhārādhyā- krāntaḥ kāyo bhavati / na ca kālena bhaktaṃ pariṇamati /tatrāpariṇatabhojanena viṣū- cikā kāye saṃtiṣṭhate / anyatamānyatamo vā kāye (...kāyika ābādhaḥ...) samutpadyate / yathāpariṇatabhojanenaivam apathyabhojanena / ^vx2rsd

【漢】由此受用平等所食，及以遠離不平等食，故說於食平等所作。

【漢】即此於食平等所作，廣以諸句宣示開顯，所謂說言：由正思擇食於所食，不為倡蕩、不為憍逸、不為飾好、不為端嚴，如前廣說。
△tatrāyam apathyabhojane viśesaḥ /doṣaḥ pracayaṃ gacchati kharaṃ cābādhaṃ spṛśati / tatra saṃkliṣṭabhojanenādharmeṇa piṇḍapātaṃ paryeṣya raktaḥ paribhuṅkte sakto gṛddho grathita iti vistareṇa pūrvavat / 
【漢】此中說言：由正思擇食於所食，不為倡蕩、不為憍逸、不為飾好、不為端嚴，為身安住、為暫支持。由此遮止都無所食。若復說言：為除飢渴、為攝梵行，廣說乃至安隱而住。由此遮止不平等食。云何遮止不平等食？謂若說言：為除飢渴。由此遮止所食極少。若復說言：為攝梵行。由此遮止所食極多。若復說言：為斷故受、為令新受當不更生。由此遮止不消而食、食所匪宜。若復說言：為當存養、為當得力。由此顯示不極少食、不極多食。若復說言：為當得樂。由此顯示消已而食，及食所宜。若復說言：為當無罪安隱而住。由此顯示無染污食。所以者何？若以非法追求飲食，得已染愛，如前廣說而受用之，名染污食，亦名有罪。
△iti yaḥ samabhojanaṃ ca paribhuṅkte /viṣama- bhojanaṃ ca parivarjayati / tasmād bhojane samakārīty ucyate / bhojane ca samakāri- taiṣā ebhir ākārair ākhyātā uttānā vivṛtā saṃprakāśitā / yaduta pratisaṃkhyāyāhāram āharati / na dravārtham na madārtham na maṇḍanārtham na vibhūṣaṇārtham iti vista- reṇa pūrvavat // tatra yat tāvad āha / "pratisaṃkhyāyāhāram āharati / na dravārtham na madārtham na maṇḍanārthaṃ na vibhūṣaṇārtham" yāvad eva "asya kāyasya sthita- ye yāpanāyai" anena tāvad abhojanaṃ ca pratikṣipati / yat punar āha / " jighatsopara- taye brahmacaryānugrahāya" vistareṇa yāvat "sparśavihāratāyai" anena viṣamabhoja- naṃ pratikṣipati / yat tāvat āha / "brahmācaryānugrahāya" anenātiprabhūtabhojanaṃ pratikṣipati / yad āha / "paurāṇāṃ ca vedanāṃ prahāsyāmi navāṃ ca notpādayiṣyāmī ''ty (anenāpariṇatabhojanatām apathya bhojanatāṃ...) ca pratikṣipati /

【漢】若於善品勤修習者，於住空閑瑜伽作意、受持、讀誦、思惟義中，由彼諸惡不善尋思，令心流漏、令心相續，隨順、趣向、臨入而轉，由是因緣，不安隱住。此安隱住復有二種。一者、遠離所食極多，由是因緣，身無沈重，有所堪能，堪任修斷，如前廣說。二者、於食不生味著，由是因緣，遠離諸惡尋思擾動不安隱住。

【漢】是故如此一切諸句，皆為宣示開顯於食平等所作。

【漢】如是名為廣略宣說於食知量。`[此下聖本有光明皇后願文]`
△yad āha / "yātrā ca me bhaviṣyati balaṃ" anena nātyalpabhojanatāṃ nātiprabhūtabho- janatāṃ ca darśayati / yad āha / "sukhaṃ ca me bhaviṣyatī''ty anena (...pariṇatabhoja- natāṃ pathyabhojanatāṃ ca darśayati...) yad āha / "anavadyatā ca me bhaviṣyati spar- śavihāratā ce''ty anenāsaṃkliṣṭabhojanatāṃ darśayati / yo 'sāv adharmeṇa piṇḍapātaṃ paryeṣya raktaḥ paribhuṅkte / sakto vistareṇa pūrvavat / sa saṃkliṣṭaś ca paribhuṅkte sāvadyatā cāsya bhavati / tasyaiva ca kuśalapakṣaprayuktasya pratisaṃlayane yoge manasikāre uddeśasvādhyāye arthacintāyāṃ ta eva (...pāpakā akuśalā...) vitarkāś cittam anusravanti / ye 'sya tannimnām tatpravaṇām tatprāgbhārām cittasantatiṃ pravartayanti / yenāsya sparśavihāro na bhavati / sā ceyaṃ dvividhā sparśāvihāratā / atiprabhūtabhojanaparivarjanāc ca yenāsya na gurukaḥ kāyo bhavaty akarmaṇyaḥ aprahāṇakṣama iti vistareṇa pūrvavat /(...āhāre cāsvādākaraṇād...) yenāsya (...vitarka- saṃkṣobhakṛtāsparśavihāratā...) na bhavati/tad evaṃ sati sarvair ebhiḥ padair bhojane samakāritā vyākhyātā bhavati / iyam ucyate bhojane mātrajñatā // vistarataḥ saṃkṣe- pataś ca //

【漢】瑜伽師地論卷第二十三



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【漢】瑜伽師地論卷第二十四
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中聲聞地第十三初瑜伽處出離地第三之三

### 3.3.4.常勤修習覺寤瑜伽
【漢】復次，初夜後夜常勤修習`[覺＝悎【三】下同]`覺寤瑜伽者，云何初夜？云何後夜？云何覺寤瑜伽？云何常勤修習覺寤瑜伽？

【漢】言初夜者，謂夜四分中，過初一分，是夜初分。

【漢】言後夜者，謂夜四分中，過後一分，是夜後分。

【漢】覺寤瑜伽者，謂如說言：於晝日分經行、宴坐，從順障法淨修其心。於初夜分經行、宴坐，從順障法淨修其心、淨修心已，出住處外洗濯其足，還入住處，右脇而臥，重累其足，住光明想、正念、正知、思惟起想巧便而臥。至夜後分，速疾覺寤，經行、宴坐，從順障法淨修其心。

【漢】常勤修習覺寤瑜伽者，謂如有一世尊弟子，聽聞覺寤瑜伽法已，欲樂修學，便依如是覺寤瑜伽，作如是念：我當成辦佛所聽許覺寤瑜伽。發生樂欲，精進勤劬，超越勇猛勢力發起、勇悍、剛決、不可制伏、策勵其心無間相續。
△pūrvarātrāpararātraṃ jāgarikāyogasyānuyuktatā katamā / tatra (...katamaḥ pūrvarātraḥ / katamo 'pararātraḥ...) / katamo jāgarikāyogaḥ / katamā jāgarikāyogasyānuyuktatā //* tatrāyaṃ sāyāhnaṃ pūrvarātraḥ sāyāhnaṃ sūryasyāstaṅgamanam upādāya yo rātryāḥ pūrvabhāgaḥ sātirekaṃ praharam / (...apararātraḥ katamaḥ / yo rātryā aparabhāgaḥ sātirekaṃ praharam* /...) tatrāyaṃ jāgarikāyogaḥ / yad āha / divā caṅkramaniṣadyā- bhyām āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhayati / (...rātryāḥ prathame yāme caṅkrama-niṣadyābhyām āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhayati...)/pariśo- dhya bahir vihārasya pādau prakṣālya vihāraṃ praviśya dakṣiṇena pārśvena śayyāṃ kalpayati pāde pādam ādhāya ālokasaṃjñī smṛtaḥ saṃprajānann utthānasaṃjñām eva manasikurvan sa rātryāḥ paścime yāme laghu laghv eva prativibudhya caṅkramaniṣa- dyābhyām āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhayati / tatreyaṃ jāgarikāyoga- syānuyuktatā / yathāpi tad buddhasya bhagavataḥ śrāvako jāgarikāyogasya śrotā tatra ca śikṣitukāmo bhavati / tathābhūtasyāsya "yaj jāgarikāyogam ārabhya buddhānujñā- taṃ jāgarikāyogaṃ saṃpādayiṣyāmī"ti yaś chando vīryo vyāyāmo niṣkramaḥ (...parā- kramaḥ sthāna ārambha...) utsāha utsūḍhir aprativāṇiś cetasaḥ saṅgrahaḥ sātatyam //

#### 3.3.4.1.廣辨
##### 3.3.4.1.1.晝日分經行、宴坐 從順障法淨修其心
【漢】此中云何於晝日分經行、宴坐，從順障法淨修其心？

【漢】言晝日者，謂從日出時至日沒時。

【漢】言經行者，謂於廣長稱其度量一地方所，若往、若來相應身業。

【漢】言宴坐者，謂如有一，或於大床、或小繩床、或草葉座，結加趺坐，端身正願，安住背念。

【漢】所言障者，謂五種蓋。順障法者，謂能引蓋、隨順蓋法。

【漢】云何五蓋？謂貪欲蓋、瞋恚蓋、惛沈睡眠蓋、掉舉惡作蓋、及以疑蓋。

【漢】云何順障法？謂淨妙相，瞋恚相，黑闇相，親屬、國`[土＝王【明】]`土、不死尋思，追憶昔時笑戲喜樂承事隨念，及以三世或於三世非理法思。
△tatra kathaṃ divā caṅkramaniṣadyābhyām āvaraṇīyebhyo dharmebhyaś cittaṃ pariśo- dhayati / *"divā"ucyate sūryasyābhyudgamanasamayam upādāya yāvad astaṃgama- nasamayāt* / "caṅkrama" ucyata āyate vipulamāpite pṛthivīpradeśe gamanapratyāga- manapratisaṃyuktaṃ kāyakarma / "niṣadyā ucyate yathāpīhaikatyo mañce vā pīṭhe vā tṛṇasaṃstare vā niṣīdati paryaṅkam ābhujya ṛjuṃ kāyaṃ praṇidhāyābhimukhīṃ smṛtim upasthāpya / āvaraṇāny ucyante pañca nivaraṇāni / āvaraṇīyā dharmā ye niva- raṇasthānīyā dharmā nivaraṇāhārakāḥ / te punaḥ katame / kāmacchandaḥ vyāpādaḥ (...styānamiddham auddhatyakaukṛtyam...) vicikitsā śubhatā pratighanimittam andha- kāro jñātijanapadāmaravitarkaḥ paurāṇasya ca hasitakrīḍitaramitaparivāritasyānusmṛ- tiḥ trayaś cādhvānaḥ tryadhvagatā cāyoniśodharmacintā //

###### 3.3.4.1.1.1.經行時從順障法淨修其心
【漢】問：於經行時，從幾障法淨修其心？云何從彼淨修其心？

【漢】答：從惛沈睡眠蓋，及能引惛沈睡眠障法，淨修其心。為除彼故，於光明`[想＝相【三】]`想善巧精懇，善取善思、善了善達。以有明俱心，及有光俱心。或於屏處、或於露處往返經行。
【漢】於經行時，隨緣一種淨妙境界，極善示現，勸導、讚勵、慶慰其心。謂或念佛、或法、或僧、或戒、或捨、或復念天。
【漢】或於宣說惛沈睡眠過患相應所有正法，於此法中，為除彼故，以無量門訶責毀呰惛沈睡眠所有過失，以無量門稱揚讚歎惛沈睡眠永斷功德。所謂契經、應頌、記別、諷`[誦＝頌【三】]`誦、自說、因緣、譬喻、本事、本生、方廣、希法、及以論議。
【漢】為除彼故，於此正法聽聞受持，以大音聲若讀、若誦，為他開示，思惟其義，稱量觀察。
【漢】或觀方隅，或瞻星月諸宿道度，或以冷水洗灑面目。
【漢】由是惛沈睡眠纏蓋未生不生，已生除遣。如是方便，從順障法淨修其心。
△ebhyaḥ kathaṃ caṅkrameṇa cittaṃ pariśodhayati / (...katibhyaś ca pariśodhayati...) / styānamiddhāt styānamiddhāhārakāc cāvaraṇāt pariśodhayati / ālokanimittam anena sādhu ca suṣṭhu ca sugṛhītaṃ bhavati sumanasikṛtaṃ sujuṣṭaṃ supratividdham / sa ālokasahagatena suprabhāsasahagatena cittena channe vā abhyavakāśe vā caṅkrame caṅkramyamāṇaḥ anyatamānyatamena prasadanīyenālambanena cittaṃ saṃdarśayati samuttejayati saṃpraharṣayati / yaduta buddhānusmṛtyā vā dharmasaṅghaśīlatyāga- devatānusmṛtyā vā / kāye vā punar anena styānamiddhādīnavapratisaṃyuktā dharmāḥ śrutā bhavanty udgṛhītā dhṛtāḥ/tadyathā sūtraṃ geyaṃ vyākaraṇaṃ gāthodānanidānā- vadānetivṛttakajātakavaipulyādbhutadharmopadeśāḥ / yeṣu styānamiddham anekapa- ryāyeṇa vigarhitaṃ vijugupsitam / styānamiddhaprahāṇaṃ punaḥ stutaṃ varṇitaṃ praśastam / tān vistareṇa svareṇa svādhyāyaṃ karoti / pareṣāṃ vā prakāśayati arthaṃ vā cintayati tulayaty upaparīkṣate diśo vā vyavalokayati candranakṣatragrahatārāṣu vā dṛṣṭiṃ cārayati udakena mukham ākledayati / evam asya tat styānamiddhaparyava- sthānam anutpannaṃ ca notpadyate utapannaṃ ca prativigacchati/evam anena tasmād āvaraṇīyād dharmāc cittaṃ pariśodhitaṃ bhavati //

###### 3.3.4.1.1.2.宴坐時從順障法淨修其心
【漢】問：於宴坐時，從幾障法淨修其心？云何從彼淨修其心？
【漢】答：從四障法淨修其心。謂貪欲、瞋恚、掉舉惡作、疑蓋，及能引彼法，淨修其心。

【漢】為令已生貪欲纏蓋速除遣故，為令未生極遠離故，結`[加＝跏【宋元】]`加趺坐，端身正願，安住背念。
【漢】或觀青瘀、或觀膿爛、或觀變壞、或觀膖脹、或觀食噉、或觀血塗、或觀其骨、或觀其鎖、或觀骨鎖，或於隨一賢善定相作意思惟。[s40](婆沙031-040.md#^zxz2oc) 
【漢】或於宣說貪欲過患相應正法，於此法中，為斷貪欲，以無量門訶責毀呰欲貪、欲愛、欲藏、欲護、欲著過失，以無量門稱揚讚歎一切貪欲永斷功德。所謂契經、應頌、記別，乃至廣說。
【漢】為斷貪欲，於此正法聽聞受持，言善通利、意善尋思、見善通達，即於此法，如是宴坐，如理思惟。
【漢】由是因緣，貪欲纏蓋未生不生，已生除遣。如是方便，從順障法淨修其心。
△tatra niṣadyayā katamebhya āvaraṇīyebhyo dharmebhyaś cittaṃ (...pariśodhayati / kathaṃ ca punaḥ pariśodhayati / āha / caturbhya āvaraṇīyebhyo dharmebhyaḥ...) pariśodhayati kāmacchandād vyāpādād auddhatyakaukṛtyād vicikitsāyās tadāhāra- kebhyaś ca dharmebhyaḥ // sa utpanne vā kāmacchandaparyavasthāne prativinoda- nāyānutpanne vā dūrīkaraṇāya niṣadya paryaṅkam ābhujya ṛjuṃ kāyaṃ praṇidhāya pratimukhaṃ smṛtim upasthāpya vinīlakaṃ vā vipūyakaṃ vā vipaḍumakaṃ vā vyādhmātakaṃ vikhāditakaṃ vā vilohitakaṃ vāsthiṃ vā śaṃkalikāṃ vānyatamā- nyatamaṃ bhadrakaṃ samādhinimittaṃ manasikaroti / ye vā (...punar anena...) dharmāḥ kāmarāgaprahāṇam evārabhya kāmacchanda-prahāṇāyodgṛhītā bhavanti dhṛtā vacasā parijitā manasānvīkṣitā dṛṣṭyā supratividdhāḥ / tadyathā sūtraṃ geyaṃ vyākaraṇam iti vistareṇa pūrvavat / ye 'nekaparyāyeṇa kāmarāgaṃ kāmacchandaṃ kāmālayaṃ kāmaniyantiṃ kāmādhyavasānaṃ vigarhanti vivarṇayanti vijugupsa- yanti /kāmarāgaprahāṇam anekaparyāyeṇa stuvanti varṇayanti praśaṃsanti / tān dharmāṃs tathā niṣaṇṇo yoniśo manasikaroti / evam asyānutpannaṃ ca kāma- cchandaparya-vasthānaṃ notpadyate utpannaṃ ca kāmacchandaparyavasthānaṃ prativigacchati // ^9nppoz

【漢】於瞋恚蓋法有差別者，謂如是宴坐，以慈俱心，無怨無敵、無損無惱，廣大無量，極善修習；普於一方發起勝解，具足安住。如是第二、如是第三、如是第四，上下傍布，普遍一切無邊世界發起勝解，具足安住。餘如前說。
△tatra vyāpāde 'yaṃ viśeṣaḥ / tathā niṣaṇṇo maitrīsahagatena cittenāvaireṇāsapathenā- vyābādhena vipulena mahadgatenāpramāṇena subhāvitenaikāṃ diśām adhimucya spharitvopasaṃpadya viharati / tathā dvitīyāṃ tathā tṛtīyāṃ tathā caturthīm ity ūrdhvam adhas tiryak sarvam anantaṃ lokaṃ spharitvopasaṃpadya viharati / śeṣaṃ pūrvavat //

【漢】於掉舉惡作蓋法有差別者，謂如是宴坐，令心內住，成辦一趣，得三摩地。餘如前說。
△(tatrauddhatyakaukṛtye viśeṣaḥ / tadyathā niṣaṇṇo 'dhyātmam eva cittaṃ sthāpayati saṃsthāpayati saṃniṣpādayaty ekotīkaroti samādhatte / śeṣaṃ pūrvavat //

【漢】於疑蓋法有差別者，謂如是宴坐，於過去世，非不如理作意思惟；於未來世、於現在世，非不如理作意思惟。我於過去為曾有耶？為曾無耶？我於過去為曾何有？云何曾有？我於未來為當何有？云何當有？我於現在為何所有？云何而有？今此有情從何而來？於此殞沒當往何所？於如是等不如正理作意思惟，應正遠離。如理思惟去來今世，唯見有法，唯見有事；知有為有，知無為無；唯觀有因，唯觀有果；於實無事不增不益，於實有事不毀不謗。於其實有，了知實有。謂於無常、苦、空、無我一切法中，了知無常、苦、空、無我。以能如是如理思惟，便於佛所無惑無疑。餘如前說。於法、於僧、於苦、於集、於滅、於道、於因，及因所生諸法無惑無疑。餘如前說。
△*tatra vicikitsānivaraṇe viśeṣaḥ / tathā san niṣaṇṇo 'tītam adhvānaṃ nāyoniśo manasi- karoti anāgataṃ pratyutpannam adhvānaṃ nāyoniśo manasikaroti / "kiṃ nv aham abhūvam atīte 'dhvani āhosvin nāham atīte 'dhvani ko nv aham abhūvam kathaṃ nv aham abhūvam atīte 'dhvani /ko nv ahaṃ bhaviṣyāmy anāgate 'dhvani kathaṃ bhavi- ṣyāmy anāgate 'dhvani / ke santaḥ ke bhaviṣyāmaḥ / ayaṃ sattvaḥ kuta āgataḥ itaś cyutaḥ kutragāmī bhaviṣyati" sa ityevaṃrūpam ayoniśomanasikāraṃ varjayitvā yoni- śo manasikaroti atītam apy adhvānam anāgatam pratyutpannam apy adhvānam / sa dharmamātraṃ paśyati vastumātraṃ sac ca sato 'sac cāsato hetumātraṃ phalamātram nāsadbhūtaṃ samāropaṃ karoti na sadvastu nāśayaty apavadati bhūtaṃ bhūtato jānāti / yadutānityato vā duḥkhato vā śūnyato vānātmato vā nityeṣu duḥkheṣu śūnyeṣv anātmasu dharmeṣu / sa evaṃ yoniśo manasikurvan buddhe 'pi niṣkāṅkṣo bhavati nirvicikitsaḥ dharme saṃghe duḥkhe samudaye nirodhe mārge hetau hetusamutpa- nneṣu dharmeṣu niṣkāṅkṣo bhavati nirvicikitsaḥ / śeṣaṃ pūrvavat //

【漢】又於瞋恚蓋應作是說：為斷瞋恚及瞋恚相，於此正法聽聞受持，乃至廣說。

【漢】於掉舉惡作蓋應作是說：為斷掉舉惡作及順彼法，於此正法聽聞受持，乃至廣說。

【漢】於其疑蓋應作是說：為斷疑蓋及順彼法，於此正法聽聞受持，乃至廣說。

【漢】如是方便，從貪欲、瞋恚、惛沈睡眠、掉舉惡作、疑蓋，及順彼法，淨修其心。是故說言：經行、宴坐，從順障法淨修其心。

【漢】如是已說由法增上，從順障法淨修其心。
△tatra vyāpāde vaktavyam / yo 'nena pratighaṃ pratighanimittaṃ cārabhya tasya ca prahāṇāya dharmā udgṛhītā iti vistaraḥ / auddhatyakaukṛtye vaktavyam / anenauddha- tyakaukṛtyam ārabhya tasya ca prahāṇāya dharmā udgṛhītā iti vistareṇa pūrvavat / vicikitsāyāṃ vaktavyam / ye 'nena vicikitsām ārabhya tasyāś ca prahāṇāya dharmā udgṛhītā iti vistareṇa (...pūrvavat /) (evam anena...) kāmacchandanivaraṇād vyāpāda- styānamiddhauddhatyakaukṛtyavicikitsānivaraṇāc cittaṃ viśodhitaṃ bhavati tadāhā- rakebhyaś ca dharmebhya āvaraṇīyebhyaḥ / tenāha / caṅkramaniṣadyābhyām āvaraṇī- yebhyo dharmebhyaś cittaṃ pariśodhayati / (...sā khalv eṣā...) dharmādhipateyāvara- ṇīyebhyo dharmebhyaś cittasya pariśodhanākhyāta //

###### 3.3.4.1.1.3.自增上及世增上從順障法淨修其心
【漢】復有由自增上及世增上、從順障法淨修其心。

【漢】云何名為由自增上？謂如有一，於諸蓋中隨起一種，便自了知此非善法，於所生蓋不堅執著，速疾棄捨、擯遣、變吐。又能自觀此所生蓋，甚可羞恥，令心染惱，令慧羸劣，是損害品。如是名為由自增上，從順障法淨修其心。

【漢】云何名為由世增上，從順障法淨修其心？謂如有一，於諸蓋中隨一已生，或將生時，便作是念：我若生起所未生蓋，當為大師之所訶責，亦為諸天及諸有智同梵行者以法輕毀。彼由如是世增上故，未生諸蓋能令不生，已生諸蓋能速棄捨。如是名為由世增上，從順障法淨修其心。
△asti punar ātmādhipateyā lokādhipateyā cāvaraṇīyebhyo dharmebhyaś cittapariśo- dhanā / ātmādhipateyā katamā / yathāpi tadutpanne 'nyatamānyatamasmin nivaraṇe ātmata evāpratirūpatāṃ viditvā utpannaṃ nivaraṇaṃ nādhivāsayate prajahāti vinoda- yati vyantīkaroti tena nivaraṇenātmānaṃ (lajjāyamānaḥ cetasa upakleśakareṇa prajñādaurbalyakareṇa vighātapakṣyeṇa / evam asāv ātmānam evādhipatiṃ kṛtvā āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhayati / kathaṃ lokam adhipatiṃ kṛtvā (...āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhayati / ihāsya nivaraṇe samutpanna utpattikāle vā pratyupasthita evaṃ bhavati "ahaṃ ced anutpannaṃ nivaraṇam utpāda- yeyam śāstā me 'pavaded devatā api vijñā api sabrahmacāriṇo dharmatayā vigarheyur " iti / sa lokam evādhipatiṃ kṛtvā...) anutpannaṃ ca nivaraṇaṃ notpādayati utpannaṃ ca prajahāti / evaṃ lokam adhipatiṃ kṛtvā āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhayati //

##### 3.3.4.1.2.夜中分經行、宴坐從順障法淨修其心
###### 3.3.4.1.2.1.右脅而臥
【漢】又為護持諸臥具故，順世儀故。`[盡＝晝【三】]`盡夜初分經行、宴坐，從順障法淨修其心。從順障法淨修心已，出住處外洗濯其足。洗濯足已，還入住處，如法寢臥，為令寢臥長養大種。得增長已，長益其身，轉有勢力，轉能隨順無間常委善品加行。
△śayanāsanapratiguptyarthaṃ punar "lokācāraś cānuvṛtto bhaviṣyatī''ti / yāvad rātryāḥ prathame yāme caṅkramaniṣadyābhyām (..āvaraṇīyebhyo dharmebhyaś cittaṃ pariśo- dhayati...) /āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhya bahir vihārasya pādau pra- kṣālayati / prakṣālya vihāraṃ praviśya śayyāṃ kalpayati / yāvad eva svapnaupacayi- kānāṃ mahābhūtānām upacayāya / upacito 'yaṃ kāyaḥ karmaṇyataraś ca bhaviṣyati anukūlataraś ca (...sātatyena nipake...) kuśalapakṣaprayoge //

【漢】問：以何因緣右脇而臥？

【漢】答：與師子王法相似故。

【漢】問：何法相似？

【漢】答：如師子王，一切獸中，勇悍堅猛，最為第一。`[比丘＝苾芻【三】]`比丘亦爾，於常修習覺寤瑜伽，發勤精進，勇悍堅猛，最為第一。由是因緣，與師子王臥法相似。非如其餘鬼臥、天臥、受欲者臥。由彼一切嬾墮懈怠，下劣精進，勢力薄弱。又法應爾，如師子王右脇臥者，如是臥時，身無掉亂，念無忘失，睡不極重，不見惡夢。異此臥者，與是相違。當知具有一切過失。是故說言：右脇而臥，重累其足。
△kena kāraṇena dakṣiṇena pārśvena śayyāṃ kalpayati/siṃhasya prāṇinaḥ sādharmyeṇa / kiṃ punar atra sādharmyam / siṃhaḥ prāṇī sarveṣāṃ tiryagyonigatānāṃ prāṇināṃ vikrānta utsāhī dṛḍhaparākrama /bhikṣur api jāgarikāyogānuyukta ārabdhavīryo viha- rati vikrānta utsāhī dṛḍhaparākramaḥ/atas tasya siṃhopamaiva śayyā pratirūpā bhava- ti no tu pretaśayyā devaśayyā na kāmabhogiśayyā /tathā hi te sarva eva kusīdā hīnavī- ryā mandabala-parākramāḥ*/api tu dharmataiṣā yad dakṣiṇena pārśvena siṃhopamāṃ śayyāṃ kalpayato na tathā gātrāṇāṃ vikṣepo bhavati na ca śayānasya smṛtisaṃpra- moṣo bhavati na ca gāḍhaṃ svapiti pāpakāṃś ca svapnān na paśyati / anyathā tu śayyāṃ kalpayato viparyayeṇa sarve doṣā veditavyāḥ / tenāha / (...pāde pādam ādhāya...) dakṣiṇena pārśvena śayyāṃ kalpayati //

###### 3.3.4.1.2.2.住光明想巧便而臥
【漢】云何名為住光明想巧便而臥？謂於光明`[想＝相【三】]`想善巧精懇，善取善思善、了善達，思惟諸天光明俱心，巧便而臥。由是因緣，雖復寢臥，心不惛闇。如是名為住光明想巧便而臥。
△(..katham ālokasaṃjñī śayyāṃ kalpayati...) / ālokanimittam anena sūdgṛhītaṃ bhavati sumanasikṛtaṃ sujuṣṭaṃ supratividdham / tad eva manasikurvan sa prabhāsahagatena cittena śayyāṃ kalpayati / suptasyāpi cāsya yena na bhavati cetaso 'ndhakārāyitatvam / evam ālokasaṃjñī śayyāṃ kalpayati //

###### 3.3.4.1.2.3.正念巧便而臥
【漢】云何正念巧便而臥？謂若諸法，已聞、已思、已熟修習，體性是善，能引義利。由正念故，乃至睡夢亦常隨轉；由正念故，於睡夢中亦常記憶，令彼法相分明現前，即於彼法心多隨觀；由正念故，隨其所念，或善心眠、或無記心眠。是名正念巧便而臥。
△kathaṃ smṛtaḥ śayyāṃ kalpayati / ye 'nena dharmāḥ śrutā bhavanti cintitā vā bhāvitā vā kuśalā arthopasaṃhitāḥ tadanvayāsya smṛtir yāvat svapanakāle 'nuvartinī bhavati / yayāsya suptasyāpi ta eva dharmā jāgrata ivābhilapanti teṣv eva ca dharmeṣu taccittaṃ bahulam anuvicarati/iti yathāsmṛtyā yathāsmṛtaḥ (...kuśalacittaḥ śayyāṃ ...) kalpayati avyākṛtacitto vā / evaṃ smṛtaḥ śayyāṃ kalpayati //

###### 3.3.4.1.2.4.正知巧便而臥
【漢】云何正知巧便而臥？謂由正念而寢臥時，若有隨一煩惱現前，染惱其心。於此煩惱現生起時，能正覺了，令不堅著，速疾棄捨，既通達已，令心轉還。是名正知巧便而臥。
△kathaṃ saṃprajānan śayyāṃ kalpayati / suptasyāsya tathā smṛtasya yasmin samaye 'nyatamānyatamenopakleśena cetasaḥ saṃkleśo bhavati sa utpadyamānam eva taṃ saṃkleśaṃ samyag eva prajānāti nādhivāsayati prajahāti pratividhyati pratyudā- vartayati mānasam / tenocyate saṃprajānan śayyāṃ kalpayati //

###### 3.3.4.1.2.5.思惟起想巧便而臥
【漢】云何名為思惟起想巧便而臥？謂以精進策勵其心，然後寢臥。於寢臥時，時時覺寤，如林野鹿，不應一切縱放其心，隨順、趣向、臨入睡眠。復作是念：我今應於諸佛所許覺寤瑜伽，一切皆當具足成辦。為成辦故，應住精勤最極濃厚加行欲樂。復作是念：我今為修覺寤瑜伽，應正發起勤精進住。為欲修習諸善法故，應正翹勤，離諸嬾`[3]墮＝惰【三】＊`墮，起發具足。過今夜分至明清旦，倍增發起勤精進住，起發具足。
△kathaṃ utthānasaṃjñām eva manasikurvan śayyāṃ kalpayati / sa vīryasaṃpragṛhītaṃ cittaṃ kṛtvā śayyāṃ kalpayati / (...supratibuddhikayā suhrasvamiddhaḥ...) / tadyathā- raṇyako mṛgaḥ no tu sarveṇa sarvaṃ middhāva-kramaṇanimnaṃ cittaṃ karoti na tat- pravaṇam na tatprāgbhāram / api cāsyaivaṃ bhavati / "aho batāhaṃ buddhānujñātāṃ jāgarikāṃ sarveṇa sarvaṃ sarvathā saṃpādayeyam" iti / tasyāś ca saṃpādanārthaṃ (...bhṛśaṃ ghanarasena prayogeṇa chandagato viharaty abhiyuktaś ca...) / api cāsyai- vaṃ bhavati / "yathāham adya jāgarikārtham ārabdhavīryo vyahārṣam kuśalānāṃ ca dharmāṇāṃ bhāvanāyai dakṣo 'nalasa utthāna-saṃpannaḥ / śvaḥ prabhāte nirgatāyāṃ ca rajanyām bhūyasyā mātrayārabdhavīryo vihariṣyāmy utthānasaṃpanna " iti /

【漢】當知此中，由第一思惟起想，無重睡眠，於應起時速疾能起，終不過時方乃覺寤。由第二思惟起想，能於諸佛共所聽許師子王臥如法而臥，無增無減。由第三思惟起想，令善欲樂常無懈廢。雖有失念，而能後後展轉受學，令無斷絕。如是名為思惟起想巧便而臥。
△tatraikayotthānasaṃjñayā na gāḍhaṃ svapiti / yenāyaṃ śaknoti laghu laghv evotthā- nakāla utthātum na kālātikrāntaṃ pratibudhyati / dvitīyayotthānasaṃjñayā buddhānu- jñātāṃ siṃhaśayyāṃ kalpayaty anyūnām anadhikām / tṛtīyayotthānasaṃjñayā cchan- daṃ na sraṃsayati / smṛti-saṃpramoṣe saty uttaratrottaratra samādānāya prayukto bhavati / evam utthānasaṃjñām eva manasikurvan śayyāṃ kalpayati //

##### 3.3.4.1.3.至夜後分，速疾覺寤
【漢】云何至夜後分速疾覺寤，經行、宴坐，從順障法淨修其心？夜後分者，謂夜四分中，過後一分，名夜後分。彼由如是住光明想、正念、正知、思惟起想巧便而臥，於夜中分、夜四分中，過於一分，正習睡眠。令於起時，身有堪能應時而起。非為上品惛沈睡眠纏所制伏，令將起時闇鈍、薄弱、嬾`[＊3-1]墮＝惰【三】＊`墮、懈怠。由無如是闇鈍、薄弱、嬾`[＊3]`墮、懈怠，暫作意時，無有艱難，速疾能起。從諸障法淨修心者，如前應知。
△sa rātryāḥ paścime yāme laghu laghv eva prativibudhya caṅkrama-niṣadyābhyām āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhayatīti rātryāḥ *paścimo yāma ucyate yo 'pararātraḥ (...sātirekaṃ praharam...)* /sa cāyam ālokasaṃjñī smṛtaḥ (...saṃprajānann utthānasaṃjñām..) eva manasikurvan rātyāḥ madhyamaṃ yāmaṃ sātirekaṃ praharaṃ middham avakrāmayitvā yasmiṃ samaye vyuttiṣṭhate tatra tasmiṃ samaye vyutti- ṣṭhate karmaṇyakāyo bhavati utthāya nādhimātreṇa styānamiddhaparyavasthānenā- bhibhūtaḥ / yena nāsyottiṣṭhato dhandhāyitatvaṃ vā syād mandāyitatvaṃ vālasyakau- sīdyaṃ vā / asati vā punas tasmin dhandhāyitatve mandāyitatva ālasyakausīdye laghu laghv evotthānaṃ bhavaty (...ābhogamātrāt / caṅkramaniṣadyābhyām...) āvaraṇīye- bhyo dharmebhyaś cittasya pariśuddhiḥ pūrvavad veditavyā /

#### 3.3.4.2.略義
【漢】如是廣辯初夜後夜常勤修習覺寤瑜伽已。

【漢】復云何知此中略義？

【漢】謂常勤修習覺寤瑜伽所有士夫補特伽羅，略有四種正所作事。何等為四？一者、乃至覺寤，常不捨離所修善品，無間常委修善法中，勇猛精進。二者、以時而臥，不以非時。三者、無染污心而習睡眠，非染污心。四者、以時覺寤，起不過時。是名四種常勤修習覺寤瑜伽所有士夫補特伽羅正所作事。
△ayaṃ tāvat pūrvarātrāpararātraṃ (...jāgarikāyogasyānuyuktatāvistaravibhāgaḥ..) // samāsārthāḥ punaḥ katame /iha jāgarikāyogam anuyuktasya puruṣapudgalasya catvāri samyakkaraṇīyāni bhavanti /katamāni catvāri/yāvaj jāgrati tāvat kuśalapakṣaṃ na riñcati (...sātatyena nipake...) kuśaladharmabhāvanāyām / kālena ca śayyāṃ kalpayati nākālena / suptaś cāsaṃkliṣṭacitto middham avakrāmayati na saṃkliṣṭacittaḥ / kālena ca prativibudhyate notthānakālam ativartate /

【漢】依此四種正所作事，諸佛世尊為聲聞眾宣說修習覺寤瑜伽。云何宣說？謂若說言：於晝日分經行、宴坐，從順障法淨修其心；於初夜分經行宴坐，從順障法淨修其心。

【漢】由此言故，宣說第一正所作事。謂乃至覺寤，常不捨離所修善品，無間常委修善法中，勇猛精進。

【漢】若復說言：出住處外洗濯其足，還入住處，右脇而臥，重累其足。由此言故，宣說第二正所作事。謂以時而臥；不以非時。

【漢】若復說言：住光明想、正念、正知、思惟起想巧便而臥。由此言故，宣說第三正所作事。謂無染污心而習睡眠，非染污心。

【漢】若復說言：於夜後分速疾覺寤，經行、宴坐，從順障法淨修其心。由此言故，宣說第四正所作事。謂以時覺寤；起不過時。
△itīmāni catvāri samyakkaraṇīyāny ārabhya bhagavatā śrāvakāṇāṃ (...jāgarikāyogānu- yuktatā deśitā...) // kathaṃ ca punar deśitaḥ / yat tāvad āha / "divā caṅkramaniṣadyā- bhyām āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhayati / evaṃ rātryāḥ (...prathama- yāmaṃ caṅkramaniṣadyābhyām āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhayatī '' ty...) anena tāvat prathamaṃ samyakkaraṇīyam ākhyātam / yaduta yāvaj jāgrati tāvat kuśalapakṣaṃ na riñcati / (...udyukto sātatyena nipake...) kuśaladharmabhāvanāyām /(...yasmāt punar āha...) /"bahir vihārasya pādau prakṣālya vihāraṃ praviśya dakṣiṇena pārśvena śayyāṃ kalpayati /pāde pādam ādhāye''ty anena dvitīyaṃ samyakkaraṇīyam ākhyātam / yaduta kālena śayyāṃ kalpayati nākālena / (...yat punar āha...) / "āloka- saṃjñī smṛtaḥ saṃprajānann utthānasaṃjñām eva manasikurvan śayyāṃ kalpayatī'' ty anena tṛtīyaṃ samyakkaraṇīyam ākhyātam /yadutāsaṃkliṣṭacitto middham avakrāma- yati na saṃkliṣṭacitta iti/ yat punar āha / "rātryāḥ paścime yāme laghu laghv eva prati- vibudhya caṅkramaniṣadyābhyām āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhayatī'' ty anena caturthaṃ samyakkaraṇīyam ākhyātam / yaduta kālena prativibudhyati notthānakālam ativartate /

【漢】此中所說住光明想、正念、正知、思惟起想巧便臥者，顯由二緣，無染污心而習睡眠，非染污心。謂由正念，及由正知。復由二緣以時覺寤，起不過時。謂由住光明想，及由思惟起想。

【漢】此復云何？由正念故，於善所緣攝斂而臥；由正知故，於善所緣若心退失，起諸煩惱，即便速疾能正了知。如是名為由二緣故，無染污心而習睡眠，非染污心。由住光明想，及思惟起想，無重睡眠，非睡眠纏能遠隨逐。如是名為由二緣故，以時覺寤，起不過時。

【漢】如是宣說常勤修習覺寤瑜伽所有略義，及前所說廣辯釋義，總說名為初夜後夜常勤修習覺寤瑜伽。
△iti *tatra yad uktam / "ālokasaṃjñī smṛtaḥ saṃprajānan vyutthānasaṃjñām eva manasikurvan śayyāṃ kalpayatī''ty / ato dvābhyāṃ kāraṇābhyām asaṃkliṣṭacitto middham avakrāmayati yaduta smṛtyā saṃprajanyena / dvābhyām punaḥ kāraṇā- bhyām kālena prativibudhyate no tu kālam ativartate yadutālokasaṃjñayotthāna- saṃjñayā ca kathaṃ punaḥ / smṛtyā kuśalam ālambanaṃ parigṛhya svapiti / saṃpra- janyena tasmāt kuśalād ālambanāc cyavamānaṃ saṃkliśyamānaṃ ca cittaṃ laghu laghv eva samyak prajānāti / evam asyābhyāṃ dvābhyāṃ kāraṇābhyām asaṃkliṣṭa- cittasya śayyā bhavati / tatrālokasaṃjñayotthānasaṃjñayā ca na gāḍhaṃ svapiti nāsya dūrānugataṃ tanmiddhaparyavasthānaṃ bhavati/ity ābhyāṃ dvābhyāṃ kāraṇābhyāṃ kālena prativibudhyate notthānakālam ativartate /*) ayaṃ jāgarikāyogānuyuktasya samāsārthaḥ / yaś ca pūrvako vistaravibhāgaḥ yaś cāyaṃ samāsārthaḥ iyam ucyate pūrvarātrāpararātraṃ jāgarikāyogānuyuktatā //

### 3.3.5.正知而住
【漢】云何名為正知而住？謂如有一，若往、若還正知而住，若覩、若瞻正知而住，若屈、若伸正知而住，持僧伽胝及以衣鉢正知而住，若食、若飲、若噉、若甞正知而住，若行、若住、若坐、若臥正知而住，於覺寤時正知而住，若語、若默正知而住，解勞睡時正知而住。
△saṃprajānadvihāritā katamā /yathāpīhaikatyo 'bhikramapratikrame saṃprajānadvihārī bhavati / ālokitavyavalokite saṃmiñjitaprasārite saṃghāṭīcīvarapātradhāraṇe / aśite pīte khādite svādite (...gate sthite...) niṣaṇṇe śayite jāgṛte bhāṣite tūṣṇīṃbhāve nidrā- klamaprativinodane saṃprajānadvihārī bhavati //

#### 3.3.5.1.廣辨
##### 3.3.5.1.1.若往、若還正知住
【漢】若往、若還正知住者，云何為往？云何為還？云何往還正知而住？

【漢】所言往者，謂如有一，往詣聚落，往聚落間；往詣家屬，往家屬間；往詣道場，往道場間。

【漢】所言還者，謂如有一，從聚落還，聚落間還；從家屬還，家屬間還；從道場還，道場間還。

【漢】所言往還正知住者，謂於自往，正知我往；及於自還，正知我還。於所應往及非所往，能正了知；於所應還及非所還，能正了知。於應往時及非往時，能正了知；於應還時及非還時，能正了知。於其如是如是應往及不應往，能正了知；於其如是如是應還及不應還，能正了知。是名正知。

【漢】彼由成就此正知故，自知而往，自知而還；往所應往，非非所往；還所應還，非非所還；以時往還，不以非時。如其色類動止軌則、禮式、威儀，應往應還，如是而往，如是而還。

【漢】如是名為若往、若還正知而住。
△tatra katamo 'bhikramaḥ / pratikramaḥ katamaḥ / abhikramapratikrame saṃprajāna- dvihāratā katamā / tatrābhikramaḥ / yathāpīhaikatyo grāmaṃ vopasaṃkrāmati grāmā- ntaraṃ vā kulaṃ vā (...kulāntaraṃ vā vihāraṃ vā...) vihārāntaraṃ vā / tatra pratikra- maḥ / yathāpīhaikatyo grāmād vā pratinivartate grāmāntarād vā kulād vā kulāntarād vā vihārād vā vihārāntarād vā / tatra saṃprajānadvihāritā/(..abhikramamāṇo " 'bhikra- māmi"ti...) samyag eva prajānāti /(..pratikramamāṇaḥ "pratikramāmī''ti samyag eva prajānāti...) /"atra mayābhikramitavyam atra mayā punar nābhikramitavyam" iti samyag eva prajānāti / "ayaṃ vā me 'bhikramaṇakālaḥ ayaṃ nābhikramaṇakāla (" iti samyag eva prajānāti / idam asyocyate saṃprajanyam / sacet tena saṃprajanyena samanvāgataḥ/abhikramamāṇaḥ prajānāty "abhikramāmī''ti/yatra cānenābhikramitav- yaṃ bhavati tatra cābhikramati / kālena cābhikramati nakālena / yathā cābhikramita- vyaṃ bhavati (...tadrūpayā caryayācāreṇākalpeneryāpathena...) tathābhikrāmati / iyam asyocyate saṃpra-jānadvihāritā yadutābhikramapratikramayoḥ //

##### 3.3.5.1.2.若睹、若瞻正知住
【漢】若覩若瞻正知住者，云何為覩？云何為瞻？云何覩瞻正知而住？

【漢】所言覩者，謂於如前所列諸事，若往、若還，先無覺慧、先無功用、先無欲樂，於其中間眼見眾色，是名為覩。

【漢】所言瞻者，謂於如前所列諸事，若往、若還，覺慧為先、功用為先、欲樂為先，眼見眾色。謂或諸王，或諸王等，或諸僚佐，或諸黎庶，或婆羅門，或諸居士，或饒財寶長者商主，或餘外物、房舍、屋宇、殿堂、廊廟，或餘世間眾雜妙事，觀見此等，是名為瞻。

【漢】若復於此覩瞻自相，能正了知；於所應覩，於所應瞻，能正了知；於應覩時，於應瞻時，能正了知；如所應覩，如所應瞻，能正了知；是名正知。彼由成就此正知故，自知而覩，自知而瞻；覩所應覩，瞻所應瞻；於應覩時，於應瞻時，而正瞻覩；如所應覩，如所應瞻，如是而覩，如是而瞻。

【漢】如是名為若覩、若瞻正知而住。
△(...tatra katamad ālokitam / katamad vyavalokitam / katamālokitavyavalokite saṃpra- jānadvihāritā / …) tasyāsya (...pūrvaparikīrtiteṣu vastuṣv..) abhikramataḥ pratikrama- taś ca/yad abuddhipūrvakam aprayatnapūrvakam acchandapūrvakarn antarāle cakṣuṣā rūpadarśanam / idam ucyata ālokitam / yat punar teṣūpasaṃkrāntapratikrāntasya bud- dhipūrvakaṃ prayatna-pūrvakaṃ chandapūrvakaṃ cakṣuṣā rūpadarśanam / tadyathā rājñāṃ rājamātrāṇāṃ naigamānāṃ jānapadānāṃ vā brāhma- ṇānāṃ gṛhapatīnāṃ dha- nināṃ śreṣṭhināṃ sārthavāhānām tadanyeṣāṃ bāhyakānāṃ layanānāṃ mārutānām avarakāṇāṃ prāsādānāṃ harmyatalānām iti / yad vā punar anyeṣāṃ lokacitrāṇāṃ darśanam/idam ucyate vyavalokitam/yat punar ālokitaṃ ca vyavalokitaṃ ca svalakṣa- ṇataḥ samyag eva prajānāti / (...yac cāvalokayitavyaṃ yac ca vyavalokayitavyaṃ tad api samyag eva prajānāti...) / (...yadālokayitavyaṃ yadā vyavalokayitavyaṃ tad api samyag eva prajānāti...) /yathālokayitavyaṃ yathā vyavalokayitavyaṃ tad api samyag eva prajānāti /idam asyocyate saṃprajanyam /sa tena saṃprajanyena samanvāgataḥ /saced (...ālokayamāno vyavalokayamāno jānāty " ālokayāmi vyavalokayāmī"ti...) / yac cālokayitavyaṃ vyavalokayitavyaṃ tad ālokayati vyavalokayati / yadālokayita- vyaṃ vyavalokayitavyaṃ tadālokayati vyavalokayati / yathālokayitavyaṃ vyavaloka- yitavyaṃ tathālokayati vyavalokayati / iyam asyocyate saṃprajānadvihāritā yadutālo- kitavyavalokite //

##### 3.3.5.1.3.若屈、若申正知住
【漢】若屈、若申正知住者，云何為屈？云何為申？云何名為若屈、若申正知而住？

【漢】謂彼如是覩時、瞻時，若往為先、若還為先，或屈申足、或屈申臂、或屈申手、或復屈申隨一支節，是名屈申。

【漢】若於屈申所有自相，能正了知；若所屈申，能正了知；若屈申時，能正了知；若如是屈及如是申，能正了知；是名正知。彼由成就此正知故，於屈於申，自知而屈，自知而申；於所應屈，於所應申，而屈而申；於應屈時，於應申時，而屈而申；如所應屈，如所應申，如是而屈，如是而申。

【漢】如是名為若屈、若申正知而住。
△tatra katamat saṃmiñjitam katamat prasāritam katamā saṃmiñjitaprasārite saṃprajā- nadvihāritā / sa tathālokayamāno vyavalokayamānaś ca abhikramapūrvakaṃ prati- kramapūrvakaṃ ca yat pādau vā saṃmiñjayati prasārayati bāhū vā saṃmiñjayati pra- sārayati hastau vā saṃmiñjayati prasārayati anyatamānyatamaṃ vāṅgapratyaṅgaṃ saṃmiñjayati prasārayati / idam ucyate saṃmiñjitaprasāritam / sa cet saṃmiñjitapra- sāritaṃ svalakṣaṇataḥ samyag eva prajānāti / saṃmiñjayitavyaṃ prasārayitavyaṃ ca samyag eva prajānāti / yadā ca saṃmiñjayitavyaṃ yadā prasārayitavyaṃ tad api samyag eva prajānāti / yathā ca saṃmiñjayitavyaṃ yathā prasārayitavyaṃ tad api samyag eva prajānāti / idam asyocyate saṃprajanyam / sa tena saṃprajanyena sama- nvāgataḥ/sa cet saṃmiñjayamānaḥ prasārayamāno jānāti "saṃmiñjayāmi prasārayāmi ''ti / yac ca saṃmiñjayitavyaṃ prasārayitavyaṃ saṃmiñjayati prasārayati /yadā ca saṃmiñjayitavyaṃ prasārayitavyaṃ tadā saṃmiñjayati prasārayati / (...yathā ca saṃ- miñjayitavyaṃ prasārayitavyaṃ tathā saṃmīñjayati prasārayati...) / iyam asyocyate saṃprajānadvihāritā yaduta saṃmiñjitaprasārite //

##### 3.3.5.1.4.持僧伽胝、及以衣缽正知住
【漢】持僧伽胝及以衣鉢正知住者，云何持僧伽胝？云何持衣？云何持鉢？云何持僧伽胝及以衣鉢正知而住？

【漢】謂有大衣，或六十條、或九條等、或兩重刺，名僧伽胝。

【漢】被服受用，能正將護，說名為持。若有中衣，若有下衣，或持為衣，或有長衣，或應作淨，或已作淨，如是一切說名為衣。被服受用，能正將護，說名為持。

【漢】若堪受持或鐵、或瓦乞食應器，說名為鉢。現充受用，能正將護，說名為持。

【漢】若於如是或僧伽胝、或衣、或鉢所有自相，能正了知；於所應持或僧伽胝、或衣、或鉢或淨不淨，能正了知；若於此時或僧伽胝、或衣、或鉢已持應持，能正了知；若於如是或僧伽胝、或衣、或鉢應如是持，能正了知；是名正知。

【漢】彼由成就此正知故，於所應持或僧伽胝、或衣、或鉢，自知而持；`[於＝持【三】]`於所應持，於應持時，而能正持；如所應持，如是而持。

【漢】如是名為持僧伽胝及以衣鉢正知而住。
△tatra katamat saṃghāṭīdhāraṇam katamac cīvaradhāraṇam katamat pātradhāraṇam katamā saṃghāṭīcīvarapātradhāraṇe saṃprajānadvihāritā / yat tāvad asya jyeṣṭaṃ cīvaraṃ ṣaṣṭikhaṇḍaṃ vā (...navatikhaṇḍaṃ vā dviguṇasīvitaṃ...) vaikaguṇasīvitaṃ vā / iyam ucyate saṃghāṭī / tasya prāvaraṇaṃ paribhogaḥ samyag (...eva pariharaṇaṃ ...) dhāraṇam ity ucyate / yat punar asya madhyaṃ vā kanīyo vādhiṣṭhānikaṃ vā cīva- ram atirekacivaraṃ vā vikalpanārhaṃ (...vikalpitaṃ vā...) / tac cīvaram ity ucyate / tasya prāvaraṇaṃ paribhogaḥ samyag eva pariharaṇaṃ dhāraṇam ity ucyate/yat punar (..asyādhiṣṭānikam āyasaṃ..) vā mṛnmayaṃ vā bhaikṣabhājanam /idam ucyate pātram / tasya paribhogaḥ samyag eva pariharaṇaṃ dhāraṇam ity ucyate / sacet punar ayaṃ tāṃ saṃghāṭīṃ cīvaraṃ pātraṃ dhāraṇaṃ vā svalakṣaṇataḥ samyag eva prajānāti / (yac ca saṃghāṭīcīvarapātradhāraṇaṃ kalpikam akalpikaṃ vā tad api samyag eva prajānāti / yadā ca saṃghāṭīcīvarapātradhāraṇaṃ dhārayitavyaṃ tad api samyag eva prajānāti /yathā ca dhārayitavyaṃ tad api samyag eva prajānāti / idam asyocyate saṃ- prajanyam / sa tena saṃprajanyena samanvāgataḥ sacet saṃghāṭīṃ cīvaraṃ pātraṃ dhārayamāṇo jānāti "dhārayāmī''ti / yac ca dhārayitavyaṃ tad dhārayati / yadā ca dhārayitavyaṃ tadā dhārayati/yathā ca dhārayitavyaṃ tathā dhārayati/iyam asyocyate saṃprajānadvihāritā yaduta saṃghāṭīcīvarapātradhāraṇe //

##### 3.3.5.1.5.若食、若飲、若噉、若嘗正知住
【漢】若食、若飲、若噉、若甞正知住者，云何為食？云何為飲？云何為噉？云何為甞？云何若食、若飲、若噉、若甞正知而住？

【漢】謂諸所有受用飲食，總名為食。此復二種，一、噉，二、甞。

【漢】云何為噉？謂噉餅麨、或飯、或糜、或羹、或臛，或有所餘造作轉變可噉可食，能持生命。如是等類皆名為噉。亦名為食。

【漢】云何為甞？謂甞乳、酪、生酥、熟酥、油、蜜、沙糖、魚、肉、`[醯＝鹽【三】]`醯、鮓，或新果實，或有種種咀嚼品類。如`[是＝見【元明】]`是一切總名為甞，亦名為食。

【漢】云何為飲？謂沙糖汁、或石蜜汁、或飯漿飲、或鑽酪飲、或酢為飲、或抨酪飲，乃至於水，總名為飲。

【漢】若於如是若食、若飲、若噉、若甞所有自相，能正了知；若於一切所食、所飲、所噉、所甞，能正了知；若於爾時應食、應飲、應噉、應甞，能正了知；若於如是應食、應飲、應噉、應甞，能正了知；是名正知。

【漢】彼由成就此正知故，於自所有若食、若飲、若噉、若甞自知而食，自知而飲，自知而噉，自知而甞；於所應食，於所應飲，於所應噉，於所應甞，正食、正飲、正噉、正甞；應時而食，應時而飲，應時而噉，應時而甞；如所應食乃至如所應甞，如是而食乃至如是而甞。

【漢】如是名為若食、若飲、若噉、若甞正知而住。
△tatra katamad aśitam katamat pītam katamat khāditam katamat svāditam katamāśita- pītakhāditasvādite saṃprajānadvihāritā / yaḥ kaścit piṇḍapātaparibhogaḥ sarvaṃ tad aśitam ity ucyate / tasya punar dvidhābhedaḥ khāditaṃ svāditaṃ ca / tatra khāditam manthā (...vā apūpo...) vā odanakulmāṣaṃ veti yad vā punar (...anyatamam ābhisaṃ- skārikam...) annaṃ vikṛtaṃ bhojyaṃ prāṇasaṃdhāraṇam / idam ucyate (...khāditam aśitam apīdam...) /svāditaṃ katamat / tadyathā kṣīraṃ dadhi navanītaṃ sarpis tailaṃ madhu phāṇitaṃ māṃsaṃ matsyā vallūrā lavaṇaṃ vanaphalaṃ vā bhakṣaprakāraṃ vā / idam ucyate (...svāditam aśitam apīdam...) / yat punaḥ pīyate khaṇḍarasaṃ vā śarkarārasaṃ vā kāñcikaṃ vā dadhimaṇḍaṃ vā śuktaṃ vā takraṃ vā antataḥ pānīyam api /idam ucyate pītam / aśitapītakhāditasvāditaṃ svalakṣaṇataḥ samyag eva prajānāti /(...yac cāśitavyaṃ pātavyaṃ khāditavyaṃ svāditavyaṃ tad api samyag eva prajānāti/ yadā cāśitavyaṃ pātavyaṃ khāditavyaṃ svāditavyaṃ tad api samyag eva prajānāti...) /yathā cāśitavyaṃ pātavyaṃ khāditavyaṃ svāditavyaṃ tad api samyag eva prajānāti / idam asyocyate saṃprajanyaṃ / sa tena saṃprajanyena samanvāgato (..śnanaḥ piba- mānaḥ khādamānaḥ svādayamānaḥ...) sa cej jānāty "aśnāmi pibāmi khādāmi svādayā- mi ''ti /yac cāśitavyaṃ pātavyaṃ khāditavyaṃ svāditavyaṃ tad aśnāti yāvat svādayati / yadā cāśitavyaṃ yāvat svādayitavyaṃ tadāśnāti yāvat svādayati / yathā cāśitavyaṃ yāvat svādayitavyaṃ tathāśnāti yāvat svādayati / iyam asyocyate saṃprajānadvihāritā yadutāśitapītakhāditasvādite' //

##### 3.3.5.1.6.若行、若住，廣說乃至若解勞睡，正知住
【漢】若行、若住，廣說乃至若解勞睡正知住者，云何為行？云何為住？云何為坐？云何為臥？云何覺寤？云何為語？云何為默？云何名為解於勞睡？云何於行，廣說乃至於解勞睡正知而住？

【漢】謂如有一，於經行處來往經行，或復往詣同法者所，或涉道路。如是等類，說名為行。

【漢】復如有一，住經行處，住諸同法阿遮利耶、鄔波`[拕＝陀【三】]`拕耶，及諸尊長、等尊`[長＝者【三】]`長前。如是等類，說名為住。

【漢】復如有一，或於大床、或小繩床、或草葉座、或諸敷具、或尼師`[檀＝壇【三】]`檀，結`[加＝跏【宋】]`加趺坐，端身正願，安住背念。如是等類、說名為坐。

【漢】復如有一，出住處外洗濯其足，還入住處，或於大床、或小繩床、或草葉座、或阿練若、或在樹下、或空閑室，右脇而臥，重疊其足。如是等類，說名為臥。

【漢】復如有一，於晝日分經行、宴坐，從順障法淨修其心；於初夜分、於後夜分經行、宴坐，從順障法淨修其心；說名覺寤。

【漢】復如有一，常勤修習如是覺寤，於未受法正受正習，令得究竟。所謂契經、應頌、記別，廣說如前。即於如是已所受法，言善通利，謂大音聲若讀、若誦。或復為他廣說開示。於時時間，與諸有`[智＝知【三】]`智同梵行者，或餘在家諸賢善者，語言談論，共相慶慰，為欲勸勵及求資具。如是等類，說名為語。

【漢】復如有一，隨先所聞、隨先所習言善通利究竟諸法，獨處空閑，思惟其義，籌量觀察。或處靜室，令心內住、等住、安住，及與近住、調伏、寂靜、最極寂靜、一趣、等持。或復於彼毘鉢舍那修瑜伽行。如是等類，說名為默。

【漢】復如有一，於其熱分極炎暑時，或為熱逼、或為劬勞，便生疲倦，非時惛寐，樂著睡眠，是名勞睡。

【漢】若復於行，廣說乃至於解勞睡所有自相，能正了知。於所應行，乃至於應所解勞睡，能正了知。於應行時，乃至於應解勞睡時，能正了知。如所應行，乃至如所應解勞睡，能正了知。是名正知。

【漢】彼由成就此正知故，於其自行乃至於其自解勞睡，正知而行乃至正知而解勞睡；若所應行乃至若所應解勞睡，即於彼行乃至於彼解於勞睡；若時應行乃至若時應解勞睡，即此時行乃至此時解於勞睡；如所應行乃至如所應解勞睡，如是而行乃至如是而解勞睡。如是名為於行、於住、於坐、於臥、於其覺寤、於語、於默、於解勞睡正知而住。
△tatra katamad gatam katamat sthitam kataman niṣaṇṇam katamac chayitam katamaj jāgṛtam katamad bhāṣitam katamas tūṣṇīṃbhāvaḥ katamā nidrāklamaprativinodanā katamā (...gate sthite niṣaṇṇe śayite jāgṛte bhāṣite tūṣṇīṃbhāve nidrāklamaprativino- danāyāṃ...) saṃprajānadvihāritā / yathāpīhaikatyaś caṅkrame vā caṅkramyate saha- dhārmikāṇāṃ vopasaṃkrāmati adhvānaṃ vā pratipadyate / idam asyocyate gatam / yathāpīhaikatyaś caṅkrame vā tiṣṭhati sahadhārmikāṇāṃ vā puratas tiṣṭhaty ācāryāṇ- ām upādhyāyānāṃ gurūṇāṃ gurusthānīyānām / idam ucyate sthitam /yathāpīhaikatyo mañce vā pīṭhe vā tṛṇasaṃstarake vā (...saṃniviśati vā saṃniṣīdati...) vā paryaṅkam ābhujya ṛjuṃ kāyaṃ praṇidhāya pratimukhīṃ smṛtim upasthāpya / idam ucyate niṣa- ṇṇam / yathāpīhaikatyo bahir vihārasya pādau prakṣālya vihāraṃ praviśya dakṣiṇena pārśvena siṃhaśayyāṃ kalpayati pāde pādam ādhāya mañce vā pīṭhe vā tṛṇasaṃsta- rake vā araṇye vā vṛkṣamūle vā śunyāgāre vā / idam ucyate śayitam / yathāpīhaikatyo divā caṅkramaṇiṣadyābhyām āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhayati evaṃ rātryāḥ prathame yāme paścime yāme / idam ucyate jāgṛtam / yathāpīhaikatyas tathā jāgarikāyogānuyukto 'nuddiṣṭāṃś ca dharmān uddiśati parya- vāpnoti tadyathā sūtraṃ geyaṃ vyākaraṇaṃ iti vistareṇa pūrvavat /(...uddiṣṭeṣu ca dharmeṣu...) vacasā parica- yaṃ karoti yaduta vistareṇa svādhyāyakriyayā pareṣāṃ vā vistareṇa saṃprakāśayati kālena kālam ālapati pratisaṃmodayati vijñaiḥ sabrahmacaribhiḥ sārdhaṃ tadanyair vā gṛhasthair yadutodyojanapariṣkārārtham / idam ucyate bhāṣitam / (*yathāpīhaika- tyo yathāśrutānām yathā paryavāptānāṃ dharmāṇāṃ vacasā parijitānām ekākī raho- gato 'rthaṃ cintayati tulayaty upaparīkṣate / (...pratisaṃlīno vā punar bhavaty adhyāt- mam eva cittaṃ sthāpayati / (...saṃsthāpayaty avasthāpayaty upasthāpayati...) dama- yati śamayati vyupaśamayaty ekotīkaroti samādhatte vipaśyanāyāṃ vā yogaṃ koroti / ayam ucyate tūṣṇīṃbhāvaḥ/*) yathāpīhaikatyo grīṣmasamaye pratyupasthita uttama- grīṣmaparidāhakāle vartamāne uṣṇena vā bādhyate śrānto vā bhavati klāntasyotpady- ate 'kāle nidrāklamaḥ svapitukāmaḥ /ayam ucyate nidrāklamaḥ // sacet punar ayaṃ gataṃ yāvan nidrāklamavinodanāṃ tatsvalakṣaṇataḥ samyag eva prajānāti/yatra ca gantavyaṃ yāvan nidrāklamaḥ prativinodayitavyaḥ tad api samyag eva prajānāti / yadā ca gantavyaṃ yāvad yadā nidrāklamaḥ prativinodayitavyaḥ tad api samyag eva prajānāti / yathā ca gantavyaṃ bhavati yathā ca yāvan nidrāklamaḥ prativinodayita- vyaḥ tad api samyag eva prajānāti / idam asyocyate saṃprajanyam / sa tena saṃpraja- nyena samanvāgato gacchan yāvan nidrāklamaṃ prativinodayan sa cej jānāti " gac- chāmi yāvan nidrāklamaṃ prativinodayāmi"ti / yatra ca gantavyaṃ bhavati yatra ca yāvan nidrāklamaḥ prativinodhyitavyo bhavati (...tatra gacchati tatra yāvan nidrākla- maṃ prativinodayati / yadā ca gantavyaṃ bhavati yadā ca yāvan nidrāklamaḥ prati- vinodayitavyo bhavati...) tadā gacchati tadā yāvan nidrāklamaṃ prativinodayati / yathā ca gantavyaṃ bhavati yathā yāvan nidrāklamaḥ prativinodayitavyo bhavati tathā gacchati tathā yāvan nidrāklamaṃ prativinodayati / iyam asyocyate (...saṃpra- jānadvihāritā yaduta gatasthita-niṣaṇṇa-śayita-jāgṛta-bhāṣita-tūṣṇīṃbhāvanidrāklama- prativinodanāyām...) //

#### 3.3.5.2.次第
##### 3.3.5.2.1.往還
【漢】復次，如是正知而住，云何次第？為顯何事？

【漢】謂如有一，依止如是村邑、聚落、亭邏而住，作是思惟：我今應往如是村邑、聚落、亭邏巡行乞食。如是乞已，出還本處。

【漢】又於如是村邑等中，或有居家我不應往。何等居家？謂唱令家、或酤酒家、或婬女家、或國王家、或旃荼羅、羯恥那家；或復有家一向誹謗，不可迴轉。

【漢】或有居家我所應往。謂剎帝利大族姓家、或婆羅門大族姓家、或諸居士大族姓家、或僚佐家、或饒財家、或長者家、或商主家。

【漢】又有居家我雖應`[往＝住【元】]`往，不應太早太晚而往。若施主家有遽務時，亦不應往；若戲樂時、若有營搆嚴飾事時、若為世間弊穢法時、若忿競時，亦不應往。

【漢】又如所往，如是應往。不與暴亂惡象俱行，不與暴亂眾車、惡馬、惡牛、惡狗而共同行，不入鬧叢，不蹈棘刺，不踰垣牆，不越坑塹，不墮山`[岸＝崖【三】]`岸，不溺深水，不履糞穢。
△saṃprajānadvihāritāyāḥ katamānupūrvī katamā vastuvibhāvanā /yathāpīhaikatyo yaṃ yam eva grāmaṃ vā nigamaṃ vopaniśritya viharati / tasyaivaṃ bhavati / "mayā khalv ayaṃ grāmo vā nigamo vā piṇḍāyopasaṃkramitavyaḥ / piṇḍāya caritvā punar eva vi- hāraṃ pratiniṣkramitavyam / santi punar atra kulāni (...grāme vā nagare vā...) yāni mayā nopasaṃkramitavyāni tāni punaḥ katamāni / tadyathā ghoṣaṃ pānāgāraṃ veśyaṃ rājakulaṃ caṇḍālakaṭhinam / yāni vā punaḥ kulāny ekāntena pratihatāny apratyudāvartāni / santi ca punaḥ kulāni yāni mayopasaṃkramitavyāni / tadyathā kṣatriyamahāsālakulāni vā brāhmaṇamahāsālakulāni vā gṛhapatimahā-sālakulāni vā (...naigamakulāni vā jānapadakulāni vā...) dhanikulāni vā śreṣṭhikulāni vā sārthavāha- kulāni vā / (...yāni vā kulāni...) mayopasaṃkramitavyāni tāni nātisāyam upasaṃkra- mitavyāni tāni vikālam / na ca kāryavyagreṣu dāyakadānapatiṣu na krīḍāratimaṇḍana- yogam anuyukteṣu na grāmyadharmāya pravṛtteṣu na kupiteṣu / tathā copasaṃkrami- tavyāni yathopasaṃkrāmann ahaṃ na bhrāntena hastinā sārdhaṃ samāgaccheyaṃ na bhrāntena rathena punaś caṇḍenāśvena na caṇḍayā gavā na caṇḍena kukkureṇa / na gahanaṃ na kaṇṭakavāṭaṃ vā mardeyam na śvabhre palvale prapāte prapateyam / na syandanikāyāṃ na gūthakaṭhille /

【漢】應隨月喻往施主家，具足慚愧，遠離憍傲，盪滌身心，不求利養，不希恭敬。如自獲得所有利養，心生喜悅，如是於他所得利養，心亦喜悅。
【漢】不自高舉，不輕蔑他，心懷哀愍。又應如是自持其心，往施主家。豈有出家往詣他所，要望他施非不惠施，廣說乃至要當速疾而非遲緩。
【漢】又作是心：我於今`[假＝改【三】]`假往施主家，所受施物應知其量。
【漢】又我不應利養因緣，矯詐虛誑、現惑亂相、以利求利。得利養已，無染、無愛，亦不耽嗜、饕餮、迷悶、堅執、湎著而受用之。
△candropamaś ca kulāny upasaṃkrameyaṃ hrīmān apragalbho vyavakṛṣya kāyaṃ vyavakṛṣya cittaṃ na lābhakāmo na satkārakāmaḥ / yathā svena lābhena sucittaḥ sumanās tathā (...parasyāpi lābhena...) sucittaḥ sumanā anātmotkarṣy aparapaṃsako (...'nukaṃpācitto dayācittaḥ...) / evaṃ ca punar upasaṃkramitavyāni / tat kuta etal labhyaṃ pravrajitena parakuleṣu yad dadatu me pare mā na dadatu yāvat tvaritaṃ mā dhandham iti vistareṇa/upasaṃkramya ca me pratigrahe mātrā karaṇīyā / na ca lābha- hetoḥ kuhanā karaṇīyā lapanā naimittikatā naiṣpeṣikatā lābhena lābhaniścikīrṣatā karaṇīyā / sa ca lābho 'raktena paribhoktavyaḥ asaktenāgṛddhenāgrathitenāmūḍhi- tenānadhyavasitenādhyavasāyam anāpannena" // ^r1yhcu

##### 3.3.5.2.2.睹瞻
【漢】復於已往或正往時，觀見眾色，於此眾色一分應觀，或有一分所不應觀。於不應觀所有眾色，當攝其眼，善護諸根；於所應觀所有眾色，應善住念而正觀察。何色類色所不應觀？

【漢】謂諸伎樂戲笑歡娛，或餘遊戲所作歌舞音樂等事；如是復有`[母邑＝女色【三】]`母邑殊勝，幼少盛年，美妙形色；或復有餘所見眾色，能壞梵行、能障梵行、能令種種諸惡不善尋思現行。如是色類所有眾色，不應觀視。何色類色是所應觀？謂諸所有衰老朽邁上氣者身、傴僂憑杖戰掉者身。

【漢】或諸疾苦重病者身，腳腫、手腫、腹腫、面腫、膚色萎黃、瘡癬、疥癩、眾苦逼迫、身形委頓、身形洪爛、諸根闇鈍。

【漢】或有夭喪，死經一日、或經二日、或經七日，被諸烏鵲、餓狗、鵄鷲、狐狼、野干種種暴惡傍生禽獸之所食噉。

【漢】或命終已，出置高床，上施幰帳，前後大眾或哀或哭，以其灰土塵坌身髮，生愁、生苦、生悲、生怨、生憂、生惱。如是等類所有眾色，我應觀察。觀是眾色，能順梵行、能攝梵行、能令諸善尋思現行。
△yāni ca rūpāṇi tatropasaṃkramatopasaṃkrāntena vā draṣṭavyāni bhavanti (.na tāny ...) ekatyāni draṣṭavyāni (...tāni caikatyāni draṣṭavyāni...) /tatra yāni na draṣṭavyāni (… teṣūtkṣiptacakṣuṣā bhavitavyaṃ...) susaṃvṛtendriyeṇa /yāni punar draṣṭavyāni teṣu sūpasthitāṃ smṛtim upasthāpya / *kathaṃ rūpāṇi punā rūpāṇi nāvalokayitavyāni* / tadyathā (...naṭo nartako hāsako lāsaka...) iti / yad vā punar anyac cāraṇajātaṃ nṛtte vā gīte vā vādite vā pravṛttam / tathā mātṛgrāmo viśeṣeṇa punaḥ śiśur udāravarṇo rañjanīya iti / yāni ca punā rūpāṇi dṛṣṭāni brahmacaryopaghātāya brahmacaryāntarā- yāya pāpakānāṃ cākuśalānāṃ vitarkāṇāṃ samudācārāya saṃvarteran / tadrūpāṇi rūpāṇi nāvalokayitavyāni na vyavalokayitavyāni / **kathaṃrūpāṇi punā rūpāṇi dra- ṣṭavyāni** / tadyathā jīrṇaṃ vā vṛddhaṃ vā mahallakaṃ vā khurukhurupraśvāsa- kāyaṃ purataḥ prāgbhārakāyaṃ daṇḍam avaṣṭabhya pravepamānena kāyena ābā- dhikaṃ vā duḥkhitaṃ bāḍhaglānam ādhmātapādam ādhmātahastam ādhmātodaram ādhmātamukhaṃ pāṇḍukachavivarṇam dardrūlaṃ vā kacchūlaṃ vā kuṣṭhitaṃ vā duḥkhitahatagātram pakvagātram upahatendriyam mṛtaṃ vā kālagatam ekāhamṛtaṃ vā dvyahamṛtaṃ vā saptāhamṛtaṃ vā kākaiḥ kuraraiḥ khādyamānam gṛdhraiḥ śva- bhiḥ sṛgālair vividhair vā tiryagjātigataiḥ prāṇibhir (...bhakṣyamāṇam abhinirhriya- māṇaṃ vā...) / mañca āropyopari vitānena prasāritena purataḥ pṛṣṭhataś ca mahājana- kāyena rodamānena krandamānena bhasmāvakīrṇapramuktakeśena tathā śokajātaṃ duḥkhajātaṃ paride-vajātaṃ daurmanasyajātam upāyāsajātam yan "mayā draṣṭavyam " ity evaṃrūpāṇi cānyāni caivaṃbhāgīyāni rūpāṇi draṣṭavyāni yāni (...brahmacaryā- nugrahāya...) kuśalānāṃ ca vitarkāṇāṃ samudācārāya saṃvartante //

##### 3.3.5.2.3.屈伸
【漢】不應搖身、搖臂、搖頭、跳躑、携手、叉腰、竦肩入施主家，不應輒坐所不許座，不應不審觀座而坐，不應放縱一切身分，不應翹足、不應交足、不太狹足、不太廣足，端嚴而坐。
△na kāyapracālakam upasaṃkramitavyaṃ na bāhupracālakaṃ na śīrṣapracālakaṃ no- ccagghikayā na hastāvalagnikayā na soḍhaukikayā / nānanujñātenāsane niṣattavyam nāpratyavekṣyāsanam na sarvakāyaṃ samavadhāya na pāde pādam ādhāya na sakthni sakthinā nābhisaṃkṣipya pādau nābhivikṣipya pādau//

##### 3.3.5.2.4.衣缽
【漢】不應開紐、不軒、不磔，亦不褰張而被法服；所服法衣並皆齊整，不高、不下、不如象鼻；非如多羅樹間房穗、非如龍首、非如豆摶而被法服。不應持鉢預就其食，不應持鉢在飲食上，不應置鉢在雜穢處、若坑㵎處、若崖岸處。
△nodguṇṭhikayā kṛtena noccasti- kayā na vitastikayā na paryastikayā parimaṇḍalaṃ cīvaraṃ prāvṛtya nātyutkṛṣṭaṃ nātyapakṛṣṭam na hastiśuṇḍakaṃ na tālavṛntakaṃ na nāgaphaṇakaṃ na kulmāṣa- piṇḍikaṃ cīvaraṃ prāvaritavyam / nānāgate khādanīye pātram upanāmayitavyam na ca khādanīyabhojanīyasyopari dhārayitavyam / nānās- tīrṇe pṛthivīpradeśe prapāte prāgbhāre pātraṃ sthāpayitavyam //

##### 3.3.5.2.5.飲食
【漢】又應次第受用飲食。不應以飯覆羹臛上，不以羹臛覆其飯上，不應饕餮受諸飲食，不應嫌恨受諸飲食，不太麁食、不太細食，`[不〔－〕【三】]`不應圓摶食，不應舐手、不應舐鉢，不振手食、不振足食，不應齧斷而食其食。
△sāvadānaṃ piṇḍapātaṃ paribhoktavyam / nauda- nena sūpikaṃ praticchādayitavyam (...na sūpikenaudanam...) / (...nātittinikāyogam anuyuktena...) paribhoktavyam / nātis- thūlaṃ nātiparīttaṃ (...parimaṇḍalam ālopa ālopayitavyam...) / na hastāvalehakaṃ na pātrāvalehakam na hasta-saṃdhūnakaṃ na pātra saṃdhūnakam na kavaḍacchedakam piṇḍapātaṃ paribhoktavyam // ^pgii2z

##### 3.3.5.2.6.行等
【漢】從施主家還歸住處，於晝夜分，在自別人所經行處往反經行；非於他處、非不委處、非不恣處、非不與處而輒經行。非身劬勞、非身疲倦、非心掉舉所制伏時而習經行。為修善品、為善思惟，內攝諸根、心不外亂而習經行，不太馳速、不太躁動，亦非一向專事往來而習經行，時時進步、時時停住而習經行。
△"vihāragatenāpi me tebhyaḥ kulebhyaḥ pratyāgatena pratiniṣkrāntena divā vā rātrau vā prātipaudgalike caṅkrame caṅkramitavyam na parakye 'viśvāsye 'pravārite 'nu- ddiṣṭe / na śrāntakāyena na klāntakāyena (...anauddhatyābhinigṛhīte...) citte kuśala- pakṣaprayukte (...nākuśalamana-sikārānugate...) 'ntargatair indriyair abahirgatena mānasena nātidrutaṃ nāticapalaṃ naikāntena gamanapratyāgamanapratisaṃyuktena kālena kālaṃ gacchatā kālena kālaṃ tiṣṭhatā/(..tathā sve vihāre sve parigaṇe svakyāṃ kuṭikāyām uddeśikāyāṃ prātipaudgalikāyām na parakyāyām aviśvāsyāyām apravāri- tāyām... /)

【漢】如是於自所居住處、自院自房自別人處、僧分與處、非於他處、非不委處、非不恣處習經行已。復於大床，或小繩床，或草葉座，或尼師壇，或阿練若、樹下、塚間、或空閑室，結`[加＝跏【宋】]`加趺坐，端身正願，安住背念，而習宴坐。

【漢】於夜中分如法寢息，於晝日分及夜初分，修諸善品不應太急。如是寢時，應如前說，住光明想、正念、正知、思惟起想。於夜後分速疾覺寤。

【漢】或於語論、或於讀誦，勤修加行。或為修斷，閑居宴默思惟法時，應當遠離順世典籍，綺字、綺句、綺飾文詞，能引無義，不能令證神通等覺、究竟涅槃。

【漢】復於如來所說正法，最極甚深、相似甚深空性相應，隨順緣性及諸緣起，殷重無間善攝善受，令堅、令住、令無失壞，為成正行，不為利養恭敬稱譽。又於是法言善通利、慧善觀察，於諠雜眾不樂習近、不樂多業、不樂多言，於時時間安住正念。與諸有智同梵行者，語言談論，共相慶慰，樂興請問，樂求諸善，無違諍心。言詞稱量、言詞合理、言詞正直、言`[辭＝詞【三】]`辭寂靜，樂勤為他宣說正法。
△tathā mañce vā pīṭhe vā tṛṇasaṃstaraṇe vā araṇye vā vṛkṣamūle vā śūnyāgāre vā niṣattavyam paryaṅkam ābhujya ṛjuṃ kāyaṃ praṇidhāya pratimukhīṃ smṛtim upasthāpya // rātryā madhyame yāme svapitavyam / (...divā pūrvakaṃ ca yāmaṃ kuśalapakṣeṇātināmayitavyam / evaṃ ca punaḥ svapitavyam ālokasaṃjñinā smṛtena saṃprajānenotthānasaṃjñām eva manasikurvatā rātryāḥ paścime yāme laghu laghv eva prativibudhya...) / (...bhāṣye vā svādhyāyakriyāyāṃ...) vā yogaḥ karaṇīyaḥ prahāṇe vā pratisaṃlayane dharmacintāyām / lokāyatāś ca mantrā vivarjayitavyāḥ citrākṣarāś citrapadavyañjanā anarthopasaṃhitāḥ ye nābhijñāyai na saṃbodhāya na nirvāṇāya saṃvartante / ye vā punar dharmās tathāgatabhāṣitā gambhīrā gambhīrā- bhāsāḥ śūnyatāpratisaṃyuktā idaṃpratyayatāpratītyasamutpādānulomās te satkṛtyod- gṛhītavyāḥ dṛḍhaṃ ca sthiraṃ ca sūdgṛhītāś ca na nāśayitavyāḥ pratipattyāḥ saṃpāda- nārtham na lābhasatkārahetoḥ / te ca punar dharmā vacasā suparijitāḥ kartavyāḥ / na ca saṃgaṇikāyā atināmayitavyaṃ na karmārāmatayā na bhāṣyārāmatayā kālena ca kālam upasthitayā smṛtyā (...vijñasya sabrahmacāriṇa...) ālapitavyāḥ saṃlapitavyāḥ pratisaṃmodayitavyāḥ / paripṛcchanajātiyena ca bhavitavyam kiṃkuśalagaveṣiṇā anupālambhacittena mitavādinā yuktabhāṇinā praśāntabhāṇinā ca pareṣāṃ dhārmyāṃ kathāṃ kathayitukāmena/

【漢】又應宴默，於惡不善所有尋思不樂尋思，又於非理所有諸法不樂思惟。於自所證，離增上慢；於少下劣差別證中，不生喜足；於上所證中無退屈；善能遠離不應思處，時時修習止觀瑜伽，樂斷樂修，無間修習、殷重修習。
△tūṣṇīṃbhāvena ca ye pāpakā akuśalā (...vitarkā na vitarkayitavyāḥ...) / na cāyoniśodharmacintāprayuktena/

【漢】又於熱分極炎暑時，勇猛策勵，發勤精進，隨作一種所應`[作＝非【元明】]`作事，勞倦因緣，遂於非時發起惛睡。為此義故，暫應寢息，欲令惛睡疾疾除遣，勿經久時，損減善品、障礙善品。於寢息時，或關閉門，或令苾芻在傍看守，或毘奈耶隱密軌則，以衣蔽身，在深隱處須臾寢息，令諸勞睡皆悉除遣。

【漢】如是名為正知而住先後次第。謂依行時及依住時。

【漢】又於善品先未趣入，心`[興＝與【三】]`興加行如理作意俱行妙慧，說名正知。即此正知，行時、住時，一切成辦無所減少，如是名為正知而住。

【漢】當知此中，若往、若還、若覩、若瞻、若屈、若申、持僧伽胝及以衣鉢、若食、若飲、若噉、若甞正知而住，由是名為於村邑等如法行時正知而住。

【漢】若行、若住、若坐、若臥、若習覺寤、若語、若默、若解勞睡正知而住，由是名為於其住處如法住時正知而住。

#### 3.3.5.3.略義
##### 3.3.5.3.1.行時有五種業
【漢】如是應知已廣分別正知而住。

【漢】復云何知此中略義？

【漢】謂於行時有五種業，於其住時有五種業，行時、住時正知而住有四種業，如是名為正知而住所有略義。

【漢】云何行時有五種業？一者、身業，二者、眼業，三者、一切支節業，四者、衣鉢業，五者、飲食業。如是名為行時五業。

【漢】謂若說言：若往、若還。此言顯示行時身業。若復說言：若覩、若瞻。此言顯示行時眼業。若復說言：若屈、若申。此言顯示行時一切支節業。若復說言：持僧伽胝及以衣鉢。此言顯示行時衣鉢業。若復說言：若食、若飲、若噉、若甞。此言顯示行時飲食業。

##### 3.3.5.3.2.住時五業
【漢】云何名為住時五業？一者、身業，二者、語業，三者、意業，四者、晝業，五者、夜業。

【漢】謂若說言：若行、若住、若坐。此言顯示住時身業。若復說言：若語。此言顯示住時語業。若復說言：若臥、若默、若解勞睡。此言顯示住時意業。若復說言：若習覺寤。此言顯示住時晝業、夜業、身業、語業。又若臥者，此言顯示住時夜業。當知是名住時五業。

##### 3.3.5.3.3. 正知而住所有四業
【漢】云何名為行時、住時正知而住所有四業？

【漢】謂初依彼行業、住業起如是業，即於彼業安守正念，不放逸住。當知此業，正念所攝、不放逸攝。

【漢】若於是事、是處、是時，如量、如理、如其品類所應作者，即於此事、此處、此時，如量、如理、如其品類正知而作。

【漢】彼由如是正知作故，於現法中無罪無犯，無有惡作，無變無悔；於當來世亦無有罪，身壞死後不墮惡趣，不生一切那落迦中。為得未得，積習資糧。

【漢】如是名為正知而住所有略義。

【漢】前廣分別，今此略義，一切總名正知而住。

【漢】瑜伽師地論卷第二十四



☗s25
【漢】瑜伽師地論卷第二十五
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中聲聞地第十三初瑜伽處出離地第三之四

### 3.3.6.善友性
#### 3.3.6.1.廣辨
##### 3.3.6.1.1.八因緣
【漢】云何名善友性？謂八因緣故，應知一切種圓滿善友性。何等為八？謂如有一，安住禁戒、具足多聞、能有所證、性多哀愍、心無厭倦、善能堪忍、無有怖畏、語具圓滿。

###### 3.3.6.1.1.1.安住禁戒
【漢】云何名為安住禁戒？謂安住具戒，善能守護別解律儀，如前廣說樂沙門性、樂婆羅門性、為自調伏、為自寂靜、為自涅槃，修行正行。如是名為安住禁戒。

###### 3.3.6.1.1.2.具足多聞
【漢】云何名為具足多聞？謂若有法宣說開示，初中後善，文義巧妙，獨`[一＝二【元】]`一、圓滿、清白、梵行。於如是類眾多妙法，能善受持，言善通利、意善尋思、見善通達。如是名為具足多聞。
△(evaṃrūpā anena bahavo dharmā udgṛhītā bhavanti dhṛtā (...vacasā parijitā...) manasā cānvīkṣitā dṛṣṭyā supratividdhāḥ / evaṃ bahuśruto bhavati //)

###### 3.3.6.1.1.3.能有所證
【漢】云何名為能有所證？謂能證得勝無常想、無常苦想、苦無我想、厭逆食想、一切世間不可樂想、有過患想、斷想、離想、滅想、死想、不淨想、青瘀想、膿爛想、破壞想、膖脹想、噉食想、血塗想、離散想、骨鎖想、觀察空想。
△katham adhigantā bhavati / lābhī bhavaty anityasaṃjñāyā anitye duḥkhasaṃjñāyā duḥkhe 'nātmasaṃjñāyā āhāre pratikūlasaṃjñāyāḥ (...sarvaloke 'nabhiratisaṃjñāyā ādīnavasaṃjñāyāḥ prahāṇasaṃjāyā virāgasaṃjñāyā nirodhasaṃjñāyā maraṇasaṃ- jñāyā aśubhasaṃjñāyā vinīlakasaṃjñāyā vipūyaka-saṃjñāyā vipaḍumakasaṃjñāyā vyādhmātakasaṃjñāyā vikhāditakasaṃjñāyā...) vilohitakasaṃjñāyā vikṣiptakasaṃ- jñāyā asthisaṃjñāyāḥ śūnyatāpratyave-kṣaṇasaṃjñāyāḥ /

【漢】復能證得最初靜慮、第二靜慮、第三靜慮、第四靜慮、空無邊處、識無邊處、無所有處、最後非想非非想處。又能證得慈悲喜捨，或預流果、或一來果、或不還果、或神境通、或宿住通、或天耳通、或死生通、或心差別通、或阿羅漢。具八解脫靜慮等定，有大堪能，具大勢力，能善為他現三神變教授教誡。三神變者，一、神力神變，二、記說神變，三、教導神變。如是名為能有所證。
△lābhī bhavati prathamasya dhyānasya dvitīyasya tṛtīyasya caturthasyākāśānantyāya- tanavijñānānantyāyatanākiṃcanyāyatananaivasaṃjñā-nāsaṃjñāyatanasya maitryāḥ karuṇāyā (...muditāyā upekṣāyāḥ...) srotaāpatti-phalasya sakṛdāgāmiphalasyānāgāmi- phalasya carddhiviṣayasya pūrvanivāsasya divyasya śrotrasya cyutyupapādasya cetaḥparyāyasyārhattvasya /
△aṣṭavimokṣadhyāyitvasyaśakto bhavati pratibalaś ca pareṣāṃ tribhiḥ prātihāryair avavaditum ṛddhiprātihāryeṇa ādeśanāprātihāryeṇa anuśāsanāprātihāryeṇa / evam adhigantā bhavati //

###### 3.3.6.1.1.4.為性哀愍
【漢】云何名為為性哀愍？謂於他所常起悲憐，樂與其義、樂與其利、樂與其樂、樂與猗觸、樂與安隱。如是名為為性哀愍。
△katham anukampako bhavati / pareṣām antike kāruṇiko bhavati dayāpannaḥ / artha- kāmo bhavati hitakāmaḥ sukhakāmaḥ sparśakāmo yogakṣemakāmaḥ / evam anukam- pako bhavati //

###### 3.3.6.1.1.5.心無倦厭
【漢】云何名為心無`[厭倦【麗】，倦厭【大】(cf. K15n0570\_p0667a15; T30n1579\_p0417b28-29)]`厭倦？謂善能示現、善能教導、善能讚勵、善能慶慰，處於四眾宣說正法，不辭勞倦，翹勤無`[2]墮＝惰【三】＊`墮，起發圓滿，為性好樂，發勤精進。如是名為心無厭倦。
△katham aparikhinnamānaso (...bhavati / saṃdarśako...) bhavati samādāpakaḥ samutte- jakaḥ saṃpraharṣakaḥ / ayāsī catasṛnāṃ parṣadāṃ dharmadeśanāyai dakṣo bhavaty analasa utthānasaṃpanna (..ārabdhavīryajātīyaḥ.)/evam aparikhinnamānaso bhavati //

###### 3.3.6.1.1.6.善能堪忍
【漢】云何名為善能堪忍？謂罵不報罵、瞋不報瞋、打不報打、弄不報弄、堪耐椎杵。於諸逼迫、縛錄、禁閉、捶打、毀辱、迫愶、斫截眾苦事中，自推己過，以業異熟為所依趣，終不於他發生憤恚，亦不懷恨隨眠不捨。如是雖遭輕陵毀辱，而其本性都無變改，唯常於彼思為義利。又能堪忍寒熱、飢渴、蚊虻、風日、蛇蠍惡觸，他所干犯、磣毒語言，身內所生猛利、堅勁、辛楚、切心、奪命苦受，為性堪忍，能有容納。如是名為善能堪忍。
△kathaṃ kṣamāvān bhavati / ākruṣṭo na pratyākrośati / roṣito na pratiroṣayati / tāḍito na pratitāḍayati / (...bhaṇḍito na pratibhaṇḍayati...) / (...ākoṭānapratyākoṭānakṣamo...) bhavati / pragāḍheṣv api bandhaneṣu rodhaneṣu tāḍaneṣu kutsaneṣu tarjaneṣu cheda- neṣv ātmāparādhī bhavati / karma vipākaṃ ca pratisarati / na pareṣām antike kupyati / (...nāpy anuśayaṃ vahati.../iti vimānito 'pi vivarṇito 'pi vijugupsito 'pi na vikṛtim āpa- dyate / (...nānyatrārthāyaiva cetayate...) / kṣamaś ca bhavati śītasyoṣṇasya jighatsāyāḥ pipāsāyā daṃśamaśakavātātapasarīsṛpasaṃsparśānām / parato duruktānāṃ (...durāga- tānāṃ vacanapathānām utpannānāṃ...) śārīrikāṇāṃ vedanānāṃ duḥkhānāṃ tīvrāṇāṃ kharāṇāṃ kaṭukānām amanaāpānāṃ prāṇahāriṇīnāṃ kṣamo bhavaty adhivāsanajā- tīyaḥ / evaṃ kṣamāvān bhavati //

###### 3.3.6.1.1.7.無有怖畏
【漢】云何名為無有怖畏？謂處大眾說正法時，心無怯劣、聲無戰掉、辯無誤失，終不由彼怯懼因緣，為諸怖畏之所逼切，`[腋＝掖【聖】]`腋不流汗、身毛不竪。如是名為無有怖畏。
△kathaṃ viśārado bhavati / asaṃlīnacittaḥ parṣadi dharmaṃ deśayaty agadga-dasvaro 'saṃpramuṣitasmṛti( pratibhānaḥ / na cāsya śāradyahetoḥ śāradya-nidānaṃ bhayaṃ (...vākrāmati samāviśati...) / nāpi kakṣābhyāṃ svedo mucyate romakūpebhyo vā / evaṃ viśārado bhavati //

###### 3.3.6.1.1.8.語具圓滿
【漢】云何名為語具圓滿？謂彼成就最上首語、極美妙語、甚顯了語、易悟解語、樂欲聞語、無違逆語、無所依語、無邊際語。如是名為語具圓滿，言詞巧妙。
△kathaṃ vākkaraṇenopeto bhavati/pauryā vācā samanvāgato bhavati valgvā vispaṣṭayā vijñeyayā śravaṇīyayā apratikūlayā aniśritayā aparyantayā / evaṃ vākkaraṇenopeto bhavati kalyāṇavākyaḥ //

##### 3.3.6.1.2.能作五事
###### 3.3.6.1.2.1.善能諫舉
【漢】成就如是八種因緣，善能諫舉、善作憶念、善能教授、善能教誡、善說正法。

【漢】云何名為善能諫舉？

【漢】謂若有餘，於增上戒毀犯尸羅，於增上軌毀犯軌則，由見聞疑能正諫舉，真實不以虛妄，應時不以非時，饒益不以衰損，柔軟不以麁獷，善友不以憎嫉。

【漢】如是名為善能諫舉。
△sa ebhir aṣṭābhiḥ kāraṇaiḥ samanvāgataś codako bhavati smārakaḥ avavādakaḥ anu- śāsakaḥ dharmadeśakaḥ//kathaṃ cokado bhavati/yad utādhiśīle ca śīlavipattyā adhyā- cara ācāravipattyā dṛṣṭena śrutena pariśaṅkayā codayati bhūtena nābhūtena kālena nākālenārthopasaṃhitena (...nānarthopasaṃhitena (...ślakṣṇena na paruṣeṇa...) mitra- vattayā na dveṣāntareṇa / evaṃ codako bhavati //

###### 3.3.6.1.2.2.善作憶念
【漢】云何名為善作憶念？

【漢】謂令憶念先所犯罪，或法、或義。

【漢】云何名為令其憶念先所犯罪？

【漢】謂若有餘，先起毀犯而不能憶，善作方便，令彼憶念。告言：長老！曾於某處、某事、某時，毀犯如是如是色類。如是名為令其憶念先所犯罪。

【漢】云何名為令憶念法？謂若有餘，於先所聞、所受正法，獨處思念。所謂契經、應頌、記別，廣說如前。彼若不憶，令其憶念，或復稱述、授與令憶，`[或【麗】，成【大】(cf. K15n0570\_p0667c09)]`或興請問、詰難令憶。如是名為令憶念法。

【漢】云何名為令憶念義？謂若有餘，於先所聞、所受正義，有所忘失，為作憶念，宣說開示，令新令顯。

【漢】又若有善能引義利、能引梵行，久時所作、久時所說，彼若忘失，亦令憶念。

【漢】如是名為善作憶念。
△*kathaṃ smarako bhavati / āpattiṃ vā smārayati dharmaṃ vārthaṃ vā /* katham āpa- ttiṃ smārayati /yathāpi tadāpattim adhyāpadyamāno na smarati tam enaṃ smārayati " āyuṣmann amuṣmin deśe amuṣmin vastuni amuṣmin kāle (..evaṃrūpaṃ caivaṃrūpām āpattim āpanna...)" iti / evam āpattiṃ smārayati / kathaṃ dharmaṃ smārayati /yathāpi tacchrutānugṛhītān dharmān ekākī (...na smarati smartum icchati...) / tadyathā sūtraṃ geyaṃ vyākaraṇaṃ iti vistareṇa pūrvavan na smarati tam enaṃ smārayati/ utsmāraṇi- kāṃ vāsyānuprayacchati āpṛcchanaparipṛcchanikāṃ vā / evaṃ dharmaṃ smārayati / katham arthaṃ smārayati / yathāpi tadarthaṃ vismarati tam enaṃ smārayati / punar api pratinavīkaroti uttānīkaroti deśayati saṃprakāśayati yac cāpi kuśalam arthopa- saṃhitaṃ brahmacaryopasaṃhitaṃ cirakṛtaṃ cirabhāṣitam apy anusmārayitā bhava- ti / evaṃ smārako bhavati //

###### 3.3.6.1.2.3.善能教授
【漢】云何名為善能教授？

【漢】謂於遠離、寂靜瑜伽作意止觀，時時隨順教授而轉，時時宣說與彼相應無倒言論。

【漢】所謂能趣心離障蓋甚可愛樂尸羅言論、等持言論、聖慧言論、解脫言論、解脫智見言論。

【漢】少欲言論、喜足言論。

【漢】永斷言論、離欲言論、寂滅言論。

【漢】損減言論、無雜言論、隨順緣性緣起言論。

【漢】如是名為善能教授。
△katham avavādako bhavati / prāvivekye pratisaṃlayane yoge manasikāre śamathavi- paśyanāyāṃ kālena kālam ānulomikam avavādaṃ pravartayati / kālena ca kālaṃ (...tatpratisaṃyuktāṃ kathāṃ...) karoti / tadyathā (...cetovinivaraṇasāṃpreyagāmi- nīṃ...) śīlakathāṃ vā (...samādhikathāṃ vā...) prajñā-kathāṃ vā vimuktikathāṃ vā (...vimuktijñānadarśanakathāṃ vālpecchākathāṃ vā...) saṃtuṣṭikathāṃ vā prahāṇa- kathāṃ virāgakathāṃ nirodhakathām apacayakathām asaṃsargakathām idaṃpratya- yatāpratītyasamutpādānulomāṃ kathaṃ karoti /evam avavādako bhavati //

###### 3.3.6.1.2.4.善能教誡
【漢】云何名為善能教誡？

【漢】謂於大師所說聖教，能以正法、以毘奈耶平等教誨。或軌範師，或親教師，或同法者，或餘尊重、等尊重者，如實知彼隨於一處違越毀犯，便於時時如法呵責、治罰、驅擯，令其調伏。

【漢】既調伏已，如法平等受諸利養，和同、曉悟、收斂、攝受。

【漢】於所應作及不應作，為令現行不現行故。於其積習及不積習，教導教誨。

【漢】如是名為善能教誡。
△katham anuśāsako bhavati / dharmeṇa vinayena (...śāstuḥ śāsane samanuśāsako bhavati / ācāryo vopādhyāyo vā...) (...sahadhārmiko vā (...gurur...) vā gurusthānīyo...) vānyatamānyatamasminn adhikaraṇe 'trisṛtaṃ vyatikrāntaṃ viditvā kālena kālam avasādayati daṇḍakarmānuprayacchati pravāsayati cainaṃ / punar api ca dharmeṇa samaye (...pratisaṃstarasāmīcī-saṃjñapitiṃ pratigṛhṇāti...) saṃgrāhakaś ca bhavati / karaṇīye cākaraṇīye vādhyācārānadhyācārād (...adhyācīrṇe 'nadhyācīrṇe...) ca śāsty anuśāsti / evam anuśāsako bhavati //

###### 3.3.6.1.2.5.善說正法
【漢】云何名為善說正法？

【漢】謂於時時能善宣說初時所作無倒言論。所謂施論、戒論、生天之論。於諸欲中，能廣開示過患出離清淨品法。

【漢】又於時時宣說超勝四種聖諦相應言論。

【漢】所謂苦論、集論、滅論、道論。為諸有情得成熟故，為諸有情得清淨故，為令正法得久住故，宣說相應、助伴、隨順、清亮、有用、相稱、應順名句文身所有言論。
△kathaṃ ca dharmadeśako bhavati / kālena kālaṃ pūrvakālakaraṇīyāṃ kathāṃ karoti tadyathā dānakathāṃ śīlakathāṃ svargakathām / kāmeṣv ādīnavaniḥsaraṇān vyavadā- napakṣān dharmān vistareṇa saṃprakāśayati / kālena kālaṃ sāmutkarṣikīṃ caturārya- satyapratisaṃyuktāṃ kathāṃ kathayati / duḥkhaṃ vārabhya samudayaṃ vā nirodhaṃ vā mārgaṃ vā / sattvaparipākāya vā sattvavyavadānāya vā saddharmasya vā cirasthi- taye / (...yuktaiḥ padavyañjanaiḥ sahitair ānulomikair ānucchavikair aupāyikaiḥ prati- rūpaiḥ pradakṣiṇair nipakasyāṅgasaṃbhāraiḥ...) /

【漢】又此言論應時而發、殷重、漸次、相續、俱有。

【漢】令其欣慶、令其愛樂、令其歡喜、令其勇悍、無所訶擯、相應、助伴、無亂、如法、稱順眾會。有慈憐心，有利益心，有哀愍心，不依利養、恭敬、讚頌，不自高舉、不陵蔑他。

【漢】如是名為善說正法。

【漢】由彼成就如是八支，於時時間善能諫舉、善作憶念、善能教授、善能教誡、善說正法，是故說彼名為善友。
△tāṃ ca punaḥ kathāṃ kālena karoti (...satkṛtyānupūrvam anusaṃdhim anusahitaṃ...) harṣayan rocayan toṣayann utsāhayann anavasādayaṃś ca yuktāṃ sahitām avyava- kīrṇāṃ dhārmikīṃ yathāparṣan maitracitto hitacitto 'nukampācitto 'niśrito lābhasat- kāra (...śloke na cātmānam...) utkarṣayati， na parān paṃsayati / evaṃ dharmadeśako bhavati // yaś caibhir aṣṭābhir aṅgaiḥ samanvāgato bhavati evaṃ ca kālena kālaṃ codako bhavati smārako (...'vavādako 'nuśāsako...) dharmadeśakaḥ tasmāt sa kalyāṇamitra ity ucyate /

#### 3.3.6.2.略義
【漢】如是廣辯善友性已。

【漢】復云何知此中略義？

【漢】謂若善友心善稠密，為性哀愍，最初於彼樂為利益、樂為安樂。

【漢】又即於此利益安樂，如實了知，無有顛倒，離顛倒見。

【漢】又即於此利益安樂，有大勢力、方便善巧，能令積集、能令引發。

【漢】又即於此利益安樂，翹勤無`[＊2-1]墮＝惰【三】＊`墮，起發圓滿，為性好樂，發勤精進。當知由此四因緣故，攝一切種總、略圓滿善知識性。

【漢】如是名為此善友性所有略義。

【漢】若前所說廣分別義，若此所說所有略義，一切總說為善友性。
△ayaṃ tāvat kalyāṇamitratāyā vistaravibhāgaḥ // samāsārthaḥ punaḥ katamaḥ / saced ayaṃ mitrasuhṛd anukampaka ādita eva hitakāmo bhavati sukhakāmaś ca / tac ca punar hitasukhaṃ yathābhūtaṃ prajānāti aviparyasto bhavaty aviparītadṛṣṭiḥ / prati- balaś ca bhavaty upāyakuśalaḥ yad utāsyaiva hitasukhasya samudāgamāyopasaṃhā- rāya / dakṣaś ca bhavaty analasa utthānasaṃpanna ārabdhavīryajātīyaḥ yad uta tam eva hitasu-khopasaṃhāram ārabhya / ebhiś caturbhiḥ kāraṇaiḥ sarvākāraparipūrṇaḥ / samāsataḥ kalyāṇamitro veditavyaḥ /ayaṃ ca punaḥ kalyāṇamitratāyāḥ samāsārthaḥ / yaś ca pūrvako vistaravibhāgo yaś cāyaṃ samāsārtha iyam ucyate kalyāṇamitratā //

### 3.3.7.聞思正法
#### 3.3.7.1.正法
##### 3.3.7.1.1.十二分教
【漢】云何名為聞思正法？謂正法者，若佛世尊、若佛弟子、正士、正至、正善丈夫，宣說開顯分別照了。此復云何？所謂契經、應頌、記別，廣說如前十二分教。是名正法。
△saddharmaśravaṇacintanā katamā / saddharma ucyate buddhaiś ca (...buddhaśrāvakaiś ca sadbhiḥ...) samyaggataiḥ satpuruṣair ākhyāto (...deśita uttāno...) vivṛtaḥ saṃprakā- śitaḥ / sa punaḥ katamaḥ / tadyathā sūtraṃ geyaṃ vyākaraṇam iti vistareṇa pūrvavad dvādaśāṅgavacogataṃ saddharma ity ucyate //

【漢】云何契經？謂薄伽梵，於彼彼方所，為彼彼所化有情，依彼彼所化諸行差別，宣說無量蘊相應語、處相應語、緣起相應語、食相應語、諦相應語、界相應語、聲聞乘相應語、獨覺乘相應語、`[如【麗聖】，知【大】]`如來乘相應語、念住正斷神足根力覺支道支等相應語、不淨息念諸學證淨等相應語。

【漢】結集如來正法藏者，攝聚如是種種聖語，為令聖教久住世故。

【漢】以諸美妙名句文身，如其所應次第安布、次第結集。謂能貫穿縫綴種種能引義利、能引梵行真善妙義。是名契經。
△tatra sūtraṃ katamat / yat (...tatra tatra bhagavatā tāṃs tān vineyāṃs tāni tāni vineya- caritāni...) cārabhya skandhapratisaṃyuktā vā kathā kṛtā (...dhātupratisaṃyuktā vā kathā kṛtā dhātusaṃgaṇapratisayuktā vā āyatanapratisaṃyuktā vā pratītyasamutpāda- pratisaṃyuktā vā āhārasatya-pratisaṃyuktā...) vā (...śrāvakapratyekabuddhatathāgata- pratisaṃyuktā...) vā smṛtyupasthānasamyakprahāṇa rddhipādendriyabalabodhyaṅga- mārgāṅgapratisaṃyuktā vā aśubhānāpānasmṛtiśikṣāvetyaprasādapratisaṃyuktā kathā kṛtā / sā ca kathā saṃgītikāraiḥ parigṛhya śāsanacirasthitaye yathāyogam anupūrveṇa racitā nupūrveṇa samāyuktā pratirūpair nāmakāyapadakāyavyañjanakāyair yad uta teṣāṃ teṣām arthānāṃ sūcanāyai kuśalānām arthopasaṃhitānāṃ brahmacaryopasaṃ- hitānām / idam ucyate sūtram //

【漢】云何應頌？謂於中間、或於最後宣說伽`[他＝陀【元明】]`他，或復宣說未了義經。是名應頌。

【漢】云何記別？謂於是中，記別弟子命過已後當生等事，或復宣說已了義經。是名記別。

【漢】云何諷頌？謂非直說，是結句說。或作二句、或作三句、或作四句、或作五句、或作六句等。是名諷頌。

【漢】云何自說？謂於是中，不顯能請補特伽羅名字、種`[3]姓＝性【明】＊`姓，為令當來正法久住、聖教久住，不請而說。是名自說。

【漢】云何因緣？謂於是中，顯示能請補特伽羅名字、種`[＊3-1]姓＝性【明】＊`姓，因請而說；及諸所有毘奈耶相應，有因有緣別解脫經。是名因緣。

【漢】云何譬喻？謂於是中，有譬喻說。由譬喻故，本義明淨。是名譬喻。

【漢】云何本事？謂諸所有宿世相應事義言教。是名本事。

【漢】云何本生？謂於是中，宣說世尊在過去世彼彼方分，若死、若生，行菩薩行、行難行行。是名本生。

【漢】云何方廣？謂於是中，`[廣＝宣【明】]`廣說一切諸菩薩道，為令修證阿耨多羅三藐三菩提、十力、無畏、無障智等一切功德。是名方廣。

【漢】云何希法？謂於是中，宣說諸佛、諸佛弟子、`[比丘比丘＝苾芻苾芻【三聖】]`比丘比丘尼、式叉摩那、勞策男、勞策女、近事男、近事女等，若共不共，勝於其餘、勝諸世間，同意所許，甚奇希有最勝功德。是名希法。

【漢】云何論議？所謂一切摩`[1]呾＝怛【元明】＊`呾`[履＝理【三聖】]`履迦、阿毘達磨，研究甚深素`[呾＝怛【三明】]`呾纜義，宣暢一切契經宗要。是名論議。
△geyaṃ katamat / yasyānte paryavasāne gāthābhigītā yac ca sūtraṃ neyārtham / idam ucyate geyam // vyākaraṇaṃ katamat / (...yasmiñ chrāvakebhyo 'bhyatītakālagata upapattau vyākriyate..) yac ca sūtraṃ nītārtham / idam ucyate vyākaraṇam // gāthā katamā / yā na gadyena bhāṣitā api tu pādopanibandhena dvipadā vā tripadā vā catuṣ- padā vā pañcapadā vā ṣaṭpadā vā /iyam ucyate gāthā//udānaṃ katamat/yat pudgalasya nāma gotram (.aparikīrtayitvānuddiśya bhāṣitam..) āyatyāṃ vā saddharmacirasthitaye śāsanacirasthitaye ca / idam ucyate udānam // nidānaṃ katamat / yat pudgalasya (… nāma gotraṃ...) (...parikīrtayitvoddiśya bhāṣitam...) yac ca kiṃcid vinayapratisaṃyu- ktaṃ (...sotpattikaṃ sanidānaṃ...) prātimokṣasūtram / idaṃ ucyate nidānam // avadā- naṃ katamat / yat sadṛṣtāntakam udāhṛtam yena dṛṣṭāntena yasya prakṛtasyārthasya vyavadānaṃ bhavati / idam ucyate 'vadānam // vṛttakaṃ katamat / yat kiṃcit (… pūrvayogapratisaṃyuktam...) / idam ucyate vṛttakam // jātakaṃ katamat / yad atītam adhvānam upādāya tatra tatra bhagavataś cyutyupapādeṣu (...bodhisattvacaryā duṣka- racaryākhyātā...) / idam ucyate jātakam // vaipulyaṃ katamat / yatra bodhisattvānāṃ mārgo deśyate (...'nuttarāyai samyaksaṃbodhaye daśabalānāvaraṇajñānasamudāga- māya ...) / idam ucyate vaipulyam // adbhutā dharmāḥ katame / yatra buddhānāṃ ca buddhaśrāvakāṇāṃ ca bhikṣūṇāṃ ca bhikṣuṇīnāṃ ca śikṣamāṇānāṃ ...śrāmaṇerāṇāṃ śrāmaṇerikāṇām upāsakānām upāsikānāṃ...) sādhāraṇāsādhāraṇāś ca tadanya prativi- śiṣṭāś cāścaryādbhutasaṃmatā guṇaviśeṣā ākhyātāḥ / ima ucyante 'dbhutā dharmāḥ // upadeśāḥ katame / (...sarvamātṛkābhidharmaḥ...) sūtrānta niṣkarṣaḥ sūtrānta vyākhyā- nam upadeśa ity ucyate //

##### 3.3.7.1.2.三藏所攝
【漢】如是所說十二分教，三藏所攝。謂或有素怛纜藏攝，或有毘奈耶藏攝，或有阿毘達磨藏攝。當知此中，若說契經、應頌、記別、諷頌、自說、譬喻、本事、本生、方廣、希法，是名素怛纜藏。若說因緣，是名毘奈耶藏。若說論議，是名阿毘達磨藏。

【漢】是故如是十二分教，三藏所攝。如是一切，正士、正至、正善丈夫共所宣說，故名正法。
△*(...tac caitad...) dvādaśāṅgavacogatam asti sūtram asti vinayaḥ asty abhidharmaḥ / tatra yat tāvad āha sūtraṃ geyaṃ vyākaraṇaṃ gāthodānāvadānavṛttakajātakavaipu- lyādbhutadharmā iti idaṃ tāvat sūtram / yat punar āha nidānam iti ayam ucyate vina- yaḥ/yat punar āha upadeśā iti ayam ucyate 'bhidharmaḥ /*(...tac caitad...) dvādaśāṅga- vacogataṃ piṭakatrayasaṃgṛhītaṃ sadbhiḥ samyaggatair deśitaṃ saddharma ity ucyate //

#### 3.3.7.2.聞正法
【漢】聽聞此故，名聞正法。此復云何？謂如有一，或受持素`[＊1-1]呾＝怛【元明】＊`呾纜，或受持毘奈耶，或受持阿毘達磨，或受持素`[4]怛＝呾【宋】＊`怛纜及毘奈耶，或受持素`[＊4]`怛纜及阿毘達磨，或受持毘奈耶及阿毘達磨，或具受持素`[＊4]`怛纜、毘奈耶、阿毘達磨。

【漢】如是一切，名聞正法。此聞正法復有二種。一、聞其文，二、聞其義。
△*tasya śravaṇaṃ saddharmaśravaṇam / (...tat punaḥ...) katamat* / yathāpīhaikatyaḥ sūtradharo vā bhavati vinayadharo vā mātṛkā dharo vā sūtravinayadharo vā (… sūtrābhidharmadharo vā...) vinayamātṛkā dharo vā (...sūtravinayamātṛkādharo vā...) / idam ucyate saddharmaśravaṇam /tat punaḥ śravaṇaṃ dvividham / vyañjanaśravaṇam arthaśravaṇaṃ ca //

#### 3.3.7.3.思正法
【漢】云何思正法？

【漢】謂如有一，即如所聞、所信正法，獨處空閑，遠離六種不應思處。謂思議我、思議有情、思議世間、思議有情`[業＝業思議【三】]`業、果異熟、思議靜慮者靜慮境界、思議諸佛諸佛境界。

【漢】但正思惟所有諸法自相、共相。

【漢】如是思惟，復有二種。一者、以算數行相，善巧方便算計諸法；二者、以稱量行相，依正道理觀察諸法功德過失。謂若思惟諸蘊相應所有言教，若復思惟如前所說所餘隨一所有言教，皆由如是二種行相方便思惟。
△*cintanā katamā* /yathāpīhaikatyas tān eva yathāśrutān dharmān ekākī rahogataḥ **ṣaḍ acintyāni sthānāni tadyathā ātmacintāṃ sattvacintāṃ lokacintāṃ sattvānāṃ karmavipākacintāṃ dhyāyināṃ dhyāyiviṣayaṃ buddhānāṃ buddhaviṣayaṃ varjayi- tvā (...svalakṣaṇataḥ) sāmānyalakṣaṇataś ca cintayati...)**// sā punaś *cintā dvividhā* / (...gaṇanākārā saha gaṇanāyogena dharmāṇām...)/ (...tulanākārā yuktyā guṇadoṣopa- parīkṣaṇākārā (...) / sacet skandhapratisaṃyuktāṃ deśanāṃ cintayati saced anyatamā- nyatamāṃ pūrvanirdiṣṭāṃ deśanāṃ cintayati ābhyāṃ (...dvābhyām ākārābhyāṃ...) cintayati //

##### 3.3.7.3.1.算數行相
【漢】此復云何？謂言色者，即十色處，及墮法處所攝眾色，是名色蘊。所言受者，即三種受，是名受蘊。所言想者，即六想身，是名想蘊。所言行者，即六思身等，是名行蘊。所言識者，即六識身等，是名識蘊。如是名為以算數行`[相＝想【聖】]`相，思惟諸蘊相應言教。或復由此算數行相，別別思惟展轉差別，當知即有無量差別。
△yathā punaḥ katham iti / rūpam ucyate daśa rūpīṇy āyatanāni yac ca dharmāyatana- paryāpannaṃ rūpaṃ sa ca rūpaskandhaḥ / tisro vedanā vedanāskandhaḥ / ṣaṭ saṃjñā- kāyāḥ saṃjñāskandhaḥ /ṣaṭ cetanākāyāḥ saṃskāraskandhaḥ /ṣaḍ vijñānakāyā vijñāna- skandhaḥ / ity evaṃ gaṇanāsaṃkhyākārayā skandhadeśanāṃ cintayati / (...uttarottara- prabhedena yena vā punar asyāḥ saṃkhyāgaṇanākārāyāś cintāyā...) (...apramāṇaḥ praveśanayo...) veditavyaḥ //

##### 3.3.7.3.2.稱量行相
###### 3.3.7.3.2.1.觀待道理
【漢】云何以稱量行相，依正道理思惟諸蘊相應言教？謂依四道理無倒觀察。何等為四？一、觀待道理，二、作用道理，三、證成道理，四、法爾道理。

【漢】云何名為觀待道理？謂略說有二種觀待。一、生起觀待，二、施設觀待。生起觀待者，謂由諸因、諸緣勢力生起諸蘊，此蘊生起要當觀待諸因、諸緣。施設觀待者，謂由名身、句身、文身施設諸蘊，此蘊施設要當觀待名句文身。是名於蘊生起觀待、施設觀待。即此生起觀待、施設觀待，生起諸蘊、施設諸蘊，說名道理瑜伽方便，是故說為觀待道理。
△kathaṃ yuktyupaparīkṣākārayā cintayā skandhadeśanāṃ cintayati / catasṛbhir yukti- bhir upaparīkṣate / katamābhiś catasṛbhiḥ / yad utāpekṣāyuktyā kāryakaraṇayuktyā upapattisādhanayuktyā dharmatāyuktyā // *apekṣāyuktiḥ katamā/dvividhāpekṣā utpa- ttyapekṣā prajñaptyapekṣā ca* / tatrotpattyapekṣā yair (...hetubhir yaiḥ pratyayaiḥ ...) skandhānāṃ prādurbhāvo bhavati tasyāṃ skandhotpattau te hetavas te pratyayā apekṣyante / yair nāmakāyapadakāyavyañjanakāyaiḥ skandhānāṃ prajñaptir bhavati tasyāṃ skandhaprajñaptau te nāmakāyapadakāyavyañjanakāyā apekṣyante / iyam ucyate skandheṣūtpattyapekṣā prajñaptyapekṣā ca / yā cotpattyapekṣā yā ca prajña- ptyapekṣā sā yuktir yoga upāyaḥ skandhotpattaye skandhaprajñaptaye / tasmād apekṣāyuktir ity ucyate //

###### 3.3.7.3.2.2.作用道理
【漢】云何名為作用道理？謂諸蘊生已，由自緣故，有自作用，各各差別。謂眼能見色，耳能聞聲，鼻能嗅香，舌能甞味，身能覺觸，意能了法。色為眼境，為眼所行；乃至法為意境，為意所行。或復所餘如是等類，於彼彼法別別作用，當知亦爾。即此諸法各別作用所有道理瑜伽方便，皆說名為作用道理。
△*(...kāryakaraṇayuktiḥ katamā* / yad utpannānāṃ...) skandhānāṃ (...svena hetunā...) svena pratyayena tasmiṃs tasmin svakāryakaraṇe (viniyogaḥ / tadyathā cakṣuṣā rūpā- ṇi draṣṭavyāni śrotreṇa śabdāḥ śrotavyāḥ yāvan manasā dharmā vijñeyā iti / rūpeṇa (...cakṣuṣo gocare 'vasthātavyam...) (...śabdena śrotrasya...) evaṃ (...yāvad dharmair manasa...) iti / (...yad vā punar anyad apy evaṃbhāgīyam (...tatra tatra...) dharmāṇām anyonyaṃ..) kāryakaraṇe prati yuktir yoga upāyaḥ/iyam ucyate kāryakaraṇayuktiḥ //)

###### 3.3.7.3.2.3.證成道理
【漢】云何名為證成道理？謂一切蘊皆是無常，眾緣所生，苦、空、無我。由三量故，如實觀察。謂由至教量故，`[由＝道【元明】]`由現量故，由比量故。由此三量證驗道理。諸有智者，心正執受、安置、成立。謂一切蘊皆無常性、眾緣生性、苦性、空性，及無我性。如是等名證成道理。
△*upapattisādhanayukiḥ katamā */ anityāḥ skandhā iti pratītyasamutpannā duḥkhāḥ śūnyā anātmāna iti tribhiḥ pramāṇair upaparīkṣate / yad utāptāgamena pratyakṣeṇānu- mānena ca / ebhis tribhiḥ pramāṇair upapattiyuktaiḥ (...satāṃ hṛdayagrāhakair...) vya- vasthāpanā sādhanā kriyate / yad uta skandhānityatāyā vā pratītyasamutpannatāyā vā duḥkhatāyā vā śūnyatāyā (..vānātmatāyā vā..)/iyam ucyata upapattisādhanayuktiḥ //

###### 3.3.7.3.2.4.法爾道理
【漢】云何名為法爾道理？謂何因緣故，即彼諸蘊如是種類，諸器世間如是安布？何因緣故，地堅為相、水濕為相、火煖為相、風用輕動以為其相？何因緣故，諸蘊無常、諸法無我、涅槃寂靜？何因緣故，色變壞相、受領納相、想等了相、行造作相、識了別相？由彼諸法本性應爾、自性應爾、法性應爾，即此法爾，說名道理瑜伽方便。或即如是、或異如是、或非如是，一切皆以法爾為依，一切皆歸法爾道理，令心安住、令心曉了。如是名為法爾道理。
△*dharmatāyuktiḥ katamā/kena kāraṇena tathābhūtā ete skandhāḥ tathābhūto lokasaṃ- niveśaḥ / kena kāraṇena kharalakṣaṇā pṛthivī dravalakṣaṇā āpa uṣṇalakṣaṇaṃ tejaḥ samudīraṇalakṣaṇo vāyuḥ / kena kāraṇenānityāḥ skandhāḥ kena kāraṇena śāntaṃ nirvāṇam iti / tathā (...kena kāraṇena...) rūpaṇalakṣanaṃ rūpam anubhavanalakṣaṇā vedanā saṃjānanālakṣaṇā (saṃjñā abhisaṃskaraṇalakṣaṇāḥ saṃskārāḥ vijānanālakṣa- ṇaṃ vijñānam iti / prakṛtir eṣāṃ dharmāṇām iyam svabhāva eṣa īdṛśaḥ dharmataiṣā / (...yaiva cāsau...) dharmatā saivātra yuktir yoga upāyaḥ / evaṃ vaitat syāt anyathā vā naiva vā syāt (...sarvatraiva ca dharmataiva pratisaraṇaṃ dharmataiva yuktiḥ...)/ citta- nidhyāpanāya cittasaṃjñāpanāya / iyam ucyate dharmatāyuktiḥ / *

【漢】如是名為依四道理，觀察諸蘊相應言教。

【漢】如由算數行相及稱量行相，觀察諸蘊相應言教，如是即由二種行相，觀察其餘所有言教。

【漢】如是總名審正觀察思惟一切所說正法。

【漢】如是名為聞思正法。
△evaṃ catasṛbhir yuktibhiḥ skandhadeśanopaparīkṣyate yāvat punar anyā kācid deśa- neti // yaivam ābhyāṃ dvābhyām ākārābhyāṃ gaṇanāsaṃkhyākārayā ca yuktyupapa- rīkṣaṇākārayā ca samyagupanidhyāpanā tasyās tasyā deśanāyāḥ (...sā cintā...) // iyam ucyate saddharmaśravaṇacintā //

### 3.3.8.無障
#### 3.3.8.1.依內障
【漢】云何無障？謂此無障略有二種。一者、依內，二者、依外。我當先說依內外障，與彼相違，當知即是二種無障。

【漢】云何名依內障？

【漢】謂如有一，於其先世不曾修福；不修福故，不能時時獲得隨順資生眾具，所謂衣、食、諸坐臥具、病緣醫藥、及餘什具。有猛利貪及長時貪，有猛利瞋及長時瞋，有猛利癡及長時癡。或於先世積集造作多疾病業。由彼為因，多諸疾病。

【漢】或由現在行不平等。由是因緣，風熱`[痰＝淡【宋聖】]`痰癊、數數發動。或有宿食住在身中。

【漢】或食麁重，多事、多業、多有所作、多與眾會。樂著事業、樂著語言、樂著睡眠、樂著諠眾、樂相雜住、樂著戲論。樂自舉恃、掉亂、放逸、居止非處。如是等類，應知一切名依內障。
△*anantarāyaḥ katamaḥ* / anantarāyo dvividhaḥ / adhyātmam upādāya bahirdhā ca / tatrādhyātmaṃ bahirdhā copādāyāntarāyaṃ vakṣyati / tadviparyayeṇānantarāyo vedi- tavyaḥ // adhyātmam upādāyāntarāyaḥ katamaḥ / yathāpīhaikatyaḥ pūrvam eva kṛta- puṇyo na bhavati / so 'kṛtatvāt puṇyānāṃ na lābhī bhavati kālena kālam (… ānulomi- kānāṃ ...) jīvitapariṣkārāṇām yaduta cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣa- jyapariṣkārāṇām/tīvrarāgo bhavaty āyatarāgaḥ tīvradveṣa āyatadveṣaḥ tīvramoha āya- tamohaḥ / pūrvaṃ vānenābādhasaṃvartanīyāni karmāṇi kṛtāni bhavanti / yaddhetor ābādhabahulo bhavati / dṛṣṭa eva dharme viṣamacārī bhavati / (...yenāsyābhīkṣṇaṃ vāto vā kupyati pittaṃ vā śleṣmaṃ vā viṣūcikā vā kāye saṃtiṣṭhate...)/ bhojanaguruko bhavati bahvartho bahukṛtyo gaṇasaṃnipātabahulo bhavati / karmārāmo vā bhāṣyārā- mo vā nidrārāmaḥ saṅgaṇikārāmaḥ saṃsargārāmaḥ prapañcārāmaḥ / ātmasaṃpragrā- hakaś capalaḥ pramattaḥ kudeśavāsī vā / (...ity evaṃbhāgīyā...) antarāyā adhyātmam upādāya veditavyāḥ //

#### 3.3.8.2.依外障
【漢】云何名依外障？

【漢】謂如有一，依不善士；由彼因緣，不能時時獲得隨順教授教誡。

【漢】或居惡處。於此住處，若晝日分，多有種種諠雜、眾集、諸變異事；若於夜分，多有種種高聲、大聲、大眾諠雜；復有種種猛利辛楚風日惡觸；或有種種人及非人怖畏驚恐。如是等類，應知一切名依外障。如是廣辯內外障已。
△bahirdhopādāyā ntarāyāḥ katame / yathāpi tad asatpuruṣāpāśrayaḥ yato na labhate kālena kālam ānulomikīm avavādānuśāsanīm kudeśe vā vasati / (...yatrāsya vāsaṃ kalpayato...) divā (...vauvilako bhavati prabhūtaḥ...) rātrau vo (...ccaśabdo mahāśabdo mahājanakāyasya nirghoṣaḥ...) / tīvrakaṭukaś ca vātātapasaṃsparśo manuṣyād amanuṣyād api bhayam / ayam evaṃbhāgīyo bahirdhopādāyāntarāyo veditavyaḥ / (...ayaṃ tāvad vistaravibhāgaḥ...) //

#### 3.3.8.3.略義
##### 3.3.8.3.1.加行障
【漢】復云何知此中略義？謂於此中略有三障。一、加行障，二、遠離障，三、寂靜障。

【漢】云何加行障？謂若此障會遇現前，於諸善品所有加行皆無堪能，亦無勢力。此復云何？謂常疹疾、困苦、重病，風熱`[痰＝淡【宋元聖】]`痰癊數數發動，或有宿食住在身中，或被蛇蠍、百足、蚰`[蜓＞]`蜒之所`[䖧【CB】，蛆【大】(cf. C057n1163\_p0084a13-15)]`䖧螫，或人非人之所逼惱，又不能得衣、食、臥具、病緣醫藥及餘什具。如是等類，應知一切名加行障。
△samāsārthaḥ punaḥ katamaḥ / samāsatas *trividho 'ntarāyaḥ / prayogāntarāyaḥ prāvi- vekyāntarāyaḥ pratisaṃlayanāntarāyaś ca* /tatra prayogāntarāyaḥ katamaḥ / yenānta- rāyeṇa samavahitena saṃmukhībhūtenāśakto bhavaty apratibalaḥ sarveṇa sarvaṃ kuśalapakṣa-prayoge / sa punaḥ katamaḥ / yad ābādhako bhavati duḥkhito bāḍhaglā- naḥ / (...abhīkṣṇam asya vāto vā kupyate pittaṃ vā śleṣmaṃ vā viṣūcikā vāsya kāye saṃtiṣṭhate...) / api tv asya daśaty ahir vṛściko vā śatapadī vā manuṣyo vainaṃ vihe- ṭhayaty amanuṣyo vā / (...na ca lābhī...) bhavati cīvarapiṇḍapātaśayanāsanaglānapra- tyayabhaiṣajyapariṣkārāṇām / ayam evaṃ-bhāgīyaḥ prayogāntarāyo veditavyaḥ //

##### 3.3.8.3.2.遠離障
【漢】云何遠離障？

【漢】謂食麁重。

【漢】多事、多業、多有所作。或樂事業。由此因緣，愛樂種種所作事業，`[彼【麗】，後【大】(cf. K15n0570\_p0670c19; T30n1579\_p0420a26)]`彼彼事中其心流散。

【漢】或樂語言。由此因緣，雖於遠離斷寂靜修，有所堪能、有大勢力，然唯讀誦便生喜足。

【漢】或樂睡眠。由此因緣，惛沈睡眠常所纏繞，為性懈怠，執睡為樂、執倚為樂、執臥為樂。

【漢】或樂諠眾。由此因緣，樂與在家及出家眾、談說種種王論、賊論、食論、飲論、妙衣服論、婬女巷論、諸國土論、大人傳論、世間傳論、大海傳論。如是等類能引無義虛綺論中，樂共談說，`[抂＝枉【三】]`抂度時日。

【漢】又多愛樂數與眾會。彼彼事中令心散動、令心擾亂。

【漢】或樂雜住。由此因緣，諸在家眾及出家眾，若未會遇，思慕欲見；若已會遇，不欲別離。

【漢】或樂戲論。由此因緣，樂著世間種種戲論。於應趣向好樂前行，於遠離中喜捨善軛。如是等類眾多障法，應知一切名遠離障。若有此障會遇現前，難可捨離阿練若處、山林、曠野、邊際臥具所有貪著，亦不能居阿練若處、塚間、樹下、空閑靜室。
△prāvivekyāntarāyaḥ katamaḥ / yad bhojanaguruko bhavati /bahvartho bahukṛtyo bahukaraṇīyaḥ (...karmārāmaratiṃ rato...) bhavati / teṣu teṣv itikaraṇīyeṣu prasṛta- mānasaḥ / bhāṣyārāmo bhavati / śaktaḥ pratibalaḥ san prāvivekye prahāṇe pratisaṃla- yane bhāvanāyām udde (...śasvādhyāya-mātrakeṇa...) saṃtuṣṭaḥ / nidrārāmo bhavati / styānamiddhaparyavasthitaḥ kusīdajātīyo nidrāsukhaṃ pārśvasukhaṃ śayanasukhaṃ ca svīkaroti / saṅgaṇikārāmo bhavati / sārdhaṃ gṛhasthapravrajitai rājakathāṃ vā karoti corakathāṃ vānnakathāṃ vā pānakathāṃ vā vastrakathāṃ vā veśyākathāṃ vā vīthīkathāṃ vā janapadamahāmātrākhyānakathāṃ vā (...lokākhyānakathāṃ vā...) samudrākhyānakathāṃ vā / ity evaṃbhāgīyayānarthopasaṃhitayā (...kathayā kālam atināmayati...) / tatra cābhirato bhavaty (...abhīkṣṇañ ca...) gaṇasaṃnipātabahulo bhavati / teṣu teṣv adhikaraṇeṣu vyākṣiptamānaso bhavati vyākulamānasaḥ / saṃsar- gārāmo bhavati / gṛhasthapravrajitānām asamavahitānāṃ ca prapañcārāmo bhavati /prapañcarato 'vakramaṇīyeṣu pūrvaṅgamaḥ prāvivekyeṣu nikṣipta-dhuraḥ / (...ima evaṃbhāgīyā dharmāḥ...) pravivekāntarāyo veditavyaḥ/yaiḥ samavahitaiḥ saṃmukhī- bhūtair na sukaraṃ bhavaty (...araṇyavanaprasthāni prāntāni śayanāsanāny adhyāva- situm araṇyāni vā vṛkṣamūlāni vā śūnyāgārāṇi vā...) //

##### 3.3.8.3.3.寂靜障
###### 3.3.8.3.3.1.奢摩他障
【漢】云何寂靜障？謂寂靜者，即奢摩他、毘鉢舍那。有奢摩他障、有毘鉢舍那障。

【漢】云何奢摩他障？謂諸放逸及住非處。由放逸故，或惛沈睡眠纏繞其心，或唯得奢摩他便生愛味，或於下劣性心樂趣入，或於闇昧性其心樂著。由住如是非處所故，人或非人諠雜擾亂，他所逼惱，心外馳散。如是名為奢摩他障。當知此障能障寂靜。
△pratisaṃlayanāntarāyaḥ katamaḥ / tadyathā pratisaṃlayanam ucyate śamatho vipa- śyanā ca / tatrāsti śamathāntarāyaḥ (...asti vipaśyanāntarāyaḥ...) // tatra śamathānta- rāyaḥ katamaḥ / pramādo 'deśavāsaś ca / yathāsya pramattasya styānamiddhaṃ vā cittaṃ paryavanahati (...śamathamātraṃ vāsvādayati...) līnatvāya vā (...cittam upanā- mayati...) andhakārāyitatvaṃ vā (...cetaso bhavati...) / (...yadrūpeṇa cādeśavāsena...) manuṣyakṛto vāmanuṣyakṛto vā parataḥ saṃghaṭṭo bhavati / yenāsya cittaṃ bahirdhā vikṣipyate / ayaṃ śamathāntarāyaḥ (...pratisaṃlayanāntarāyo...) veditavyaḥ //

###### 3.3.8.3.3.2.毘缽舍那障
【漢】云何毘鉢舍那障？謂樂自恃舉及以掉亂。

【漢】樂自恃舉者，謂如有一，作是思惟：我生高族，淨信出家，非為下劣，`[諸＝者【元】]`諸餘`[4]比丘＝苾芻【三】＊`比丘，則不如是。由此因緣，自高自舉，陵蔑於他。如是我生富族，淨信出家，非為貧匱，我具妙色，喜見端嚴，多聞、聞持、其聞積集，善巧言詞，語具圓滿，諸餘`[＊4]`比丘則不如是。由此因緣，自高自舉，陵蔑於他。彼由如是自高舉故，諸有`[＊4]`比丘耆年多智、積修梵行，不能時時恭敬請問。彼諸`[＊4]`比丘亦不時時為其開發`[未＝夫【元】]`未開發處，為其顯了未顯了處，亦不為其殷到精懇、以慧通達甚深句義方便開示，乃至令其智見清淨。如是名為樂自恃舉毘鉢舍那障。又如有一，唯得少分下劣智見安隱而住。彼由如是少分下劣智見安住便自高舉；自高舉故，便生喜足，更不上求。是名樂自恃舉所`[住＝作【三聖】]`住毘鉢舍那障。

【漢】言掉亂者：謂如有一，根不寂靜，諸根掉亂，諸根囂舉。於一切時，惡思所思、惡說所說、惡作所作。不能安住思惟諸法，不能堅固思惟諸法。由此因緣，毘鉢舍那不能圓滿、不得清淨。是名掉亂毘鉢舍那障。
△vipaśyanāntarāyaḥ katamaḥ / yadutātmasaṃpra grāhaś cāpalyaṃ ca // tatrātmasaṃ- pragraho (...yathāpi tad...) "aham asty uccakulaḥ pravrajito 'līnaḥ anye ca bhikṣavo na tathe"ty ātmānam utkarṣayati saṃpragṛhṇāti parāṃś ca paṃsayati / evam "āḍhyakula- pravrajito 'dīnaḥ" evam "abhirūpo darśanīyaḥ prāsādikaḥ" evaṃ " bahuśrutaḥ śrutā- dhāraḥ śrutasaṃnicayaḥ" (...evam "aham asmi...) kalyāṇavākyo vākkaraṇenopetaḥ anye ca bhikṣavo na tathe''ty ātmānam utkarṣayati saṃpragṛhṇāti parāṃś ca paṃsa- yati / sa (...ātmānaṃ saṃpragṛhṇān ye te...) bhavanti bhikṣavaḥ sthavirā rātrijñā abhyavacīrṇabrahmacaryās tān na kālena kālaṃ (...paripṛcchati paripraśnī karoti...) / te cāsya na kālena kālam avivṛtāni ca sthānāni vivṛṇvanti vivṛtāni ca sthānāny uttānī- kurvanti na ca gambhīram arthapadaṃ (...sādhu ca suṣṭhu...) ca prajñayā pratividhya saṃprakāśayanti yāvad eva jñāna-darśanasya viśuddhaye / evam asya sa ātmasaṃpra- graha āntarāyiko bhavati yaduta vipaśyanāyāḥ / punar aparam alpamātrakasyāvara- mātrakasya jñānadarśanamātrakasya sparśavihāramātrakasya lābhī bhavati / sa tena jñānamātrakeṇa darśana-mātrakeṇa sparśavihāramātrakeṇātmānam utkarṣayati saṃ- pragṛhṇāti / sa (...ātmānaṃ saṃpragṛhṇaṃs..) tāvatā saṃtuṣṭo bhavati nottari vyāya- cchate / (...evarn asyāntarāyaḥ kṛto bhavaty ātmasaṃpragraheṇa yaduta vipaśyanāyāḥ ... // (...capalo vā punar...) anupaśāntendriyo bhavaty uddhatendriya unnatendriyaḥ / sa dūṣitacittī bhavati durbhāṣitabhāṣī duṣkṛtakarmakārī na sthiraṃ dharmāṃś cinta- yati na dṛḍhaṃ cintayati / yena vipaśyanāṃ na pūrayati na viśodhayati / (...evam asya cāpalyam antarāyo bhavati yaduta vipaśyanāyā iti...) //

【漢】如是二法障奢摩他，謂多放逸，及住非處；二法能障毘鉢舍那，謂樂自恃舉及以掉亂。

【漢】如是若奢摩他障、若毘鉢舍那障，總名寂靜障。如是名為障之略義。

【漢】即此略義及前廣`[辨＝辯【三】]`辨，總略為一，說名為障。此障相違，當知無障。

【漢】謂即此障無性、遠離、不合、不會，說名無障。
△*dvau dharmau (...śamathāntarāyau...) / yaduta pramādo 'deśavāsaś ca / dvau dharmau (...vipaśyanāntarāyau...) / yadutātmasaṃpragrahaś cāpalyaṃ ca / iti yaś ca śamathāntarāyaḥ / yaś ca vipaśyanāntarāyaḥ / ayam ucyate pratisaṃlayanāntarāyaḥ / *ayaṃ ca punar antarāyasya samāsārtha iti // yaś cāyaṃ samāsārtho yaś ca pūrvako vistaravibhāgas tad ekadhyam abhisaṃkṣipyāntarāya ity ucyate / asya cāntarāyasya viparyayeṇānantarāyo veditavya iti / ya eṣām antarāyāṇām abhāvo vigamo 'saṅgatir asamavadhānam / ayam ucyate 'nantarāyaḥ //

### 3.3.9.惠捨
【漢】云何惠捨？謂若布施，其性無罪，為莊嚴心、為`[8]助伴＝伴助【三聖】＊`助伴心、為資瑜伽、為得上義而修布施。是名惠捨。
△tyāgaḥ katamaḥ / yad dānam anavadyaṃ cittālaṃkārārthaṃ citta-pariṣkārārthaṃ yogasaṃbhārārtham uttamārthasya prāptaye dadāti/tatra ko dadāti /(...kutra dadāti...) /

#### 3.3.9.1.誰能施
【漢】問：誰能施？誰所施？用何施？何相施？云何施？何故施？由此因緣，施性無罪。

【漢】答：誰能施者，謂施者、施主，是名能施。云何施者？云何施主？謂若自手施，名為施者；若自物施、若`[欣＝欲【三聖】]`欣樂施、非不樂施，名為施主。
△kiṃ dadāti / (...kena dadāti...) / kathaṃ dadāti / kasmād dadāti / yenāsya (...dānam anavadyaṃ...) bhavati // āha / dātā dānapatir dadāti / (..tatra katamo dātā katamo dānapatiḥ / yaḥ svair eva pāṇibhir dadāti...) ayam ucyate dātā / yasya svakaṃ dīyate tac ca dātukāmasya nādātukāmasya ayam ucyate dānapatiḥ //)

#### 3.3.9.2.誰所施
【漢】誰所施者，謂四種所施。一、有苦者，二、有恩者，三、親愛者，四、尊勝者。云何有苦者？謂貧窮者、或乞匃者、或行路者、或悕求者、或盲瞽者、或聾騃者、或無依者、或無趣者、匱乏種種資生具者。復有所餘如是等類，名有苦者。云何有恩者？謂或父母、或乳飲者、或養育者、或成長者、或於曠野沙磧等中能濟度者、或飢儉時能`[賑＝振【三聖】]`賑恤者、或怖怨敵而救`[援＝拔【三】]`援者、或被執縛而能解者、或遭疾病而救療者、教利益者、教安樂者、引利益者、引安樂者、隨所生起諸事務中為助伴者、同歡喜者、同憂愁者、遭厄難時不相棄者。復有所餘如是等類，名有恩者。云何親愛者？謂諸親友，或於其處有愛有敬、或信順語、或數語言談論交往、或有親昵。復有所餘如是等類，說名親愛。云何尊勝？謂若沙門、若婆羅門，世間同許為賢善者、離損害者、極離害者、離貪欲者、為調伏貪而修行者、離瞋恚者、為調伏瞋而修行者、離愚癡者、為調伏癡而修行者。復有所餘如是等類，名尊勝者。
△tatra kutra dadāti / āha / caturṣu dadāti / duḥkhitāya upakāriṇe iṣṭāya viśiṣṭāya ca / tatra duḥkhitāyeti / kṛpaṇā vā (...vanīyakā vā...) adhvagā vā yācanakā vā andhā vā badhirā vā anāthā vā apratisaraṇā vā upakaraṇavikalā iti / ye vā punar anye 'py evaṃ- bhāgīyāḥ / (...ima ucyante duḥkhitāḥ...) // upakāriṇaḥ katame / tadyathā mātāpitaram āpāyakam poṣakam saṃvardhakam iti / ye vā punar aṭavīkāntarād uttārayanti durbhi- kṣād vā paracakrabhayād vā bandhanād vā ābādhād vā / hitopadeśakāś cāsya bhavanti sukhopadeśakā hitasukhopasaṃhārakāḥ utpannotpanneṣu cādhikaraṇeṣu sahāyakāḥ sahanandinaḥ sahaśokāḥ āpatsu cainaṃ na parityajantīti / ye vā punar anye 'py evaṃ- bhāgīyāḥ / ima ucyanta upakāriṇaḥ // iṣṭāḥ katame / ye saṃstutāḥ yeṣām asyāntike bhavati prema vā gauravaṃ vā / bhaktivādo vā...alaptakāḥ saṃstutakāḥ...) sapriyakāś ca bhavantīti / ye vā punar anye 'py evaṃbhāgīyāḥ / ima ucyanta iṣṭāḥ // viśiṣṭāḥ katame / te śramaṇabrāhmaṇāḥ sādhurūpa saṃmatāḥ avyābādhyāḥ avyābādhyaratāḥ vigatarāgāḥ rāgavinayāya pratipannāḥ vigata-dveṣāḥ dveṣavinayāya pratipannāḥ vigatamohāḥ mohavinayāya pratipannā iti / ye vā punar anye 'py evaṃbhāgīyāḥ ima ucyante viśiṣṭāḥ //

#### 3.3.9.3.用何施
【漢】用何施者，謂若略說，或用有情數物而行惠施，或用無情數物而行惠施。云何有情數物持用惠施？謂或妻子、奴婢、作使，或`[象馬猪＝諸象馬【三聖】]`象、馬`[猪〔－〕【聖】]`猪牛、羊、雞、鴨、駝、騾等類，或有諸餘大男、大女、小男、小女，或復所餘如是等類所用施物。或復內身頭、目、手、足、血、肉、骨、髓隨願施與，此亦名為有情數物持用布施。是諸菩薩所現行事，非此義中意所許施。若有於彼諸有情類，或得自在，或有勢力，或能制伏。若應持彼惠施於他；若惠施時自無有罪；若不由彼惠施因緣，他心嫌恨；若施於他，知彼有情不為損惱；是名無罪有情數物持用惠施。
△tatra kiṃ dadātīty āha / samāsataḥ sattvasaṃkhyātam asattvasaṃkhyātaṃ ca vastu dadāti / tatra sattvasaṃkhyātaṃ vastu katamat / tadyathā putradāraṃ dāsīdāsakarma- karapauruṣeyaṃ (...hastyaśvagaveḍakakukkuṭa...) strīpuruṣadārakadārikam iti / yad vā punar anyad apy evaṃbhāgīyaṃ vastu / adhyātmaṃ vā punar upādāya karacara- ṇaśiro māṃsarudhiravasādīny anuprayacchati / idam api sattvasaṃkhyātaṃ dānaṃ yatra bodhisattvabodhāḥ saṃdṛśyante / asmiṃs tv arthe nedaṃ dānam abhipretam / yeṣu tu sattveṣv asyaiśvaryaṃ bhavati vaśitā ca prabhaviṣṇutā ca arhati ca tān sattvān pareṣāṃ pratipādayitum / pratipādayaṃś cātmānam anavadyaṃ karoti / na (...taddhe- tos tatpratyayaṃ...) pare manāṃsi pradūṣayanti / ye ca sattvāḥ pareṣu pratipāditās te na vyāpāditā bhavanti / idam ucyate navadyaṃ sattvasaṃkhyātavastu dānam //

【漢】云何無情數物持用惠施？`[謂＝謂若【三聖】]`謂略說有三種物。一者、財物，二者、穀物，三者、處物。言財物者，謂末尼、真珠、琉璃、螺貝、`[璧＝壁【宋】]`璧玉、珊瑚、馬瑙`[彩＝采【三聖】]`彩石、生色可染、赤珠`[右旋＝布施【三】，右施【聖】]`右旋。復有所餘如是等類，或諸珍寶、或金、或銀、或諸衣服、或諸什物、或香、或鬘。是名財物。云何穀物？謂諸所有可食可飲，大麥、小麥、稻穀、粟穀、糜黍、胡麻、大小豆等，甘蔗、蒲`[桃＝萄【明】]`桃、乳酪、果汁、種種漿飲。復有所餘如是等類，是名穀物。云何處物？謂諸田宅、邸店、鄽肆，建立福舍及寺館等。復有所餘如是等類，是名處物。是名無罪無情數物持用惠施。當知此中，有情數物、無情數物，一切總說名所用施。
△asattvasaṃkhyātaṃ vastu katamat / tadyathā dhanavastu dhānya-vastu deśavastu // tatra dhanavastu katamat /tadyathā maṇimuktāvaiḍūryaśaṃkhaśilāpravāḍāśmagarbha- musāragalvajāta rūparajatalohitikādakṣiṇāvartam iti / yad vā punar anyad apy evaṃ bhāgīyaṃ ratnaṃ vā hiraṇyaṃ vā rūpyaṃ vā vastraṃ vā bhāṇḍopaskaraṃ vā gandha- jātaṃ vā mālyajātaṃ vā / idam ucyate dhanavastu // dhānyaṃ katamat / yat kiṃcid bhojyaṃ vā peyaṃ vā / tadyathā yavā vā śālir vā godhūmā vā kolā vā kulatthā vā tilā vā māṣā vā (..ikṣuraso vā mṛdvīkāraso...) veti/yad vā punar anyad apy evaṃbhāgīyam / idam ucyate dhānyam // deśavastu katamat / tadyathā kṣetravastu gṛhavastu āpaṇa- vastu puṇyaśālāvihāra pratiṣṭhāpanam iti / yad vā punar anyad apy evaṃbhāgīyam / idam ucyate deśavastu / tatra yac ca sattvāsattvasaṃkhyātaṃvastu idaṃ dadātīti //

#### 3.3.9.4.何相施
【漢】何相施者，謂無貪俱行思造作心意業，及此所起身業、語業，捨所施物。或自相續，或他相續。是名施相。
△kena dadātīti / yā cālobhasahagatā cetanā cittābhisaṃskāro manaskarma / yac ca tatsamutthāpitaṃ kāyakarma vākkarma deyavastuparityāgāya svasantāne vā (… parasantāne vā...) / anena dadāti //)

#### 3.3.9.5.云何施
【漢】云何施者，謂由淨信而行惠施；由正教見而行惠施；由有果見而行惠施；由極殷重而行惠施；由恭敬心自手行施，而不輕慢；應時而施，濟他要用；不損惱他而行惠施。如法平等，不以兇暴積集財物而行惠施，以鮮潔物而行惠施，以精妙物而行惠施，以清淨物而行惠施。由此自他俱無有罪，數數惠施制伏慳垢，積集勢力而行惠施。先心歡喜而行惠施，於正施時其心清淨，施已無悔。如是而施。
△tatra kathaṃ dadātīti / (...śraddhayā dadāti / āgamadṛṣṭiḥ phaladarśī satkṛtya dadāti / praṇatacittaḥ...) svahastaṃ dadāty anapaviddham / kālena dadāti yathaitat pareṣām upayogyaṃ syāt / parān anupahatya dadāti / dharmeṇa samayenāsāhasena samudā- nayitvā śuci dadāti / praṇītaṃ kalpikaṃ dadāti / yena na pare sāvadyā bhavanti nātmā /abhīkṣṇaṃ dadāti / vinīya mātsaryamalaṃ saṃnidhimalaṃ ca dānaṃ dadāti /pūrvam eva dānāt sumanā dadaṃś cittaṃ prasādayati dattvā cāvipratisārī bhavati / evaṃ dadāti //

#### 3.3.9.6.何故施
【漢】何故施者，或慈悲故而行惠施，謂於有苦。或知恩故而行惠施，謂於有恩。或愛、或敬、或信順故而行惠施，謂於親愛。或為悕求世出世間殊勝功德而行惠施，謂於尊勝。

【漢】由是因緣，故修惠施。由是行相，或在家者、或出家者修行布施，為莊嚴心、為`[＊8-1]助伴＝伴助【三聖】＊`助伴心、為資瑜伽、為得上義而行布施。

【漢】由此因緣，施性無罪，是名惠捨。
△kasmād dadāti / āha / kāruṇyād vā dadāti yaduta duḥkhiteṣu / kṛtajñatayā dadāti yadu-topakāriṣu / premṇā gauraveṇa bhaktyā dadāti yaduteṣṭeṣu / laukikalokotta raviśeṣa prārthanayā dadāti yaduta viśiṣṭeṣu / tasmād dadāti ty ucyate // ebhir ākārair (...ato 'sya...) (...gṛhiṇo vā pravrajitasya vā...) cittālaṃkārārthaṃ cittapariṣkārārthaṃ yoga-saṃbhārārtham uttamārthasya prāptaye tad dānam anavadyam bhavati / ayam ucyate tyāgaḥ //

### 3.3.10.沙門莊嚴
#### 3.3.10.1.十七種莊嚴
【漢】云何名為沙門莊嚴？嗢`[拕＝柁【宮】]`拕南曰：

【漢】正信、而無諂、　　少病、精進、慧、　　具少欲、喜足、　　易養、及易滿、
【漢】杜多德`[德＝得【聖】]`、端嚴、　　知量、善士法、　　具聰慧者相、　　忍、柔和、賢善。

【漢】謂如有一，具足正信、無有諂曲、少諸疾病、性勤精進、成就妙慧、少欲、喜足、易養、易滿、具足成就杜多功德、端嚴、知量、具足成就賢善士法、具足成就聰慧者相、堪忍、柔和、為性賢善。
△śramaṇālaṃkāraḥ katamaḥ / tadyathaikatyaḥ śrāddho bhavati aśaṭhaḥ alpābādhaḥ ārabdhavīryajātīyaḥ prājñaḥ alpecchaḥ saṃtuṣṭaḥ supoṣaḥ subharaḥ dhutaguṇa- samanvāgataḥ prāsādikaḥ mātrajñaḥ satpuruṣa-dharmasamanvāgataḥ paṇḍitaliṅga- samanvāgataḥ kṣamaḥ sūrataḥ peśalaś ca bhavati //

##### 3.3.10.1.1.具足正信
【漢】云何名為具足正信？謂多淨信、多正敬順、多生勝解、多善欲樂。於諸善法及大師所深生淨信，無惑無疑；於大師所恭敬尊重承奉供養；既修如是恭敬尊重承奉供養，專心親附，依止而住。如於大師，如是於法同梵行者、於諸所學教授教誡、於修供養、於無放逸、於三摩地，當知亦爾。如是名為具足正信。
△kathaṃ śrāddho bhavati / prasādabahulo bhavati avakalpanā bahulaḥ vimuktibahulaḥ chandikaś ca (...kuśaleṣu dharmeṣu / sa śāstari...) prasīdati na kāṅkṣati na vicikitsati/ śāstāraṃ satkaroti gurukaroti mānayati pūjayati/ satkṛtya gurukṛtya mānayitvā pūjayi- tvopaniśritya viharati /yathā śāstary evaṃ dharme sabrahmacāriṣu śikṣāyām avavādā- nuśāsanyāṃ (...pratisaṃstare...) 'pramāde samādhau / evaṃ śrāddho bhavati //

##### 3.3.10.1.2.無有諂曲
【漢】云何名為無有諂曲？謂有純質，為性正直，於其大師及諸有智同梵行所，如實自顯。如是名為無有諂曲。
△katham aśaṭho bhavati / ṛjuko bhavati ṛjuka jātīyaḥ / yathābhūtam ātmānam āviṣkartā bhavati śāstur antike vijñānāṃ ca sabramacāriṇām / evam aśaṭho bhavati //

##### 3.3.10.1.3.少諸疾病
【漢】云何名為少諸疾病？謂性無病、順時變熟、平等執受、不極溫熱、不極寒冷、無所損害，隨時安樂。由是因緣，所食、所飲、所噉、所甞、易正變熟。如是名為少諸疾病。
△katham alpābādho bhavati / arogajātīyaḥ (...samayā pācanyā grahaṇyā samanvāgato bhavati...) nātyuṣṇayā nātiśītayā avyābādhayā ṛtusukhayā / yayāsyā śitapītakhādi- tāsvāditāni samyak sukhena paripākaṃ gacchanti / evam alpābādho bhavati //

##### 3.3.10.1.4.性勤精進
【漢】云何名為性勤精進？謂能安住有勢、有勤、有勇、堅猛，於善法中能不捨軛，翹勤無惰，起發圓滿，能有所作，於諸有智同梵行者躬自承奉。如是名為性勤精進。
△katham ārabdhavīryajātīyo bhavati / sthāmavān viharati vīryavān utsāhī dṛḍhaparā- kramaḥ anikṣiptadhuraḥ kuśaleṣu dharmeṣu / dakṣaś ca bhavati analasaḥ utthānasaṃ- pannaḥ / kartā bhavati vijñānāṃ sabrahmacāriṇāṃ (...kāyena vaiyāpṛtyam...) / evam ārabdhavīryajātīyo bhavati //

##### 3.3.10.1.5.成就妙慧
【漢】云何名為成就妙慧？謂聰、念、覺、皆悉圓滿。根不闇鈍、根不頑愚、亦不瘖瘂，非手代言，有力能了善說、惡說所有法義，具足成就俱生覺慧，具足成就加行覺慧。如是名為成就妙慧。
△kathaṃ prājño bhavati / medhāsmṛtibuddhisaṃpanno bhavati /adhandhendriyaḥ amū- ḍhendriyaḥ aneḍakaḥ ahastasaṃvācikaḥ pratibalaḥ subhāṣitadurbhāṣitānāṃ dharmā- ṇām artham ājñātum iti / sahajayāpi buddhyā samanvāgato bhavati / prāyogikayāpi buddhyā samanvāgato bhavati / evaṃ prājño bhavati //

##### 3.3.10.1.6.少欲喜足
【漢】云何少欲？謂雖成就善少欲等所有功德，而不於此欲求他知。謂他知我具足少欲，成就功德。是名少欲。
△katham alpeccho bhavati / yāvadbhir guṇaiḥ samanvāgato bhavaty alpecchatām ādiṃ kṛtvā taiḥ parato jñātuṃ na samanveṣate (...kaścin me...) (...pare na jānīyuḥ...) "alpeccha" iti vā "evaṃguṇayukta" iti / evam alpeccho bhavati //

【漢】云何喜足？謂於隨一衣服、飲食、臥具等事，便生歡喜，生正知足。於所未得所有衣服，或麁或妙，更無悕望、更無思慮；於所已得不染不愛，如前廣說而受用之。如於衣服，於其飲食、臥具等事，當知亦爾。是名喜足。
△kathaṃ saṃtuṣṭo bhavati / itaretareṇa cīvarapiṇḍapātena śayanāsanena tuṣṭo bhavati saṃtuṣṭaḥ / (...so 'labdhvā...) cīvaraṃ lūhaṃ vā praṇītaṃ vā notkaṇṭhati na paritasyati / labdhvā ca punar araktaḥ paribhuṅkte 'sakta iti vistareṇa pūrvavat / yathā cīvaram evaṃ piṇḍapātaḥ śayanāsanam / evaṃ saṃtuṣṭo bhavati //

##### 3.3.10.1.7.易養易滿
【漢】云何易養？謂能獨一自得怡養，不待於他，或諸僮僕、或餘人眾。又不追求餘長財寶，令他施者、施主等類謂為難養。是名易養。
△kathaṃ supoṣo bhavti / ātmāsyaikaḥ (...poṣyo bhavati...) / na tu pare tadyathā dārakā vā manuṣyā veti ye vā punar anye 'pi ke cid / (...yeṣām arthāya...) (...yān paryeṣṭim āpadyeta...) pare cainaṃ dāyakadānapatayo duṣpoṣyam iti paśyeran / evaṃ supoṣo bhavati //

【漢】云何易滿？謂得微少，便自支持；若得麁弊，亦自支`[持＝特【聖】]`持。是名易滿。
△kathaṃ subharo bhavati / alpenāpi yāpayati / lūhenāpi yāpayati / evaṃ subharo bhavati //

##### 3.3.10.1.8.成就杜多功德
【漢】云何成就杜多功德？謂常期乞食、次第乞食、但一坐食、先止後食、但持三衣、但持毳衣、持糞掃衣、住阿練若、常居樹下、常居逈露、常住`[塚＝家【元】]`塚間、常期端坐、處如常坐。如是依止若食、若衣、若諸敷具杜多功德，或十二種，或十三種。
△\*kathaṃ dhutaguṇasamanvāgato bhavati / prāptapiṇḍapātiko bhavati sāvadāna piṇḍa- pātikaḥ / ekāsanikaḥ / (...khalupaścādbhaktikaḥ...) / traicīvarikaḥ /nāmatikaḥ / pāṃsu- kūlikaḥ / āraṇyakaḥ / vṛkṣamūlikaḥ / ābhyavakāśikaḥ / śmāśānikaḥ / naiṣadyikaḥ / yāthāsaṃstarikaḥ* / (...ta ete...) (...piṇḍapātaṃ cīvaraṃ śayanāsanam...) ārabhya dvādaśakā dhutaguṇā bhavanti trayodaśakā vā /

【漢】於乞食中分為二種。一者、隨得乞食，二者、次第乞食。

【漢】隨得乞食者，謂隨往還家，隨獲隨得而便受食。

【漢】次第乞食者，謂入里巷，巡家而乞，隨得隨現而便受食。不高舉手越趣餘家，願我當獲精妙飲食，乃至期願多有所得。

【漢】當知此中，若依乞食無差別性，唯有十二；若依乞食有差別性，便有十三。
△tatra piṇḍapātikatvaṃ bhidyamānaṃ dvidhā bhavati (...prāptapiṇḍapātikaḥ sāvadāna- piṇḍapātikaś ca //tatra prāptapiṇḍapātikaḥ katamaḥ...) / (...yathālabdhaṃ yathopasaṃ- pannaṃ piṇḍapātaṃ paribhuṅkte...) //(...sāvadānapiṇḍapātikaḥ katamaḥ...) / veśmānu- veśya kulāni bhikṣitvā paryaṭitvā (...yathālabdhaṃ yathopasaṃpannaṃ...) piṇḍapātaṃ paribhuṅkte /no tv (...uccaiḥ śuṇḍāṃ praṇidhāya...) kulāny upasaṃkrāmati / "ato 'haṃ lapsye (...praṇītam khādanīyaṃ bhojanīyaṃ...) yāvadāptam" / \*tatra piṇḍapātikatvam (...aviśeṣeṇārabhya...) dvādaśa bhavanti prabhedaṃ punar ārabhya trayodaśa //*

【漢】云何名為但一坐食？謂坐一座，乃至應食悉皆受食，從此座起必不重食。如是名為但一坐食。
△tatraikāsanikatvaṃ katamat / ekasminn āsane niṣaṇṇo yāvat paribhoktavyaṃ tāvat paribhuṅkte / vyutthitaś ca punas tasmād āsanān na paribhuṅkte / idam ucyate ekāsanikatvam //

【漢】云何名為先止後食？謂為食故，坐如應座，乃至未食先應具受諸所應食。應正了知：我今唯受爾所飲食，當自支持。又正了知：我過於此，定不當食。如是受已，然後方食。如是名為先止後食。
△khalupaścādbhaktikatvaṃ katamat/bhojanārthaṃ niṣaṇṇas (...tāvan na paribhuṅkte ...) (...yāvat sarvabhojanaṃ pratīcchati (yāvatā jānāti śakṣyāmi yāpayitum...) / yataś ca punar jānīte "na me 'ta uttari bhojanena kṛtyaṃ bhaviṣyatī"ti (...tataḥ sarvaṃ parigṛ- hyārabhate paribhoktum...) / evaṃ khalu paścād bhaktiko bhavati //

【漢】云何名為但持三衣？謂但三衣而自支持。何者三衣？一、僧伽胝，二、嗢怛`[囉＝羅【元明】]`囉僧伽，三、安怛婆參。除此三衣，終不貯畜過此長衣。如是名為但持三衣。
△kathaṃ traicīvariko bhavati / tribhiś ca cīvarair yāpayati sāṃghāṭinā uttarāsaṃgena antarvāsena ca / (...trayāṇāṃ cīvarāṇām atirekam uttaram na dhārayati...) / evaṃ traicīvariko bhavati //

【漢】云何名為但持毳衣？謂所持衣或三衣數、或是長衣，一切皆用毛毳而作，終不貯畜餘所作衣。如是名為但持毳衣。
△kathaṃ nāmatiko bhavati / yat kiṃcic cīvaram dhārayati tricīvaraṃ vā atirekacīvaraṃ vā / (...sarvaṃ tad aurṇikaṃ dhārayati...) / (...na tv anyat...) / evaṃ nāmatikaṃ dhārayati //

【漢】云何名為持糞掃衣？謂所有衣，他捨棄擲或街、或巷、或市、或鄽、或道非道，或雜便穢，或為便穢、膿血、洟唾之所塗染。取如是等不淨衣物，除`[去＝云【元】]`去麁穢，堅執洗浣，縫染受持。如是名為持糞掃衣。
△kathaṃ pāṃsukūliko bhavati / yac cīvaraṃ parair muktaṃ bhavaty (...ucchiṣṭaṃ choritaṃ...) rathyāyāṃ vā vīthyāṃ vā catvare vā śṛṅgāṭake vā pathi vā utpathe vā uccārasaṃsṛṣṭaṃ vā (...prasrāvasaṃsṛṣṭaṃ vā uccāraprasrāvapūyarudhirakheṭapra- kṣitaṃ...) vā / (...tato yad aśuci...) (..tad apanīya...) (..sāram ādāya...) śodhayitvā sīvitvā vivarṇīkṛtya dhārayati / evaṃ pāṃsukūliko bhavati //

【漢】云何名為住阿練若？謂住空閑山林坰野，受用邊際所有臥具，遠離一切村邑聚落。如是名為住阿練若。
△katham āraṇyako bhavati / araṇyavanaprasthāni (...prāntāni śayanāsanāny adhyāvasati ...) yāni vyavakṛṣṭāni grāmanigamānām / evam āraṇyako bhavati //

【漢】云何名為常居樹下？謂常期願住於樹下，依止樹根。如是名為常居樹下。
△kathaṃ vṛkṣamūliko bhavati / vṛkṣamūle (...vāsaṃ kalpayati...) (..vṛkṣamūlaṃ niśritya / evaṃ vṛkṣamūliko bhavati //

【漢】云何名為常居逈露？謂常期願住於逈露，無覆障處。如是名為常居逈露。
△katham ābhyavakāśiko bhavati / abhyavakāśe (...vāsaṃ kalpayati...) anava-cchanne vivṛte deśe / evam ābhyavakāśiko bhavati //

【漢】云何名為常住塚間？謂常期願住塚墓間，諸有命過送尸骸處。如是名為常住塚間。
△kathaṃ śmāśāniko bhavati / śmaśāne (…vāsaṃ kalpayati...)...) yatra mṛtamṛto janakāyo 'bhinirhriyate / evaṃ śmāśāniko bhavati //

【漢】云何名為常期端坐？謂於大床、或小繩床、或草葉座端身而坐，推度時日，終不以背或以其脇，依倚大床、或小繩床、或壁、或樹、草葉座等。如是名為常期端坐。
△kathaṃ naiṣadyiko bhavati / mañce vā pīṭhe vā tṛṇasaṃstare vā niṣadyayā kālam atināmayati / no tu mañcaṃ vā pīṭhaṃ vā kuḍyaṃ vā vṛkṣamūlaṃ vā tṛṇasaṃstaraṃ vā niśritya (...pṛṣṭhaṃ vā...) pārśvaṃ vā dadāti / evaṃ naiṣadyiko bhavati //

【漢】云何名為處如常座？謂所坐臥或諸草座、或諸葉座，如舊敷設草座、葉座而常坐臥，一敷設後，終不數數翻舉修理。如是名為處如常座。
△kathaṃ yāthāsaṃstariko bhavati / yasmin tṛṇasaṃstare vā parṇasaṃstare vā (… śayyāṃ kalpayati...) / tṛṇasaṃstaraṃ vā parṇasaṃstaraṃ vā (..sakṛd yathaiva...) saṃstṛtaṃ bhavati (...tathaiva śayyāṃ kalpayati...) /no tu punar vikopayaty abhisaṃs-karoti ca / evaṃ yāthāsaṃstariko bhavati //

【漢】問：何故名為杜多功德？

【漢】答：譬如世間或毛或㲲，未鞭、未彈、未紛、未擘，爾時相著，不軟不輕，不任造作縷綫氈褥。若鞭、若彈、若紛、若擘，爾時分散，柔軟輕妙，堪任造作縷綫氈褥。如是行者，由飲食貪，於諸飲食令心染著；由衣服貪，於諸衣服令心染著；由敷具貪，於諸敷具令心染著。彼由如是杜多功德，能淨修治，令其純直，柔軟輕妙，有所堪任，隨順依止，能修梵行。是故名為杜多功德。
△\*kenaite dhutaguṇā ucyante / tadyathā ūrṇā vā karpāsaṃ vā (...yasmin (...samaye...)* (...dhutaṃ bhavati saṃkṛttaṃ vicūrṇaṃ tasmin samaye...) mṛdu ca bhavati laghu ca karmaṇyaṃ ca yaduta sūtrābhinirhāre vā tūlābhinirhāre (vā...) /) **evam evehaikatya- sya piṇḍapātapātarāgeṇa piṇḍapāte cittaṃ saktaṃ bhavati saṃsaktam (...cīvararāgeṇa (...cīvare cittaṃ saktaṃ bhavati saṃsaktam...) śayanāsanarāgeṇa śayanāsane cittaṃ saktaṃ bhavati saṃsaktam...) / sa ebhir dhutaguṇair viśodhayaty ṛjūkaroti mṛdu karmaṇyam (...ārjavam āsravaṃ vidheyam...) yaduta brahmacaryavāsāya / tenocyante dhutaguṇā iti //**

【漢】於飲食中，有美食貪及多食貪，能障修善。為欲斷除美食貪故，常期乞食、次第乞食。為欲斷除多食貪故，但一坐食、先止後食。於衣服中，有三種貪，能障修善。一、多衣貪，二、軟觸貪，三、上妙貪。為欲斷除多衣貪故，但持三衣。為欲斷除於諸衣服軟觸貪故，但持毳衣。為欲斷除於諸衣服`[上＝二【明】]`上妙貪故，持糞掃衣。於諸敷具有四種貪，能障修善。一、諠雜貪，二、屋宇貪，三、倚樂臥樂貪，四、敷具貪。為欲斷除諠雜貪故，住阿練若。為欲斷除屋宇貪故，常居樹下、逈露、塚間。又為斷除婬`[佚＝泆【三】]`佚貪故，常住塚間。為欲斷除倚樂臥樂貪故，常期端坐。為欲斷除敷具貪故，處如常座。是名成就杜多功德。
△tatra (...piṇḍapātarāgo dvividho 'ntarāyaḥ / praṇītabhojanarāgaḥ prabhūtabhojanarāgaś ca / tatra praṇītabhojanarāgasya prahāṇāya piṇḍapātikaḥ / prabhūtabhojanarāgasya prahāṇāyaikāsanikaḥ khalupaścādbhaktikaś ca bhavati /cīvararāgo trividho 'ntarāyaḥ / prabhūtacīvararāgaś cīvare mṛdusaṃsparśarāgaḥ praṇītacīvararāgaś ca/tatra prabhūta- cīvararāgasya prahāṇāya traicīvariko bhavati / cīvare mṛdusaṃsparśarāgasya prahā- ṇāya nāmatiko bhavati / praṇītacīvararāgasya prahāṇāya pāṃśukūliko bhavati / …) śayanāsanarāgaś caturvidho 'ntarāyaḥ / tadyathā saṃsargarāgaḥ pratiśrayarāgaḥ pārśvasukhaśayanasukharāgaḥ āstaraṇapratyāstaraṇo-pacchādanarāgaḥ / tatra saṃsar- garāgasya prahāṇāyāraṇyako bhavati / prati-śrayarāgasya prahāṇāya vṛkṣamūlika ābhyavakāśikaḥ śmāśāniko bhavati /api ca śmāśānikatvaṃ mithunarāgasya prahāṇāya bhavati / pārśvasukhaśayanasukharāgasya prahāṇāya naiṣadyiko bhavati / āstaraṇa- pratyāstara-ṇopacchādanarāgasya prahāṇāya yāthāsaṃstariko bhavati / evaṃ dhuta- guṇasamanvāgato bhavati //

##### 3.3.10.1.11.端嚴
【漢】云何端嚴？謂能成就若往、若還、若覩、若瞻、若屈、若伸、持僧伽胝持衣持鉢，端嚴形相。是名端嚴。
△kathaṃ prāsādiko bhavati / prāsādikenābhikramapratikrameṇa samanvāgato bhavati ālokitavyavalokitena saṃmiñjitaprasāritena sāṃghāṭīcīvarapātradhāraṇena / evaṃ prāsādiko bhavati //

##### 3.3.10.1.12.知量
【漢】云何知量？謂於淨信諸婆羅門、長者、居士，極`[恣＝次【元明】]`恣衣服、飲食、敷具、病緣醫藥諸什物中，知量而`[聚＝取【三聖】]`聚。是名知量。
△kathaṃ mātrajño bhavati / iha śrāddhā brāhmaṇagṛhapatayo (...svarthaṃ pravārayanti ...) yad uta cīvarapiṇḍapāta śayanāsanaglānapratyayabhaiṣajya-pariṣkāraiḥ / tatra (...pratigrahe mātrāṃ...) jānāti evaṃ mātrajño bhavati //

##### 3.3.10.1.13.成就賢善士法
【漢】云何成就賢善士法？謂生高族淨信出家，或生富族淨信出家，顏容`[殊＝姝【三聖】]`殊妙，喜見端嚴，具足多聞，語具圓滿，或隨獲得少智、`[少＝小【元明】]`少見、少安樂住。由是因緣，不自高舉，不陵蔑他；能知唯有法隨法行，是其諦實。既了知已，精進修行法隨法行。是名成就賢善士法。
△kathaṃ satpuruṣadharmasamanvāgato bhavati / uccakula pravrajito vā sann āḍhya- kula pravrajito vābhirūpo vā darśanīyaḥ prāsādiko (...bahuśruto vākkaraṇenopetaḥ...) / anyatamānyatamasya vā jñānamātrakasya darśanamātrakasparśavihāramātrakasya (...lābhī sann...) etena (...nātmānam utkarṣayati parāṃś ca paṃsayati...) / (...nānyatra dharmānudharmapratipanno bhavati...)/evaṃ satpuruṣadharmasamanvāgato bhavati //

##### 3.3.10.1.14.成就聰慧者相
【漢】云何成就`[聰【麗】，總【大】(cf. K15n0570\_p0674c23)]`聰慧者相？謂由`[作＝住【元明】]`作業相表知愚夫，由作業相表知聰慧。其事云何？謂諸愚夫，惡思所思、惡說所說、惡作所作；諸聰慧者，善思所思、善說所說、善作所作。是名成就聰慧者相。
△kathaṃ paṇḍitaliṅgasamanvāgato bhavati / karmalakṣaṇo bālaḥ karmalakṣaṇaḥ paṇḍitaḥ / (..yathā katham...) iti / bālo duścintitacintī bhavati durbhāṣitabhāṣī duṣkṛ- takarmakārī / paṇḍitaḥ punaḥ sucintitacintī bhavati subhāṣitabhāṣī sukṛtakarmakārī / evaṃ paṇḍitaliṅgasamanvāgato bhavati //

##### 3.3.10.1.15.堪忍
【漢】云何堪忍？謂如有一，罵不報罵、瞋不報瞋、打不報打、弄不報弄。又彼尊者，堪能忍受寒熱、飢渴、蚊虻、風日、蛇蠍毒觸，又能忍受他所干犯、麁惡語言，又能忍受身中所有猛利、堅勁、辛楚、切心、奪命苦受。為性堪忍，有所容受。是名堪忍。
△kathaṃ kṣamo bhavati / ākruṣṭo na pratyākrośati / roṣito na pratiroṣayati / tāḍito na pratitāḍayati / bhaṇḍito na pratibhaṇḍayati /sa cāyuṣmān kṣamo bhavati śītasyoṣṇasya jighatsāyāḥ pipāsāyā daṃśamaśakavātāta-pasarīsṛpasaṃsparśāṇām (...parato duru- ktānāṃ durāgatānāṃ vacanapathānām...) / śārīrikāṇāṃ vedanānāṃ duḥkhānāṃ tīvrāṇāṃ kharāṇāṃ kaṭukānām amana-āpānāṃ prāṇahāriṇīnāṃ kṣamo bhavaty adhivāsanajātīyaḥ / evaṃ kṣamo bhavati //

##### 3.3.10.1.16.柔和
【漢】云何柔和？謂如有一，於大師等具足成就慈愍身業，具足成就慈愍語業，具足成就慈愍意業。與諸有智同梵行者和同受用應所受用；凡所飲食無有私密；如法所獲、如法所得，墮在鉢中，為鉢所攝而為受用。同戒、同見。成就如是六種可樂、可愛、可重、無違諍法，易可共住，性不惱他。與諸有智同梵行者共住一處，常令歡喜。是名柔和。
△kathaṃ sūrato bhavati / yathāpi tan maitreṇa kāyakarmaṇā samanvāgato bhavati maitreṇa vākkarmaṇā， maitreṇa manaskarmaṇā (...śāstur antike vijñānāṃ ca sabra- hmacāriṇām...) / sādhāraṇaparibhogī ca bhavati apratibhogī ca bhavaty apratigupta- bhojī (..lābhair dhārmikair dharmapratilabdhaiḥ..) ( pātragataiḥ pātraparyāpannaiḥ ...) / śīlasāmānyagataś ca bhavati dṛṣṭisāmānyagataś ca / sa ebhiḥ ṣaḍbhiḥ saṃrañjanīyair dharmaiḥ samanvāgataḥ priyakaraṇair gurukaraṇair avivādakaraṇaiḥ sukhasaṃvāsyo bhavati aviheṭhanajātīyaḥ / (...abhinandanti cainaṃ vijñāḥ sabrahmacāriṇa ekavyava-sāyaṃ...) / evaṃ sūrato bhavati //

##### 3.3.10.1.17.賢善
【漢】云何賢善？謂如有一，遠離`[顰＝頻【聖】]`顰蹙，舒顏平視，含笑先言，常為愛語，性多攝受善法`[同＝朋【三聖】]`同侶，身心澄淨。是名賢善。
△kathaṃ peśalo bhavati / vigatabhṛkuṭir bhavaty uttānamukhavarṇaḥ smitapūrvaṅga- maḥ pūrvābhibhāṣī priyavādī saṃgrahaśīlaḥ śuddhasantānaḥ / evaṃ peśalo bhavati //

#### 3.3.10.2.十六住學
【漢】若有成就如是諸法，愛樂正法、愛樂功德；不樂利養恭敬稱譽。亦不成就增益、損減二種邪見。於非有法未甞增益，於實有法未甞損減。於諸世間事文綺者，所造順世種種字相綺飾文句相應詩論，能正了知無義無利，遠避、棄捨、不習、不愛，亦不流傳。不樂貯畜餘長衣鉢。遠離在家共諠雜住，增煩惱故。樂與聖眾和合居止，淨修智故。不樂攝受親`[里＝理【聖】]`里朋友。勿我由此親友因緣，當招無量擾亂事務；彼或變壞，當生種種愁慼、傷歎、悲苦、憂惱。隨所生起本隨二惑，不堅執著，尋即棄捨、除遣、變吐。勿我由此二惑因緣，當生現法後法眾苦。終不虛損所有信施，終不毀犯清淨禁戒受用信施，終不毀呰他人信施。終不棄捨所受學處。常樂省察己之過失，不喜`[伺＝何【元】]`伺求他所愆犯。隱覆自善，發露己惡。命難因緣，亦不故思毀犯眾罪；設由忘念，少有所犯，即便速疾如法悔除。於應作事翹勤無`[＊2-2]墮＝惰【三】＊`墮，凡百所為自能成辦，終不求他為己給使。於佛世尊及佛弟子不可思議威德神力、甚深法教深生信解，終不毀謗；能正了知唯是如來所知所見，非我境界。終不樂住自妄見取、非理僻執、惡見所生言論呪術。
△sa ebhir dharmaiḥ samanvāgato dharmakāmo bhavati guṇakāmaḥ / na lābha satkāra- kīrtiśloka kāmaḥ / na samāropikayā mithyādṛṣṭyā samanvāgato bhavati nāpy apavā- dikayā / asantaṃ dharmaṃ na samāropayati / santaṃ dharmaṃ nāpavadati / (...sa "yat tad bhavati (...kavitaṃ kāveyaṃ...) citrākṣaraṃ cihnapadavyañjanaṃ lokāyataprati- saṃyuktam...) tan nirartha-kam" iti viditvā ārāt parivarjayati na teneyate na tena prīyate / (...na cotsadaṃ pātracīvaraṃ dhārayati...) / (...gṛhasthaiḥ sārdhaṃ...) saṃ- sargaṃ parivarjayati kleśavardhanam / āryaiḥ saha saṃsargaṃ karoti jñānaviśodha- kam / (...na ca mitrakulāni karoti pratigṛhṇāti...) / "mā me tato nidānaṃ (...bhavi- ṣyaty anekaparyāyeṇa vyākṣepād vyāpāro vā...) teṣāṃ vā punar vipariṇāmād anyathī- bhāvād utpatsyante śokaparidevaduḥkhadaurmanasyopāyāsā" iti / utpannotpannāṃś ca kleśopakleśān nādhivāsayati prajahati vinodayati vyantīkaroti/ "mā me 'to nidānam utpadyate dṛṣṭadhārmikaṃ vā duḥkhaṃ sāṃparāyikaṃ ve"ti / śraddhādeyaṃ (ca na vinipātayati (...acyutaśīlaḥ abhraṣṭavrataḥ...) śraddhādeyaṃ paribhuṅkte / na ca śraddhādeyaṃ pratikṣipati / na śikṣāṃ pratyākhyāti / ātmadoṣāntaraskhalitagaveṣī vā bhavati / paradoṣāntaraskhaliteṣu nābhogaḥ / praticchannakalyāṇo vivṛtapāpakaḥ / (...saṃcintya cāpattir nāpadyate...) (...jīvitahetor api...) / āpannaś ca laghu laghv eva yathādharmaṃ pratikaroti / itikaraṇīyeṣu ca (...dakṣo bhavaty analasaḥ...) svayaṃ- kārī / (...na parataḥ kāyaparicaryām paryeṣate...) / buddhānāṃ ca buddhaśrāvakāṇāṃ cācintyam anubhāvam gambhīrāṃ ca deśanām adhimucyate na pratikṣipati " tathāga- tā eva jānakāḥ paśyakāḥ nāham" iti viditvā na ca svayaṃdṛṣṭiparāmarśasthāyī bhava- ty asamañjasagrāhī (...duḥpratiniḥsargamantrī...) /

#### 3.3.10.3.莊嚴
【漢】若與如是功德相應，如是安住、如是修學，以正沙門諸莊嚴具而自莊嚴，甚為微妙。譬如有人，盛壯端正，好自莊嚴，樂受諸欲，沐浴身首，塗以妙香，服鮮白衣，飾以種種妙莊嚴具。所謂`[瓔珞＝纓絡【聖】]`瓔珞、耳環、指環、`[腕＝捥【聖】]`腕釧、臂釧、諸妙寶印，并金銀等種種華鬘。如是莊嚴極為奇妙。

【漢】如是行者，以正沙門種種功德妙莊嚴具而自莊嚴，其德熾然，威光遍照，是故說為沙門莊嚴。是名沙門莊嚴具義。`[此下聖本有光明皇后願文]`
△sa ebhir guṇair yukta evaṃvihārī evaṃśikṣamāṇaḥ śramaṇālaṃkāreṇālaṃkṛtaḥ śobhate / tadyathā kaś cid eva puruṣo (...yuvā maṇḍanajātīyaḥ...) kāmopabhogī snātānulipto 'vadāta vastraprāvṛto vividhair bhūṣaṇair alaṃkṛtaḥ śobhate (...tadyathā harṣair vā keyūrair vāṅgulimudrikayā vā jātarūparajatamālayā vā...) / evam eva sa ebhir vividhaiḥ śrama-ṇālaṃkārair guṇair alaṃkṛto (...bhāsate tapati virocate...) / tasmāc chramaṇālaṃkāra ity ucyate / ayam ucyate śramaṇālaṃkāraḥ // // uddānam // śrāddhāśaṭho 'lpābādhavīryaṃ prajñālpecchatā saṃtuṣṭiḥ /
△supoṣatā subharatā dhutaprāsādikamātratā /
△(...satpuruṣaḥ paṇḍitaliṅgaṃ ca...) kṣāntiḥ sauratyapeśalā //
△syād ātmaparasaṃpatticchandaḥ śīlendriyas tathā /
△bhojanaṃ caiva jāgaryā saṃprajānadvihāritā //
△(...tathā kalyāṇamitraḥ saddharmaśravaṇacintanā...) /
△anantarāyas tyāgaś ca alaṃkāreṇa paścimaḥ //
△laukikaṃ caiva vairāgyaṃ tathā lokottareṇa ca /
△tayoś caiva hi saṃbhāro bhūmir naiṣkramyasaṃjñitā //
△// yogācārabhūmau śrāvakabhūmisaṃgṛhītāyāṃ prathamaṃ yogasthānam //

【漢】瑜伽師地論卷第二十五



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【漢】瑜伽師地論卷第二十六
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

# 本地分中聲聞地第十三第二瑜伽處之一

【漢】問：於如前所舉、所開示出離地中，有幾品類補特伽羅能證出離？
【漢】云何建立補特伽羅？云何所緣？云何教授？
【漢】云何學？云何隨順學法？
【漢】云何瑜伽壞？云何瑜伽？云何作意？
【漢】云何瑜伽師所作幾種瑜伽師？
【漢】云何瑜伽修？云何修果？
【漢】幾種補特伽羅異門？幾種補特伽羅？幾種建立補特伽羅因緣？
【漢】有幾種魔？幾種魔事？云何發趣空無有果？

【漢】嗢柁南曰：

【漢】**諸補特伽羅　　建立、所緣、教、**　　**學、隨順學法、　　壞、瑜伽、作意、**
【漢】**瑜伽師、作、修、　　果、門、數取趣、**　　**因、魔事、無果，　　是皆當廣說。**
△laukikaṃ caiva vairāgyaṃ tathā lokottareṇa ca /tayoś caiva hi saṃbhāro bhūmir naiṣ- kramyasaṃjñitā // tatra kati pudgalā ye 'syāṃ naiṣkramyabhūmau yathādeśitāyāṃ yathāparikīrtitāyāṃ niṣkrāmanti / kathaṃ ca pudgalānāṃ vyavasthānāṃ bhavati / katamad ālambanam /katamo 'vavādaḥ /katamā śikṣā /katame śikṣānulomikā dharmāḥ / katamo yogabhraṃśaḥ / katame yogāḥ / katamo manaskāraḥ / (...kati yogācārāḥ / katamad yogakaraṇīyam...) / katamā yogabhāvanā / katamad bhāvanāphalam / kati pudgalaparyāyāḥ / [kati pudgalāḥ / kati pudgalavyavasthānanidānāni /] kati mārāḥ / kati mārakarmāṇi / katham ārambho viphalo bhavati /

# 1.品類差別
【漢】補特伽羅品類差別有二十八種。云何二十八？謂鈍根者、利根者、貪增上者、瞋增上者、癡增上者、慢增上者、尋思增上者、得平等者、薄塵性者、行向者、住果者、隨信行者、隨法行者、信勝解者、見至者、身證者、極七返有者、家家者、一間者、中般涅槃者、生般涅槃者、無行般涅槃者、有行般涅槃者、上流者、時解脫者、不動法者、慧解脫者、俱分解脫者。
△tatra pudgalā aṣṭāviṃśatiḥ / katame 'ṣṭāviṃśatiḥ / tadyathā mṛdvindriyaḥ / tīkṣṇendri-yaḥ / utsadarāgaḥ / utsadadveṣaḥ /utsadamohaḥ /utsadamānaḥ /utsadavitarkaḥ / sama- prāptaḥ / manda-rajaskajātīyaḥ / pratipannakaḥ / phalasthaḥ / śraddhānusārī / dharmā-nusārī / śraddhādhimuktaḥ / dṛṣṭiprāptaḥ / kāyasākṣī /saptakṛdbhavaparamaḥ / kulaṃ- kulaḥ / ekavīcikaḥ / antarāparinirvāyī / upapadyaparinirvāyī /(...anabhisaṃskārapari-nirvāyī / sābhisaṃskāraparinir...)vāyī / ūrdhvaṃsrotāḥ / samayavimuktaḥ / akopya-dharmā / prajñādhimuktaḥ / ubhayatobhāgavimuktaś ceti /

【漢】云何鈍根補特伽羅？謂有補特伽羅，成就`[鈍＝軟【聖】]`鈍根，於所知事遲鈍運轉，微劣運轉，如前已說。此復二種，應知其相。一者、本來鈍根種`[2]姓＝性【三】＊`姓，二者、未善修習諸根。
△tatra mṛdvindriyaḥ pudgalaḥ katamaḥ / yasya pudgalasya mṛdūnīndriyāṇi dhandhavā-hīni mandavāhīni jñeye vastunīti pūrvavat / sa punar dvividho veditavyaḥ / (...ādita eva mṛdvindriyagotro...) 'paribhāvitendriyaś ca /

【漢】云何利根補特伽羅？謂有補特伽羅，成就利根，於所知事不遲鈍運轉，不微劣運轉，如前已說。此亦二種，應知其相。一者、本來利根種`[＊2-1]姓＝性【三】＊`姓，二者、已善修習諸根。
△tīkṣṇendriyaḥ pudgalaḥ katamaḥ / yasya pudgalasya tīkṣṇānīndriyāṇy adhandhavāhīni bhavanty amandavāhīni jñeye vastunīti pūrvavat/sa punar dvividho veditavyaḥ / ādita eva tīkṣṇendriyagotraḥ paribhāvitendriyaś ca /

【漢】云何貪增上補特伽羅？謂有補特伽羅，先餘生中，於貪煩惱已修、已習、已多修習；由是因緣，今此生中，於所愛事，有猛利貪、有長時貪。是名貪增上補特伽羅。
△rāgotsadaḥ pudgalaḥ katamaḥ / yena pudgalena pūrvam anyāsu jātiṣu rāga āsevito bhāvito bahulīkṛtaḥ sa tena hetunā tena pratyayenaitarhi raṃjanīye vastuni tīvrarāgaś ca bhavaty āyatarāgaś ca / ayam ucyate rāgotsadaḥ pudgalaḥ /

【漢】云何瞋增上補特伽羅？謂有補特伽羅，先餘生中，於瞋煩惱已修、已習、已多修習；由是因緣，今此生中，於所憎事，有猛利瞋、有長時瞋。是名瞋增上補特伽羅。
△dveṣotsadaḥ pudgalaḥ katamaḥ / yena pudgalena dveṣaḥ pūrvam anyāsu jātiṣv āsevito bhāvito bahulīkṛtaḥ tena ca hetunā tena pratyayenaitarhi dveṣaṇīye vastuni tīvradve-ṣaś ca bhavaty āyatadveṣaś ca / ayam ucyate dveṣotsadaḥ pudgalaḥ /

【漢】云何癡增上補特伽羅？謂有補特伽羅，先餘生中，於癡煩惱已修、已習、已多修習；由是因緣，今此生中，於所愚事，有猛利癡、有長時癡。是名癡增上補特伽羅。
△mohotsadaḥ pudgalaḥ katamaḥ / yena pudgalena pūrvam anyāsu jātiṣu moha āsevito bhāvito bahulīkṛtaḥ (...tena ca hetunā tena pratyayenaitarhi...) mohanīye vastuni tīvramohaś ca bhavaty āyatamohaś ca / ayam ucyate mohotsadaḥ pudgalaḥ /

【漢】云何慢增上補特伽羅？謂有補特伽羅，先餘生中，於慢煩惱已修、已習、已多修習；由是因緣，今此生中，於所慢事，有猛利慢、有長時慢。是名慢增上補特伽羅。
△(mānotsadaḥ pudgalaḥ katamaḥ / yena pudgalena pūrvam anyāsu jātiṣu māna āsevito bhāvito bahulīkṛtaḥ tena ca hetunā tena ca pratyayenaitarhi manyanīye vastuni tīvramānaś ca bhavaty āyatamānaś ca / ayam ucyate mānotsadaḥ pudgalaḥ /

【漢】云何尋思增上補特伽羅？謂有補特伽羅，先餘生中，於其尋思已修、已習、已多修習；由是因緣，今此生中，於所尋思事，有猛利尋思、有長時尋思。是名尋思增上補特伽羅。
△vitarkotsadaḥ pudgalaḥ katamaḥ / yena pudgalena pūrvam anyāsu jātiṣu vitarka āse-vito bhāvito bahulīkṛtaḥ tena ca hetunā tenaiva pratyayenaitarhi vitarkasthānīye vas-tuni tīvravitarkaś ca bhavaty āyatavitarkaś ca/ayam ucyate vitarkotsadaḥ pudgalaḥ /

【漢】云何得平等補特伽羅？謂有補特伽羅，先餘生中，雖於貪、瞋、癡、慢、尋思，不修、不習、不多修習，而於彼法未見過患、未能厭壞、未善推求。由是因緣，於所愛、所憎、所愚、所慢、所尋思事，無猛利貪、無長時貪，然如彼事，貪得現行。如貪、瞋、癡、慢、尋思亦爾。是名得平等補特伽羅。
△samaprāptaḥ pudgalaḥ katamaḥ / yena pudgalena pūrvam anyāsu jātiṣu rāgo dveṣo moho māno vitarko (...nāsevito bhāvito bahulīkṛtaḥ...) /(...na caite dharmā ādīnavato dṛṣṭā vidūṣitāḥ saṃtīritāḥ...) sa tena hetunā tena pratyayena rañjanīye vā vastuni dve-ṣaṇīye mohanīye manyanīye vitarkanīye (..na tīvrarāgo bhavati nāpy āyatarāgaḥ..) / (...na cāsya na samudācarati rāgo...) yaduta tena vastunā / yathā rāga evaṃ dveṣo moho māno vitarkaḥ / ayam ucyate samaprāptaḥ pudgalaḥ /

【漢】云何薄塵性補特伽羅？謂有補特伽羅，先餘生中，於貪煩惱不修、不習、不多修習，已能於彼多見過`[患＝思【元明】]`患，已能厭壞、已善推求。由是因緣，今此生中，於所愛事會遇現前，眾多美妙上品境中，起微`[劣＝妙【三】]`劣貪；於其中品、下品境中，貪全不起。如貪、瞋、癡、慢、尋思應知亦爾。是名薄塵性補特伽羅。
△mandarajaskaḥ pudgalaḥ katamaḥ / yena pudgalena pūrvam anyāsu jātiṣu na rāga āse-vito bhāvito bahulīkṛtaḥ( / ādīnavataś ca bahulaṃ dṛṣṭo bhavati vidūṣitaḥ saṃtīritaḥ / sa tena hetunā tena pratyayenaitarhi rañjanīye vastuni samavahite saṃmukhībhūte 'dhimātre pracura (...ulbaṇe dhandhaṃ...) rāgam utpādayati / madhye parītte naivotpā-dayati / yathā rāga evaṃ dveṣo moho māno vitarko veditavyaḥ / ayam ucyate mandarajaskaḥ pudgalaḥ /

【漢】云何行向補特伽羅？謂行四向補特伽羅。何等為四？一、預流果向，二、一來果向，三、不還果向，四、阿羅漢果向。是名行向補特伽羅。
△pratipannakaḥ pudgalaḥ katamaḥ / āha / pratipannakāḥ pudgalāś catvāraḥ / katame catvāraḥ / tadyathā srota-āpattiphalapratipannakaḥ sakṛdāgāmiphalapratipannakaḥ anāgāmiphalapratipannakaḥ arhattvaphalapratipannakaś ca / ayam ucyate pratipanna-kaḥ pudgalaḥ /

【漢】云何住果補特伽羅？謂住四果補特伽羅。何等為四？一、預流果，二、一來果，三、不還果，四、阿羅漢果。是名住果補特伽羅。
△phalasthaḥ pudgalaḥ katamaḥ / āha / srota-āpannaḥ sakṛdāgāmī anāgāmī arhan / ayam ucyate phalasthaḥ pudgalaḥ /

【漢】云何隨信行補特伽羅？謂有補特伽羅，從他求請教授教誡，由此力故，修證果行。非如所聞、所受、所究竟、所思、所量、所觀察法，自有功能、自有勢力隨法修行；唯由隨他補特伽羅，信而修行。是名隨信行補特伽羅。
△śraddhānusārī pudgalaḥ katamaḥ / yaḥ pudgalaḥ parato 'vavādānuśāsanīṃ paryeṣate / tadbalena ca pratipadyate yaduta phalasyādhigamāya/no tūdgṛhīteṣu dharmeṣu parya- vāpteṣu cintiteṣu tuliteṣūpaparīkṣiteṣu svayam eva śakto bhavati pratibalas tān dhar-mān bhāvanākāreṇānusartum / nānyatra pudgalānusāriṇyā śraddhayā pratipadyate / tasmāc chraddhānusārity ucyate /

【漢】云何隨法行補特伽羅？謂有補特伽羅，如其所聞、所受、所究竟、所思、所量、所觀察法，自有功能、自有勢力隨法修行；不從他求教授教誡，修證果行。是名隨法行補特伽羅。
△dharmānusārī pudgalaḥ katamaḥ / yaḥ pudgalo yathāśruteṣu dharmeṣu paryavāpteṣu cintiteṣu tuliteṣūpaparīkṣiteṣu svayam eva śakto bhavati pratibalas tān dharmān bhā-vanākāreṇānusartum / no tu parato 'vavādānuśāsanīm paryeṣate yaduta phalasyādhi-gamāya / ayam ucyate dharmānusāī pudgalaḥ /

【漢】云何信勝解補特伽羅？謂即隨信行補特伽羅，因他教授教誡，於沙門果得觸證時，名信勝解補特伽羅。
△śraddhādhimuktaḥ pudgalaḥ katamaḥ / āha / sa eva śraddhānusārī pudgalaḥ yasmin samaye (...śrāmaṇyaphalam adhigacchati sparśayati sākṣātkaroti...) parato 'vavādānu-śāsanīm āgamya tasmin samaye śraddhādhimukta ity ucyate /

【漢】云何見至補特伽羅？謂即隨法行補特伽羅，於沙門果得觸證時，說名見至補特伽羅。
△dṛṣṭiprāptaḥ pudgalaḥ katamaḥ / āha / sa eva dharmānusārī pudgalo yasmin samaye śrāmaṇyaphalam adhigacchati sparśayati sākṣātkaroti (...parato nāvavādānuśāsanīm āgamya...) tasmin samaye dṛṣṭiprāpta ity ucyate /

【漢】云何身證補特伽羅？謂有補特伽羅，於八解脫順逆入出身作證，多安住，而未能得諸漏永盡。是名身證補特伽羅。
△kāyasākṣī pudgalaḥ katamaḥ / yo 'yaṃ pudgalo 'nulomapratilomam aṣṭau vimokṣān samāpadyate vyuttiṣṭhate ca / kāyena ca sākṣātkṛtya bahulaṃ viharati / na ca sarveṇa sarvam āsravakṣayam anuprāpnoti / ayam ucyate kāyasākṣī pudgalaḥ /

【漢】云何名為極七返有補特伽羅？謂有補特伽羅，已能永斷薩迦耶見、戒禁取、疑三種結故，得預流果，成無墮法，定趣菩提。極七返有天人往來。極至七返，證苦邊際。如是名為極七返有補特伽羅。
△saptakṛdbhavaparamaḥ pudgalaḥ katamaḥ / yo 'yaṃ pudgalas trayāṇāṃ saṃyojanā-nāṃ prahāṇāt satkāyadṛṣṭeḥ śīlavrataparāmarśasya vicikitsāyāḥ srota-āpanno bhavati / avinipātadharmā niyataḥ saṃbodhiparāyaṇaḥ saptakṛdbhavaparamaḥ saptakṛtvo devāṃś ca manuṣyāṃś ca saṃdhāvya saṃsṛtya (...duḥkhasyāntaṃ karoti...) / (...ayam ucyate saptakṛdbhavaparamaḥ pudgalaḥ...) /

【漢】云何家家補特伽羅？謂有二種家家。一、天家家，二、人家家。天家家者，謂於天上，從家至家，若往、若來，證苦邊際。人家家者，謂於人間，從家至家，若往、若來，證苦邊際。當知此二，俱是預流補特伽羅。
△ubhāv api srota-āpannau pudgalau veditavyau.. / tatraikavīcikaḥ pudgalaḥ katamaḥ / yasya sakṛdāgāminaḥ pudgalasyānāgāmiphalapratipannkasya kāmāvacarāṇaṃ kleśā-nām adhimātramadhyakleśāḥ prahīṇā bhavanti / mṛdukāś caike 'vaśiṣṭā bhavanti / (… sakṛc ca kāmāvacaradevabhavam abhinirvartya..) tatraiva parinirvāti / na punaḥ sakṛd āgacchatīmaṃ lokam / ayam ucyata ekavīcikaḥ pudgalaḥ /)

【漢】云何一間補特伽羅？謂即一來補特伽羅，行不還果向，已能永斷欲界煩惱上品、中品，唯餘下品。唯更受一欲界天有，即於彼處得般涅槃，不復還來生此世間。是名一間補特伽羅。

【漢】云何中般涅槃補特伽羅？謂有三種中般涅槃補特伽羅。一、有一種中般涅槃補特伽羅，從此沒已，中有續生；中有生已，便般涅槃。如小札火，微星纔舉，即便謝滅。二、有一種中般涅槃補特伽羅，從此沒已，中有續生；中有生已，少時經停，未趣生有，便般涅槃。如鐵摶鋌，炎熾赫然，鎚鍛星流，未下便滅。三、有一種中般涅槃補特伽羅，從此沒已，中有續生；中有生已，往趣生有，未得生有，便般涅槃。如彼熱鐵，`[椎＝鎚【三聖】]`椎鍛星流，下未至地，即便謝滅。如是三種中般涅槃補特伽羅，總說為一中般涅槃補特伽羅。
△antarāparinivāyī pudgalaḥ katamaḥ / āha / antarāparinirvāyiṇaḥ pudgalās trayaḥ / eko 'ntarāparinirvāyī pudgalaś cyutamātra evāntarābhavābhinirvṛttikāle 'ntarābhavam abhinirvartayati / abhinirvṛtte samakālam eva parinirvāti / tadyathā parīttāḥ śakali-kāgnir utpanna eva parinirvāti / dvitīyo 'ntarāparinirvāyi pudgalo 'ntarābhavam abhi-nirvartayati / (...abhinirvṛtte 'ntarābhave tatrastha...) eva kālāntareṇa parinirvāti / no tu yenopapattibhavas tenādyāpy upanato bhavati /tadyathā 'yoguḍānāṃ vāyaḥsthālānāṃ vā dīptāgnisaṃprataptānām ayoghanair hanyamānānām ayaḥprapāṭikotpataty eva parinirvāti / tṛtīyo 'ntarāparinirvāyī pudgalo 'ntarābhavam abhinirvartya yenopapatti-bhavas tenopanamati / upanataś ca punar anupapanna eva parinirvāti / tadyathāyas-prapāṭikotpatya pṛthivyām apatitaiva parinirvāti / ta ime trayo 'ntarāparinirvāyiṇaḥ pudgalā ekadhyam abhisaṃkṣipyāntarāparinirvāyī pudgala ity ucyate /

【漢】云何生般涅槃補特伽羅？謂纔生彼已，便般涅槃。是名生般涅槃補特伽羅。
△upapadyaparinirvāyī pudgalaḥ katamaḥ / ya upapannamātra eva parinirvāti / (...ayam ucyata upapadyaparinirvāyī pudgalaḥ...) /

【漢】云何無行般涅槃補特伽羅？謂生彼已，不起加行、不作功用、不由勞倦，道現在前而般涅槃。是名無行般涅槃補特伽羅。
△anabhisaṃskāraparinirvāyī pudgalaḥ katamaḥ / yo 'nabhisaṃskāreṇāprayatnenākhe-dena mārgaṃ saṃmukhīkṛtya tatropapannaḥ parinirvāti / ayam ucyate 'nabhisaṃs-kāraparinirvāyī pudgalaḥ /

【漢】云何有行般涅槃補特伽羅？謂彼生已，發起加行、作大功用、由極勞倦，道現在前而般涅槃。是名有行般涅槃補特伽羅。
△sābhisaṃskāraparinirvāyī pudgalaḥ katamaḥ /yo 'bhisaṃskāreṇa prayatnena khedena mārgaṃ saṃmukhīkṛtya tatropapannaḥ parinirvāti / ayam ucyate sābhisaṃskārapari-nirvāyī pudgalaḥ /

【漢】云何上流補特伽羅？謂有不還補特伽羅，從此上生初靜慮已，住於彼處，不般涅槃。從彼沒已，展轉上生諸所生處，乃至或到色究竟天，或到非想非非想處。是名上流補特伽羅。
△ūrdhvaṃsrotāḥ pudgalaḥ katamaḥ / yaḥ pudgalo 'nāgāmī prathame dhyāna upapannaḥ sa na tatrastha eva parinirvāti / api tu tasmāc cyavitvottarottaram upapattyāyatanam abhinirvartayan yāvad akaniṣṭhān vā devān gacchati naivasaṃjñānāsaṃjñāyatanaṃ vā / ayam ucyata ūrdhvaṃsrotāḥ pudgalaḥ /

【漢】云何時解脫補特伽羅？謂有補特伽羅，鈍根種`[姓＝性【三聖】]`姓，於諸世間現法樂住容有退失，或思自害、或守解脫，勵力勤修不放逸行。謂防退失增上力故，或唯安住自分善品；或經彼彼日夜、剎那、瞚息、須臾，勵力`[勝＝升【三】]`勝進，乃至未證最極猛利。是名時解脫補特伽羅。
△samayavimuktaḥ pudgalaḥ katamaḥ / yo mṛdvindriyagotraḥ pudgalo laukikebhyo dṛṣṭadharmasukhavihārebhyaḥ parihīyate / cetayati vā maraṇāya / anurakṣate vā vimuktim / atyarthāpramādacaryām anuyukto bhavati yadutaitām evāparihāṇim adhipatiṃ kṛtvā / (...tanmātro vāsya kuśalapakṣo bhavati， no tu teṣāṃ teṣāṃ rātriṃdivasānāṃ kṣaṇalavamuhūrtānām atyayād atyarthaṃ viśeṣāya paraiti yāvan na tīvram abhiyogaṃ karoti...) / ayam ucyate sama-yavimuktaḥ pudgalaḥ /

【漢】云何不動法補特伽羅？謂有補特伽羅，與上相違，當知是名不動法補特伽羅。
△akopyadharmā pudglaḥ katamaḥ /etadviparyayeṇākopyadharmā pudgalo veditavyaḥ /

【漢】云何慧解脫補特伽羅？謂有補特伽羅，已能證得諸漏永盡，於八解脫未能身證具足安住。是名慧解脫補特伽羅。
△prajñāvimuktaḥ pudgalaḥ katamaḥ / yaḥ pudgalaḥ sarveṇa sarvam āsravakṣayam anuprāpnoti / no tv aṣṭau vimokṣān kāyena sākṣātkṛtvopasaṃpadya viharati / ayam ucyate prajñāvimuktaḥ pudgalaḥ /

【漢】云何俱分解脫補特伽羅？謂有補特伽羅，已能證得諸漏永盡，於八解脫身`[已＝色【元明】]`已作證具足安住，於煩惱障分及解脫障分心俱解脫。是名俱分解脫補特伽羅。
△(... ubhayatobhāgavimuktaḥ pudgalaḥ...) katamaḥ / yaḥ pudgalaḥ sarveṇa sarvam āsravakṣayam anuprāpnoti / aṣṭau vimokṣān kāyena sākṣākṛtvopasampadya viharati / tasya kleśāvaraṇāc ca cittaṃ muktaṃ bhavati vimokṣāvaraṇāc ca / ayam ucyata ubhayatobhāgavimuktaḥ pudgalaḥ /

# 2.云何建立補特伽羅
【漢】云何建立補特伽羅？謂由十一差別道理。應知建立補特伽羅。云何十一差別道理？一、根差別故；二、眾差別故；三、行差別故；四、願差別故；五、行迹差別故；六、道果差別故；七、加行差別故；八、定差別故；九、生差別故；十、退不退差別故；十一、障差別故。
△pudgalavyavasthānaṃ katamat / ekādaśabhiḥ prabhedaiḥ pudgalavyavasthānaṃ vedi-tavyam / (...katamair ekādaśabhiḥ...) / tadyathendriyaprabhedena nīkāyaprabhedena caritaprabhedena (...praṇidhānaprabhedena pratipatprabhedena mārgaphalaprabhe-dena ...) prayogaprabhedena samāpattiprabhedena upapattiprabhedena parihāṇipra-bhedena āvaraṇaprabhedena ca /

【漢】云何由根差別建立補特伽羅？謂根差別故，建立二種補特伽羅。一者、鈍根，`[二＝一【元】]`二者、利根。

【漢】云何由眾差別建立補特伽羅？謂眾差別故，建立七種補特伽羅。謂`[比丘比丘＝苾芻苾芻【三聖】]`比丘、比丘尼、式叉摩那、勞策男、勞策女、近事男、近事女。

#### 3行差別故
【漢】云何由行差別建立補特伽羅？謂行差別故，建立七種補特伽羅。
【漢】謂若貪增上補特伽羅，名貪行者。若瞋增上補特伽羅，名瞋行者。若癡增上補特伽羅，名癡行者。
【漢】若慢增上補特伽羅，名慢行者。若尋思增上補特伽羅，名尋思行者。
【漢】若得平等補特伽羅，名等分行者。若薄塵`[性＝住【元】]`性補特伽羅，名薄塵行者。
△indriyaprabhedena tāvat / mṛdindriyatīkṣṇendriyapudgalayoḥ vyavasthānam / nikāya-prabhedena saptavidhaṃ pudgalavyavasthānam / bhikṣur bhikṣuṇī śikṣamāṇā śrāma-ṇeraḥ śrāmanṇery upāsaka upāsikā ca / tatra caritaprabhedena saptānāṃ pudgalānāṃ vyavasthānam / yo 'yaṃ rāgotsadaḥ pudgalaḥ sa rāgacaritaḥ/yo dveṣotsadaḥ sa dveṣa-caritaḥ / yo mohotsadaḥ sa mohacaritaḥ/yo mānotsadaḥ sa mānacaritaḥ/yo vitarkotsa-daḥ sa vitarkacaritaḥ / yaḥ samaprāptaḥ sa samabhāgacaritaḥ / yo mandarajaskaḥ (...sa mandacarito...) veditavyaḥ /

【漢】問：貪行補特伽羅應知何相？
【漢】答：貪行補特伽羅，於諸微劣所愛事中，尚能生起最極、厚重、上品貪纏，何況中品、上品境界。又此貪纏住在身中，經久相續，長時隨縛。由貪纏故，為可愛法之所制伏，不能制伏彼可愛法。諸根悅`[懌＝澤【三聖】]`懌、諸根不強、諸根不澀、諸根不麁，為性不好以惡身語損惱於他，難使遠離、難使厭患，下劣勝解，事業堅牢、事業久固，禁戒堅牢、禁戒久固，能忍能受。於資生具為性耽染，深生愛重，多喜多悅，遠離`[9]顰＝頻【三聖】＊`顰蹙，舒顏平視，含笑先言。如是等類，應知是名貪行者相。
△tatra rāgacaritasya pudgalasya katamāni liṅgāni / iha rāgacaritaḥ pudgalaḥ (...parītte sarvanihīne...) raṃjanīye vastuni ghanam adhimātraṃ rāgaparyavasthānam utpādayati / kaḥ punar vādo madhyapraṇīte /tac ca punā rāgaparyavasthānaṃ saṃtatyā cirakālam avasthāpayati / dīrighakālam anubaddho bhavati / tena paryavasthānena rañjanīyair dharmair abhibhūyate /no tu śaknoti rañjanīyān dharmān abhibhavitum / snigdhendri-yaś ca bhavaty akharendriyaḥ akarkaśendriyaḥ aparuṣendriyaḥ /nātyarthaṃ pareṣāṃ viheṭhanajātīyo yaduta kāyena vācā durvivejyāś ca bhavati duḥsaṃvejyaś ca / hīnā-dhimuktikaś ca bhavati /dṛḍhakarmāntaḥ / sthirakarmāntaḥ /dṛḍhavrataḥ / sthiravrataḥ sahiṣṇuś ca bhavaty upakaraṇeṣu pariṣkāreṣu lolupajātīyas tadgurukaś ca saumana-sybahulaś ca bhavaty ānandībahulo vigatabhṛkuṭir uttānamukhavarṇaḥ smitapūrvaṅ-gamaḥ / ity evaṃbhāgīyāni rāgacaritasya pudgalasya liṅgāni veditavyāni /

【漢】問：瞋行補特伽羅應知何相？
【漢】答：瞋行補特伽羅，於諸微劣所憎事中，尚能生起最極、厚重、上品瞋纏，何況中品、上品境界。又此瞋纏住在身中，經久相續，長時隨縛。由此瞋纏，為可憎法之所制伏，不能制伏彼可憎法。諸根枯槁、諸根剛強、諸根疎澀、諸根麁燥，為性好樂以惡身語損惱於他，易令遠離、易令厭患，兇暴強口、形相稜層，無多勝解，事業不堅、事業不固，禁戒不堅、禁戒不固，不忍不受，多憂多惱，性好違背，所取不順，性多愁慼，性好麁言，多懷嫌恨，意樂慘烈，悖惡尤`[䖧【麗】，蛆【大】(cf. K15n0570\_p0678c20 )]`䖧，好相拒對，得少語言多恚多憤，憔悴而住，喜生忿怒，眉面`[＊9-1]顰＝頻【三聖】＊`顰蹙，恒不舒顏，邪`[精＝睛【三】]`精下視，於他榮利多憎多嫉。如是等類，應知是名瞋行者相。
△tatra dveṣacaritasya pudgalasya liṅgāni katamāni / iha dveṣa-caritaḥ pudgalo (… dveṣaṇīye vastuni parīttena pratighavastunimittena...) ghanaṃ prabhūtaṃ pratigha-paryavasthānam utpādayati / kaḥ punar vādo madhyādhimātreṇa / (...tasya ca prati-ghaparyavasthānasya dīrghakālaṃ saṃtatim avasthāpayati...) / cirakālam anubaddho bhavati / pratighaparyavasthānena sa dveṣaṇīyair dharmair abhibhūyate / no tu dveṣa-ṇīyān dharmāñ chaknoty abhibhavitum /rūkṣendriyāś ca bhavati /kharendriyaḥ karka-śendriyaḥ paruṣendriyaś ca bhavati / atyarthaṃ ca pareṣāṃ viheṭhanajātīyo bhavati yaduta kāyena vācā /suvivejyaś ca bhavati susaṃvejyaḥ /(...dhvāṅkṣo bhavati mukha-raḥ pragalbhaḥ...) anadhimuktibahulaḥ / na dṛḍhakarmānto na sthirakarmānto na dṛḍhavrato na sthirvrataḥ / daurmanasyabahulaś ca bhavaty upāyāsabahulaḥ / akṣamo bhavaty asahiṣṇuḥ vilomanajātīyaḥ apradakṣiṇagrāhī duṣpratyāneyajātīyaḥ upanāha-bahulaḥ / krūrāśayāś caṇḍaś ca bhavaty ādāśī pratyakṣaravādī...) so 'lpamātram apy uktaḥ sann abhiṣajyate kupyati vyāpadyate madguḥ pratitiṣṭhati kopaṃ saṃjanyati / vikṛtabhṛkuṭiś ca bhavati / anuttānamukhavarṇaḥ parasaṃpattidveṣṭā īrṣyābahulaḥ / ity evaṃbhāgīyāni dveṣacaritasya pudgalasya liṅgāni veditavyāni /

【漢】問：癡行補特伽羅應知何相？
【漢】答：癡行補特伽羅，於諸微劣所愚事中，尚能生起最極、厚重、上品癡纏，何況中品、上品境界。又此癡纏住在身中，經久相續，長時隨縛。由此癡纏，為可癡法之所制伏，不能制伏彼可癡法。諸根闇鈍、諸根愚昧、諸根羸劣，身業慢緩、語業慢緩，惡思所思、惡說所說、惡作所作，`[嬾墮＝懶惰【三】]`嬾墮懈怠，起不圓滿，詞辯薄弱，性不聰敏，念多忘失，不正知住，所取左僻，難使遠離、難使厭患，下劣勝解，頑騃、瘖瘂，以手代言，無有力能領解善說、惡說法義，緣所牽纏，他所引`[奪＝奮【元明】]`奪，他所策使。如是等類，應知是名癡行者相。
△tatra katamāni mohacaritasya pudgalasya liṅgāni / iha moha-caritaḥ pudgalo moha-stānīye vastuni parītte ghanaṃ prabhūtaṃ mohaparyavasthānam utpādayati / prāg eva madhyādhimātre / dīrghaṃ ca kālaṃ tasya mohaparyavasthānasya saṃtatim avasthā-payati / tena cānubaddho bhavati /sa mohanīyair dharmair abhibhūyate / no tu moha-nīyān dharmāñ chaknoty abhibhavitum / dhandhendriyaś ca bhavati / jaḍendriyaś ca bhavati mandendriyaś ca śithilakāyakarmāntaḥ śithilavākkarmāntaḥ duścintitacintī durbhāṣitabhāṣī duṣkṛtakarmakārī alaso 'nutthānasaṃpannaḥ mandabhāṣī durmedhaḥ muṣitasmṛtiḥ asaṃprajānadvihārī vāmagrāhī durvivejyo duḥsaṃvejyo hīnādhimukti-kaḥ / jaḍa eḍamūko hastasaṃvācikaḥ / apratibalaḥ subhāṣitadurbhāṣitānāṃ dharmā-ṇām artham ājñātum / pratyayahāryaś ca bhavati parahāryaḥ parapraṇeyaḥ/ ity evaṃ-bhāgīyāni mohacaritasya pudgalasya liṅgāni veditavyāni /

【漢】問：慢行補特伽羅應知何相？
【漢】答：慢行補特伽羅，於諸微劣所慢事中，尚能生起最極、厚重、上品慢纏，何況中品、上品境界。又此慢纏住在身中，經久相續，長時隨縛。由慢纏故，為可慢法之所制伏，不能制伏彼可慢法。諸根掉動、諸根高舉、諸根散亂，勤樂嚴身，言語高大，不樂謙下，於其父母、眷屬、師長不能時時如法承事，多懷憍傲，不能以身禮敬、問訊、合掌、迎逆、修和敬業，自高自舉，陵蔑他人。樂著利養、樂著恭敬、樂著世間稱譽聲頌，所為輕舉，喜作嘲調，難使遠離、難使厭患，廣大勝解，微劣慈悲，計我有情、命者、養者、補特伽羅、生者等見，多分上品，`[多＝身【元】]`多怨、多恨。如是等類，應知是名慢行者相。
△tatra katamāni mānacaritasya pudgalasya liṅgāni / iha mānacaritaḥ pudgalo mānasthā-nīye vastuni parītte 'pi ghanaṃ prabhūtaṃ mānaparyavasthānam utpādayati / kaḥ punar vādo madhyādhimātre / tasya ca mānaparyavasthānasya dīrghakālaṃ saṃtatim avasthāpayati / tena cānubaddho bhavati / sa mānasthānīyair dharmair abhibhūyate / no tu mānasthānīyān dharmāñ chaknoty abhibhavitum / uddhatendriyaś ca bhavaty unnatendriyaś ca kāyamaṇḍanānuyogam anuyuktaś ca bhavati /adhimātram unnatāṃ ca vācaṃ bhāṣate nāvanatām / mātāpitṛjñātigurusthānīyānāṃ ca na kālena kālaṃ yathānurūpām apacitiṃ kartā bhavati / stabdho bhavati apraṇatakāyo nābhivādanava-ndanapratyutthānāñjalisāmīcīkarmaśīlaḥ / ātmapragrāhako bhavaty ātmotkarṣapara-paṃsakaḥ / lābhakāmaḥ satkārakāmaḥ kīrtiśabdaślokakāmaḥ / utplāvanābhāṇḍo durvivejyaś ca bhavati duḥsaṃvejyaḥ /udārādhimuktiś ca bhavati / mandakāruṇyaḥ / adhimātraṃ cātmasattvajīvapoṣapuruṣapudgaladṛṣṭimanyubahalo bhavati upanāhī ca / ity evaṃbhāgīyāni mānacaritasya pudgalasya liṅgāni veditavyāni /

【漢】問：尋思行補特伽羅應知何相？
【漢】答：尋思行補特伽羅，於諸微劣所尋思事，尚能發起最極厚重、上品、尋思纏，何況中品、上品境界。此尋思纏住在身中，經久相續，長時隨縛。由此纏故，為可尋思法之所制伏，不能制伏可尋思法。諸根不住、諸根飄舉、諸根掉動、諸根散亂，身業誤失、語業誤失，難使遠離、難使厭患，喜為戲論、樂著戲論，多惑、多疑、多懷樂欲，禁戒不堅、禁戒不定，事業不堅、事業不定，多懷恐慮，念多忘失，不樂遠離，多樂散動，於諸世間種種妙事貪欲隨流，翹勤無惰，起發圓滿。如是等類，應知是名尋思行者相。

【漢】如是名為由行差別建立補特伽羅。
△tatra katamāni vitarkacaritasya pudgalasya liṅgāni / iha vitarka-caritaḥ pudgalo vitar-kasthānīye vastuni parītte 'pi (...ghanaṃ prabhūtaṃ vitarkaparyava...)sthānam utpāda-yati / (...kaḥ punar vādo madhyādhimātre...) / tac ca paryavasthānaṃ dīrghakālam avasthāpayati / tena cānubaddho bhavati / sa vitarkasthānīyair dharmair abhibhūyate / no tu vitarkasthānīyān dharmāñ chaknoty abhibhavitum / asthirendriyaś ca bhavati capalendriyaś cañcalendriyo vyākulendriyaḥ / tvaritakāyakarmāntas tvaritavākkar-māntaḥ / durvivejyo duḥsaṃvejyaḥ / prapañcārāmaḥ prapañcarataḥ / kāṃkṣābahulo vicikitsābahulaḥ / chandikaś ca bhavaty asthiravrato 'niścitavrataḥ /asthirakarmānto 'niścitakarmāntaḥ / śaṃkābahulaḥ pramuṣitasmṛtiḥ /vivekānabhirato vikṣepabahulaḥ / lokacitreṣu chandarāgānusṛtaḥ dakṣo 'nalasa (...utthānasaṃpannaḥ...) / ity evaṃbhāgī-yāni vitarkacaritasya pudgalasya liṅgāni veditavyāni / idaṃ caritaprabhedena pudga-lavyavasthānaṃ veditavyam /

#### 4願差別故
【漢】云何由願差別建立補特伽羅？

【漢】謂或有補特伽羅於聲聞乘已發正願，或有補特伽羅於獨覺乘已發正願，或有補特伽羅於其大乘已發正願。

【漢】當知此中，若補特伽羅於聲聞乘已發正願，彼或聲聞種`[姓＝性【明】下同]`姓，或獨覺種姓，或大乘種姓；若補特伽羅於獨覺菩提已發正願，彼或獨覺種姓，或聲聞種姓，或大乘種姓；若補特伽羅於其大乘已發正願，彼或大乘種姓，或獨覺種姓，或聲聞種姓。

【漢】若聲聞種姓補特伽羅，於獨覺菩提、或於無上正等菩提已發正願，彼是聲聞種姓故，後時決定還捨彼願，必唯安住聲聞乘願。獨覺乘種姓、大乘種姓補特伽羅，應知亦爾。此中所有補特伽羅，願可移轉、願可捨離，決定不可移轉種姓、捨離種姓。

【漢】今此義中，當知唯說聲聞乘願、聲聞種姓補特伽羅。

【漢】如是名為由願差別建立補特伽羅。
△tatra praṇidhānaprabhedena pudgalavyavasthānam / asti pudgalaḥ śrāvakayāne kṛta-praṇidhānaḥ (..asti pratyekabuddhayāne asti mahāyāne...) /tatra yo 'yaṃ pudgalaḥ śrā-vakayāne kṛtapraṇidhānaḥ sa syāc chrāvakagotraḥ syāt pratyekabuddhagotraḥ syān mahāyānagotraḥ / tatra yo 'yaṃ pudgalaḥ pratyekāyāṃ bodhau kṛtapraṇidhānaḥ so 'pi syāt pratyekabuddhagotraḥ syāc chrāvakagotraḥ syān mahāyānagotraḥ / tatra yo 'yaṃ pudgalo mahāyāne kṛtapraṇidhānaḥ so 'pi syāc chrāvakagotraḥ syāt pratyekabuddha-gotraḥ syān mahāyānagotraḥ / tatra yo 'yaṃ śrāvakagotraḥ pudgalaḥ pratyekāyāṃ bodhāv anuttarāyāṃ vā samyaksaṃbodhau kṛtapraṇidhānaḥ sa śrāvakagotratvād ava-śyam ante kāle tatpraṇidhānaṃ vyāvartya śrāvakayānapraṇidhāna evāvatiṣṭhate / evaṃ pratyekabuddhayānagotro mahāyānagotro veditavyaḥ / tatra bhavaty eṣāṃ pudgalānāṃ praṇidhānasaṃcāraḥ praṇidhānavyatikaraḥ / no tu gotrasaṃcāraḥ gotra-vyatikaraḥ / asmiṃs tv arthe śrāvakayānapraṇidhānāḥ śrāvakagotrāś caite pudgalā veditavyāḥ / evaṃ praṇidhānaprabhedena pudgalavyavasthānaṃ bhavati /

【漢】云何由行迹差別建立補特伽羅？謂如所舉、如所開示補特伽羅，依四行迹而得出離。何等為四？謂或有行迹是苦遲`[6]通＝道【三】＊`通，或有行迹是苦速`[＊6]`通，或有行迹是樂遲`[＊6]`通，或有行迹是樂速`[＊6]`通。當知此中，若鈍根性補特伽羅，未得根本靜慮，所有行迹，名苦遲`[＊6]`通。若利根性補特伽羅，未得根本靜慮，所有行迹，名苦速`[＊6]`通。若鈍根性補特伽羅，已得根本靜慮，所有行迹，名樂遲`[＊6]`通。若利根性補特伽羅，已得根本靜慮，所有行迹，名樂速`[＊6]`通。如是名為由行迹差別建立補特伽羅。
△kathaṃ pratipatprabhedena pudgalavyavasthānaṃ bhavati / eṣāṃ yathoddiṣṭānāṃ yathāparikīrtitānāṃ pudgalānāṃ catasṛbhiḥ pratipadbhir niryāṇaṃ bhavati / kata-mābhiś catasṛbhiḥ / asti pratipad duḥkhā dhandhābhijñā / (...asti pratipad duḥkhā kṣiprābhijñā...) / (...asti pratipat sukhā dhandhābhijñā...) / asti pratipat sukhā kṣiprā-bhijñā / tatra mṛdvindriyasya pudgalasya mauladhyānālābhino yā pratipad iyam ucyate duḥkhā dhandhābhijñā / tatra tīkṣṇendriyasya pudgalasya mauladhyānālābhino yā pratipad iyam ucyate duḥkhā kṣiprābhijñā / tatra mṛdvindriyasya pudgalasya mula-dhyānalābhino yā pratipad iyam ucyate sukhā dhandhābhijñā / tatra tīkṣṇendriyasya pudgalasya mauladhyānalābhino yā pratipad iyam ucyate sukhā kṣiprābhijñā / evaṃ pratipatprabhedena pudgalavyavasthānaṃ veditavyam /

【漢】云何由道果差別建立補特伽羅？謂行四向及住四果。行四向者，一、預流果向補特伽羅，二、一來果向補特伽羅，三、不還果向補特伽羅，四、阿羅漢果向補特伽羅。住四果者，一、預流果，二、一來果，三、不還果，四、阿羅漢果。若於向道轉，彼名行向者。由向道故，建立四種補特伽羅。若得沙門果，彼名住果者。由道果故，建立四種補特伽羅。如是名為由道果差別建立補特伽羅。
△tatra kathaṃ mārgaphalaprabhedena pudgalavyavasthānaṃ veditavyam / tadyathā caturṇāṃ pratipannakānāṃ srota-āpattiphalapratipannakasya sakṛdāgāmiphalaprati-pannakasya anāgāmiphalapratipannakasya arhattvaphalapratipannakasya / caturṇāṃ ca phalasthānāṃ (..srota-āpannasya sakṛdāgāmino 'nāgāmino 'rthataś...) ca / ye prati-pannakamārge vartante te pratipannakās (...teṣāṃ pratipannakamārgeṇa vyavasthā-nam...) / ye tatphalaśrāmaṇyaphalavyavasthitās teṣāṃ mārgaphalavyavasthānam /
△evaṃ mārgaphalaprabhedena pudgalavyavasthānaṃ bhavati /

【漢】云何由加行差別建立補特伽羅？謂隨信行及隨法行補特伽羅。若隨補特伽羅信，勤修正行，名隨信行補特伽羅。若於諸法不待他緣，隨毘柰耶勤修正行，名隨法行補特伽羅。如是名為由加行差別建立補特伽羅。
△kathaṃ prayogaprabhedena pudgalavyavsthānaṃ bhavati / tadyathā śraddhānusāri-dharmānusāriṇā / (...yaḥ pudgalaḥ śraddhānusāreṇa prayuktaḥ sa...) śraddhānusārī /
△yo (...dharmeṣv aparapratyaya...) vinayānusāreṇa prayuktaḥ sa dharmānusārī / evaṃ prayogaprabhedena pudgalavyavasthānaṃ bhavati /


【漢】云何由定差別建立補特伽羅？謂身證補特伽羅，於八解脫身已作證具足安住，而未獲得諸漏永盡。當知如是補特伽羅，於有色觀諸色解脫、內無色想觀外諸色解脫、淨解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、想受滅解脫，已能順逆入出自在。如是名為由定差別建立補特伽羅。
△tatra kathaṃ samāpattiprabhedena pudgalavyavasthānaṃ bhavati /tadyathā kāyasākṣy aṣṭau vimokṣān kāyena sākṣātkṛtvopasaṃpadya viharati / na ca sarveṇa sarvam āsra-vakṣayam anuprāpto bhavati / rūpī rūpāṇi paśyati / adhyātmam arūpasaṃjñī bahirdhā rūpāṇi paśyati / śubhaṃ vimokṣaṃ kāyena sākṣātkṛtvopasaṃpadya viharati / ākāśāna-ntyāyatanam vijñānānantyāyatanam ākiñcanyāyatanam naivasaṃjñānāsaṃjñāyata-nam saṃjñāvedayitanirodham anulomapratilomaṃ samāpadyate ca vyuttiṣṭhate ca /
△evaṃ samāpattiprabhedena pudgalavyavasthānaṃ bhavati /
【漢】云何由生差別建立補特伽羅？謂極七返有、家家、一間、中般涅槃、生般涅槃、無行般涅槃、有行般涅槃、及以上流補特伽羅。如是名為由生差別建立補特伽羅。
△(...katham upapattiprabhedena pudgalavyavasthānaṃ bhavati...) / tadyathā saptakṛd-bhavaparamasya kulaṃkulasya ekavīcikasya antarāparinirvāyiṇaḥ upapadyaparinir-vāyiṇaḥ (...anabhisaṃskāraparinirvāyiṇaḥ sābhisaṃskāraparinirvāyiṇaḥ...) ūrdhvaṃs-rotasāś ca / evam upapattiprabhedena pudgalavyavasthānaṃ bhavati /
【漢】云何由退不退差別建立補特伽羅？謂由退故，建立時解脫阿羅漢，彼於現法樂住容有退失。由不退故，建立不動法阿羅漢，彼於現法樂住定無退失。如是名為由退不退差別建立補特伽羅。
△kathaṃ parihāṇiprabhedena pudgalavyavasthānaṃ bhavati / tadyathā samayavimu-ktasyārhataḥ yo bhavyo dṛṣṭadharmasukhavihārebhyaḥ parihāṇāya / aparihāṇiprabhe-dena punar vyavasthānam / akopyadharmakasyārhato yo na bhavyo dṛṣṭadharmasu-khavihārebhyaḥ parihāṇāya / evam aparihāṇiprabhedena pudgalavyavasthānaṃ bhavati /
【漢】云何由障差別建立補特伽羅？謂慧解脫及俱分解脫阿羅漢。慧解脫阿羅漢者，謂已解脫煩惱障，未解脫定障。俱分解脫阿羅漢者，謂已解脫煩惱障及已解脫定障，是故說名俱分解脫。如是名為由障差別建立補特伽羅。

【漢】由此所舉及所開示差別道理，如其次第，應知建立補特伽羅。
△tatra katham āvaraṇaprabhedena pudgalavyavasthānaṃ bhavati / tadyathā prajñāvi-muktasyobhavaytobhāgavimuktasyārhataḥ / tatra prajñāvimukto 'rhan kleśāvaraṇavi-muktaḥ na samāpattyāvaraṇāt / ubhavatobhāgavimuktas tv arhan kleśāvaraṇāc ca vimuktaḥ samāpattyāvaraṇāc ca / tasmād ubhayatobhāgavimukta ity ucyate / evam āvaraṇaprabhedena pudgalavyavasthānaṃ bhavati / ebhiḥ prabhedair yathoddiṣṭair yathodiṣṭānāṃ pudgalānāṃ yathākramaṃ vyavasthānaṃ veditavyam //
# 3.所緣
【漢】云何所緣？謂有四種所緣境事。何等為四？一者、遍滿所緣境事，二者、淨行所緣境事，三者、善巧所緣境事，四者、淨惑所緣境事。
△tatrālambanaṃ katamat /āha /catvāry ālambanavastūni /katamāni catvāri / vyāpyā- lambanam caritaviśodhanam ālambanam kauśalyālambanam kleśaviśodhanaṃ cālambanam /

## 3.1.遍滿所緣境事
### 3.1.1.有分別影像
【漢】云何遍滿所緣境事？謂復四種。一、有分別影像，二、無分別影像，三、事邊際性，四、所作成辦。

【漢】云何有分別影像？謂如有一，或聽聞正法、或教授教誡為所依止，或見、或聞、或分別故，於所知事同分影像、由三摩呬多地毘鉢舍那行觀察`[1]簡＝揀【元明】＊`簡擇、極`[＊1]`簡擇、遍尋思、遍伺察。
△tatra vyāpyālambanaṃ katamat / āha / tad api caturvidham / tadyathā savikalpaṃ pratibimbam nirvikalpaṃ pratibimbam vastuparyantatā kāryapariniṣpattiś ca /
【漢】所知事者，謂或不淨、或慈愍，或緣性緣起，或界差別，或阿那波那念，或蘊善巧，或界善巧，或處善巧，或緣起善巧，或處非處善巧，或下地麁性、上地靜性，或苦諦、集諦、滅諦、道諦。是名所知事。

【漢】此所知事，或依教授教誡、或聽聞`[正＝止【聖】]`正法為所依止，令三摩呬多地作意現前，即於彼法而起勝解，即於彼所知事而起勝解。彼於爾時，於所知事，如現領受勝解而轉。

【漢】雖彼所知事，非現領受和合現前，亦非所餘彼種類物。然由三摩呬多地勝解，領受相似作意、領受彼所知事相似顯現。由此道理，名所知事同分影像。修觀行者，推求此故，於彼本性所知事中，觀察審定功德過失。是名有分別影像。
△tatra savikalpaṃ pratibimbaṃ katamat / yathāpīhaikatyaḥ saddharmaśravaṇaṃ vāva-vādānuśāsanīṃ vā niśritya dṛṣtaṃ vā śrutaṃ vā parikalpitaṃ vopādāya jñeyavastu-sabhāgaṃ pratibimbaṃ samāhitabhūmikair vipaśyanākārair vipaśyati vicinoti pravi-cinoti parivitarkayati parimīmāṃsām āpadyate /tatra jñeyaṃ vastu / tadyathāśubhā vā maitrī vā idaṃpratyayatāpratītyasamutpādo vā dhātuprabhedo vā ānāpānasmṛtir vā skandhakauśalyaṃ vā dhātukauśalyam āyatanakauśalyam pratītyasamutpādakauśa-lyam sthānāsthānakauśalyam adhobhūmīnām audārikatvam uparibhūmīnāṃ śānta-tvam / duḥkhasatyam samudayasatyam nirodhasatyam mārgasatyam / idam ucyate jñeyaṃ vastu / tasyāsya jñeyavastuno 'vavādānuśāsanīṃ vāgamya saddharmaśrava-ṇaṃ vā tanniśrayeṇa samāhitabhūmikaṃ manaskāraṃ saṃmukhīkṛtya tān eva dharmān adhimucyate tad eva jñeyaṃ vastv adhimucyate / tasya tasmin samaye pra-tyakṣānubhāvikaivādhimokṣaḥ pravartate jñeyavastuni /na taj jñeyaṃ vastu pratyakṣī-bhūtaṃ bhavati sama-vahitaṃ saṃmukhībhūtaṃ / na ca punar anyat tajjātīyaṃ drav-yam / api tv (...adhimokṣānubhavaḥ sa tādṛśo manaskārānubhavaḥ...) samāhitabhūmi-kaḥ yena tasya jñeyasya vastunaḥ anusadṛśaṃ tad bhavati pratibhāsam / yena tad ucyate jñeyavastusabhāgaṃ pratibimbam iti / (...yad ayaṃ yogī...) santīrayaṃs tasmin prakṛte jñeye vastuni parīkṣye guṇadoṣāvadhāraṇaṃ karoti / idam ucyate savikalpaṃ pratibimbam /

### 3.1.2.無分別影像
【漢】云何無分別影像？謂修觀行者，受取如是影像相已，不復觀察`[＊1-2]簡＝揀【元明】＊`簡擇、極`[＊1]`簡擇、遍尋思、遍伺察。然即於此所緣影像，以奢摩他行寂靜其心，即是九種行相令心安住。謂令心內住、等住、安住、近住、調伏、寂靜、最極寂靜、一趣、等持。
△nirvikalpaṃ pratibimbaṃ katamat / ihāyaṃ yogī pratibimbān nimittam udgṛhya na punar vipaśyati vicinoti prativicinoti parivitarkayati parimīmāṃsām āpadyate / api tu tad evālambanam (...amuktaḥ 'śamathākāreṇa...) tac cittaṃ śamayati / yaduta navākā-rayā cittasthityādhyātmam eva cittaṃ sthāpayati saṃsthāpayati avasthāpayati upa-sthāpayati damayati śamayati vyupaśamayati ekotīkaroti samādhatte /
【漢】彼於爾時，成無分別影像所緣。即於如是所緣影像，一向一趣安住其念，不復觀察`[＊1]`簡擇、極`[＊1]`簡擇、遍尋思、遍伺察。是名無分別影像。

【漢】即此影像，亦名影像。亦名三摩地相，亦名三摩地所行境界，亦名三摩地口，亦名三摩地門，亦名作意處，亦名內分別體，亦名光影。如是等類，當知名為所知事同分影像諸名差別。
△tasya tasmin samaye (...nirvikalpaṃ tatpratibimbam ālambanaṃ bhavati...) / yatrāsā ekāṃśenaikā-grāṃ smṛtim avasthāpayati tadālambanaṃ / no tu (...vipaśyati vicinoti prativicinoti...) parivitarkayati parimīmāṃsām āpadyate / tac ca pratibimbaṃ prati-bimbam ity ucyate / itīmāni tasya jñeyavastusabhāgasya pratibimbasya paryāyanā-māni veditavyāni /

### 3.1.3.事邊際性
#### 3.1.3.1.盡所有性
【漢】云何事邊際性？謂若所緣盡所有性、如所有性。

【漢】云何名為盡所有性？謂色蘊外更無餘色，受想行識蘊外更無有餘受想行識；一切有為事，皆五法所攝；一切諸法，界處所攝；一切所知事，四聖諦攝。如是名為盡所有性。
△vastuparyantatā...) katamā / yālambanasya (...yāvadbhāvikatā yathāvadbhāvikatā ca...) / tatra yāvadbhāvikatā katamā / yasmāt pare na rūpaskandho vā vedanāskandho vā saṃjñāskandho vā saṃskāraskandho vā vijñānaskandho veti sarvasaṃskṛtavastu-saṃgrahaḥ (...pañcabhir dharmaiḥ...) / sarvadharmasaṃgraho dhātubhir āyatanaiḥ sarvajñeyavastusaṃgrahaś cāryasatyaiḥ / iyam ucyate yāvad-bhāvikatā /

#### 3.1.3.2.如所有性
【漢】云何名為如所有性？謂若所緣是真實性、是真如性，由四道理，具道理性。謂觀待道理、作用道理、證成道理、法爾道理。

【漢】如是若所緣境盡所有性、如所有性，總說為一事邊際性。
△tatra yathāvadbhāvikatā katamā / yālambanasya bhūtatā tathatā / catasṛbhir yuktibhir yuktyupetatā /yadutāpekṣāyuktyā kāryakāraṇayuktyā upapattisādhanayuktyā dharma-tāyuktyā ca / iti yā cālambanasya yāvadbhāvikatā yā ca yathāvadbhāvikatā tad ekad-hyam abhisaṃkṣipya vastuparyantatety ucyate /

### 3.1.4.所作成辦
【漢】云何所作成辦？謂修觀行者，於奢摩`[他＝地【元】]`他、毘鉢舍那，若修、若習、若多修習為因緣故，諸緣影像所有作意皆得圓滿。此圓滿故，便得轉依，一切麁重悉皆息滅。得轉依故，超過影像，即於所知事，有無分別現量智見生。入初靜慮者，得初靜慮時，於初靜慮所行境界；入第二第三第四靜慮者，得第二第三第四靜慮時，於第二第三第四靜慮所行境界；入空無邊處、識無邊處、無所有處、非想非非想處者，得彼定時，即於彼定所行境界。如是名為所作成辦。

【漢】如是四種所緣境事，遍行一切，隨入一切所緣境中，去來今世正等覺者共所宣說。是故說名遍滿所緣。
△tatra kāryapariniṣpattiḥ katamā / yo 'sya yogina āsevanānvayād bhāvanānvayād bahu-līkārānvayāc chamathavipaśyanāyāḥ (...pratibimbālambano manaskāraḥ sa paripūrya-te / tatparipūryāś...) cāśrayaḥ parivartate / sarvadauṣṭhulyāni ca pratipraśrabhyante / āśrayaparivṛtteś ca pratibimbam atikramya tasminn eva jñeye vastuni nirvikalpaṃ pratyakṣaṃ jñānadarśanam utpadyate / prathamadhyānasamāpattuḥ prathamadhyāna-lābhinaḥ prathamadhyānagocare dvitīyatṛtīyacaturthadhyānasamāpattuś (...caturtha-dhyānalābhinaś caturhadhyānagocara...) ākāśānantyāyatanavijñānānantyāyatanākiñ-canyāyatananaivasaṃjñānsaṃjñāyatanasamāpattus tallābhinas tadgocare / iyam ucya-te kāryapariniṣpattiḥ/tāny etāni bhavati catvāry ālambanavastūni sarvatragāni sarveṣv ālambaneṣv anugatāni / atītānāgatapratyutpannais samyaksaṃbuddhair deśitāni / tenaitad vyāpyālambanam ity ucyate /
【漢】又此所緣，遍毘鉢舍那品、遍奢摩他品、遍一切事、遍真實事、遍因果相屬事，故名遍滿。

【漢】謂若說有分別影像，即是此中毘鉢舍那品。若說無分別影像，即是此中奢摩他品。若說事邊際性，即是此中一切事、真實事。若說所作成辦，即是此中因果相屬事。
△api caitad ālambanaṃ (..śamathapakṣyaṃ vipaśyanāpakṣyaṃ...) sarvavastukaṃ bhū-tavastukam hetuphalavastukaṃ ca / tena tad vyāpīty ucyate / yat tāvad āha "savika-lpaṃ pratibimbam" itīdam atra vipaśyanāpakṣyasya / yat punar āha "(...nirvikalpaṃ pratibimban" itīdam atra śamathapakṣyasya /yat punar āha...) "vastuparyantate" tīdam atra sarvavastukatāyā bhūtavastukatāyāś ca / yad āha "kāryapariniṣpattir" itīdam atra hetuphala-saṃbandhasya /

### 3.1.5.引教
【漢】如佛世尊曾為長老頡隸伐多說如是義。曾聞長老頡隸伐多問世尊言：大德！諸有`[4]比丘＝苾芻【三】＊`比丘勤修觀行，是瑜伽師，能於所緣安住其心。為何於緣安住其心？云何於緣安住其心？齊何名為心善安住？
△yathoktaṃ bhagavatāyuṣmantaṃ revatam ārabhya / "evam anuśrūyate āyuṣmān revato bhagavantaṃ praśnam aprākṣīt / "kiyatā bhadanta bhikṣur yogī yogācāra ālambane cittam upanibaddhaḥ katamasminn ālambane cittam upanibadhnātīti / kathaṃ punar ālambane cittam upanibaddhaṃ sūpanibaddhaṃ bhavati" /
【漢】佛告長老頡隸伐多：善哉！善哉！汝今善能問如是義。汝今諦聽，極善思惟，吾當為汝宣說開示。

【漢】頡隸伐多！諸有`[＊4-1]比丘＝苾芻【三】＊`比丘勤修觀行，是瑜伽師，能於所緣安住其心。或樂淨行、或樂善巧、或樂令心解脫諸漏，於相稱緣安住其心，於相似緣安住其心，於緣無倒安住其心，能於其中不捨靜慮。
△bhagavān āha / "sādhu sādhu revata sādhu khalu tvaṃ revata etam arthaṃ pṛcchasi / tena hi śṛṇu (...sādhu ca suṣṭhu ca...)manasikuru bhāṣiṣye / iha revata bhikṣur yogī yogācāraś caritaṃ vā viśodhayitukāmaḥ kauśalyaṃ vā kartukāmaḥ āsravebhyo vā cittaṃ vimocayitukāmaḥ anurūpe cālambane cittam upanibadhnāti pratirūpe ca samyag eva copanibadhnāti tatra cānirākṛtaḍhyāyī bhavati /

#### 3.1.5.1.於相稱緣安住其心
【漢】云何`[＊4-2]比丘＝苾芻【三】＊`比丘勤修觀行，是瑜伽師，於相稱緣安住其心？

【漢】謂彼`[＊4-3]比丘＝苾芻【三】＊`比丘若唯有貪行，應於不淨緣安住於心，如是名為於相稱緣安住其心。若唯有瞋行，應於慈愍安住其心；若唯有癡行，應於緣性緣起安住其心；若唯有慢行，應於界差別安住其心；若唯有尋思行，應於阿那波那念安住其心。如是名為於相稱緣安住其心。
△katham anurūpa ālambane cittam upanibadhnāti / saced revata bhikṣur yogī yogācāro rāgacarita eva sann aśubhālambane cittam upanibadhnāti / evam anurūpa ālambane cittam upanibadhnāti / dveṣacarito vā punar maitryāṃ / mohacarito vedaṃpratyayatā-pratyītyasamutpāde mānacarito vā dhātuprabhede / sacet revata sa bhikṣur yogī yogā-cāro vitarkacarita eva sann ānāpānasmṛtau cittam upanibadnāti / evaṃ so 'nurūpa ālambane cittam upanibadhnāti /
【漢】頡隸伐多！又彼`[＊4-4]比丘＝苾芻【三】＊`比丘若愚諸行自相，愚我、有情、命者、生者、能養育者、補特伽羅事，應於蘊善巧安住其心。若愚其因，應於界善巧安住其心。若愚其緣，應於處善巧安住其心。若愚無常、苦、空、無我，應於緣起、處非處善巧安住其心。若樂離欲界欲，應於諸欲麁性、諸色靜性安住其心；若樂離色界欲，應於諸色麁性、無色靜性安住其心。若樂通達及樂解脫遍一切處薩迦耶事，應於苦諦、集諦、滅諦、道諦安住其心。是名`[＊4]`比丘勤修觀行，是瑜伽師，於相稱緣安住其心。
△saced sa revata bhikṣuḥ saṃskārāṇāṃ svalakṣaṇe saṃmūḍha (...ātmasattvajīvajantu-poṣapudgalavastusaṃmūḍhaḥ...) skandhakauśalye cittam upanibadhnāti / hetusaṃ-mūḍho dhātukauśalye pratyayasaṃmūḍha āyatanakauśalye (...anityaduḥkhānātma-saṃmūḍhaḥ pratītyadamutpādasthānāsthānakauśalye...) kāmadhātor vā vairāgyaṃ kartukāmaḥ (...kāmānām audārikatve rūpāṇāṃ śāntatve rūpebhyo vā vairāgyaṃ kartukāmaḥ...) rūpāṇām audārikatva ārūpyaśāntatāyāṃ ca cittam upanibadhnāti / sarvatra vā satkāyān nirvektukāmo vimoktukāmaḥ duḥkhasatye samudayasatye niro-dhasatye mārgasatye cittam upanibadhnāti /evaṃ hi revata bhikṣur yogī yogacāro 'nurūpa ālambane cittam upanibadhnāti /

#### 3.1.5.2.於相似緣安住其心
【漢】頡隸伐多！云何`[＊4-6]比丘＝苾芻【三】＊`比丘勤修觀行，是瑜伽師，於相似緣安住其心？謂彼`[＊4]`比丘，於彼彼所知事，為欲`[＊1-6]簡＝揀【元明】＊`簡擇、極`[＊1]`簡擇、遍尋思、遍伺察故，於先所見、所聞、所覺、所知事，由見聞覺知增上力故，以三摩呬多地作意，思惟分別而起勝解。彼雖於其本所知事不能和合現前觀察，然與本事相似而生，於彼所緣有彼相似唯智、唯見、唯正憶念。又彼`[＊4]`比丘，於時時間令心寂靜，於時時間依增上慧法毘鉢舍那勤修觀行。是名`[＊4]`比丘勤修觀行，是瑜伽師，於相似緣安住其心。
△(...kathaṃ ca revata bhikṣur yogī yogācāraḥ pratirūpa ālambane cittam upanibadhnā-ti /...) iha revata bhikṣur yad yad eva jñeyaṃ vastu vicetukāmo bhavati pravicetukā-maḥ parivitarkayitukāmaḥ parimīmāṃsayitukāmaḥ tac ca tena pūrvam eva dṛṣṭaṃ vā bhavati śrutaṃ vā mataṃ vā vijñātaṃ vā / sa tad eva dṛṣṭam abhipatiṃ kṛtvā śrutaṃ mataṃ vijñātam adhipatiṃ kṛtvā samāhitabhūmikena manaskāreṇa manasikaroti / vikalpayaty adhimucyate / sa na tad eva jñeyaṃ vastu samavahitaṃ saṃmukhībhū-taṃ paśyaty api tu tatpratirūpakam asyotpadyate tatpratibhāsaṃ vā jñānamātraṃ vā darśanamātraṃ vā pratismṛtamātraṃ vā yadālambanam ayaṃ bhikṣur yogī yogācāraḥ (...kālena kālaṃ cittaṃ saṃśamayati kālena kālam adhiprajñe dharmavipaśyanāyāṃ yogaṃ karoti / evaṃ hi sa revata bhikṣur yogī yogacāraḥ pratirūpa ālambane cittam upanibadhnāti /

#### 3.1.5.3.於緣無倒安住其心
【漢】頡隸伐多！云何`[＊4-10]比丘＝苾芻【三】＊`比丘勤修觀行，是瑜伽師，於緣無倒安住其心？

【漢】謂若`[＊4-11]比丘＝苾芻【三】＊`比丘勤修觀行，是瑜伽師，於所緣境安住其心，隨應解了所知境界，如實無倒能遍了知。是名`[＊4]`比丘勤修觀行，是瑜伽師，於緣無倒安住其心。
△kathaṃ ca revata bhikṣur yogī yogācā(... raḥ samyag evālambane cittam upanibadh-nāti / saced ayaṃ revata bhikṣur yogī yogācāra (...ālambane cittam (...upanibadhnāti yāvad anena jñeyaṃ...) jñātavyaṃ bhavati tac ca yathābhūtam aviparītaṃ...) / evaṃ hi revata bhikṣur yogī yogācā...) raḥ samyag evālambane cittam upanibadhnāti /

#### 3.1.5.4.於其中不捨靜慮
【漢】頡隸伐多！云何`[＊4-13]比丘＝苾芻【三】＊`比丘勤修觀行，是瑜伽師，能於其中不捨靜慮？謂若`[＊4]`比丘勤修觀行，是瑜伽師，如是於緣正修行時，無間加行、殷重加行，於時時間修習止相、舉相、捨相。由修、由習、由多修習為因緣故，一切麁重悉皆息滅，隨得觸證所依清淨。於所知事，由現見故，隨得觸證所緣清淨。由離貪故，隨得觸證心遍清淨。離無明故，隨得觸證智遍清淨。是名`[＊4]`比丘勤修觀行，是瑜伽師，能於其中不捨靜慮。

【漢】頡隸伐多！為此`[＊4-16]比丘＝苾芻【三】＊`比丘於所緣境安住其心，如是於緣安住其心，如是於緣安住心已，名善安住。
△kathaṃ ca revata bhikṣur yogī yogācāro 'nirākṛtadhyāyī bhavati / sacet sa revata bhikṣur (...yogī yogācāra...) evam ālambane samyak prayujyamānaḥ sātatyaprayogī ca bhavati satkṛtyaprayogī ca kālena ca kālaṃ śamathanimittaṃ bhāvayati pragraha-nimittam upekṣānimittam āsevanānvayād bhāvanānvayād bahulī kārānvayāt sarva-dauṣṭhulyānāṃ pratipraśrabdher āśrayapariśuddhim (...anuprāpnoti sparśayati...) sākṣātkaroti / jñeyavastupratyavekṣatayā cālambanapariśuddhiṃ rāgavirāgāc citta-pariśuddhim avidyāvirāgāt jñānapariśuddhim adhigacchati sparśayati sākṣātkaroti / evaṃ hi sa revata bhikṣur yogī yogācāro 'nirākṛtadhyāyī bhavati / yataś ca revata bhi-kṣur asminn ālambane cittam upanibadhnāti evaṃ cālambane cittam upanibadhnāti evam asya tac cittam ālambane sūpanibaddhaṃ bhavati /

#### 3.1.5.5.頌曰
【漢】世尊此中重說頌曰：

【漢】行者行諸相，　　知一切實義，　　常於影靜慮，　　得證遍清淨。

【漢】此中說言「行者行諸相」者，由此宣說修觀行者，於止、舉、捨相，無間修行、殷重修行。若復說言：知一切實義者。由此宣說事邊際性。若復說言：常於影靜慮者。由此`[［－］【麗】，有【大】(cf. K15n0570\_p0682c15; T30n1579\_p0428c10)]`宣說`[有【麗】，［－］【大】(cf. K15n0570\_p0682c15; T30n1579\_p0428c10)]`有分別影像、無分別影像。若復說言：得證遍清淨者。由此宣說所作成辦。
△nimitteṣu caran yogī sarvabhūtārthavedakaḥ / bimbadhyāyī sātatikaḥ pāriśuddhiṃ nigacchati //tatra yat tāvad āha "nimitteṣu caran yogī" ty anena tāvac chamathanimitte pragrahanimitta upekṣānimitte satatakāritā satkṛtyakāritā cākhyātā / yat punar āha "sarvabhūtārthavedaka-" ity anena vastuparyantatākhyātā / yat punar āha "bimba-dhyāyī sātatika " ity anena savikalpaṃ nirvikalpañ ca pratibimbam ākhyātam / yat punar āha " pāriśuddhiṃ nigacchatī " ty anena kāryapariniṣpattir ākhyātā //

【漢】此中世尊復說頌曰：

【漢】於心相遍知，　　能受遠離味。　　靜慮常委念，　　受喜樂離染。

【漢】此中說言「於心相遍知」者，謂有分別影像、無分別影像，以心相名說；事邊際性，以遍知名說。若復說言：能受遠離味者。由此宣說於其所緣正修行者樂斷樂修。若復說言：靜慮常委念者。由此宣說於奢摩他、毘鉢舍那，常勤修習、委練修習。若復說言：受喜樂離染者。由此宣說所作成辦。當知如是遍滿所緣，隨順淨教，契合正理。如是名為遍滿所緣。
△punar api coktaṃ bhagavatā / cittanimittasya kovidaḥ pravivekasya ca vindate rasam / dhyāyī nipakaḥ pratismṛto bhuṃkte prītisukhaṃ nirāmiṣam//tatra yat tāvad āha/ citta-nimittasya kovida ity anena savikalpṃ nirvikalpaṃ ca pratibimbaṃ nimittaśabdenā-khyātaṃ vastuparyantatā kovidaśabdena / yat punar āha "pravivekasya ca vindate rasam" ity anenālambane samyak prayuktasya prahāṇārāmatā bhāvanārāmatā cākhyā-tā / yat punar āha "dhyāyī nipakaḥ pratismṛta" ity anena śamathavipaśyanāyā bhāva-nāsātatyam ākhyātam / yat punar āha / bhuṃkte prītisukhaṃ nirāmiṣam ity anena kār-yapariniṣpattir ākhyātā // tad evaṃ saty etad vyāptyālambanam āptāgamaviśuddhaṃ veditavyaṃ yuktipatitaṃ ca / idam ucyate vyāpyālambanam //

## 3.2.淨行所緣
【漢】云何名為淨行所緣？

【漢】謂不淨、慈愍、緣性緣起、界差別、阿那波那念等所緣差別。
△tatra caritaviśodhanam ālambanaṃ katamat / tadyathā aśubhā maitrī idaṃpratyayatā-pratītyasamutpādaḥ dhātuprabhedaḥ ānāpānasmṛtiś ca /

### 3.2.1.不淨所緣
#### 3.2.1.1.六種不淨
【漢】云何不淨所緣？謂略說有六種不淨。

【漢】一、朽穢不淨，二、苦惱不淨，三、下劣不淨，四、觀待不淨，五、煩惱不淨，六、速壞不淨。

【漢】云何名為朽穢不淨？謂此不淨，略依二種。一者、依內，二者、依外。

【漢】云何依內朽穢不淨？謂內身中，髮、毛、爪、齒、塵、垢、皮、肉、骸、骨、筋、脈、心、膽、肝、肺、大腸、小腸、生藏、`[熟＝孰【元】]`熟藏、肚、胃、`[脾【麗】，髀【大】(cf. K15n0570\_p0683a16; T36n1736\_p0343c03)]`脾、腎、膿、血、熱`[痰＝淡【宋元聖】]`痰、肪、膏、`[肌＝肥【三】]`肌、髓、腦、膜、洟、唾、淚、汗、屎、尿。如是等類，名為依內朽穢不淨。
△tatrāśubhā katamā / āha / ṣaḍvidhāśubhā / tadyathā pratyaśubhatā,duḥkhāśubhatā ava-rāśubhatā,āpekṣiky aśubhatā kleśāśubhatā,prabhaṅgurāśubhatā ca / tatra pratyaśubha-tā katamā /āha /pratyaśubhatādhyātmam upādāya bahirdhā copādāya veditavyā/ tatrā-dhyātmam upādāya/tadyathā keśā romāṇi nakhā dantā rajo malam tvak māṃsam asthi snāyu sirā vṛkkā hṛdayam plīhakam kloman antrāṇi antraguṇaḥ āmāśayam pakvāśa-yam yakṛt purīṣam aśru svedaḥ kheṭaḥ śiṃghāṇakam vasā lasīkā majjā medaḥ pittam śleṣmā pūyaḥ śoṇitam mastakaṃ mastakaluṃgam prasrāvaḥ /

【漢】云何依外朽穢不淨？謂或青瘀、或復膿爛、或復變壞、或復膖脹、或復食噉、或復變赤、或復散壞、或骨、或鎖、或復骨鎖、或屎所作、或尿所作、或唾所作、或洟所作、或血所塗、或膿所塗、或便穢處。如是等類，名為依外朽穢不淨。

【漢】如是依內朽穢不淨及依外朽穢不淨，總說為一朽穢不淨。
△tatra bahirdhopādāyāśubhā katamā / tadyathā vinīlakaṃ vā vipūyakaṃ vā vipaṭuma-kaṃ vā vyādhmātakaṃ vā vikhāditaṃ vā vilohitakaṃ vā vikṣiptakaṃ vā asthi vā śaṃkalikā vā uccārakṛtaṃ vā prasrāvakṛtaṃ vā kheṭakṛtaṃ vā śiṃghāṇakakṛtaṃ vā rudhiramrakṣitaṃ vā pūyamrakṣitaṃ vā gūthakaṭhillaṃ vā syandanikā vā / ity evaṃ-bhāgīyā bahirdhopādāya pratyaśubhatā veditavyā / yā cādhyātmam upādāya yā ca bahirdhopādāyāśubhātā iyam ucyate pratyaśubhatā /
【漢】云何名為苦惱不淨？謂順苦受觸為緣所生，若身、若心不平等受，受所攝。如是名為苦惱不淨。

【漢】云何名為下劣不淨？謂最下劣事、最下劣界，所謂欲界。除此更無極下、極劣、最極鄙穢餘界可得。如是名為下劣不淨。

【漢】云何名為觀待不淨？謂如有一劣清淨事，觀待其餘勝清淨事，便似不淨。如待無色勝清淨事，色界諸法便似不淨；待薩迦耶寂滅涅槃，乃至有頂皆似不淨。如是等類，一切名為觀待不淨。

【漢】云何名為煩惱不淨？謂三界中，所有一切結、縛、隨眠、隨煩惱、纏，一切名為煩惱不淨。

【漢】云何名為速壞不淨？謂五取蘊，無常、無恒、不可保信、變壞法性。如是名為速壞不淨。
△tatra duḥkhāśubhatā katamā / yad duḥkhavedanīyaṃ sparśaṃ pratītyotpadyate kāyi-kacaitasikam (...asātaṃ vedayitaṃ...) vedanāgatam iyam ucyate duḥkhāśubhatā /
△tatrāvarāśubhatā katamā / yat sarvanihīnaṃ vastu,sarvanihīno dhātus tadyathā kāma-dhātuḥ yasmāt punar hīnataraś cāvarataraś ca pratikruṣṭataraś cānyo dhātur nāsti / iyam ucyata avarāśubhatā / tatrāpekṣiky aśubhā katamā / tadyathā tad ekatyaṃ vastu śubham api (...sad anyac...) chubhataram apekṣyāśubhataḥ khyāti / tadyathārūpyān apekṣya rūpadhātur aśubhataḥ khyāti/ satkāyanirodhaṃ nirvāṇam apekṣya yāvad bhavāgram aśubhatve saṃkhyāṃ gacchati / iyam evaṃbhāgīyāpekṣiky aśubhatā /(...tatra kleśāśubhatā katamā...) / traidhātukāvacarāṇi sarvāṇi saṃyojanabandhanānu śayopakleśaparyavasthānāni kleśāśubhatety ucyate / tatra prabhaṅgurāśubhatā katamā / yā pañcānām upādānaskandhānām anityatā,adhruvānāśvāsikatā,vipariṇāmadharmatā / (...iyam ucyate prabhaṅgurāśubhatā...) / itīyam aśubhatā rāgacaritasya viśuddhaya ālambanam /

#### 3.2.1.2.五貪
【漢】如是不淨，是能清淨貪行所緣？

【漢】貪有五種。一、於內身欲欲欲貪，二、於外身婬欲婬貪，三、境欲境貪，四、色欲色貪，五、薩迦耶欲薩迦耶貪。是名五貪。

【漢】為欲令此五種欲貪斷滅、除遣、不現行故，建立六種不淨所緣。

【漢】謂由依內朽穢不淨所緣故，令於內身欲欲欲貪，心得清淨。

【漢】由依外朽穢不淨所緣故，令於外身婬欲婬貪，心得清淨。
△tatra rāgas tadyathādhyātmaṃ kāmeṣu kāmacchandaḥ kāmarāgaḥ bahirdhā kāmeṣu maithunacchando maithunarāgaḥ viṣayacchando viṣayarāgaḥ rūpacchando rūparāgaḥ satkāyacchandaḥ satkāyarāgaś cety(...ayaṃ pañcavidho rāgaḥ...) / tasya pañcavidha-sya rāgasya prahāṇāya prativinodanāyāsamudācārāya ṣaḍvidhāśubhatālambanam / tatrādhyātmam upādāya pratyaśubhatālambanenādhyātmaṃ kāmeṣu kāmacchandāt kāmarāgāc cittaṃ viśodhayati /
【漢】婬相應貪復有四種。一、顯色貪，二、形色貪，三、妙觸貪，四、承事貪。由依四外不淨所緣，於此四種相應婬貪，心得清淨。

【漢】若於青瘀、或於膿爛、或於變壞、或於膖脹、或於食噉作意思惟，於顯色貪令心清淨。若於變赤作意思惟，於形色貪令心清淨。若於其骨、若於其鎖、若於骨鎖作意思惟，於妙觸貪令心清淨。若於散壞作意思惟，於承事貪令心清淨。如是四種，名於婬貪令心清淨。
△tatra bahirdhopadāya pratyaśubhatālambanena bahirdhā (...kāmeṣu maithunaccha-ndād ...) maithunarāgāt caturvidhārāga-pratisaṃyuktād varṇarāgasaṃsthānarāga-sparśarāgopacārarāgapratisaṃyuktāc cittaṃ viśodhayati / tatra yadā vinīlakaṃ vā vipūyakaṃ vā vipaṭumakaṃ vā vyādhmātakaṃ vā vikhāditakaṃ vā manasikaroti tadā varṇarāgāc cittaṃ viśodhayati / yadā punar vilohitakaṃ manasikaroti tadā saṃsthāna-rāgāc cittaṃ viśodhayati / yadā punar asthi vā śaṃkalikāṃ vāsthiśṃkalikāṃ vā mana-sikaroti tadā sparśarāgāc cittaṃ viśodhayati / yadā vikṣiptakaṃ manasikaroti tadopa-cārarāgāc cittaṃ viśodhayati / (...evaṃ sa maithunarāgāc cittaṃ viśodhayati...) /
【漢】是故世尊乃至所有依外朽穢不淨差別，皆依四種憺怕路而正建立。

【漢】謂若說言：由憺怕路見彼彼屍，死經一日，或經`[二＝三【元明】]`二日，或經七日，烏鵲、餓狗、鵄鷲、狐狼、野干、禽獸之所食噉，便取其相，以譬彼身亦如是性，亦如是類，不能超過如是法性。此即顯示始從青瘀乃至食噉。

【漢】若復說言：由憺怕路見彼彼屍，離皮肉血，筋脈纏裹。此即顯示所有變赤。

【漢】若復說言：由憺怕路見彼彼骨，或骨、或鎖。此即顯示或骨、或鎖、或復骨鎖。

【漢】若復說言：由憺怕路見彼彼骨，手骨異處，足骨異處，臗骨異處，膝骨異處，臂骨異處，肘骨異處，脊骨異處，髆骨異處，肋骨異處，頷輪、齒鬘、頂髑髏等各各分散，或經一年、或`[二＝一【宋元】]`二，或三，乃至七年，其色鮮白，猶如螺貝，或如鴿色。或見彼骨和雜塵土。此即顯示所有散壞。

【漢】如是依外所有朽穢不淨所緣，令於四種婬相應貪，心得清淨。
△ata eva bhagavatā bahirdhopādāya pratyaśubhatā sā catasṛṣu śivapathikāsu vyavasthā-pitā /yā yaivānena śivapathikā dṛṣṭā bhavati / ekāhamṛtā vā saptāhamṛtā vā kākaiḥ ku-raraiḥ khādyamānā gṛdhraiḥ śvabhiḥ sṛgālaiḥ / (...tatra tatremam eva kāyam upasaṃ-harati...) / "ayam api me kāya evaṃbhāvī evaṃbhūta,evaṃdharmatām anatīta "iti / anena tāvad vinīlakam upādāya yāvad vikhāditakam ākhyātaṃ / yat punar āha "yāne-na śivapathikā dṛṣṭā bhavati / (...apagatatvaṃmāṃsaśoṇitasnāyūpanibaddhe" ty anena vilohitakam ākhyātam / pṛṣṭhīvaṃśaḥ hanucakram dantamālā śiraḥkapālam tathā bhinnapratibhinnāni ekavārṣikāṇi dvivārṣikāṇi yāvat saptavārṣikāṇi śvetāni śaṃkha-nibhāni,kapotavarṇāni pāṃsu cūrṇavyatimiśrāṇi dṛṣṭāni bhavantīty anena vikṣiptakam ākhyātan / evaṃ pratyaśubhatālambanena bahirdhopādāya (...caturvidha pratisaṃyu-ktād maithunarāgāc...) cittaṃ viśodhayati /

【漢】由苦惱不淨所緣，及下劣不淨所緣故，令於境相應若欲若貪，心得清淨。由觀待不淨所緣故，令於色相應若欲若貪，心得清淨。由煩惱不淨所緣，及速壞不淨所緣故，令於從欲界乃至有頂諸薩迦耶若欲若貪，心得清淨。是名貪行淨行所緣。如是且約能淨貪行，總說一切通治所攝不淨所緣。

【漢】今此義中，本意唯取朽穢不淨，所餘不淨亦是其餘淨行所緣。
△tatra duḥkhatāśubhatālambanenāvarāśubhatālambanena ca (...viṣayapratisaṃyuktāt kāmarāgāc...) cittaṃ viśodhayati / tatropekṣāśubhatālambanena rūparāgāc cittaṃ viśodhayati / tatra kleśāśubhatālambanena prabhaṃgurāśubhatālambanena cā...) bhavāgram upādāya (...satkāyarāgāc...) cittaṃ viśodhayati / idam tāvad rāgacaritasya caritaviśodhanam ālambanam / (...saṃbhavaṃ praty etad ucyate / sarvaṃ sarvākāra aśubhatālambanaṃ saṃgṛhītam ...) bhavati / asmiṃs tv artha pratyaśubhataivābhi-pretā / tadanyā tv aśubhatā tadanyasyā caritasya viśuddhaya ālambanam/

### 3.2.2.慈愍所緣
【漢】云何慈愍所緣？

【漢】謂或於親品、或於怨品、或於中品，平等安住利益意樂，能引下中上品快樂定`[地＝他【聖】]`地勝解。當知此中，親品、怨品，及以中品是為所緣；利益意樂、能引快樂定地勝解，是為能緣。所緣、能緣總略為一，說名慈愍所緣。
△tatra maitrī katamā /yo mitrapakṣe vā amitrapakṣe vā udāsīnapakṣe vā hitādhyāśayam upasthāpya mṛdu madhyādhimātrasya sukhasyopasaṃhārāyādhimokṣaḥ samāhita bhūmikaḥ /tatra yo mitrapakṣo 'mitrapakṣa udāsīnapakṣa cedam ālambanam / tatra yo hitādhyāśayaḥ sukhopasaṃhārāya cādhimokṣaḥ samāhitabhūmiko 'yam ālambaka iti / ya cālambanaṃ yaś cālambakas tad ekadhyam abhisaṃikṣipya maitrīty ucyate /

【漢】若經說言：慈俱心者。此即顯示於`[親怨＝怨親【三聖】]`親怨中三品所緣利益意樂。若復說言：無怨、無敵、無損害者。此則顯示利益意樂有三種相。由無怨故，名為增上利益意樂。此無怨性二句所顯，謂無敵對故、無損惱故。不欲相違諍義，是無敵對。不欲不饒益義，是無損害。

【漢】若復說言：廣大無量。此則顯示能引下中上品快樂。欲界快樂名廣，初二靜慮地快樂名大，第三靜慮地快樂名無量。若復說言：勝解遍滿具足住者。此則顯示能引快樂定地勝解。又此勝解，即是能引快樂利益增上意樂所攝勝解作意俱行。
△tatra yat tāvad āha "maitrīsahagatena cittene " ty anena tāvat triṣu pakṣeṣu mitrapakṣe amitrapakṣa( udāsīnapakṣe hitādhyāśaya ākhyātaḥ /yat punar āha "avaireṇāsapatnā-vyābādhene" ty anena tasyaiva hitādhyāśayasya trividhaṃ lakṣaṇam ākhyātam / tatrā-vairatayā hitādhyāśayaḥ sā punar avairatā dvābhyāṃ padābhām ākhyātā asapatnatayā avyābādhatayā ca / tatrāpraty anīkabhāvasthānārthenā sapatnatā/ apakārāviceṣṭanā-rthenāvyābādhatā / yat punar āha / vipulena mahadgatenāpramāṇenety anena mṛdu-madhyādhimātrasya (...sukhasyopasaṃhāra ākhyātaḥ kāmāvacarasya prathamadvitī-yadhyānabhūmikasya vā tṛtīya-dhyānabhūmikasya vā...) / yat punar āha / adhimucya spharitvopasampadya viharatīty anena sukhopasaṃhārāyādhimokṣaḥ samāhitabhūmi-ka ākhyātaḥ sa punar eṣa sukhopasaṃhāro hitādhyāśayaparigṛhīta ādhimokṣiko manaskārānugataḥ /
【漢】若於無苦無樂親怨中三品有情，平等欲與其樂，當知是慈。若於有苦、或於有樂親怨中三品有情，平等欲拔其苦，欲慶其樂，當知是悲、是喜。有苦有情是悲所緣，有樂有情是喜所緣，是名慈愍所緣。

【漢】若有瞋行補特伽羅，於諸有情修習慈愍，令瞋微薄，名於瞋恚心得清淨。`[此下聖本有光明皇后願文]`
△(...aduḥkhāsukhite mitrapakṣe,amitrapakṣe udāsīnapakṣe...) (...sukhakāme vedita-vyaḥ...) / yas tu duḥkhito vāduḥkhito vā punar (...mitrapakṣo 'mitrapakṣa udāsīnapa-kṣo vā...)/ tatra yo duḥkhitaḥ sa karuṇāyā ālambanam / yaḥ sukhitaḥ sa muditāyā ālambanam iyam ucyate maitrī / tatra vyāpādacaritaḥ pudgalo / maitrīṃ bhāvayan sattveṣu yo vyāpādas taṃ pratanūkaroti / vyāpādāc cittaṃ pariśodhayati /
【漢】瑜伽師地論卷第二十六



☗s27
【漢】瑜伽師地論卷第二十七
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中聲聞地`[第十三〔－〕【明】]`第十三第二瑜伽處之二
### 3.2.3.緣性緣起所緣
【漢】云何緣性緣起所緣？

【漢】謂於三世唯行、唯法、唯事、唯因、唯果，墮正道理。

【漢】謂觀待道理、作用道理、證成道理、法爾道理。唯有諸法能引諸法，無有作者及以受者，是名緣性緣起所緣。

【漢】於此所緣作意思惟，癡行增上補特伽羅所有癡行皆得微薄，於諸癡行，心得清淨。

【漢】是名緣性緣起所緣。
△tatredaṃpratyaytāpratītyasamutpādaḥ katamaḥ / yat triṣv adhvasu saṃskāramātraṃ dharmamātraṃ vastumātraṃ hetumātraṃ phalamātraṃ yuktipatitaṃ yadutāpekṣāyu-ktyā kāryakaraṇa yuktyopapattisādhanayukyā dharmatāyuktyā ca dharmāṇām eva dharmāhārakatvaṃ niṣkārakavedakatvaṃ ca / idam ucyata idaṃ pratyayatāpratītyasa-mutpādālambanam / yad ālambanaṃ manasikurvan mohādhikaḥ pudgalo mohacarito mohaṃ prajahāti tanūkaroti moha caritāc cittaṃ viśodhayati /

### 3.2.4.界差別所緣
【漢】云何界差別所緣？謂六界差別。一、地界，二、水界，三、火界，四、風界，五、空界，六、識界。

【漢】云何地界？地界有二。一、內，二、外。內地界者，謂此身中內別堅性，堅`[鞕【麗】，鞭【大】(cf. K15n0570\_p0685a16)]`鞕所攝、地地所攝，親附、執受。外地界者，謂外堅性，堅`[鞕【麗】，鞭【大】(cf. K15n0570\_p0685a18)]`鞕所攝、地地所攝，非親附、非執受。
△tatra dhātupabhedaḥ katamaḥ / tadyathā ṣaḍdhātavaḥ pṛthivīdhātur abdhātus tejodhā-tur vāyudhātur ākāśadhātur vijñānadhātuś ca / tatra pṛthivīdhātur dvividhaḥ / ādhyā-tmiko bāhyaś ca /tatrādhyātmiko yad asmin kāye 'dhyātmaṃ pratyātmaṃ khakkhaṭaṃ (...kharagatam upagatam...) upādattam / bāhyaḥ punaḥ pṛthivīdhātur yad bāhyaṃ kha-kkhaṭaṃ kharagatam anupagatam anupādattam /
【漢】又內地界其事云何？謂髮、毛、爪、齒、塵垢、皮、肉、骸骨、筋、脈、肝、膽、心、肺、脾、腎、肚、胃、大腸、小腸、生藏、熟藏，及糞穢等，名內地界。又外地界其事云何？謂瓦、木、塊、礫、樹、石、山、巖，如是等類，名外地界。
△sa punar ādhyātmikapṛthivīdhātuḥ katamaḥ / tadyathā keśā romāṇi nakhā dantā rajaḥ malam tvak māṃsam asthi snāyu sirā vṛkkā hṛdayam plīhakam klomakam antrāṇi antraguṇāḥ āmāśayaḥ pakvāśayaḥ yakṛt purīṣam / ayam ucyata ādhyātmikaḥ pṛthivī-dhātuḥ / sa punar bāhyaḥ pṛthivīdhātuḥ katamaḥ / kāṣṭhāni vā loṣṭāni vā śarkarā vā kaṭhillā vā vṛkṣā vā parvatāgā veti yo vā punar anyo 'py evaṃbhāgīyaḥ / ayam ucyate bāhyaḥ pṛthivīdhātuḥ /
【漢】云何水界？水界有二。一、內，二、外。內水界者，謂此身中內別濕性，濕潤所攝、水水所攝，親附、執受。其事云何？謂淚、汗、洟、唾、肪、膏、脂、髓、熱`[痰＝淡【宋聖】]`痰、膿血、腦、膜、尿等，名內水界。外水界者，謂外濕性，濕潤所攝、水水所攝，非親附，非執受。其事云何？謂井、泉、池、沼、陂、湖、河、海，如是等類，名外水界。
△abdhātuḥ katamaḥ / abdhātur dvividhaḥ / ādhyātmiko bāhyaś ca / tatrādhyātmiko 'bdhātuḥ katamaḥ / yad adhyātmaṃ pratyātmaṃ snehaḥ snehagatam āpo 'bgatam upagatam upādattam...) / tadyathāśru svedaḥ kheṭeḥ śiṃghāṇakaḥ vasā lasīkā majjā medaḥ pittam śleṣmā pūyaḥ śoṇitam mastakam masta-kaluṃgam prasrāvaḥ / ayam ucyata ādhyātmiko 'bdhātuḥ / bāhyo 'bdhātuḥ katamaḥ / yad bāhyam āpo 'bgatam snehaḥ snehagatam (...anupagatam anupādattam...) / tat punar utso vā,sarāṃsi vā taḍāgā vā nadyo vā prasravaṇāni veti yo vā punar anyo 'py evaṃbhāgīyaḥ / ayam ucyate bāhyo 'bdhātuḥ /
【漢】云何火界？火界有二。一、內，二、外。內火界者，謂此身中內別溫性，溫熱所攝、煖煖所攝，親附、執受。其事云何？謂於身中所有溫煖，能令身熱、等熱、遍熱。由是因緣，所食、所飲、所噉、所甞，易正消變。彼增盛故，墮蒸熱數。如是等類，名內火界。外火界者，謂外溫性，溫熱所攝、煖煖所攝，非親附、非執受。其事云何？謂於人間依鑽燧等、牛糞末等，以求其火。火既生已，能燒牛糞、或草、或薪、或榛、或野、或山、或渚、或村、村分、或城、城分、或國、國分。或復所餘如是等類，名外火界。
△tejodhātuḥ katamaḥ / tejodhātur dvividha ādhyātmiko bāhyaś ca / tatrādhyātmikas tejodhātuḥ katamaḥ / yad adhyātmaṃ pratyātmaṃ tejas tejogatam ūṣmoṣmāgatam upagatam upādattam / tadyathā yad asmin kāye tejo yenāyaṃ kāya ātapyate saṃta-pyate paritapyate / yena cāśitapītakhāditāsvāditaṃ samyak sukhena paripākaṃ gacchati / yasya cotsadatyāt (...jvārito jvārita...) iti saṃkhyāṃ gacchati / (...ayam ucyata ādhyātmikas tejodhātuḥ / ...) bāhyas tejodhātuḥ katamaḥ / yad bāhyaṃ tejas (...tejogatam ūṣmāgatam...) (...anupagatam anupādattam...) / tat punar yan (..manuṣyā araṇīsahagatakebhyo gomayacūrṇebhyaḥ samanveṣante...) / yad utpannaṃ grāmam api dahati grāmapradesam api nagaraṃ vā nagarapradesaṃ vā janapadaṃ vā jana-padapradesaṃ vā dvīpaṃ vā kakṣaṃ vā dāvaṃ vā kāṣṭhaṃ vā tṛṇaṃ vā gomayaṃ vā dahan paraitī iti yo vā punar anyo 'py evaṃbhāgīyaḥ / (... ayam ucyate bāhyas tejodhātuḥ / ...)
【漢】云何風界？風界有二。一、內，二、外。內風界者，謂此身中內別風性，風飄所攝，輕性、動性，`[親及執上麗本空白，三本俱有非字，聖本無空間]`親附、`[親及執上麗本空白，三本俱有非字，聖本無空間]`執受。其事云何？謂內身中，有上行風、有下行風、有脇臥風、有脊臥風、有腰間風、有臗間風、有小刀風、有大刀風、有針刺風、有畢鉢羅風、有入出息風、有隨支節風。如是等類，名內風界。外風界者，謂外風性，風飄所攝，輕性、動性，非親附、非執受。其事云何？謂在身外，有東來風、有西來風、有南來風、有北來風、有有塵風、有無塵風、有狹小風、有廣大風、有毘濕婆風、有吠藍婆風、有風輪風。有時大風卒起積集，折樹、頹牆、崩山、蕩海；既飄鼓已，無所依憑，自然靜息。若諸有情欲求風者，動衣、搖扇、及多羅掌。如是等類，名外風界。
△tatra vāyudhātuḥ katamaḥ / vāyudhātur dvividhaḥ ādhyātmiko bāhyaś ca / tatrādhyāt-miko vāyudhātur yad apy adhyātmaṃ pratyātmaṃ vāyur vāyugataṃ laghutvaṃ samudīraṇatvam upagatam upādattam /sa punaḥ katamaḥ /santy asmin kāya ūrdhvaṃ-gamā vāyavaḥ adhogamā vāyavaḥ pārśvaśayā vāyavaḥ kukṣiśayā vāyavaḥ pṛṣṭhiśayā vāyavaḥ vāyvaṣṭhīlā vāyavaḥ kṣurakapippalakaśastrakā vāyavaḥ viṣūcikā vāyavaḥ āśvāsapraśvāsā vāyavaḥ aṅgapratyaṅgānusāriṇo vāyavaḥ / (..ayam ucyata adhvātmaṃ vāyudhātuḥ/…) bāhyo vāyudhātuḥ katamaḥ/yad bāhyaṃ vāyur vāyugataṃ laghutvam (...samudīraṇatvam anupagatam anupādattam...) / (..sa punaḥ katamaḥ /...) santi bahir-dhā pūrvā vāyavaḥ dakṣiṇā vāyavaḥ uttarā vāyavaḥ paścimā vāyavaḥ sarajaso vāya-vaḥ arajaso vāyavaḥ parīttā mahadgatā vāyavaḥ viśvā vāyavaḥ vairambhā vāyavaḥ vāyumaṇḍalakavāyavaḥ / bhavati ca samayo yasmin mahān vāyuskandhaḥ samudā-gato vṛkṣāgrān api pātayati (...ku-ḍyāgrān api pātayati...) parvatāgrān api pātayati / pātayitvā (...nirupādāno nigacchati...) /ye sattvāś cīvarakarṇikena vā paryeṣante tālavṛntena vā vidhamanakena veti yo (...vā punar...) anyo 'py evaṃbhāgīyaḥ / (...ayam ucyate bāhyo vāyudhātuḥ...) /)
【漢】云何空界？謂眼、耳、鼻、口、咽喉等所有孔穴。由此吞咽、於此吞咽，既吞咽已，由此孔穴便下漏泄。如是等類，說名空界。
△ākāśadhātuḥ katamaḥ / yac cakṣuḥsauṣiryaṃ vā śrotra-sauṣiryaṃ vā ghrāṇasauṣiryaṃ vā mukhasauṣiryaṃ vā kaṇṭhasauṣiryaṃ veti yena vābhyavabarati yatra vābhyavaha-rati yena vābhyavahriyate,adhobhāgena pragharatīti yo vā (...punar anyo 'py...) evaṃ-bhāgīyaḥ / ayam ucyata ākāśadhātuḥ /)
【漢】云何識界？謂眼、耳、鼻、舌、身、意識。又心、意、識三種差別。是名識界。

【漢】若諸慢行補特伽羅，於界差別作意思惟，便於身中離一合想，得不淨想。無復高舉，憍慢微薄，於諸慢行，心得清淨。是名慢行補特伽羅由界差別淨行所緣。
△vijñānadhātuḥ katamaḥ / yac cakṣurvijñānaṃ śrotraghrāṇa-jihvākāyamanovjiñānam / (...tat punaś cittaṃ mano vijñānaṃ ca...) / ayam ucyate vijñānadhātuḥ /tatra mānaca-ritaḥ pudgala imaṃ dhātuprabhedaṃ manasikurvan kāye piṇḍasaṃjñāṃ vibhāvayati aśubhasaṃjñāṃ ca pratilabhate na ca punas tenonnatiṃ gacchati mānaṃ pratanuka-roti) / (...tasmāc caritāc...) cittaṃ viśodhavati / ayam ucyate dhātuprabhedaḥ / māna-caritasya pudgalasya caritaviśodhanam ālambanam /

### 3.2.5.阿那波那念所緣
#### 3.2.5.1.入息、出息修
##### 3.2.5.1.1.種類
【漢】云何阿那波那念所緣？

【漢】謂緣入息、出息念，是名阿那波那念。

【漢】此念所緣入出息等，名阿那波那念所緣。

【漢】當知此中，入息有二。何等為二？一者、入息，二者、中間入息。出息亦二。何等為二？一者、出息，二者、中間出息。

【漢】入息者，謂出息無間，內門風轉，乃至`[5]臍＝齊【聖】＊`臍處。中間入息者，謂入息滅已，乃至出息未生，於其中間在停息處，暫時相似微細風起，是名中間入息。

【漢】如入息、中間入息，出息、中間出息，當知亦爾。此中差別者，謂入息無間，外門風轉，始從`[＊5-1]臍＝齊【聖】＊`臍處，乃至面門、或至鼻端、或復出外。
△(...tatrānāpānasmṛtiḥ katamā...) / āśvāsapraśvāsālambanā smṛtir iyam ucyata ānāpāna-smṛtiḥ / tatra dvāv āśvāsau / katamau dvau / āśvāso 'ntarāśvasaś ca / dvau praśvāsau / katamau dvau / praśvāso 'ntarapraśvāsaś ca / tatrāśvāsaḥ yaḥ praśvāsasamanantaram antarmukho vāyuḥ pravartate yāvan nābhīpradeśāt / tatrāntarāśvāso ya uparate 'sminn āśvāse na tāvat praśvāsa utpadyate,yadantarāle viśrāmasthānasahagata itvarakālīnas tad-anusadṛśo vāyur utpadyate /ayam ucyate 'ntarāśvāsaḥ / yathāśvāso 'ntarāśvāsaś caivaṃ praśvāso 'ntarapraśvāsaś ca veditavyaḥ / tatrāyaṃ viśeṣo bahirmukho vāyuḥ (...pravartata iti vaktavyam...) nābhīdeśam upādāya yāvan mukhāgrān nāsikāgrāt tato vā punar bahiḥ /

##### 3.2.5.1.2.因緣、所依
【漢】入息、出息有二因緣。何等為二？一、牽引業；二、`[＊5-2]臍＝齊【聖】＊`臍處孔穴，或上身分所有孔穴。

【漢】入息、出息有二所依。何等為二？一、身，二、心。所以者何？要依身心，入出息轉，如其所應。`[若＝共【元】]`若唯依身而息轉者，入無想定、入滅盡定、生無想天諸有情類，彼息應轉。若唯依心而息轉者，入無色定、生無色界，彼息應轉。若唯依身心而轉，非如其所應者，入第四靜慮，若生於彼諸有情類，及羯羅藍、頞部曇、閉尸等位諸有情類，彼息應轉。然彼不轉。是故當知，要依身心，入出息轉，如其所應。
△dvāv āśvāsapraśvāsanidānau / katamau dvau / tadākṣepakaṃ ca karma nābhīpradeśa-sauṣiryaṃ ca tato vā punar uttari kāyasauṣiryam / dvāv āśvāsapraśvāsayoḥ saṃniśra-yau / katamau dvau / kāyaś cittaṃ ca / tat kasya hetoḥ /kāyasaṃniśritāś cittasaṃni-śritāś cāśvāsapraśvāsāḥ pravartante/ te ca yathāyogaṃ sacet kāyasaṃniśritā eva pra-varteran asaṃjñisamāpannānām nirodha-samāpannānāṃ asaṃjñisattveṣu deveṣūpa-pannānāṃ sattvānāṃ pravarteran / sacec citta saṃniśritā eva pravarteran tenārūpya-samāpannopapannānāṃ sattvānāṃ pravarteran /sacet kāyasaṃniśritāś cittasaṃniśritāḥ pravarteran te ca na yathāyogaṃ tena caturthadhyānasamāpannopapannānāṃ sattvā-nāṃ kalalagatānāñ cārbudagatānāṃ peśīgatānāṃ sattvānāṃ pravarteran na ca pravar-tante / tasmād āśvāsapraśvāsāḥ kāya-saṃniśritāś cittasaṃniśritāś ca pravartante te ca yathāyogam /

##### 3.2.5.1.3.行、地、異名
【漢】入息、出息有二種行。何等為二？一者、入息向下而行；二者、出息向上而行。

【漢】入息、出息有二種地。何等為二？一、麁孔穴，二、細孔穴。云何麁孔穴？謂從`[＊5-3]臍＝齊【聖】＊`臍處孔穴乃至面門、鼻門，復從面門、鼻門乃至`[＊5]`臍處孔穴。云何細孔穴？謂於身中一切毛孔。

【漢】入息、出息有四異名。何等為四？一名風，二名阿那波那，三名入息出息，四名身行。風名一種，是風共名；餘之三種，是不共名。
△dve āśvāsapraśvāsayor gatī /katame dve / āśvāsayor adhogatiḥ praśvāsayor ūrdhva-gatiḥ / ((...dve āśvāsapraśvāsayor bhūmī) /katame dve / audārikaṃ ca sauṣiryaṃ sūkṣ-maṃ ca sauṣiryam/tatraudārikaṃ sauṣiryaṃ nābhīpradeśam upādāya yāvan mukhanā-sikādvāram / mukhanāsikādvāram upādāya yāvan nābhīpradeśasauṣiryam / sūkṣma-sauṣiryaṃ katamat / (...sarvakāyagatāni romakūpāni...) / catvāry āśvāsapraśvāsānāṃ paryāyanāmāni/katamāni catvāri /vāyavaḥ ānāpānāḥ āśvāsapraśvāsāḥ kāyasaṃskārāś ceti / tatrānyair vāyubhiḥ sādhāraṇaṃ prayāyanāmaikaṃ yaduta vāyur iti / asādhāra-ṇāni tadanyāni trīṇi /

##### 3.2.5.1.4.過患
【漢】修入出息者有二過患。何等為二？一、太緩方便，二、太急方便。由太緩方便故，`[生＝主【元】]`生起懈怠，或為惛沈睡眠纏擾其心，或令其心於外散亂。由太急方便故，或令其身生不平等，或令其心生不平等。云何令身生不平等？謂強用力持入出息。由入出息被執持故，便令身中不平風轉。由此最初於諸支節皆生戰掉，名能戰掉。此戰掉風若增長時，能生疾病。由是因緣，於諸支節生諸疾病。是名令身生不平等。云何令心生不平等？謂或令心生諸散亂，或為極重憂惱逼切。是名令心生不平等。
△dvāv apakṣālāv āśvāsa prāśvāsaprayuktasya / katamau dvau / atiśithilaprayogatā ca atyavaṣṭabdhaprayogatā ca / tatrātiśithilaprayogatayā kausīdyaprāptasya styānami-ddhaṃ vā cittaṃ paryavanahati bahirdhā vā vikṣipyate/ tathātyavaṣṭabdhaprayuktasya kāyavaisamyaṃ votpadyate cittavaiṣamyaṃ vā / kathaṃ kāyavaiṣamyam utpadyate /
△balābhinigrahenā śvāsapraśvāsān abhinṣpīḍayataḥ kāye viṣamā vāyavaḥ pravartante/ ye 'sya tatprathamatas teṣu teṣv aṅgapratyaṅgeṣu spuhuranti / ye sphurakā ity ucyante / te punaḥ sphurakā vāyavo vivardhamānā rujakā bhavanti / (... ye 'sya teṣu teṣv...) aṅgapratyaṅgeṣu rujām utpādayanti / idam ucyate kāyavaiṣamyam / kathaṃ cittavai-ṣamyam utpadyate / cittaṃ vāsya vikṣipyate / pragāḍhena vā daurmanasyopāyāsenā-bhibhūyate / evaṃ citta-vaiṣamyam utpadyate /

#### 3.2.5.2.五種修習
##### 3.2.5.2.1.算數修習
【漢】又此阿那波那念，應知略有五種修習。何等為五？一、算數修習，二、悟入諸蘊修習，三、悟入緣起修習，四、悟入聖諦修習，五、十六勝行修習。

【漢】云何名為算數修習？謂略有四種算數修習。

【漢】何等為四？一者、以一為一算數，二者、以二為一算數，三者、順算數，四者、逆算數。

【漢】云何以一為一算數？謂若入息入時，由緣入出息住念，數以為一。若入息滅，出息生，出向外時，數為第二。如是展轉數至其十。由此算數非略非廣，故唯至十。是名以一為一算數。

【漢】云何以`[2]二＝一【元】＊`二為一算數？謂若入息入而已滅，出息生而已出，爾時總合數以為一。即由如是算數道理，數至其十，是名以`[＊2]`二為一算數。入息、出息說名為二，總合二種數之為一，故名以二為一算數。

【漢】云何順算數？謂或由以一為一算數，或由以二為一算數，順次展轉數至其十，名順算數。

【漢】云何逆算數？謂即由前二種算數，`[逆＝之【元】]`逆次展轉從第十數，次九、次八、次七、次六、次五、次四、次三、次二、次數其一，名逆算數。
△(...asyāḥ khalv...) ānāpānasmṛteḥ pañcavidhaḥ paricayo veditavyaḥ / tadyathā gaṇa-nāparicayaḥ skandhāvatāraparicayaḥ pratītyasamutpādāvatāraparicayaḥ satyāvatāra-paricayaḥ ṣoḍaśākāraparicayaś ca / tatra gaṇanāparicavaḥ katamaḥ / (...samāsataś ca-turvidho gaṇanāparicayaḥ...) / tadyathaikaikagaṇanā dvayaikagaṇanā anulomagaṇanā pratilomagaṇanā ca / tatraikaikagaṇanā katamā / yadāśvāsaḥ praviṣṭo bhavati tadāśvā-sapraśvāsālambanopanibaddhayā smṛtyaikam iti gaṇayati / yadāśvāse niruddhe praś-vāsa utpadya nirgato bhavati tadā dvitīyaṃ gaṇayati evaṃ yāvad daśa gaṇayati / eṣā hi gaṇanā saṃkhyā nātisaṃkṣiptā nātivistarā / iyam ucyata ekaikagaṇanā / dvayaika-gaṇanā katamā / yadāśvāsaḥ praviṣṭo bhavati niruddhaś ca praśvāsa utpanno bhavati nirgataś ca tadaikam iti gaṇayati / anena gaṇanāyogena yāvad daśa gaṇayati / iyam ucyate dvayaikagaṇanā / āśvāsaṃ ca praśvāsaṃ cedaṃ dvayam ekatyam abhisaṃkṣi-pyaikam iti gaṇayati tenocyate dvayaikagaṇanā / anulomagaṇanā katamā / anayaivai-kaikagaṇanayā dvayaika-gaṇanayā vānulomaṃ yāvad daśa gaṇayati /iyam ucyate 'nulomagaṇanā/ pratilomagaṇanā katamā / pratilomaṃ daśa upādāya navāṣṭau sapta ṣaṭ pañca yāvad ekaṃ gaṇayati / iyam ucyate pratilomagaṇanā /
【漢】若時行者，或以一為一算數為依，或以二為一算數為依，於順算數及逆算數已串修習，於其中間心無散亂。無散亂心善算數已，復應為說勝進算數。云何名為勝進算數？謂或依以一為一算數，或依以二為一算數，合二為一而算數之。

【漢】若依以一為一而算數者，即入息、出息二合為一。若依以二為一而算數者，即入息、出息四合為一。如是展轉數乃至十。如是後後漸增，乃至以百為`[一＝一一【聖】]`一而算數之。由此以百為一算數，漸次數之乃至其十。如是勤修數息念者，乃至十十數以為一，漸次數之乃至滿十。由此以十為一`[算＝等【元明】]`算數，於其中間心無散亂，齊此名為已串修習。
△yadā sa ekaikagaṇanāṃ niśritya dvayaikagaṇanām vā anulomagaṇanāyām pratiloma-gaṇanāyām ca kṛtaparicayo bhavati na cāsyāntarāc cittaṃ vikṣipyate,avikṣiptacittaś ca gaṇayati tadāsyottaragaṇanāviśeṣo vyapadiśyate / katamo gaṇanāviśeṣaḥ / ekaika-gaṇanayā vā dvayaikagaṇanayā vā dvayam ekaṃ kṛtvā gaṇayati / tatra dvayaikagaṇa-nayā catvāra āśvāsapraśvāsā ekaṃ bhavati ekaikagaṇanayā punar āśvāsaḥ praśvāsaś caikaṃ bhavaty evaṃ yāvad daśa gaṇayati / evam uttarottaravṛddhyā yāvac chatam apy ekaṃ kṛtvā gaṇayati /tadā śataikagaṇanayānupūrveṇa yāvad daśa gaṇayati / evam asya gaṇanāprayutkasya yāvad daśaikaṃ kṛtvā gaṇayati /yāvac ca daśa paripūrayati /
△tayā daśaikagaṇanayā na cāsyāntarāc cittaṃ vikṣipyate / iyatā tena gaṇanāparicayaḥ kṛto bhavati /
【漢】又此勤修數息念者，若於中間其心散亂，復應退還從初數起，或順、或逆。若時算數極串習故，其心自然乘`[任＝住【三】]`任運道，安住入息、出息所緣，無斷無間`[相＝根【元】]`相續而轉。先於入息有能取轉，入息滅已，於息空位有能`[取＝轉【元】]`取轉；次於出息有能取轉，出息滅已，於息空位有能取轉。如是展轉相續流注，無動無搖，無散亂行，有愛樂轉。齊此名為過算數地，不應復數。唯於入息、出息所緣，令心安住。於入出息應正隨行、應審了達。於入出息及二中間，若轉、若還分位差別，皆善覺了。如是名為算數修習。
△tasya ca gaṇanāprayuktasya saced antarāc cittaṃ vikṣipyate tadā punaḥ pratinivartyā-dito gaṇayitum ārabhate 'nulomaṃ vā pratilomaṃ vā / yadā cāsya (...gaṇanāparicayāt ...) taccittaṃ (...svarasenaiva vāhimārgasamārūḍham...) āśvāsapraśvāsālambanopani-baddham avyavacchinnaṃ nirantaram. (...pravartamāna) (āśvāse pravṛttigrāhakam...) niruddha āśvāse nivṛttigrāhakaṃ praśvāsaśūnyāvasthāgrāhakam pravṛtte praśvāse pravṛttigrāhakam nivṛtte punar nivṛttigrāhakam āśvāsaśūnyāvasthāgrāhakam avikaṃ-pyam avicalam avikṣepākāram,sābhirāmaṃ ca pravartate / iyatā gaṇanābhūmisamati-kramo bhavati / punas tadāgaṇayitavyaṃ bhavati / nānyatrāśvāsapraśvāsālambanaṃ cittam upanibadhyate / (...āśvāsapraśvāsā anugantavyāś cābhilakṣayitavyāś ca sānta-rāśvāsa-praśvāsāḥ sapravṛttinivṛttyavasthāḥ...) ayam ucyate gaṇanāparicayaḥ /
【漢】又鈍根者，應為宣說如是息念算數修習。彼由此故，於散亂處，令心安住、令心愛樂。若異算數入出息念，彼心應為惛沈睡眠之所纏擾，`[或＝惑【元】]`或應彼心於外馳散。由正勤修數息念故，彼皆無有。若有利根，覺慧聰俊，不好乘此算數加行。

【漢】若為宣說算數加行，亦能速疾無倒了達，然不愛樂。
△sa khalv eṣa gaṇanāparicayo mṛdvindriyāṇāṃ vyapadiśyate / teṣām etad vyākṣepa-sthānaṃ bhavati cittasthitaye cittanirataye / anyathā gaṇanām antareṇa teṣāṃ styāna-middhaṃ vā cittaṃ paryaparyavanaheta bahirdhā vā cittaṃ vikṣipyeta gaṇanāprayuk-tena tu teṣām etan na bhavati / ye tu tīkṣṇendriyāḥ paṭubuddhayaḥ teṣāṃ punar (… gaṇanāprayogeṇa na priyārohatā bhavati...) / tatropadiṣṭā evaṃ gaṇanāprayogaṃ laghu lgahv eva pratividhyanti na ca tenābhiramante /
【漢】彼復於此入出息緣安住念已，若是處轉、若乃至轉、若如所轉、若時而轉，於此一切，由安住念，能正隨行，能正了達如是加行有如是相。於此加行若修、若習、若多修習為因緣故，起身輕安及心輕安，證一境性，於其所緣愛樂趣入。
△te punar āśvāsapraśvāsālambanāṃ smṛtim upanibadhya yatra ca pravartante yāvac ca pravartante yathā ca pravartante yadā ca pravartante tat sarvam anugacchaty upala-kṣayaty upasthitayā smṛtyā / ayam evaṃrūpas teṣāṃ prayogaḥ/ tasya ca prayogasyā-sevanānvayād bhāvanānvayād bahulīkārānvayāt kāyaprśrabdir utpadyate cittapraśra-bdhiś ca / ekāgratāṃ ca spṛśaty ālambanābhiratiṃ ca nirgacchati /

##### 3.2.5.2.2.悟入諸蘊修習
【漢】如是彼於算數息念善修習已，復於所取、能取二事，作意思惟，悟入諸蘊。

【漢】云何悟入？謂於入息、出息及息所依身，作意思惟，悟入色蘊。於彼入息、出息能取念相應領納，作意思惟，悟入受蘊。即於彼念相應等了，作意思惟，悟入想蘊。即於彼念，若念相應思及慧等，作意思惟，悟入行蘊。若於彼念相應諸心、意、識，作意思惟，悟入識蘊。如是行者，`[於〔－〕【三聖】]`於諸蘊中乃至多住，名已悟入。是名悟入諸蘊修習。
△sa evaṃ kṛtaparicayo grāhyagrāhakavastumanasikāreṇa skandhān avatarati / (… kathaṃ ca punar avatarati...) / ye cāśvāsa-praśvāsā yaś caiṣām āśrayakāyas taṃ mana sikurvan rūpaskandham avatarati / yā teṣām āśvāsapraśvāsānāṃ tadgrāhikayā smṛtyā saṃprayuktānubhāvanā sa vedanāskandha ity avatarati/(...yā saṃjānanā...) sa saṃjñā-skandha ity avatarati /(...yā cāsau smṛtir yā ca cetanā,yā ca tatra prajñā...) ayaṃ saṃs-kāraskandha ity avatarati / yac cittaṃ mano vijñānam...) ayaṃ vijñānaskandha ity avatarati /yā tadbahulavihāritā evaṃ skandheṣv avatīrṇasyāyam ucyate skandhāvatā-raparicayaḥ /

##### 3.2.5.2.3.悟入緣起修習
【漢】若時無倒，能見能知唯有諸蘊、唯有諸行、唯事、唯法。彼於爾時，能於諸行悟入緣起。

【漢】云何悟入？謂觀行者，如是尋求：此入出息何依何緣？既尋求已，如實悟入：此入出息依身緣身、依心緣心。復更尋求：此身此心何依何緣？既尋求已，如實悟入：此身此心依緣命根。復更尋求：如是命根何依何緣？既尋求已，如實悟入：如是命根依緣先行。復更尋求：如是先行何依何緣？既尋求已，如實悟入：如是先行依緣無明。

【漢】如是了知無明依緣先行，先行依緣命根，命根依緣身心，身心依緣入息、出息。又能了知無明滅故行滅，行滅故命根滅，命根滅故身心滅，身心滅故入出息滅。如是名為悟入緣起。彼於緣起悟入多`[住＝依【元明】]`住，名善`[習修＝脩習【聖】]`習修。是名悟入緣起修習。
△yadā cānena skandhamātraṃ dṛṣṭaṃ bhavati parijñātaṃ saṃskāramātraṃ vastumā-traṃ tadā sa eṣām eva saṃskārāṇāṃ pratītyasamutpādam avatarati / kathaṃ ca punar avatarati / sa evaṃ samanveṣate paryeṣate,itīma āśvāsapraśvśsāḥ kimāśritāḥ kiṃpra-tyayāḥ / (...tasyaivaṃ bhavati / kāyāśritā eta āśvāsapraśvāsāḥ kāyapratyayāś cittāśri-tāś cittapratyayāś ca...) / (..kāyaḥ punaś cittaṃ ca kiṃpratyayaṃ ca...) / sa kāyaś cittañ ca jīvitendriyapratyayam ity avatarati / (...jīvitendriyaṃ punaḥ kiṃpratyayam / sa pūrvasaṃskārapratyayaṃ jīvitendriyam ity avatarati...) / (...pūrvakaḥ saṃskāraḥ...) kiṃ pratyayaḥ / sa pūrvakaṃ saṃskāram avidyāpratyayam ity avatarati /iti hy avidyā-pratyayaḥ pūrvakaḥ saṃskāraḥ pūrvasaṃskāra pratyayaṃ jīvitendriyam jīvitendriya-pratyayaḥ (...kāyaś cittañ...) ca kāyacittapratyayā āśvāsapraśvāsāḥ / tatrāvidyāniro-dhāt saṃskāranirodhaḥ / saṃskāranirodhāj jīvitendriyanirodhaḥ / jīvitendriyanirodhāt kāyacittanirodhaḥ / kāyacittanirodhād āśvāsapraśvāsanirodhaḥ/ evam asau pratītyasa-mutpādam avatarati / sa tadbahulavihārī pratītyasamutpādāvatāre kṛtaparicaya ity ucyate / ayam ucyate pratītyasamutpādāvatāraparicayaḥ /

##### 3.2.5.2.4.悟入聖諦修習
【漢】如是彼於緣起悟入善修習已，復於諸行如實了知從眾緣生，悟入無常。謂悟入諸行是無常故，本無而有，有已散滅。若是本無而有，有已散滅，即是生法、老法、病法、死法。若是生法、老法、病法、死法，即是其苦。若是其苦，即是無我，不得自在，遠離宰主。如是名為由無常、苦、空、無我行，悟入苦諦。

【漢】又彼如是能正悟入諸所有行眾緣生起，其性是苦，如病、如癰，一切皆以貪愛為緣。又正悟入即此能生眾苦貪愛若無餘斷，即是畢竟寂靜微妙。我若於此如是了知、如是觀見、如是多住，當於貪愛能無餘斷。如是名能悟入集諦、滅諦、道諦。於此悟入能多住已，於諸諦中證得現觀。是名悟入聖諦修習。
△sa evaṃ pratītyasamutpāde kṛtaparicayo ya ete saṃskārāḥ pratītyasamutpannā anityā eta ity avatarati / (...anityatvād abhūtvā ca bhavanti bhūtvā prativigacchanti...) / punar ete 'bhūtvā bhavanti bhūtvā ca prativigacchanti te jātidharmāṇaḥ jaraādharmāṇaḥ vyā-dhidharmāṇaḥ maraṇadharmāṇaḥ / ye jātijarāvyādhimaraṇadharmāṇas te duḥkhā ye duḥkhās te nātmānaḥ asvatantrāḥ svāmivirahitāḥ / evaṃ so 'nityaduḥkhaśūnyānātmā-kārair duḥkhasatyam avatīrṇo bhavati / (..tasyaivaṃ bhavati /...) (...yā kācid eṣāṃ saṃskārāṇām abhinirvṛttiḥ...) / duḥkhabhūtā / rogabhūtā gaṇḍabhūtā sarvāsau tṛṣṇā-pratyayāḥ / yat punar asyā duḥkhajanikāyās tṛṣṇāyā aśeṣaprahāṇam etac chāntam etat praṇītam evaṃ ca me jānata evaṃ bahulavihāriṇas tṛṣṇāyā aśeṣaprahāṇaṃ bhaviṣya-tīti / evaṃ hi samudayasatyaṃ nirodhasatyaṃ mārgasatyam avatīrṇo bhavati /sa tad-bahulavihārī yadā satyāny abhisamāgacchati / (...ayam asyocyate...) satyāvatārparica-yaḥ/tasyaivaṁ satyeṣu kṝtaparicayasya darśanaprahātavyeṣu kleśeṣu prahīṇeṣu bhāva-nāprabhātavyā avaśiṣṭā bhavanti /

##### 3.2.5.2.5.十六勝行修習
【漢】如是於聖諦中善修習已，於見道所斷一切煩惱皆悉永斷，唯餘修道所斷煩惱。為斷彼故，復進修習十六勝行。

【漢】云何名為十六勝行？

【漢】謂於念入息，我今能學念於入息；於念出息，我今能學念於出息。若長、若短。於覺了遍身入息，我今能學覺了遍身入息；於覺了遍身出息，我今能學覺了遍身出息。於息除身行入息，我今能學息除身行入息；於息除身行出息，我今能學息除身行出息。

【漢】於覺了喜入息，我今能學覺了喜入息；於覺了喜出息，我今能學覺了喜出息。於覺了樂入息，我今能學覺了樂入息；於覺了樂出息，我今能學覺了樂出息。於覺了心行入息，我今能學覺了心行入息；於覺了心行出息，我今能學覺了心行出息。於息除心行入息，我今能學息除心行入息；於息除心行出息，我今能學息除心行出息。

【漢】於覺了心入息，我今能學覺了心入息；於覺了心出息，我今能學覺了心出息。於喜悅心入息，我今能學喜悅心入息；於喜悅心出息，我今能學喜悅心出息。於制持心入息，我今能學制持心入息；於制持心出息，我今能學制持心出息。於解脫心入息，我今能學解脫心入息；於解脫心出息，我今能學解脫心出息。

【漢】於無常隨觀入息，我今能學無常隨觀入息；於無常隨觀出息，我今能學無常隨觀出息。於斷隨觀入息，我今能學斷隨觀入息；於斷隨觀出息，我今能學斷隨觀出息。於離欲隨觀入息，我今能學離欲隨觀入息；於離欲隨觀出息，我今能學離欲隨觀出息。於滅隨觀入息，我今能學滅隨觀入息；於滅隨觀出息，我今能學滅隨觀出息。
△yeṣāṁ prahāṇāya ṣoḍaśākāraparicayaṁ karoti/katame punaḥṣoḍaśākārāḥ/ tadyathā (...smṝta āśvasan "smṝta āśvasimī" tiśikṣate...) / smṝtaḥ praśvasan" praśvasimī" ti śikṣate / (...dīrghaṁ hrasvaṁ sarvakāyapratisaṁvedy...) āśvasan "sarvakāyapratisaṁ-vedy āśvasimī" ti śikṣate / sarvakāyapratisaṁvedīpraśvasan "sarvakāyapratisaṁvedī praśvasimī" ti śikṣate /prasrabhya kāyasaṁskārān āśvasan "prasrabhy kāyasaṁskārān āśvasimī" ti śikṣate /prasrabhya kāyasaṁskārān praśvasan"prasrabhya kāyasaṁskārān praśvasimī" ti śikṣate / (...prīti-pratisaṁvedī sukhapratisaṁvedī śikṣate / cittasaṁskā-rapratisamvedī prasrabhya cittasaṁskāran āśvasan "prasrabhyacittasaṁskārān āśva-simī" ti śikṣate / prasrabhya cittasaṁskārānpraśvasan "prasrabhya cittasaṁskārān pra-śvasimī" ti śikṣate...) /(...cittapratisaṁvedī...)/ (...abhipramodayaṁś cittaṁ...)(... samā-dadhṁś cittaṁ...) (...vimocayaṁś cittam...) āśvasan"vimocayaṁś (...āśvasimī" ti) śikṣate/vimocayaṁś cittaṁpraśvasan "vimocayaṁś cittaṁ praśvasimī"ti śikṣate ...) /(...anityānudarśī prahāṇānudarśī virāgānudarśī nirodhānudarśy...) āśvasan "nirodhā-nudarśy āśvasimī"ti śikṣate /nirodhānudarśī praśvasan nirodhānudarśī praśvasimīti śikṣate /
【漢】問：如是十六差別云何？

【漢】答：有學見迹已得四念住等，於入出息所緣作意復更進修，為斷餘結。是故念言：於念入息，我今能學念於入息；於念出息，我今能學念於出息。
△kaḥ punar (...eṣāṁ vibhāga ākārāṇām /...) sa śaikṣo dṝṣṭapado lābhī bhavati caturṇāṁ smṝtyupasthānānām / āśvāsapraśvāsā-lambanaṁ ca manaskāram ārabhate 'vaśiṣṭānāṁ saṁyojanānāṁprahāṇāya / tenāha "smṝta āśvasan "smṝta āśvasimī"ti śikṣate (...smṝtaḥ praśvasan "praśvasimī"ti śikṣate" / …)
【漢】若緣入息、出息境時，便作念言：我今能學念長入息、念長出息。若緣中間入息、中間出息境時，便作念言：我今能學念短入息、念短出息。如入息出息長轉，及中間入息、中間出息短轉，即如是了知。如是名為若長、若短。若緣身中微細孔穴，入息、出息周遍隨入諸毛孔中，緣此為境，起勝解時，便作念言：我於覺了遍身入息出息，我今能學覺了遍身入息出息。若於是時，或入息、中間入息已滅，出息、中間出息未生，緣入息出息空無位、入息出息遠離位為境；或出息、中間出息已滅，入息、中間入息未生，緣`[出＝入【聖】]`出息`[入＝出【聖】]`入息空無位、出息入息遠離位為境。即於此時便作念言：於息除身行入息，我今能學息除身行入息；於息除身行出息，我今能學息除身行出息。又即於此若修、若習、若多修習為因緣故，先未串習入出息時，所有剛強`[苦＝若【元明】]`苦觸隨轉，今已串習入出息故，皆得息除，有餘柔軟樂觸隨轉。便作念言：於息除身行入息，我今能學息除身行入息；於息除身行出息，我今能學息除身行出息。
△(...dīrghaṃ ) (...yadāśvāsaṃ vā praśvāsaṃ vālambate tadā "dīrgham āśvasimi praśva-simī"ti śikṣate..) / hrasvaṃ yadāntarāśvāsam antarapraśvāsaṃ vālambanīkaroti tadā (..."hrasvam āśvasimi praśvasimī"ti śikṣate...) / tathā hy āśvāsapraśvāsā dīrghāḥ pra-vartante,antarāśvāsā antarapraśvāsāś ca hrasvāḥ ye yathaiva pravartante tathaivopala-kṣayati jānāti / sarvakāyapratisaṃvedy...) āśvasan "sarvakāya-pratisaṃvedy āśvasi-mī" ti śikṣate / sarvakāyapratisaṃvedī praśvasan "sarvakāyapratisaṃvedī praśvasimī" ti śikṣate / yadā sūkṣmasauṣirya gatān (...āśvāsapraśvāsān romakūpānupraviṣṭān..) kāye 'dhimucyate ālambanīkaroti (...tadā sarvakāyapratisaṃvedī bhavati /prasrabhya kāyasaṃskārān āśvasan "prasrabhy kāyasaṃskārān āśvasimī" ti śikṣate / prasrabhya kāyasaṃskārān praśvasan "prasrabhya kāyasaṃskārān praśvasimī" ti śikṣate / yasmin vā punaḥ samaye niruddha āśvāse 'ntarāśvāse ca / āśvāsapraśvāsaśūnyām āśvāsapra-śvāsāpetām avasthām ālambanīkaroti / niruddhe ca praśvāse 'ntarapraśvāse ca / anut-panna āśvāse 'ntarāśvāse ca/praśvāsāśvāsaśūnyāṃ tadvyapetāṃ tadvyavahitāṃ riktām avasthām ālambanīkaroti / tasmin samaye prasrabhya kāyasaṃskārān āśvasan " pra-srabhya kāyasaṃskārān āśvasimī"ti śikṣate /prasrabhya kāyasaṃskārān praśvasan " prasrabhya kāyasaṃskārān praśvasimī"ti śikṣate /api tu khalu tasyāsevanānvayād bhāvanānvayād bahulī-kārānvayāt / ye kharā duḥsaṃsparśā āśvāsapraśvāsāḥ pūrvam akṛtaparicayasya pravṛttā bhavanti / kṛtaparicayasya anye ca mṛdavaḥ sukhasaṃs-parśāḥ pravartante / (...tenāha "prasrabhya kāyasaṃskārān āśvasimīti śikṣate"...) /

【漢】又於如是阿那波那念勤修行者，若得初靜慮，或得第二靜慮時，便作念言：於覺了喜入息出息，我今能學覺了喜入息出息。若得離喜第三靜慮時，便作念言：於覺了樂入息出息，我今能學覺了樂入息出息。第三靜慮已上，於阿那波那念無有更修加行道理，是故乃至第三靜慮，宣說息念加行所攝。

【漢】又即如是覺了喜者、覺了樂者，或有暫時生起忘念。或謂有我我所，或發我慢，或謂我當有，或謂我當無，或謂我當有色，或謂我當無色，或謂我當有想，或謂我當無想，或謂我當非有想非無想。生起如是愚癡想思俱行種種動慢、戲論、造作、貪愛；纔生起已，便能速疾以慧通達，不深染著，方便斷滅、除遣、變吐。由是加行，便作念言：於覺了心行入息出息，我今能學覺了心行入息出息；於息除心行入息出息，我今能學息除心行入息出息。
△(...prītipratisaṃvedī) (sa caivam ānāpānasmṛtiprayogeṇa ca yuktaḥ sacel lābhī bhavati prathamasya vā dhyānasya dvitīyasya vā tasmin samaye (...prītipratisaṃvedy āśvasan "prītipratisaṃvedy āśvasimī"ti śikṣate...)/sukhapratisaṃvedī śikṣate /sacet punar lābhī bhavati niṣprītikasya tṛtīyasya dhyānasya sa tasmin samaye (...sukhapratisaṃvedī bhavati...) / (...tṛtīyāc ca dhyānād...) ūrdhvam ānāpānasmṛtisaṃprayogo nāsti / yena yāvat tṛtīyadhyānāt praikīrtitaṃ saṃgṛhītam / cittasaṃskāra pratisamvedī prasrabhya cittasaṃskāran āśvasan "prasrabhya cittasaṃskārān āśvasimī" ti śikṣate / prasrabhya cittasaṃskārān praśvasan "prasrabhya cittasaṃskārān praśvasimī" ti śikṣate...) / tasy-aivaṃ prītipratisaṃvedino vā sukhapratisaṃvedino vā sacet kadācit karhacit smṛti-saṃpramoṣād utpadyate / (..."asmī"ti vā,"ayam aham asmī"ti...) vā "bhaviṣyāmī" ti vā "na bhaviṣyāmī"ti vā "rūpī bhaviṣyāmy arūpī bhaviṣyāmi" / "saṃjñī asaṃjñī naiva-saṃjñīnāsaṃjñī bhaviṣyāmī"ti evaṃ saṃmohasaṃjñācetanāsahagatam iñjitaṃ manyi-taprapañcitābhisaṃskṛtaṃ tṛṣṇāgatam utpadyate / sa tad utpannaṃ laghu laghv eva prajñayā pratividhyati nādhivāsayati prajahāti vinodayati vyantīkaroti / (...evaṃ citta-saṃskārapratisaṃvedī "prasrabhya cittasaṃskārān āśvasimī"ty (...āśvasan "prasra-bhya cittasaṃskārān āśvasimī"ti...) śikṣate...) /) (...cittapratisaṃvedī...) /
【漢】又若得根本第一、第二、第三靜慮，彼定已得初靜慮近分未至依定，依此觀察所生起心。謂如實知、如實覺了，或有貪心、或離貪心、或有瞋心、或離瞋心、或有癡心、或離癡心、略心、散心、下心、舉心、有掉動心、無掉動心、有寂靜心、無寂靜心、有等引心、無等引心、善修習心、不善修習心、善解脫心、不善解脫心。於如是心皆如實知、如實覺了，是故念言：於覺了心入息出息，我今能學覺了心入息出息。

【漢】彼若有時，見為惛沈`[睡眠＝眠睡【三】]`睡眠蓋覆障其心，由極於內住寂止故，爾時於外隨緣一種淨妙境界，示現、教導、讚勵、慶喜，策發其心。是故念言：於喜悅心入息出息，我今能學喜悅心入息出息。

【漢】彼若有時，見為掉舉惡作蓋覆障其心，由極於外住囂舉故，爾時於內安住寂靜，制持其心。是故念言：於制持心入息出息，我今能學制持心入息出息。

【漢】若時於心善修、善習、善多修習為因緣故，令現行蓋皆得遠離，於諸蓋中心得清淨。是故念言：於解脫心入息出息，我今能學解脫心入息出息。
△(...sacet punar lābhī bhavati...) maulānāṃ (...prathamadvitīyatṛtīyānāṃ dhyānānāṃ...) sa cāvaśyam anāgamyasya prathamadhyānasāmantakasya lābhī bhavati / (...sa taṃ niśrityotpannaṃ svaṃ cittaṃ pratyavekṣate...) sarāgaṃ vā vigatarāgaṃ vā sadveṣaṃ vā vigatadveṣaṃ vā samohaṃ vigatamoham,saṃkṣiptaṃ vikṣiptaṃ līnaṃ pragṛhītam uddhatam anuddhataṃ vyupaśāntam avyupaśāntaṃ samāhitam asamāhitaṃ subhāvi-tam asubhāvitaṃ vimuktaṃ cittam avimuktaṃ cittam iti yathābhūtaṃ prajānāti prati-saṃvedayati /(...tenāha cittapratisaṃvedī...) /abhipramodayaṃś cittaṃ...) (...sa yadā..) styānamiddhanivaraṇena cittaṃ nivṛtaṃ bhavaty adhyātmaṃ saṃśamayatas tadānya-tamānyatamena prasadanīyenālambanena saṃdarśayati samādāpayati samuttejayati saṃpraharṣayati/(...tenāhābhipramodayaṃś cittam...) /(...samādadhṃś cittaṃ...) yadā punar anuddhatyanivaraṇena kaukṛyanivaraṇena nivṛtaṃ paśyaty abhisaṃpragṛhṇatas (...tadānyatamānyatamena prasadanīyenālambanena saṃdarśayaty...) adhyātmam avasthāpayati śamayati samādhatte /(...tenāha samādadhaṃś cittam...) (...vimocayaṃś cittam...) āśvasan "vimocayaṃś (...āśvasimī"ti..) śikṣate/ vimocayaṃś cittaṃ praśva-san "vimocayaṃś cittaṃ praśvasimī"ti śikṣate...) / yadā ca tac cittam āsevanānvayād bhāvanānvayād bahulīkārānvayān nivaraṇasamudācārāya dūrīkṛtaṃ bhavati nirvara-ṇebhyo viśodhitam / (...tenāha vimocayaṃś cittam āśvasan "vimocayaṃś cittam āśvasimī"ti śikṣate...) /
【漢】彼於諸蓋障修道者心已解脫，餘有隨眠，復應當斷。為斷彼故，起道現前。謂於諸行無常法性，極善精懇，如理觀察。是故念言：於無常隨觀入息出息，我今能學無常隨觀入息出息。

【漢】又彼先時，或依下三靜慮，或`[依＝作【聖】]`依未至依定，已於奢摩他修瑜伽行。`[今＝令【三】]`今依無常隨觀，復於毘鉢舍那修瑜伽行。如是以奢摩他、毘鉢舍那熏修心已，於諸界中，從彼隨眠而求解脫。云何諸界？所謂三界。一者、斷界，二者、離欲界，三者、滅界。見道所斷一切行斷，名為斷界；修道所斷一切行斷，名離欲界；一切依滅，名為滅界。思惟如是三界寂靜、安隱、無患，修奢摩他、毘鉢舍那。彼由修習、多修習故，從餘修道所斷煩惱，心得解脫。是故念言：於斷隨觀、離欲隨觀、滅隨觀入息出息，我今能學斷隨觀、離欲隨觀、滅隨觀入息出息。

【漢】如是彼於見、修所斷一切煩惱皆永斷故，成阿羅漢，諸漏永盡。此後更無所應作事，於所決擇已得究竟。

【漢】是名十六勝行。
△anityānudarśī tasya nivaraṇebhyo vimuktacetaso mārgabhāvanāyā āntarāyikebhyo (...anuśayā avaśiṣṭā...) bhavanti prahātavyāḥ / sa teṣāṃ prahāṇāya mārgaṃ saṃmu-khīkaroti / yaduta saṃskārānityatām eva sādhu ca suṣṭhu ca yoniśaḥ pratyavekṣate / (...tenāha anityānudarśī...) / prahāṇānudarśī virāgānudarśī nirodhānudarśy āśvasan "nirodhānudarśy āśvasimī"ti śikṣate / nirodhānudarśī praśvasan nirodhānudarśī pra-śvasimīti śikṣate / tena ca pūrvaṃ prathamadvitīyatṛtīyadhyānasanniśrayeṇānāgamya-saṃniśrayeṇa vā punaḥ śamathayogaḥ kṛtaḥ / etarhy anityānudarśī vipaśyanāyāṃ yogaṃ karoti /evam asya tac cittaṃ śamathavipaśyanāparibhāvitaṃ dhātuṣu vimucya-te yadutānuśayebhyaḥ / katame dhātavaḥ / yaś ca prahāṇadhātur yaś ca virāgadhātur yaś ca nirodhadhātuḥ / tatra sarvasaṃskārāṇāṃ darśanaprahātavyānāṃ prahāṇāt pra-hāṇadhātuḥ/sarvasaṃskārāṇāṃ bhāvanāprahātavyānāṃ prahānād virāgadhātuḥ/sarvo-padhinirodhān nirodhadhātuḥ / sa evaṃ trīn dhātūñ śāntato manasikurvan kṣemata ārogyataḥ śamathavipaśyamāṃ bhāvayati / yenāsyāsevanānvayād bhāvanānvayād bahulīkārānvayād ava-śiṣṭebhyo bhāvanāprahātavyebhyaḥ kleśebhyaś cittaṃ vimu-cyate / (...tenāha / prahāṇānudarśī virāgānudarśī nirodhānudarśy āśvasan "nirodhānu-darśy āśvasimī"ti śikṣate...) /evam ayaṃ darśanabhāvanāprahātavyeṣu kleśeṣu prahī-ṇeṣv arhan bhavati kṣīṇāsravaḥ nāsty asyāta uttarikaraṇīyaṃ bhavati / (...kṛto vā pravicayaḥ...) / ayam asyocyate ṣoḍaśākāraḥ paricayaḥ /
【漢】修習如是，名為五種修習阿那波那念。多尋思行補特伽羅，應於是中正勤修學，愛樂乘御。若於所緣有思遽務、有散亂者，於內各別應當親近如是觀行。

【漢】若於此中勤修習者，尋思散動皆無所有，心於所緣速疾安住，深生愛樂。是名第五多尋思行補特伽羅淨行所緣。

【漢】如是總名淨行所緣。
△yaś cāyaṃ paṃcavidhaḥ paricaya iyam asyocyata ānāpānasmṛtiḥ /yatra vitarkacaritaḥ pudgalaḥ prayujyamānaḥ priyārohatayā prayujyate /savyājpāraṃ caitad ālambanaṃ savyākṣepam adhyātmaṃ pratyātmam āsannāsannam yenāsya tatra prayujyamānasya yo vitarkasaṃkṣobhaḥ sa na bhavati / tvaritatvaritaṃ ca cittam ālambane saṃtiṣṭhate (...abhiramate saṃjāyate...) / idaṃ (...pañcamaṃ vitarkacaritasya...) pudgalasya caritaviśodhanam ālambanam /

## 3.3.善巧所緣
【漢】云何名為善巧所緣？

【漢】謂此所緣略有五種。一、蘊善巧，二、界善巧，三、處善巧，四、緣起善巧，五、處非處善巧。
△tatra kauśalyālambanaṃ katamat / tadyathā skandhakauśalyaṃ dhātukauśalyam āyatanakauśalyaṃ pratītyasamutpādakauśalyaṃ sthānāsthānakauśalyam / tatra katame skandhāḥ katamat skandhakauśalyam / āha / pañca skandhāḥ / rūpaskandho vedanāskandhaḥ saṃjñāskandhaḥ saṃskāraskandho vijñānaskandhaś ca /

### 3.3.1.蘊善巧
【漢】蘊善巧者，云何蘊？云何蘊善巧？

【漢】謂蘊有五。則色蘊、受蘊、想蘊、行蘊、識蘊。
【漢】云何色蘊？謂諸所有色，一切皆是四大種及四大種所造。此復若過去、若未來、若現在、若內、若外、若麁、若細、若劣、若勝、若遠、若近。總名色蘊。
【漢】云何受蘊？謂或順樂觸為緣諸受，或順苦觸為緣諸受，或順不苦不樂觸為緣諸受。復有六受身。則眼觸所生受，耳、鼻、舌、身、意觸所生受。總名受蘊。
【漢】云何想蘊？謂有相想、無相想、狹小想、廣大想、無量想、無諸所有無所有處想。復有六想身。則眼觸所生想，耳、鼻、舌、身、意觸所生想。總名想蘊。
【漢】云何行蘊？謂六思身。`[則＝即【三聖】]`則眼觸所生思，耳、鼻、舌、身、意觸所生思。復有所餘，除受及想諸心法等。總名行蘊。
【漢】云何識蘊？謂心、意、識。復有六識身。則眼識，耳、鼻、舌、身、意識。總名識蘊。前受、想、行蘊及此識蘊，皆有過去、未來、現在、內、外等差別，如前廣說。是名為蘊。
△(...tatra rūpaskandho...) yat kiñcid rūpaṃ sarvaṃ tac catvāri mahābhūtāni catvāri mahābhūtāny upādāya / tat punar atītānāgatapratyutpannam ādhyātmikaṃ vā bāhyaṃ vaudārikaṃ vā sūkṣmaṃ vā hīnaṃ vā praṇītaṃ vā dūre vāntike vā / tatra vedanās-kandhaḥ katamaḥ / sukhavedanīyaṃ vā sparśaṃ pratītya,duḥkhavedanīyaṃ vā aduḥ-khāsukhavedanīyaṃ vā (...ṣaḍ vedanākāyāḥ...) / cakṣuḥsaṃsparśajā vedanā śrotra-ghrāṇajihvā-kāyamanaḥsaṃsparśajā vedanā/tatra saṃjñāskandhaḥ katamaḥ / tadyathā sanimittasaṃjñā animittasaṃjñā parīttasaṃjñā mahadgatasaṃjñā aprmāṇa-saṃjñā nāsti kiñcid ity ākiñcanyāyatanasaṃjñā /ṣaṭ saṃjñākāyāś cakṣuḥsaṃsparśajā saṃjñā / śrotraghrāṇajihvākāyamanaḥ-saṃsparśajā saṃjñā /saṃskāraskandhaḥ katamaḥ / ṣaṭ cetanākāyāś cakṣuḥ-saṃsparśajā cetanā śrotraghrāṇajihvākāyamanaḥsaṃsparśajā cetanā / vedanāṃ ca saṃjñāṃ ca sthāpayitvā ye tadanye caitasikā dharmāḥ / tatra vijñānaskandhaḥ katamaḥ /yac cittaṃ mano vijñānam/ te punaḥ ṣaḍ vijñānakāyāḥ / cakṣurvijñānaṃ śrotraghrāṇajihvā-kāyamanovijñānam / sā caiṣā vedanā saṃjñā saṃskāras tac caitad vijñānam atītānāgatapratyutpannam ādhyātmikaṃ vā bāhyaṃ veti (...vistareṇa pūrvavat...) / ima ucyante skandhāḥ / ^prm7sq

【漢】云何蘊善巧？謂善了知`[如〔－〕【三】]`如所說蘊種種差別性、非一眾多性，除此法外，更無所得、無所分別，是名略說蘊善巧義。

【漢】云何名蘊種種差別性？謂色蘊異、受蘊異，乃至識蘊異，是名種種差別性。

【漢】云何名蘊非一眾多性？謂色蘊非一眾多品類。大種所造差別故，去來今等品類差別故。是名色蘊非一眾多性。如是餘蘊，隨其所應皆當了知。

【漢】云何除此法外，更無所得、無所分別？謂唯蘊可得、唯事可得。非離蘊外有我可得，有常恒住無變易法是可得者。亦無少法是我所有。故除此外，更無所得、無所分別。
△skandhakauśālyaṃ katamat / ya etān yathoddiṣṭān dharmān nānātmakatayā ca jānāti bahvātmakatayā ca,na ca tataḥ param upalabhate vikalpayati vā / idam ucyate samā-sataḥ skandhakauśalyam / tatra katamā nānātmakatā skandhānām / anya eva rūpaska-ndho 'nyo vedanāskandha evam anyo yāvad vijñānaskandhaḥ / iyaṃ nānātmakatā / tatra katamā bahvātmakatā / yo rūpaskandho 'nekavidho bahunānāprakāraḥ bhūta-bhautikabhedenātītānāgatapratyutpannādikena ca prakārabhedena / iyam ucyata ane-kātmakatā rūpaskandhasya/evam avaśiṣṭānāṃ skandhānāṃ yathāyogaṃ veditavyam / kiṃ ca na tasmāt param upalabhate vikalpayati / skandhamātram upalabhate vastumā-tram / no tu skandhavyatirekeṇātmānam upalabhate nityadhruvam avipariṇāmadhar-makam / nāpy ātmīyaṃ kiṃcid idaṃ nopalabhate na vikalpayati tasmāt pareṇa /

### 3.3.2.界善巧
【漢】云何界？云何界善巧？

【漢】謂界有十八。則眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界。是名為界。

【漢】若復於彼十八種法，從別別界、別別種子、別別種`[姓＝性【明】]`姓生起出現，如實了知、忍可、審察，名界善巧。如實了知十八種法，從別別界別別而轉，即於因緣而得善巧，是故說此名界善巧。
△tatra katame dhātavaḥ / katamad dhātukauśalyam / āha aṣṭādaśa dhātavaḥ / cakṣur-dhātū rūpadhātuś cakṣurvijñānadhātuḥ śrotradhātuḥ śabdadhātuḥ śrotravijñānadhātur ghrāṇadhātur gandhadhātur ghrāṇavijñānadhātur jihvādhātū rasadhātur jihvāvijñāna-dhātuḥ kāayadhātuḥ spraṣṭavyadhātuḥ kāyavijñānadhātur manodhātur dharmadhātur manovijñānadhātuḥ / ima ucyante dhātavaḥ / (tatra katamad dhātukauśalyam /..) yat punar etān aṣṭādaśa dharmān svakāt svakād dhātoḥ svakasvakād bījāt svakasvakād gotrāj jāyante nirvartante prādurbhavantīti /jānāti rocayann upanidhyāti /idam ucyate dhātukauśalyam/ yad aṣṭādaśānāṃ dharmāṇāṃ svakasvakād dhātoḥ pravṛttiṃ jānāti tad evaṃ sati hetupratyayakauśalyam etad yaduta dhātukauśalyam /

### 3.3.3.處善巧
【漢】云何處？云何處善巧？

【漢】謂處有十二。則眼處、色處、耳處、聲處、鼻處、香處、舌處、味處、身處、觸處、意處、法處。是名為處。

【漢】處善巧者，謂眼為增上緣，色為所緣緣，等無間滅意為等無間緣，生起眼識，及相應法。耳為增上緣，聲為所緣緣，等無間滅意為等無間緣，生起耳識及相應法。如是乃至意為等無間緣，此生作意為增上緣，法為所緣緣，生起意識及相應法。如是六識身及相應法，皆由三緣而得流轉。謂增上緣、所緣緣、等無間緣。若於如是諸內外處緣得善巧，名處善巧。
△tatra katamāny āyatanāni / katamad āyatanakauśalyam / āha / dvādaśāyatanāni cakṣu-rāyatanam rūpāyatanam śrotrāyatanam śabdāyatanam ghrāṇāyatanam gandhāyatanam jihvāyatanam rasāyatanam kāyāyatanam spraṣṭavyāyatanam manāyatanam dharmā-yatanaṃ ca / imāny ucyanta āyatanāni / katamad āyatanakauśalyam/tatra cakṣur adhi-patī rūpāṇy ālambanaṃ cakṣurvijñānasya sasaṃprayogasyotpattaye samanantaraniru-ddhaṃ ca manaḥ samanantarapratyayaḥ / tatra śrotram adhipatiḥ śabda ālambanam samanantaraniruddhaṃ ca manaḥ samanantarapratyayaḥ śrotravijñānasya sasaṃpra-yogasyotpattaye /evaṃ yāvan manaḥ samanantaraṃ tajjo manaskāro 'dhipatipratyayo (...dharma ālambanaṃ...) manovijñānasya sasaṃprayogasyotpattaye iti tribhiḥ pratya-yaiḥ samanantarapratyayena,ālambanapratyayenādhipatipratyayena ca ṣaṇṇāṃ vijñā-nakāyānāṃ pravṛttir bhavati sasaṃprayogāṇām iti / yad evam ādhyātmikabāhyeṣv āyataneṣu pratyayakauśalyam / idam ucyata āyatanakauśalyam /

### 3.3.4.緣起善巧
【漢】云何緣起？云何緣起善巧？

【漢】謂無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死，乃至招集如是純大苦蘊。是名緣起。

【漢】若復了知唯有諸法滋潤諸法，唯有諸法等潤諸法，唯有諸行引發諸行；而彼諸行因所生故、緣所生故，本無而有，有已散滅，體是無常。是無常故，即是生法，老法，病法，死法，愁、悴、悲、嘆、憂、苦、惱法；是生法故，乃至是惱法故，則名為苦。由是苦故，不得自在，其力羸劣，由是因緣，定無有我。若於如是緣生法中，由如是等種種行相，善巧了達，或無常智、或苦智、或無我智，是名緣起善巧。
△tatra katamaḥ pratītyasamutpādhḥ,katamat pratītyasamutpādakauśalyam/āha / avidyā-pratyayāḥ saṃskārāḥ saṃskāra-pratyayaṃ vijñānam vijñānapratyayaṃ nāmarūpam / (...vistareṇa yāvat...) / evam asya kevalasya mahato duḥkhaskandhasya samudayo bhavati / ayam ucyate pratītyasamutpādaḥ / yat punar dharmā eva dharmān abhiṣyan-dayanti dharmā eva dharmān pariṣyandayanti / saṃskārā eva dharmāṇām āhārakāḥ tena hetusamutpannatvāt pratītyasamutpannatvād abhūtvā bhavanti bhūtvā ca prati-vigacchanti / tasmād anityā ete saṃskārā / ye punar anityās te jātidharmāṇo jarādhar-māṇo vyādhidharmāṇo maraṇadharmāṇaḥ śokaparidevaduḥkhedaurmanasyopāyāsa-dharmāṇaḥ / te jarādharmitvād yāvad upāyāsadharmitvād duḥkhā/ye vā punar duḥkhā asvatantrā durbalās ta anātmāna iti /yad ebhir ākāraiḥ pratītyasamutpanneṣu dharmeṣu anityajñānam,duḥkhajñānam,nairātmyajñānam / idam ucyate pratītyasamutpāda-kauśalyam /

### 3.3.5.處非處善巧
【漢】又處非處善巧，當知即是緣起善巧差別。此中差別者，謂由處非處善巧故，能正了知非不平等因果道理。則善不善法有果異熟。若諸善法能感可愛果異熟法，諸不善法能感非愛果異熟法。若能如是如實了知，名處非處善巧。
△sthānāsthānakauśalyaṃ punaḥ (...pratītyasamutpādakauśalye viśeṣa eva...) vedita-vyam /tatrāyaṃ viśeṣaḥ / sthānāsthānakauśalyenāviṣamahetukatāṃ jānāti / asti kuślā-kuśalānāṃ karmaṇāṃ phalavipākaḥ / (.kuśalānāṃ punar iṣṭaḥ phalavipākaḥ/..) akuśa-lānām aniṣṭa iti / yad evaṃ jñānam idam ucyate sthānāsthānakauśalyam /
【漢】此五善巧略則為二。一、自相善巧，二、共相善巧。由蘊善巧顯自相善巧；由餘善巧顯共相善巧。

【漢】如是總名善巧所緣。
△tac caitat pañcasthānakauśalyaṃ samāsataḥ svalakṣaṇakauśalyaṃ bhavati sāmānyala-kṣaṇakauśalyaṃ ca / tatra skandhakauśalyena svalakṣaṇkauśalyam ākhyātam avaśi-ṣṭaiḥ sāmānyalakṣaṇakauśalyam / idam ucyate kauśalyālambanam /

## 3.4.淨惑所緣
### 3.4.1.世間道淨惑所緣
【漢】云何淨惑所緣？謂觀下地麁性、上地靜性。如欲界對初靜慮，乃至無所有處對非想非非想處。云何麁性？謂麁性有二。一、體麁性，二、數麁性。體麁性者，謂欲界望初靜慮，雖皆具五蘊，而欲界中過患深重，苦住增上，最為鄙劣，甚可厭惡，是故說彼為體麁性。

【漢】初靜慮中則不如是，極靜、極妙，是故說彼為體靜性。數麁性者，謂欲界色蘊有多品類，應知應斷，如是乃至識蘊亦爾，是故說彼為數麁性。如是上地展轉相望，若體麁性、若數麁性，隨其所應，當知亦爾。如是麁性，於諸上地展轉相望，乃至極於無所有處，一切下地苦惱增多，壽量減少；一切上地苦惱減少，壽量增多。非想非非想處唯靜、唯妙，更無上地勝過此故。
△tatra kleśaviśodhanam ālambanaṃ katamat / āha / adhobhūmīnām audārikatvam upa-ribhūmināṃ śāntatvaṃ ca / tadyathā kāmadhātau prathamadhyānasya evaṃ yāvan naivasaṃjñānāsaṃjñāyatanasya / tatra katamā audārikatā / audārikatā dvividhā / sva-bhāvaudārikatā saṃkhyaudārikatā ca /tatra svabhāvaudārikatā kāmadhātāv api pañca-skandhāḥ saṃvidyante prathame tu dhyāne / ye kāmāvacarās te sādīnavatarāś ca duḥkhavihāratarāś ca alpakāvasthāyitarāś ca hīnatarāḥ pratikruṣṭatarāś ca / iyam eṣāṃ svabhāvaudārikatā / prathame tu dhyāne tathā (...tena te śāntatarāḥ praṇītatarā ity ucyante...) /tatra saṃkhyaudārikatā katamā / kāmāvacaro rūpaskandhaḥ prabhūtataraḥ parijñeyaḥ prahātavya evaṃ yāvad vijñānaskandhaḥ / iyam ucyate skandhaudārikatā / evam uparimāsu bhūmiṣu svabhāvaudārikatā saṃkhyaudārikatā ca yathāyogaṃ veditavyāḥ / (...iyaṃ tūparimāsu bhūmiṣu yāvad āikṃcanyāyatanāt tadaudārikatā veditavyāḥ sarvā adharimā bhūmayao duḥkhavihāratarāś ca alpāyuṣkatarāś ca...)
△naivasaṃjñānā-saṃjñāyatanaṃ punaḥ śāntam eva upari śreṣṭhatayā bhūmer abhāvāt /
【漢】以要言之，有過患義是麁性義。若彼彼地中過患增多，即由如是過患增多性故，名為麁性。若彼彼地中過患減少，即由如是過患減少性故，名為靜性。此是世間由世俗道淨惑所緣。何以故？彼觀下地多諸過患，如病、如癰，猶如毒箭，不安隱性，以為麁性；觀於上地與彼相違，以為靜性。斷除下地所有煩惱，始從欲界乃至上極無所有處。此是暫斷，非究竟斷。以於後時、更相續故。
△tatra samāsata ādīnavārtha audārikatārthaḥ / yasyāṃ yasyāṃ bhūmau prabhūtataram ādīnavaṃ bhavati sā ādīnavata audārikety ucyate / (...yasyāṃ tu yasyāṃ bhūmāv...) alpataram ādīvavaṃ bhavati / sā ādīnavataḥ śāntety ucyate / idaṃ laukikānāṃ lauki-kena mārgeṇa kleśaviśodhanam ālambanam (...tathāpi tasyādharimāṃ bhūmim ādīna-vataḥ paśyataḥ / rogataḥ ayogakṣemataḥ uparimāṃ ca bhūmiṃ śāntataḥ...) / ya adho-bhūmikāḥ kleśā yāvad ākiṃcanyāyatanabhūmikāḥ kāmadhātum upādāya te prahī-yante / na tv atyantataḥ prahīyante / te punar eva te pratisandhikā bhavanti /

### 3.4.2.出世間道淨惑所緣
#### 3.4.2.1.辨別相
【漢】出世間道淨惑所緣復有四種。一、苦聖諦，二、集聖諦，三、滅聖諦，四、道聖諦。

【漢】云何苦聖諦？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦、略說一切五取蘊苦、名苦聖諦。==\[[法蘊](法蘊足論.md#^wvpo5d)]== 
【漢】云何集聖諦？謂若愛、若後有愛、若喜貪俱行愛、若彼彼喜樂愛等，名集聖諦。
【漢】云何滅聖諦？謂即此愛等無餘斷滅，名滅聖諦。
【漢】云何道聖諦？謂八支等聖道，名道聖諦。
△lokottareṇa vā punar mārgeṇa kleśaviśodhanam ālambanaṃ caturvidhaṃ tadyathā duḥkhasatyaṃ samudayasatyaṃ nirodhasatyaṃ māragasatyañ ca /tatra duḥkhasatyaṃ katamat / tadyathā jātir duḥkhaṃ jarā duḥkhaṃ vyādhir maraṇam apriyasaṃprayogaḥ priyavinābhāva icchāvighātaś ca / saṃkṣepataḥ pañcopādānaskandhā duḥkham / (.. tatra samudaya āryasatyaṃ tṛṣṇā paunarbhavikī nandīrāgasahagatā tatratatrābhinandi-nī / (...tatra nirodha āryasatvaṃ...) yad asyā eva tṛṣṇāyā aśeṣaprahāṇam /(...mārgasa-tyam ...) āryāṣṭāṅgo mārgaḥ /

#### 3.4.2.2.辨總相
【漢】當知此中，依黑品白品果因建立故，建立四聖諦。謂苦諦是黑品果；集諦是黑品因；滅諦是白品果；道諦是白品因，能得、能證故。
【漢】又苦諦如病，初應遍知；集諦如病因緣，次應遠離；滅諦如無病，次應觸證；道諦如良藥，復應修習及多修習。

【漢】又苦諦苦義，乃至道諦道義，是如是實，非不如實；是無顛倒，非是顛倒；故名為諦。又彼自相無有虛誑，及見彼故無倒覺轉。是故名諦。
△tatra kṛṣṇapakṣaṃ śuklapakṣaṃ copādāya hetuphalavyavasthānena catuḥsatyavyava-sthānam / (...tatra duḥkhasatyaṃ phalam / samudayasatyaṃ hetuḥ / nirodhasatyaṃ phalam / mārgasatyaṃ hetuḥ prāptaye sparśanāyai..) / tatra duḥkhasatyaṃ vyādhi-sthānīyaṃ tat prathamataḥ parijñeyam / samudayasatyaṃ vyādhinidānasthānīyaṃ (...tac cāntaraṃ...) parivarjayitavyam / nirodhasatyam ārogyasthānīyaṃ tac ca sparśa-yitavyaṃ sākṣātkartavyam / mārgasatyaṃ bhaiṣajya-sthānīyam / tac cāsevitavyaṃ bhāvayitavyam bahulīkartavyam / bhūtaṃ caitat tathāvitathāviparītam aviparyastaṃ duḥkhaṃ duḥkhārthena yāvan mārgo mārgārthena tasmāt satyam ity ucyate / svala-kṣaṇaṃ ca na visamvadati / taddarśanāc cāviparītā buddhayaḥ pravartante tena satyam ity ucyate /
【漢】問：何故諸諦唯名聖諦？

【漢】答：唯諸聖者於是諸諦同謂為諦，如實了知、如實觀見；一切愚夫不如實知、不如實見。是故諸諦唯名聖諦。又於愚夫，唯由法爾說名為諦，不由覺悟。於諸聖者俱由二種。
△kasmāt punar etāny āryāṇām eva satyāni bhavanti / āryā etāni paśyanty eva samānāni satyataḥ. jānanti paśyanti yathābhūtam / bālās tu na jānanti na paśyanti yathābhuūtam / tasmād āryasatyānīty ucyante/bālānām etad dharmatayā satyaṃ nāvabodhena / āryā-ṇāṃ tūbhayathā /

#### 3.4.2.3.顯苦差別
【漢】又生苦者，`[謂＝諸【三】]`謂於生時發生種種身心苦受，非生自體即是其苦。為苦因緣，故名為苦。廣說乃至求不得苦，謂由所求不得因緣發生種種身心苦受，非求不得體即是苦。為苦因緣，故名為苦。

【漢】如是當知略說一切五取蘊苦。謂由生等異門，唯顯了苦苦；由此五取蘊苦，亦顯了所餘壞苦、行苦。所以者何？如五取蘊具攝三受，如是能與如前所說苦苦為器；當知此中，亦即具有前所未說壞苦、行苦。
△tatra jātiduḥkham iti jāyamānasya duḥkhā vedanotpadyate kāyika-caitasikī na tu jātir eva duḥkhaṃ duḥkhanidānaṃ sā evaṃ yāvad icchāvighāto duḥkham iti icchāvighāta-nidānaṃ duḥkham utpadate kāyikacaitasikam na tv icchāvighāta eva duḥkhaṃ duḥ-khanidānaṃ punaḥ sa iti peyālam / samkṣepataḥ pañcopādānaskandhā duḥkham ity ebhir jātyādibhiḥ paryāyair duḥkhaduḥkhataiva paridīpitā/tatra vipariṇāma-duḥkhatā saṃskāraduḥkhatā cāvaśiṣṭā sā punaḥ pañcopādānaskandhaduḥkhatayā paridīpitā bhavati / tathā hi pañcopādānaskandhās trivedanāparigatās te tathoktāyā duḥkhaduḥ-khatāyā bhājanabhūtāḥ / yā ca noktā vipariṇāmaduḥkhatā saṃskāraduḥkhatā ca sāpy eṣv eva draṣṭavyā /
【漢】問：何故世尊苦苦一種以自聲說，壞苦、行苦以異門說？
【漢】答：於苦苦中，若凡、若聖，一切等有苦覺慧轉。又苦苦性極可厭患。又從先來未習慧者，纔為說時則便易入。又於諸諦，`[令＝今【宋元】]`令所調伏可化有情易得入故。
△kena punaḥ kāraṇena bhagavatā duḥkhaduḥkhataiva parikīrtitā svaśabdena vipariṇā-maduḥkhatā saṃskāraduḥkhatā punaḥ paryāyeṇa / tathā hi duḥkhaduḥkhatāyām āryā-ṇāṃ bālānāñ ca tulyā duḥkhatābuddhiḥ pravartate / saṃvejikātyarthaṃ duḥkhaduḥ-khatā pūrvam akṛtaprajñānām evaṃ ca deśyamāne sukham avatāro bhavati satyeṣu vineyānām /
【漢】云何建立三種苦性？
【漢】謂先所說生苦乃至求不得苦，即顯苦受及所依處為苦苦性，如是名為建立苦苦性。
△tatra trividhāyā duḥkhatāyāḥ kathaṃ vyavasthānaṃ bhavati yat tāvad duḥkhaṃ jātir duḥkhaṃ yāvad icchāvighāto duḥkham ity anena sādhiṣṭhānā duḥkhā vedanā ākhyātā sā ca duḥkhaduḥkhatā / idaṃ duḥkhaduḥkhatāyā vyavasthānam /
【漢】諸有是彼所對治法。謂少是老所治，無病是病所治，命是死所治，親愛合會是怨憎會所治，非愛別離是愛別離所治，所求稱遂是求不得所治。復有苦受及所依處所起煩惱，復有無病等順樂受處等及彼所生受所起煩惱，如是總說為壞苦性。此中樂受及所依處，由無常故，若變若異，受彼增上所生眾苦。若諸煩惱，於一切處正生起時，纏縛其心，令心變壞，即生眾苦。故名壞苦。如世尊言：入變壞心，執母邑手，乃至廣說。又如說言：住貪欲纏，領受貪欲纏緣所生身心憂苦；如是住瞋恚、惛沈睡眠、掉舉惡作、疑纏，領受彼纏緣所生身心憂苦。由此至教第一至教，諸煩惱中苦義可得，壞義可得，故說煩惱為壞苦性。如是名為建立壞苦性。
△(...ye ye...) vā punar etad vipakṣā dharmās tathā yauvanaṃ jarāyā vyādher ārogyam jīvitaṃ maraṇasya priyasaṃprayogo 'priyasaṃprayogasya apriyavinābhāvaḥ priya-vinābhāvasya icchāsampattir icchāvighātasya / ye ca duḥkhāyāṃ vedanāyāṃ pravṛ-ttāḥ kleśāḥ sādhiṣṭhānāḥ ye cārogyādiṣu sukhasthānīyeṣu dharmeṣu tannirjātāyāṃ ca vedanāyāṃ ye pravṛttāḥ kleśāḥ / iyam ucyate vipariṇāmaduḥkhatā / tatra sukhā veda-nā sādhiṣṭhānā anityatayā pariṇamantī anyathībhāvādhipateyaṃ duḥkhaṃ vidadhāti / kleśāḥ punaḥ sarvatra pravṛttāḥ paryavasthānata eva duḥkhā bhavanti / vipariṇāmaś ca sa cetasas tasmād vipariṇāmaduḥkhatety ucyate / yathoktaṃ bhagavatā "avadīr-ṇṇavipariṇatena cittena mātṛgrāmasya hastagrahaṇaṃ ce "ti vistaraḥ / yathā coktaṃ "kāma-cchandaparyavasthitaḥ kāmacchanda-paryavasthānapratyayaṃ tajjaṃ caita-sikaṃ duḥkhadaurmanasyaṃ pratisaṃvedayate " / vyāpādastyānamiddhauddhatya-kaukṛtyavicikitsāparyavasthitas evaṃ tad anenāgamenāptena paramāptena kleśeṣu duḥkhārtho 'pi labhyate vipariṇāmārtho 'pi / (..tenocyate kleśavipariṇāma duḥkhateti idaṃ vipariṇāma duḥkhatāyā vyavasthānam...) /
【漢】若行苦性，遍行一切五取蘊中。以要言之，除苦苦性，除煩惱攝變壞苦性，除樂受攝及所依處變壞苦性，諸餘不苦不樂受俱行，若彼所生、若生彼緣、若生住器所有諸蘊，名行苦性。由彼諸蘊其性無常，生滅相應，有一切取，三受麁重之所隨逐，不安隱攝，不脫苦苦及以壞苦，不自在轉。由行苦故，說名為苦。如是名為建立行苦性。
△saṃskāraduḥkhatā punaḥ sarvatragā-upādānaskandheṣu / (...saṃkṣepatas tu yā...) ca duḥkhaduḥkhatā yā ca kleśasaṃgṛhītā vipariṇāmaduḥkhatā yā ca sādhiṣṭhānasukha-vedanāsaṃgṛhītā tāṃ sthāpayitvā ye tadanye (...skandhā aduḥkhāsukhasahagatās...) tannirjātās tadutpattipratyayās tasya cotpannasya sthitibhājanāḥ /iyam ucyate saṃskā-raduḥkhatā / ye skandhā anityā udayavyayayuktāḥ sopādānās trivedanābhir anuṣaktā dauṣṭhulyopagatā ayogakṣmapatitā avinirmuktā duḥkhaduḥkhatāyā vipariṇāmaduḥ-khatāyā asvavaśavartinaś ca / iyam ucyate saṃskāraduḥkhatayā duḥkhatā / idaṃ saṃskāraduḥkhatāyā vyavasthānam /

#### 3.4.2.4.顯愛差別
【漢】又即彼愛亦名希求，亦名欣欲，亦名喜樂。即此希求由三門轉。謂希求後有，及希求境界。若希求後有，名後有愛。希求境界復有二種。謂於已得境界，有喜著俱行愛；若於未得境界，有希求和合俱行愛。當知此中，於已得境界喜著俱行愛，名喜貪俱行愛；於未得境界希求和合俱行愛，名彼彼喜樂愛。
△tatra tṛṣṇā prārthanābhilāṣo 'bhinandaneti paryāyāḥ / sā punaḥ prārthanā tribhir mu-khaiḥ pravṛttā tadyathā punarbhava-prārthanā viṣayaprārthanā ca / tatra yā punarbha-vaprārthanā sā paunarbhavikī tṛṣṇā / viṣayaprārthanā (...punar dvividhā...) / prāpteṣu viṣayeṣu saumanasyādhyavasānasahagatā aprāpteṣu ca viṣayeṣu saṃyogābhilāṣasaha-gatā / tatra yā prāpteṣu viṣayeṣu saumanasyādhyavasānasahagatā nandīrāgasahagatety ucyate / yā punar aprāpteṣu viṣayeṣu saṃyogābhilāṣasahagatā tatratatrābhinandinīty / ucyate /

#### 3.4.2.5.顯滅、道差別
【漢】滅有二種。一、煩惱滅，二、所依滅。道有二種。一、有學道，二、無學道。

【漢】如是當知名出世道淨惑所緣。

【漢】如是已說四種所緣。一、遍滿所緣，二、淨行所緣，三、善巧所緣，四、淨惑所緣。
△nirodho 'pi dvividhaḥ / kleśanirodhaḥ upakleśanirodhaś ca / mārgo 'pi dvividhaḥ / sai-kṣaḥ 'śaikṣaś ca / idam ālambanaṃ kleśaviśodhanaṃ lokottareṇa mārgeṇa veditavyam / tenāha caturvidham ālambanam / vyāpyālambanaṃ caritaviśodhanaṃ kauśalyālam-banaṃ kleśaviśodhanaṃ ceti /

# 4.教授
## 4.1.無倒教授
【漢】云何教授？謂四教授。一、無倒教授，二、漸次教授，三、教教授，四、證教授。

【漢】云何無倒教授？謂無顛倒宣說法義，令其受持、讀誦、修學，如實出離，正盡眾苦，作苦邊際。如是名為無倒教授。
△tatrāvavādaḥ katamaḥ / caturvidho 'vavādaḥ / aviparītāvavādaḥ anupūrvāvavādaḥ āgamāvavādaḥ adhigamāvavādaś ca / tatrāviparītāvavādaḥ katamaḥ / yad aviparītaṃ (..dharmam arthaṃ...) ca deśayati grāhayati bhūtaṃ yad asya niryāti samyagduḥkha-kṣayāya duḥkhasyāntakriyāyai / ayam (...ucyate 'viparītāvavādaḥ...) /

## 4.2.漸次教授
【漢】云何漸次教授？謂稱時機宣說法義，先令受持讀誦淺近，後方令彼學深遠處。又為令入初諦現觀，先教苦諦，後集滅道。又為令得靜慮等至，先教最初靜慮等至，後教其餘靜慮等至。如是等類，應知名為漸次教授。
△anupūrvāvavādaḥ katamaḥ / yat kālena dharmaṃ deśayati / uttānottānāni sthānāni tatprathamato grāhayati vācayati tataḥ paścād gambhīrāṇi prathamasya vā satyasyā-bhisamayāya tatprathamato 'vavadate tataḥ paścāt samudayanirodhamārgasatyasya prathamasya dhyānasya samāpattaye tatprathamato 'vavadate /tataḥ paścād anyāsāṃ dhyānasamāpattīnām / ayam evaṃbhāgīyo 'nupūrvāvavādo veditavyaḥ /

## 4.3.教教授
【漢】云何教教授？謂從尊重、若似尊重，達解瑜伽軌範、親教，或諸如來，或佛弟子所聞正教，即如其教不增不減教授於他，名教教授。
△tatrāgamāvavādo yathā tena gurūṇām antikād āgamitaṃ bhavati,gurusthānīyānāṃ yogajñānām ācāryāṇām upādhyāyasya vā tathāgatasya vā tathāgataśrāvakasya vā tathaivānenānyūnamadhikaṃ kṛtvā parān avavadate / ayam ucyata āgamāvavādaḥ /

## 4.4.證教授
【漢】云何證教授？謂如自己獨處空閑所得、所觸、所證諸法，為欲令他得、觸、證故，方便教授，名證教授。
△tatrādhigamāvavādo yathānena te dharmā adhigatā bhavanti / sparśitāḥ sākṣātkṛtā ekākinā vyavakṛṣṭavihariṇā / tathaiva pareṣāṃ prāptaye / sparśanāyai sākṣātkriyāyā avavadate / ayam ucyate 'dhigamāvavādaḥ /
【漢】復有諸相圓滿教授。其事云何？謂由三種神變教授。三神變者，一、神境神變，二、記說神變，三、教誡神變。由神境神變，能現種種神通境界，令他於己生極尊重；由彼於己生尊重故，於屬耳聽瑜伽作意，極生恭敬。由記說神變，能尋求他心行差別。由教誡神變，如根、如行、如所悟入為說正法，於所修行能正教誡。故三神變能攝諸相圓滿教授。`[此下聖本有光明皇后願文]`
△asti punaḥ sarvākāraparipūrṇo 'vavādaḥ / sa punaḥ katamaḥ / yas tribhiḥ prātihāryair avavadati / ṛddhiprātihāryeṇa ādeśanāprātihārihāryeṇa anuśāstiprātihāryeṇa / ṛddhi-prātihāryeṇa anekavidham ṛddhiviṣayam upadarśayaty ātmani ca bahumānaṃ jana-yati pareṣām / (...yathā tena bahumānajātāḥ...) śrotrāvadhānena yoge manasikāra ādarajātā bhavanti / tatra deśanāprātihāryeṇa cittacaritaṃ samanveṣya anuśāstiprāti-hāryeṇa yathendriyam yathācaritam yathāvatāraṃ dharmadeśanāṃ deśayati (...prati-pattau samanuśāsti...) /tenāyaṃ prātihāryatrayasaṃgṛhītaḥ sarvākāra paripūrṇāvavādo bhavati /
【漢】瑜伽師地論卷第二十七



☗s28
【漢】瑜伽師地論卷第二十八
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中聲聞地`[第十三〔－〕【明】]`第十三第二瑜伽處之三
# 5.學
## 5.1.略別辨
【漢】云何為學？謂三勝學。一、增上戒學，二、增上心學，三、增上慧學。云何增上戒學？謂安住具戒等，如前廣說。是名增上戒學。云何增上心學？謂離欲惡不善法，有尋、有伺，離生喜樂，入初靜慮具足安住，乃至能入第四靜慮具足安住，是名增上心學。又諸無色，及餘所有等持、等至，亦皆名為增上心學。然依靜慮，能最初入聖諦現觀，正性離生，非全遠離一切靜慮能成此事。是故靜慮最為殊勝，故`[偏＝遍【三】]`偏說為增上心學。云何增上慧學？謂於四聖諦等所有如實智見。是名增上慧學。
△tatra śikṣā katamā / āha / tisraḥ śikṣāḥ /adhiślaṃ śikṣā adhicittam adhiprajñaṃ śiksā /tatrādhiśīlaṃ śikṣā katamā / yathāpi tac "chīlavān viharatī"ti vistareṇa pūrvavat / (… tatrādhicittaṃ śikṣā...) viviktaṃ kāmair viviktaṃ pāpakair akuśalair dharmaiḥ savitar-kam savicāram vivekajam prītisukham prathamaṃ dhyānaṃ yāvac caturthaṃ dhyā-nam upasaṃpadya viharati / iyam adhicittaṃ śikṣā / api khalu sarva ārūpyās tadanyāś ca samādhisamāpattayo 'dhicittaṃ śikṣety ucyate / api tu dhyānāni niśritya tatpratha-mataḥ satyābhisamayo nyāmāvakrāntir bhavati / na tu sarveṇa sarvaṃ vinā dhyānaiḥ / tasmāt pradhānāni dhyānāni kṛtvādhicittaṃ śikṣety uktāni /(...tatrādhiprajñaṃ śikṣā...) yac caturṣv āryasatyeṣu yathābhūtaṃ jñānaṃ /

## 5.2.廣分辨
### 5.2.1.三學差別
#### 5.2.1.1.數
【漢】問：何緣唯有三學，非少非多？

【漢】答：建立定義故，智所依義故，`[2]辨＝辦【三】＊`辨所作義故。建立定義者，謂增上戒學。所以者何？由戒建立心一境性，能令其心觸三摩地。智所依義者，謂增上心學。所以者何？由正定心念一境性，於所知事有如實智、如實見轉。`[＊2]`辨所作義者，謂增上慧學。所以者何？由善清淨若智、若見，能證究竟諸煩惱斷。以煩惱斷是自義利，是勝所作，過此更無勝所作故。由是因緣，唯有三學。
△kena kāraṇena tisra eva śikṣā (...na tata ūrdhvam...) / āha /samādhipratiṣṭhārthena jñānasanniśrayārthena kṛtyakaraṇārṭhena ca / tatra samādhipratiṣṭhārthenādhiśīlaṃ śikṣā / tathā hi śīlaṃ pratiṣṭhāya cittaikāgratāṃ spṛśati cittasamādhim / tatra jñānasan-niśrayārthenādhicittaṃ śikṣā / tathā hi samāhita-cittasyaikāgratāsmṛtyā jñeye vastuni yathābhūtaṃ jñānadarśanaṃ pravartate / tatra kṛtyakaraṇārthenādhiprajñaṃ śikṣā / tathā hi suviśuddhena jñānadarśanena kleśaprahāṇaṃ sākṣātkaroti / eṣa hi svārtha etat paramaṃ kṛtyaṃ yaduta kleśaprahāṇaṃ tata uttarikarṇīyaṃ punar nāsti / tenaitās tisra eva śikṣāḥ /

#### 5.2.1.2.次第
【漢】問：何緣三學如是次第？

【漢】答：先於尸羅善清淨故，便無憂悔；無憂悔故，歡喜安樂；由有樂故，心得正定；心得定故，能如實知、能如實見；如實知見，故能起厭；厭故離染；由離染故，便得解脫；得解脫故，證無所作究竟涅槃。如是最初修習淨戒，漸次進趣，後證無作究竟涅槃。是故三學如是次第。
△kāḥ punar āsāṃ śikṣāṇām (...ānupūrvī / suviśuddhaśīlasya...) avipratisāraḥ/ avipratisā-riṇaḥ prāmodyam prītiḥ praśrabdhiḥ sukham sukhitasya cittasamādhiḥ samāhitacitto yathābhūtaṃ prajānāti yathābhūtaṃ paśyati yathābhūtaṃ jānan paśyan nirvidyate nir-viṇṇo viravyate / virakto vimucyate / vimukto 'nupādāya parinirvāti / evam imāni śīlāni bhāvitāny agratāyām upanayanti / yadutānupādāya parinirvaṇam / iyam āsāṃ śīkṣāṇām ānupūrvī /

#### 5.2.1.3.增上
【漢】問：何緣三學名為增上戒、心、慧耶？

【漢】答：所趣義故，最勝義故，名為增上。

【漢】云何所趣義？謂為趣增上心而修淨戒，名增上戒學。為趣增上慧而修定心，名增上心學。為趣煩惱斷而修智見，名增上慧學。如是名為所趣義故，名為增上。

【漢】云何最勝義？謂若增上戒學、若增上心學、若增上慧學，唯於聖教獨有此三，不共外道。如是名為最勝義故，名為增上。
△tatra kena kāraṇenādhiśīlaṃ śikṣā adhiśīlam ity ucyate evam adhicittam adhiprajñam/ adhikārārthenādhikārthena ca / tatra katham adhikārārthena / adhicittam adhikṛtya yac chīlaṃ sādhiśīlaṃ śikṣā /adhiprajñam adhikṛtya yaś cittasamādhiḥ sādhicittaṃ śikṣā /
△kleśaprahāṇam adhikṛtya yaj (... jñānaṃ darśanaṃ...) sādhiprajñaṃ śikṣā / (...evam adhikārārthena / katham adhikārthena / yā cādhiśīlaṃ śikṣā...) yā cādhicittaṃ yā cādhiprajñaṃ śikṣā etāḥ śikṣāḥ asminn eva śāsane asādhāraṇā ito bāhyaiḥ / evam adhikārthena /

#### 5.2.1.4.引發差別
【漢】又或有增上心學能引發增上慧學，或有增上慧學能引發增上心學。謂聖弟子未得根本靜慮，先學見跡，後為進斷修道所斷一切煩惱，正勤加行，修念覺支，乃至修捨覺支，是名增上慧學引發增上心學。增上心學引發增上慧學者，如前已說。
△asti punar adhicattaṃ śikṣā yādhiprajñaṃ śikṣāyā āvāhikā asty adhiprajñaṃ śikṣā yādhicittaṃ śikṣāyā āvāhikā/tadyathā/āryaśrāvako 'lābhī (...maulānāṃ dhyānānām ...) (..śaikṣo dṛṣṭapadaḥ...) tataḥ paścād bhāvanāprahātavyānāṃ kle-śānāṃ prahāṇāya prayujyamānaḥ smṛtisaṃbodhyaṅgaṃ bhāvayati yāvad upekṣāsaṃbodhyaṅgam / iyam adhiprajñaṃ śikṣādhicittaṃ śikṣāyā āvāhikā /adhicittaṃ punaḥ śikṣā adhipra-jñāyā āvāhikā pūrvam evoktā /

#### 5.2.1.5.具不具學
【漢】又或有增上戒學，無增上心、無增上慧；或有增上戒學，亦有增上心，唯無增上慧；非有增上慧學，而無增上戒及無增上心。是故若有增上慧學，當知必定具足三學。於此建立三種學中，諸瑜伽師當勤修學。
△tatrāsty adhiśīlaṃ śikṣā nādhicittam nādhiprajñam / asty adhiśīlam adhicittam nādhi-prajñam na tv asty adhiprajñaṃ śikṣā yā vinādhiśīlenādhicittena ca / ato yatrādhipra-jñaṃ śikṣā tatra tisraḥ śikṣā veditavyāḥ / idaṃ tāvac chikṣāvyavasthānaṃ tatra yoginā yonaprayuktena śikṣitavyam

#### 5.2.1.6.入諦現觀
【漢】復有三種補`[特＝持【元】]`特伽羅，依此三學入諦現觀。何等為三？一、未離欲，二、倍離欲，三、已離欲。當知此中，於一切欲全未離者，勤修加行，入諦現觀；既於諸諦得現觀已，證預流果。倍離欲者，當於爾時證一來果。

【漢】已離欲者，當於爾時證不還果。
△tatra trayaḥ pudgalāḥ satyāny abhisamāgacchanti/katame trayaḥ/ tadyathā / avitarāgo yadbhūyo vītarāgaḥ vītarāgaś ca / tatra sarveṇa sarvam avītarāgaḥ satyāny abhīsamā-gacchan saha satyābhisamayāt srota-āpanno bhavati / yadbhūyo vītarāgaḥ punaḥ satyāny abhisamāgacchan saha satyābhisamayāt sakṛdāgāmī bhavati / vītarāgaḥ satyāny abhisamāgacchan saha satyābhisamayād anāgāmī bhavati /

### 5.2.2.最勝差別
#### 5.2.2.1.三根
【漢】復有三根。一、未知欲知根，二、已知根，三、具知根。云何建立如是三根？謂於諸諦未現觀者，加行勤修諸諦現觀，依此建立未知欲知根。若於諸諦已得現觀，而居有學，依此建立已知根。若阿羅漢所作已辦，住無學位，依此建立具知根。
△trīṇīndriyāṇi / anājñātam ājñāsyāmīndriyam ājñendriyam ājñātavata indriyam / eṣām indriyāṇāṃ kathaṃ vyavasthānaṃ bhavati /anabhisamitānāṃ satyānam abhisamayāya prayuktasyānājñātam ājñāsyāmīndriyavyavasthānam / abhisamitavataḥ śaikṣasyājñe-ndriyavyavasthānam / kṛtakṛtyasyāśaikṣasyārhata ājñātāvīndriyavyavasthānam /

#### 5.2.2.2.三解脫門
【漢】復有三解脫門。一、空解脫門，二、無願解脫門，三、無相解脫門。云何建立三解脫門？謂所知境略有二種。有及非有。有有二種。一者、有為，二者、無為。於有為中，且說三界所繫五蘊；於無為中，且說涅槃。如是二種有為、無為，合說名有。若說於我，或說有情、命者、生者等，是名非有。於有為中見過失故、見過患故，無所祈願；無祈願故，依此建立無願解脫門。於有為中無祈願故，便於涅槃深生祈願，見極寂靜、見甚微妙、見永出離；由於中見永出離故，依此建立無相解脫門。於其非有無所有中，非有祈願、非無祈願；如其非有，還則如是知為非有、見為非有，依此建立空解脫門。是名建立三解脫門。
△āha / dvayam trīṇi vimokṣamukhāni / tadyathā śūnyatāpraṇihitam ānimittam / eṣāṃ trayāṇaṃ vimokṣamukhānāṃ kathaṃ vyavasthānaṃ bhavati / idaṃ saṃskṛtam asaṃ-skṛtañ ca / tatra saṃskṛtaṃ traidhātukapratisaṃyuktāḥ pañca skandhāḥ asaṃskṛtaṃ punaḥ nirvāṇam / idam ubhayaṃ yac ca saṃskṛtam yac cāsaṃskṛtam sad ity ucyate / yat punar idam ucyate ātmā vā sattvvo vā jīvo vā jantur vā idam asat / tatra saṃskṛte doṣadraśanād ādīnavadarśanād apraṇidhānaṃ bhavati / apraṇidhānāc cāpraṇihitaṃ vimokṣamukhaṃ vyavasthāpyate /nirvāṇe punaḥ tatra praṇidhānavataḥ praṇīdhānaṃ bhavati / śāntadarsanaṃ / praṇītadarśanaṃ niḥsaraṇadarśanaṃ ca / niḥ-saraṇaarśanāc ca punar ānimittaṃ vimokṣamukhaṃ vyavasthāpyate /tatrāsaty asamvidyamāne naiva praṇidhānaṃ nāpraṇidhānaṃ bhavati / tad yathaivāsat tathaivāsad iti jānataḥ paśyataḥ / śūnyatāvimokṣamukhaṃ vyavasthāpyate / evaṃ trayāṇāṃ vimokṣamukhānāṃ vyavasthānaṃ bhavati /

# 6.隨順學法
## 6.1.第一義
【漢】云何隨順學法？謂有十種違逆學法，對治彼故，應知十種隨順學法。

【漢】云何十種違逆學法？一者、所有母邑少年、盛壯、可愛形色，是正修學善男子等上品障礙。二者、於薩迦耶所攝諸行生起愛著。三者、嬾`[墮＝惰【三】]`墮懈怠。四者、薩迦耶見。五者、依於段食貪著美味。
【漢】六者、於諸世`[聞＝間【三】]`聞種種戲論非一眾多別別品類所思念中，發欲貪愛。
【漢】七者、思惟諸法瑜伽作意所有過患。此復云何？謂十一種。一、於諸諦`[寶＝實【三】]`寶蘊業果中猶預疑惑。二、樂修斷者，身諸麁重。三、有慢緩者，於修止觀過患作意，惛沈睡眠映蔽其心，令心極略。四、太猛精進者，身疲心惱。五、太劣精進者，不得勝進，善品衰退。六、於少利養名譽稱讚隨一樂中，深生欣喜。七、掉舉不靜踊躍躁擾。八、於薩迦耶永滅涅槃而生驚恐。九、於諸言說非量加行，言論太過；雖說法論，而好折伏，起諍方便。十、於先所見、所聞、所受非一眾多別別品類諸境界中，心馳心散。十一、不應思處而強沈思。應知是名思惟諸法瑜伽作意所有過患。
【漢】八者、於諸靜慮、等至樂中深生愛味。
【漢】九者、樂欲證入無相定者，於諸行中隨順流散。
【漢】十者、觸身苦受乃至奪命苦受時，貪愛壽命，希望存活；隨此希望，傷歎迷悶。是名十種違逆學法。
△tatra katame śikṣānulomikā dharmāḥ / āha / daśa śikṣāvilomā dharmaḥ / teṣāṃ prati-pakṣeṇa daśa śikṣānulomikā veditavyāḥ / tatra katame daśa śikṣāvilomā dharmāḥ /
△tadyathā (mātṛgrāmaḥ śiśur udāravarṇo rañjanīyaḥ śikṣāprayuktasya kulaputrasyādhi-mātram antarāyakaraḥ paripanthakaḥ / satkāyaparyāpanneṣu saṃskāreṣu niyantiḥ / ālasyam kausīdyam /satkāyadṛṣṭiḥ kavaḍaṃkārāhāram upādāya rasarāgaḥ / lokākhyā-nakathāsv anekavidhāsu bahūnānāprakārāsu (...citrāṣu chandarāgānunayaḥ...) dhar-macintāyogamanasikārāpakṣālaḥ / sa punaḥ katamaḥ / tadyathā kāṃkṣā vimatir vici-kitsā ratneṣu vā satyeṣu vā skandheṣu vā karmaphale vā prahāṇaprayuktasya ca kāya-dauṣṭhulyaḥ śaithilikasya śamathavipaśyanāpakṣāla-manasikāraḥ styānamiddhena vā cittābhibhavaḥ / cittābhisaṃkṣepaḥ / anvārabdhavīryasya vā kāyikaklamaḥ caitasiko-pāyāsaḥ / atilīnavīryasya viśeṣāsaṃprāptiḥ kuśalapakṣaparyādānam / labhena vā yaśasā vā praśaṃsayā vā anyatamānyatamena vā sukhalavamātratvena nandīsauma-nasyam auddhatyam avyupaśamaḥ / audbiyam utplāvitatvam /satkāyanirodhe nirvāṇe uttrāsaś chambhitatvam / (..amātrayā bhāṣyaprayogaḥ...) atyabhijalpaḥ dharmyām api kathāṃ kathayatā vigṛhyakathām ārabhyānuyogaḥ / pūrvadṛṣṭaśrutānubhūteṣu viṣaye-ṣv anekavidheṣu bahunānāprakāreṣu cittavisāraḥ cittākṣepaḥ / (..acintyeṣu ca sthāneṣu ..) nidhyāyitatvam / ime dharmacintāyogamanasikārāpakṣālā veditavyāḥ / dhyānasa-māpattisukhāsvādanatā ānimittaṃ samāpattukāmasya saṃskāranimittānusāritā / spṛ-ṣṭasya śārīrikābhir vedanābhir duḥkhābhir yāvat prāṇahāriṇībhir jīvitaniyantir jīvitāśā tadāśānūgatasya śocanā klāmyanā paridevaneti / ime daśa śikṣāvilomā dharmāḥ /
【漢】云何對治如是十種違逆學法隨順學法？謂有十種。一、不淨想，二、無常想，三、無常苦想，四、苦無我想，五、厭逆食想，六、一切世間不可樂想，七、光明想，八、離欲想，九、滅想，十、死想。如是十想，善修、善習、善多修習，能斷十種障礙學法、違逆學法。當知此中有四光明。一、法光明，二、義光明，三、奢摩他光明，四、毘鉢舍那光明。依此四種光明增上立光明想。今此義中，意取能斷思惟諸法瑜伽作意障礙法者。
△katame daśa śikṣāpadānāṃ vilomānāṃ dharmāṇāṃ pratipakṣeṇa śikṣānulomikā bha-vanti / tadyathā / aśubhasaṃjñā / anityasaṃjnā / anitye duḥkhasaṃjñā / duḥkhe 'nāt-masaṃjñā / āhāre pratikūlasaṃjñā / sarvaloke 'nabhiratisaṃjña / āloka-saṃjñā / virā-gasaṃjñā / nirodhasaṃjñā / maraṇasaṃjñā/ itīmā daśa saṃjñā āsevitā bhāvitā bahulī-kṛtā daśavidhasya śikṣāparipanthakasya daśānāṃ śikṣāvilomānāṃ dharmāṇāṃ prahā-ṇāya samvartante / tatra dharmālokaḥ arthālokaḥ śamathālokaḥ vipaśyanālokaś ca / etān ālokān adhipatiṃ kṛtvālokasaṃjñā / asminn arthe abhipretā dharmacintāyoga-manasikāraparipanthasya prahāṇāya /

## 6.2.第二義
【漢】當知此中，復有十種隨順學法。何等為十？一者、宿因，二者、隨順教，三者、如理加行，四者、無間殷重所作，五者、猛利樂欲，六者、持瑜伽力，七者、止息身心麁重，八者、數數觀察，九者、無有怯弱，十者、離增上慢。

【漢】云何宿因？謂先所習諸根成熟、諸根積集。

【漢】云何隨順教？謂所說教無`[倒＝到【聖】]`倒、漸次。

【漢】云何如理加行？謂如其教無倒修行，如是修行能生正見。

【漢】云何無間、殷重所作？謂由如是正加行故，於諸善品不虛捨命，速能積習所有善品。

【漢】云何猛利樂欲？謂如有一，於上解脫發生希慕。謂我何時當於是處能具足住，如諸聖者於是處所具足而住。

【漢】云何持瑜伽力？謂二因緣能令獲得持瑜伽力。一者、本性是利根故；二者、長時串修習故。
△tatrāpare daśa śikṣānulomikā dharmā veditavyāḥ / katame daśa / tadyathā pūrvako hetuḥ / ānulomika upadeśaḥ / yoniśaḥ-prayogaḥ / sātatyasatkṛtyakāritā tīvracchandatā yoga-balādhānatā,kāyacittadauṣṭhulyapratipraśrabdhir abhīkṣṇapratyavekṣa / aparita-manā nirabhimānatā ca / tatra pūrvako hetuḥ katamaḥ / yaḥ (...pūrvam indrayaparipā-ka indriyasamudāgamaś ca...)/(..tatrānulomika upadeśo...) ya upadeśo 'viparītaś cānu-pūvakaś ca / tatra yoniśaḥprayogaḥ yathaivāvavāditas tathaiva prayujyate / (...tathā prayujyamānaḥ samyagdṛṣṭim utpādayati/tatra sātatyasatkṛtyakāritā yadrūpeṇa prayo-geṇa abandhyañ ca kālaṃ kaṛoti...) /kuśalapakṣeṇa /kṣipram eva kuśalapakṣaṃ samu-dānayati / tatra tīvracchandatā yathāpi tad uttare vimokṣe spṛhām utpādayati / "kadā-svid ahaṃ tad āyatanam upasaṃpadya vihariṣyāmi yad āryā āyatanam upasaṃpadya viharantī"ti / tatra yogabalādhānatā dvābhyāṃ kāraṇābhyāṃ yogabalādhānaprāpto bhavati / prakṛtyaiva ca tīkṣṇendriyatayā dīrgha-kālābhyāsaparicayena ca /
【漢】云何止息身心麁重？謂如有一，或由身勞身`[乏＝之【聖】]`乏，發身麁重，發心麁重；此因易脫威儀而便止息。或由太尋太伺，發身麁重、發心麁重；此因內心寂止方便而便止息。或由心略心劣，惛沈睡眠之所纏遶、發身麁重、發心麁重；此因增上慧法毘鉢舍那順淨作意而便止息。或由本性煩惱未斷，有煩惱品身心麁重未能捨離；此因相續勤修正道而便止息。
△tatra kāyacittadauṣṭhulyapratiprasrabdhir yathāpi tac chrāntakāyasya klāntakāyasyot-padyate kāyadauṣṭhulyam cittadauṣṭhulyam /tad īryāpathāntarakalpanayā pratiprasra-mbhayati / ativitarkitenātivicāritenotpadyate kāyacittadauṣṭhulyaṃ tad ādhyātmaṃ cetaḥ śamathānuyogena pratiprasrambhayati / cittābhisaṃkṣepeṇa cittalayena styāna-middhaparyavasthānañ cotpadyate kāyacittadauṣṭhulyam / tad adhiprajñaṃ dharma-vipaśyanayā prasadanīyena ca manaskāreṇa prasrambhayati / prakṛtyaiva cāprahīṇa-kleśasya kleśapakṣaṃ kāyacittadauṣṭhulyam avigataṃ bhavati / sadānuṣakatam tat samyaṅmārgabhāvanayā pratipraśrambhayati /
【漢】云何數數觀察？謂依尸羅，數數觀察惡作不作，數數觀察善作而作。於其惡作不作不轉；於其善作`[不作＝作而【甲】]`不作不退。於其惡作作而棄捨，於其善作作而不捨。又於煩惱斷與未斷觀察作意增上力故，數數觀察。若知已斷，便生歡喜；若知未斷，則便數數勤修正道。
△tatrābhīkṣṇapratyavekṣābhīkṣṇaṃ śīlāny ārabhya kukṛtaṃ pratyavekṣate sukṛtaṃ ca / akṛtaṃ ca pratyavekṣate kṛtaṃ ca/ kukṛtāc cākṛtād vyāvartate / sukṛtāc ca kṛtān na vyāvartate / (..kukṛtāc cākṛtāt pratyudāvartate / sukṛtāc ca kṛtān na pratyudāvartate ...) /tathā kleśānāṃ prahīṇāprahīṇānāṃ mīmāṃsāmanaskāram adhipatiṃ kṛtvābhīkṣṇaṃ pratyavekṣate /
【漢】云何無有怯弱？謂於後時應知、應見、應證得中，未知、未見、未證得故，發生怯弱，其心勞倦、其心匱損，彼既生已而不堅執，速能斷滅。
△tatra prahīṇatāṃ jñātvā punaḥ punas tam eva mārgaṃ bhāvayati / tatrāparitamanā / yat kālāntareṇa jñātavyaṃ draṣṭavyaṃ prāptavyaṃ tad ajānato 'paśyato 'nadhigaccha-taḥ paritamanotpadyate caitasikaḥ klamaḥ caitasiko vighātaḥ / tān utpannān nādhi-vāsayati / prajanāti /
【漢】云何離增上慢？謂於所得、所觸、所證，無增上慢，離顛倒執。於真所得起於得想，於真所觸起於觸想，於真所證起於證想。如是十法，於樂修學諸瑜伽師所應修學，初中後時恒常隨順，無有違逆，是故名為隨順學法。
△tatra nirabhimānatā / adhigame prāptau sparśanāyāṃ nirbhimāno bhavati / aviparīta-grāhī prāpte prāptasaṃjñī adhigate 'dhigatasaṃjñī (..sākṣātkṛte sākṣatkṛtasaṃjñī...) / itīme daśa dharmāḥ śikṣākāmasya yoginaḥ /ādimadhyaparyavasānam upādāya śikṣām anulomayati na vilomayati / tenocyante śikṣānulomikā iti /

# 7.瑜伽壞
【漢】云何瑜伽壞？謂壞瑜伽略有四種。何等為四？一者、畢竟瑜伽壞，二者、暫時瑜伽壞，三者、退失所得瑜伽壞，四者、邪行所作瑜伽壞。

【漢】畢竟瑜伽壞者，謂無種`[姓＝性【明】]`姓補`[持＝特【三】]`持伽羅。何以故？由彼身中無能趣向涅槃法故，畢竟失壞出世瑜伽。

【漢】暫時瑜伽壞者，謂有種姓補特伽羅。何以故？由彼身中有能趣向涅槃法故，雖闕外緣，時經久遠，定當緣會；修習瑜伽，令其現起；善修習已，當般涅槃。是故說彼所有瑜伽暫時失壞。

【漢】退失所得瑜伽壞者，謂如有一，退失所得、所觸、所證，若智、若見、若安樂住。
△tatra katamo yogabhraṃśaḥ / āha / catvāro yogabhraṃśāḥ / katame catvāraḥ / asti yogabhraṃśa ātyantikaḥ / asti tāvatkālikaḥ / asti prāptiparihāṇikaḥ / asti mithyāprati-pattikṛtaḥ / tatrātyantiko yogabhraṃśo 'gotrasthānāṃ pudgalānaṃ veditavyaḥ / tasyā-parinirvāṇadharmakatvād atyantaparibhraṣṭā eva yogād bhavanti / tatra tāvatkālikaḥ / tadyathā gotrasthānāṃ parinirvāṇadharmakāṇāṃ pratyayavikalānām te hi dūram api param api gatvāvaśyam eva pratyayān āsādayiṣyanti / yogaṃ ca saṃmukhīkṛtya bhāvayitvā parinirvāsyanti / tenaiṣa teṣāṃ tāvatkālika eva yogabhraṃśo bhavati / tatra prāptiparihāṇiko yogabhraṃśaḥ / yathāpīhaikatye (...prāptād adhigatāj jñānada-rśanasparśavihārāt parihīyante...) /
【漢】邪行所作瑜伽壞者，謂如有一，不如正理精勤修行，雖多用功，無所成辦，不能成辦一切瑜伽，亦非善法。又如有一，多諸煩惱，性多塵穢，而識聰銳，覺慧猛利，成俱生覺，善攝所聞；於聞究竟，或少或多。或住空閑，有在家者及出家者，為性質直，來至其所，因為說法，令心歡喜。又行矯詐，妄現種種身語相應調善所作。`[由＝中【元】]`由是因緣，招集利養恭敬稱頌、大福德想，及得種種衣、食、臥具、病緣醫藥資身什物，為諸國王、大臣、居士乃至商主恭敬尊重，咸共謂之是阿羅漢。或於隨彼迴轉弟子，若諸出家、若在家眾，戀著親愛，隨順而轉。為多招引，復生是念：此諸出家在家弟子，信順於我，咸共謂我是阿羅漢。彼若依於瑜伽作意止觀等處來請問我，我得彼問或不能對，彼因是事，當於我所捨信向心，不復謂我是阿羅漢，由斯退失利養恭敬。我於今者，應自思惟、籌量、觀察，安立瑜伽。彼由是事增上力故，耽著利養恭敬名譽，獨處空閑，自諦思惟、籌量、觀察，安立瑜伽。然此瑜伽，不順契經、不現戒律、違逆法性。若諸`[7]比丘＝苾芻【三聖】＊`比丘善持三藏，彼於其所覆自瑜伽，不欲開示。若諸在家、出家弟子，於此瑜伽私竊教示，不令`[彰＝影【聖】]`彰顯。所以者何？恐有善持三藏教者，聞彼如是瑜伽處已，以經撿驗，不順契經；以律顯照，不現戒律；以法觀察，違逆法性。由是因緣，便不信受，以不信言詰難於我，諍競舉發。由是國王、大臣、居士乃至饒財長者、商主，不復恭敬尊重於我，更不獲得衣、食、臥具、病緣醫藥資身什物。彼由貪著利養恭敬增上力故，於非法中起於法想、起覆藏想、起惡欲樂，顯發開示非法為法。諸有忍許彼所見者，亦於非法起是法想，愚昧頑鈍。於非法中起法想故，雖如其教精進修行，當知一切皆是邪行。如是名為邪行所作瑜伽失壞，像似正法，非真正法，能障正法。諸有`[＊7]`比丘勤修靜慮，是瑜伽師，於此四種瑜伽壞法，應正遍知，當遠捨離。
△tatra mithyāpratipattikṛto yogabhraṃśaḥ / yathāpīhaikatyo 'yoniśaḥ prayujyamāno (...nārādhako bhavati yogasya nārādhayati nyāyyaṃ dharmaṃ kuśalam...) / yathāpī-haikatyaḥ bahukleśo bhavati prabhūtarajaskajātīyo paṭuvijñānaś ca bhavati paṭubu-ddhiḥ sahajayā buddhyā samanvāgataḥ sa śrutam udgṛhṇāti śrutaṃ paryavāpnoty alpaṃ vā prabhūtaṃ vā / araṇye vā punar viharati,āgatāgatānāñ ca gṛhipravrajitānām ṛjūkānām ṛjūkajātīyānāṃ dharmadeśanayā cittam ārādhayati kuhanānucaritayā ca ceṣṭayā kāyavākpratisaṃyuktay / tasya tena hetubhāvena tena pratyayenotpadyate lābhasatkāraślokaḥ / sa jñāto bhavati mahāpuṇyo lābhī bhavati cīvarapiṇḍapātaśaya-nāsanaglānapratyayabhaiṣajyapariṣkārāṇām satkṛtaś ca bhavati gurukṛtaḥ rājñāṃ rājāmātrāṇam yāvat sārthavāhānām arhatsammataḥ / tasyānvāvartante śrāvakāḥ gṛhiṇaḥ pravrajitā api anvāvṛtteṣu (... gredhaṃ nigamayaty āvartate...) bāhulyāya /
△tasyaivaṃ bhavati /"santi me śrāvakāḥ gṛhipravrajitā ye mayi saṃbhāvanā jātā yeṣām arhatsaṃmataḥ te (...cen mām...) upasaṃkramya yoge manasikāre śamathavipaśyanā-yāṃ praśnaṃ pṛccheyuḥ / teṣāṃ cāhaṃ pṛṣṭo vyākuryāṃ na jānāmīṭy evaṃ sati yā saṃbhāvanā sā ca hīyen na ca syām arhatsammataḥ (...yan nv ahaṃ...) svayam eva cintayitvā tulayitvopaparīkṣya yogaṃ vyavasthāpayeyam" / sa etam evārtham adhipa-tṃ kṛtvā lābhasatkārābhigṛddha ekākī rahogataḥ svayam eva cintayitvā tulayitvopa-parīkṣya yogaṃ vyavasthāpayati / sa cāsya yogo na sūtre 'vatarati / na vinaye saṃdṛ-śyate / dharmatāṃ ca vilomayati / (...sa ya te...) bhikṣavaḥ (...sūtradharā vinayadharā mātṛkādharās...) teṣāṃ tad yogasthānaṃ vinigūhati na prakāśayati / ye 'py asya śrāva-kā bhavanti gṛhiṇaḥ pravrajitāś ca tān api (...yogapratiguptaya ājñāpayati...) / (..tat kasya hetoḥ...) / "(...mā,haiva...) te sūtradharā vinayadharā mātṛkādharā etad yogas-thānaṃ śrutvā sūtre 'vatārayeyuḥ tac ca nāvatārayet / vinaye saṃdarśayeyuḥ tac ca na saṃdṛśyet / dharmatayopaparīkṣayet tac ca dharmatāṃ virodhayet /te ca tato nidānam apratītā bhaveyur apratītavacanaiś ca sāṃcodayeyuḥ / adhikaraṇāni cotpādayeyuḥ / evam ahaṃ punar api na satkṛtaḥ syān na gurukṛtaḥ rājñāṃ rājāmātrāṇāṃ yāvad dha-nināṃ śreṣṭhināṃ sārthavāhānām,na ca punar lābhī syāc cīvarapiṇḍapātaśayanāsana-glānapratyayabhaiṣajya-pariṣkārāṇām"iti /sa tām eva lābhasatkārakāmatām adhipatiṃ kṛtvādharme dharmasaṃjñī (...vinidhāya saṃjñāṃ rūcim...) adharmaṃ dharmato dīpayati / saṃprakāśayati / tatra ye 'sya dṛṣṭyanumatam āpadyante / te 'py adharme dharma-saṃjñino bhavanti mandatvān mohatvāt te 'dharme dharmasaṃjñino yathā-nuśiṣṭā api pratipadyamānā mithyāpratipannā eva te veditavyāḥ / ayam evaṃrūpo mithyāpratipattikṛto yogabhraṃśaḥ saddharmapratirūpako hy asaddharmaḥ saddhar-masyāntardhānāya / itīme catvāro yogabhraṃśā dhyāyinā bhikṣuṇā yogācāreṇa parijñeyā varjayitavyāḥ /

# 8.瑜伽
## 8.1.信瑜伽
【漢】云何瑜伽？謂四瑜伽。何等為四？一、信，二、欲，三、精進，四、方便。

【漢】當知其信有二行相及二依處。二行相者，一、信順行相，二、清淨行相。二依處者，一、觀察諸法道理依處，二、信解補特伽羅神力依處。
△tatra yogaḥ katamaḥ / āha / caturvidho yogaḥ / tadyathā śradddhā chando vīryam upāyaś ca / (...tatra śraddhā dvyākāra...) dvividhādhiṣṭhānā abhisaṃpratyayākārā prasādākārā ca dharmayuktivicāraṇādhiṣṭhānā pudgalānubhāvādhimuktyadhiṣṭhānā ca...) /

## 8.2.欲瑜伽
【漢】欲有四種。何等為四？一、為證得欲，二、為請問欲，三、為修集資糧欲，四、為隨順瑜伽欲。為證得欲者，謂如有一，於上解脫發生希慕，如前廣說。為請問欲者，謂如有一，生希慕已，往僧伽藍，詣諸有識同修梵行成就瑜伽妙智者所，為聽未聞，為聞究竟。為修集資糧欲者，謂如有一，為戒律儀清淨、為根律儀清淨故，於食知量、減省睡眠、正知住中，展轉增勝，發生希慕。為隨順瑜伽欲者，謂於無間加行、殷重加行修習道中，發生希慕、發生欣樂，欲有所作。
△chando 'pi caturvidhaḥ / tadyathā prāptaye yathāpīhaikatyaḥ uttare vimokṣa-spṛhām utpādayati vistareṇa pūrvavat / paripṛcchāyai yathāpīhaikatyaḥ spṛhām utpādayaty ārāmaṃ gamanāya vijñānāṃ sabrahmacāriṇāṃ yogajñānām antikam aśrutasya śra-vaṇāya (...śrutasya ca paryavadānāya...) / saṃbhāra-samudāgamācchandaḥ yathāpī-haikatyaḥ śīlasaṃvarapāriśuddhaye indriyasaṃvarapāriśuddhaye bhojane mātrajña-tāyām jāgarikānuyoge saṃprajādvihāritāyām uttarottarāṃ spṛhām utpādayati / anuyo-gācchando yāthāpīhaikatyaḥ sātatyaprayogatāyāṃ satkṛtya-prayogatāyāṃ ca mārga-bhāvanāyāṃ spṛhām utpādayaty abhilāṣaṃ kartukāmatām / (...ity ayaṃ caturvidhaś chandaḥ...) / yaduta prāptaye paripṛcchanāyai saṃbhārasamudāgamāyānuyogāya ca /

## 8.3.精進瑜伽
【漢】精進有四。何等為四？一、為聞精進，二、為思精進，三、為修精進，四、為障淨精進。為聞精進者，謂為聽未聞，聞已究竟，勤心勇猛審決加行。為思精進者，謂如所聞法，獨處空閑，思惟其義，籌量、觀察。為修精進者，謂入寂靜，於時時間勤修止觀。為障淨精進者，謂於晝夜策勵精勤經行、宴坐，從諸障法淨修其心，勤心勇猛，審決精進。
△tatra vīryam api caturvidhaṃ tadyathā śravaṇāya cintanāyai bhāvanāyai āvaraṇapari-śuddhaye ca / tatra śravaṇāya vīryaṃ / yad aśrutaṃ ca śṛṇvataḥ / paryavadāpayataḥ / cetaso 'bhyutsāhaḥ / avinyastaprayogatā / evaṃ yathāśrutānāṃ dharmāṇām ekākino rahogatasyārtham / cintayatas tulayata upaparīkṣamāṇasya / evaṃ pratisaṃlayana-praviṣṭasya kālena kālaṃ śamathavipaśyanāṃ bhāvayataḥ /evam ahorātrānuyuktasya caṃkramaniṣadyābhyāṃ nivaraṇebhyaś cattaṃ viśodhayataḥ / yaś cetaso 'bhyutsāhaḥ / avinyastaprayogatā /

## 8.4.方便瑜伽
【漢】方便有四。謂尸羅律儀增上力故，善守其念；善守念故，能無放逸，防護其心，修諸善法；無放逸故，心正於內修奢摩他、增上慧法毘鉢舍那。
△tatropāyo 'pi caturvidhaḥ / tadyathā śīlasaṃvaram indriya-saṃvaram adhipatiṃ kṛtvā sūpasthitasmṛtitā tathā copasthitasmṛter apramādaś cetasa ārakṣā /kuśalānāṃ dharmā-ṇāṃ niṣevaṇa / tathā vāpramattasyādhyātmaṃ cetaḥ śamathayogaḥ / (...adhiprajñañ ca dharmāvipaśyanā...) / sa cāyaṃ yogaś caturvidhaḥ / ṣoḍaśākāro bhavati /
【漢】此四瑜伽有十六種。

【漢】當知此中，初由信故，於應得義深生信解；信應得已，於諸善法生起樂欲；由樂欲故，晝夜策勵，安住精勤、堅固、勇猛；發精進已，攝受方便，能得未得、能觸未觸、能證未證，故此四法說名瑜伽。
△tatra śraddhayā prāptavyam artham abhisaṃprātyeti / rāptim abhisaṃpratyayāt kartu-kāmatām utpādayati kuśaleṣu dharmeṣu /saivaṃ kartukāmo 'horātrānuyukto viharati / utsāhī dṛḍhaparākramaḥ tac ca vīryam upāyaparigṛhītam aprāptasya prāptaye anadhi-gatasyādhigamāyāsākṣātkṛtasya sākṣātkriyāyai samvartate / tasmād ime catvāro dharmā yoga ity ucyate /

# 9.作意
## 9.1.第一---四作意
【漢】云何作意？謂四作意。何等為四？一、力勵運轉作意，二、有間運轉作意，三、無間運轉作意，四、無功用運轉作意。

【漢】云何力勵運轉作意？謂初修業者，令心於內安住等住，或於諸法無倒`[簡＝揀【元明】]`簡擇，乃至未得所修作意，爾時作意力勵運轉。由倍勵力折挫其心，令住一境，故名力勵運轉作意。

【漢】云何有間運轉作意？謂得所修作意已後，世出世道漸次`[勝＝升【三聖】]`勝進了相作意，由三摩地思所間雜，未能一向純修行轉，故名有間運轉作意。

【漢】云何無間運轉作意？謂從了相作意已後，乃至加行究竟作意，是名無間運轉作意。

【漢】云何無功用運轉作意？謂加行究竟果作意，是名無功用運轉作意。
△tatra manasikāraḥ katamaḥ / catvāro manaskārāḥ katame catvāraḥ / tad yathā balavā-hanaḥ sachidravāhanaḥ,anābhogavāhanaś ca / tatra balavāhano manaskāraḥ katamaḥ / tad yathā ādikarmikasyādhyātmame va cittaṃ sthāpayataḥ / saṃsthāpayataś ca / dhar-mān pravicinvataḥ / yāvan manaskāraṃ na prāpnoti / tāvad asya balavāhano manas-kāro bhavati /balādavaṣṭhabhya tac cittam ekāgratāyāmavasthāpayati /tenocyate bala-vāhana iti / sa [ca] chidravāhano manaskāraḥ katamaḥ / yo labdha-manaskārasya ca laukikena mārgeṇa gacchato lokottareṇa vā(yo) lakṣaṇa pratisaṃvedī manaskāraḥ / tathāhi samādhis tatra cintayā vyavathī(sthī)yate / naikāntena bhāvanākāreṇa pravar-ttate tatra ni[ś]chidravāhano manaskāraḥ/lakṣaṇapratisaṃvedino manaskārād ūdhvaṃ yāvat / prayoganiṣṭhān manasikārāt tathānābhogavāhano manaskāraḥ / yaḥ prayoga-niṣṭhāphalo manaskāraḥ //

## 9.2.第二---四作意
【漢】復有所餘四種作意。一、隨順作意，二、對治作意，三、順清淨作意，四、順觀察作意。

【漢】云何隨順作意？謂於所緣深生厭壞，起正加行，而未斷惑。

【漢】云何對治作意？謂能斷惑。

【漢】云何順清淨作意？謂心下`[蹙＝慼【聖】]`蹙，取淨妙相策令歡悅。

【漢】云何順觀察作意？謂觀察作意。由此作意增上力故，順觀煩惱斷與未斷。
△apare catvāro manaskārāḥ tad yathā ānulomikaḥ// prātipakṣikaḥ prasadanīyaḥ pratya-vekṣaṇīyaś ca [/] tatrānulo[miko] manaskāraḥ / yenālambanaṃ vidūṣayati /samyak prayogaṃ cārabhate/no tu kleśaṃ prajahāti tatra prātipakṣiko yena kleśaṃ prajahāti / tatra prasadanīya yena līnaṃ cittaṃ pragrāhakair nimittairabhipramoca(da)yati / saṃ-[praharṣa]yati / pragṛhṇāti / tatra pratyavekṣaṇīyo manaskāraḥ / tad yathā mīmānsā-(māmsā) manaskāraḥ / yam adhipatiṃ kṛtvā prahīṇāprahīṇatāṃ kleśānāṃ pratyave-kṣate /

## 9.3.所緣境相
【漢】問：於所緣境正作意時，思惟幾相？

【漢】答：四。何等為四？一、所緣相，二、因緣相，三、應遠離相，四、應修習相。所緣相者，謂所知事同分影像明了顯現。因緣相者，謂三摩地資糧積集，隨順教`[導＝道【聖】]`導，與修俱行猛利樂欲，於可厭法深生厭患，能審遍知亂與不亂，他不惱觸。或人所作，或非人作，或音聲作，或功用作。若毘鉢舍那而為上首，內略其心，極猛盛觀後因緣相。若奢摩他而為上首，發起勝觀，極猛盛`[止＝心【聖】]`止後因緣相。
△tatrālambanaṃ manasi kurvvatā kati nimittāni manasi karttavyāni bhavanti / āha / catvāri / tad yathā /ālambananimittaṃ / parivartta(rja)nīyaṃ nimittaṃ[/] niṣevaṇīyaṃ ca nimittaṃ / tatrālambana-nimittaṃ yat / jñeya-vastu-sabhāgaṃ pratibimbaṃ / prati-bhāsaṃ(saḥ) // tatra nidāna-nimittaṃ tad yathā samādhisaṃbhāropacayaḥ / anulomika upadeśaḥ / bhāvanāsahagataḥ /tīvra [ca]chandaḥ saṃvejanīyeṣu dharmeṣu saṃvegaḥ / vikṣepā-vikṣepaparijñā / avadhānaṃ parataś ca / saṃghahā manuṣya(ṣya) kṛto vā ko (a)manuṣya kṛto vā śabda kṛto vā vyāpādakṛto vā / tathā vipaśyanā-pūrvaṃ-gamaḥ / adhyātmaṃ cittābhisaṃkṣepaḥ / uttaptatarāyā vipaśyanāyāḥ uttaratra nidāna-nimittaṃ tathā śamatha-pūrvaṃ-gamā vipaśyanā uttaptatarasya śamathasyottaratra nidāna-nimittaṃ /
【漢】應遠離相復有四種。一者、沈相，二者、掉相，三者、著相，四者、亂相。沈相者，謂由所緣相、因緣相故，令心下劣。掉相者，謂由所緣相、因緣相故，令心高舉。著相者，謂由所緣相、因緣相故，令心於境起染、起著，作諸惱亂。亂相者，謂由所緣相、因緣相故，令心於外馳散擾動。如是諸相，如前等引地中已說。
△tatra parivarjanīyanimittaṃ caturvvidhaṃ / tad yathā / layanimittaṃ auddhatyanimi-ttaṃ saṃganimittaṃ vikṣepanimittaṃ ca / tatra layanimittaṃ yenālambana-nimittena nidānanimittena cittaṃ līnatvāya paraiti / tatauddhatyaṃ yenālambananimittena nidā-nanimittena cittam utpadyate / tatra saṃga-nimittaṃ yenālambana-nimittena nidāna-nimittena cittamālambane rajyate // saṃrajyate /saṃvilaśyate / tatra vikṣepanimittaṃ / yenālambana-nimittena nidānanimittena cittam bahirdhāvikṣipyate / tāni punar nimi-ttāni yathā samāhitāyāṃ bhūmau

## 9.4.所緣勝解
【漢】問：如是作意於所緣境起勝解時，有幾勝解？

【漢】答：九。何等為九？一、有光淨勝解，二、無光淨勝解，三、遲鈍勝解，四、捷利勝解，五、狹小勝解，六、廣大勝解，七、無量勝解，八、清淨勝解，九、不清淨勝解。

【漢】有光淨勝解者，謂於光明相澄心善取，與光明俱所有勝解。

【漢】無光淨勝解者，謂於光明相不能善取，與闇昧俱所有勝解。

【漢】遲鈍勝解者，謂鈍根身中所有勝解。

【漢】捷利勝解者，謂利根身中所有勝解。

【漢】狹小勝解者，謂狹小信欲俱行勝解，及狹小所緣意解勝解。如是作意狹小故，及所緣狹小故，名狹小勝解。

【漢】廣大勝解者，謂廣大信欲俱行勝解，及廣大所緣意解勝解。如是作意廣大故，及所緣廣大故，名廣大勝解。

【漢】無量勝解者，謂無邊無際信欲俱行勝解，及無邊無際所緣意解勝解。如是作意無量故，及所緣無量故，名無量勝解。

【漢】清淨勝解者，謂已善修、已成滿、已究竟俱行勝解。

【漢】不清淨勝解者，謂未善修、未成滿、未究竟俱行勝解。
△ebhir manaskārair ālambanam adhimucyate / katy adhimokṣā bhavanti / āha [/] navā-dhimokṣās tad yathā/prabhāsvaraścāprabhāsvaraś ca/jaḍaḥ paṭuḥ parītto mahadgataḥ / apramāṇaḥ / pariśuddhaḥ / apariśuddhaśceti // tatra prabhāsvarodhimokṣo ya āloka-nimitte sūdgṛhīte ālokasahagataḥ[/] tatra[ā']prabhāsvarodhimokṣaḥ / tad yathā āloka-nimitte sūdgṛhīte andhakārasahagataḥ / tatra jaḍo dhimokṣaḥ / yo mṛdvindriyasantā-napatitaḥ / tatra padur adhimokṣo yas tīkṣṇendriyasantānapatitaḥ / tatra parīttodhimo-kṣaḥ / yaḥ parīttaśraddhācha-(ccha)nda-samādhiḥ parīttalambanaś ca / iti manaskāra-parīttatayā cālambanaparīttatayā ca parīttodhimokṣaḥ // tatra mahadgatodhimokṣaḥ / tatra yo mahadgataḥ śraddhācchandasahato mahadgatamvā ālambanamadhimucyate / yodhimokṣa iti / manaskāramahadgata[ta] yā cālambanamahadgatatayā mahadgato-dhimokṣaḥ / tatrāpramāṇodhimokṣaḥ / apramāṇā[ḥ] śraddhācha-(ccha) ndasahagataḥ / anantamvā aparyanta[mālamba]nam adhimucyate / yodhimokṣa iti / manaskārāpra-māṇatayā cālambanapramāṇ atayā cāpramāṇādhimokṣaḥ / tatra pariśuddho 'dhimo-kṣaḥ yaḥ prabhāvitaḥ pariniṣpannaḥ paryavasānagataḥ / apariśuddho vā punar yo na subhāvito na pariniṣpanno na paryavasānagataḥ /

# 10.瑜伽師所作
【漢】問：修瑜伽者凡有幾種瑜伽所作？

【漢】答：四。何等為四？一、所依滅，二、所依轉，三、遍知所緣，四、愛樂所緣。

【漢】所依滅及所依轉者，謂勤修習瑜伽作意故，所有麁重俱行所依漸次而滅，所有輕安俱行所依漸次而轉，是名所依滅及所依轉瑜伽所作。

【漢】遍知所緣及愛樂所緣者，謂或有遍知所緣、愛樂所緣與所依滅轉而為上首；由此遍知所緣、愛樂所緣增上力故，令所依滅及所依轉。或有遍知所緣、愛樂所緣用所依清淨而為上首；由此所依清淨增上力故，令遍知所緣得善清淨，及愛樂所緣得善清淨，於其所作成辦時轉。是名四種修瑜伽者瑜伽所作。
△tatra kati yogasya yogakaraṇīyāni /āha / catvāri /katamāni catvāri / tad yathā / āśraya-nirodhaḥ / āśrayaparivarttaḥ / ālambanaparijñānaṃ ālambanābhiratiś ca / tatra trāśra-yanirodhaḥ prayogamanasikāra-bhāvanānuyuktasya yo dauṣṭhulya-sahagata āśrayaḥ / sonupūrveṇa nirūdhyate / prasrabdhisahagataścāśrayaḥ pariyartta te / ayam āśrayani-rodhoyamāśraya parivartaḥ / yogakaraṇīyaṃ / tatrālambana-parijñānamālambanābhi-ratiś ca / astyā / lambanaparijñānamālambanābhiratiḥ / āśrayanirodha-parivarttapūr-vaṃgamaṃ yadā cālambanaparijñānam ālambanābhiratim adhipatiṃ kṛtvā āśrayo nirūdhyate / parivarttate ca / asty ālambana-parijñānam ālambanābhiratiḥ /āśraya-viśuddhi-pūrvaṃ-gamaḥ / āśraya-viśuddhim adhipatiṃ kṛtvā suviśuddhamālamba-najñānaḥ / kāryapariniṣpattikāle pravartate / abhiratiś ca tenocyate catvāri yogasya karaṇīyānīti //

# 11.幾種瑜伽師
【漢】問：修瑜伽師凡有幾種？

【漢】答：三。何等為三？一、初修業瑜伽師，二、已習行瑜伽師，三、`[1]已〔－〕【三聖】＊`已度作意瑜伽師。

【漢】云何初修業瑜伽師？謂有二種初修業者。一、於作意初修業者，二、淨煩惱初修業者。

【漢】云何於作意初修業者？謂初修業補特伽羅，安住一緣，勤修作意，乃至未得所修作意，未能觸證心一境性。

【漢】云何淨煩惱初修業者？謂已證得所修作意，於諸煩惱欲淨其心，發起攝受正勤修習了相作意，名淨煩惱初修業者。

【漢】云何已習行瑜伽師？謂除了相作意，於餘乃至加行究竟五作意中已善修習。

【漢】云何`[＊1-1]已〔－〕【三聖】＊`已度作意瑜伽師？謂住加行究竟果作意位中，由此超過加行方便所修作意，安住修果，是故說名已度作意。
△tatra kati yogācārāḥ / āha trays tad yathā / ādikarmikaḥ kṛtaparicayaḥ / atitkanta manaskāraś ca // tatrādikarmiko yogācāraḥ manaskārādikarmikaḥ / kleśavisuddhyādi-karmikaś ca // tatra manaskārādikarmikaḥ / tatra prathamakarmika ekāgratāyāṃ yāvan manaskāraṃ na prāpnoti / cittaikāgratāṃ na spṛśati / tatrta kleśaviśuddhyādi-karmikaḥ / adhigatepi manaskāre kleśasya cittaṃ vimocayitukāmasya yal-lamkṣaṇa-pratisaṃvedino manaskārasyārambhaḥ pratigrahaś cābhyāsaḥ / ayaṃ kleśa-viśuddyā-dikarmikaḥ / tatra kṛtaparicayaḥ katamaḥ / lakṣaṇa-pratisaṃvedinaṃmanaskāraṃ sthāpayitvā tadanyeṣu ṣadsu manaskāreṣu prayoga-niṣṭhāpanneṣu kṛtaparicayo bha-vati / tatrātikrānta-manaskārāḥ(raḥ) prayoganiṣṭhāphalamanaskāre veditavyaḥ / ati-krānto 'śau bhavati / pramo-(yo) gabhāvanāmanas kāraṃ / sthito bhavanti / bhāvanā phale[/] tasmād atikrānta-manaskāra ity ucyate /
【漢】又始從修習善法欲已去，乃至未起順決擇分善根，於爾所時，名初修業。若已起順決擇分善根，所謂煖、頂、隨順諦忍、世第一法，`[名＝若【元明】]`名已習行。若已證入正`[性＝住【元明】]`性離生，得諦現觀，不由他緣，於佛聖教不為餘緣之所引奪。當於爾時，名度作意。由彼超過他緣作意，住非他緣所有作意，是故名為已度作意。
△api ca kuśalaṃ dharma[ca] chandamupādāya / prayujyamāno yāvan nirvedhabhāgī-yāni kuśalamūlāni notpādayati / tāvad ādkarmiko bhavati / yadā punar nirvedhabhā-gīyāny utpādayati / tad yathā ūṣmagatāni / mūrdhānaḥ (mūrdhnaḥ) satyānulomāḥ / kṣāntayo(ntīḥ) laukikān agradharmān / tadā kṛtaparicayo bhavati /yadā punaḥ samyak tvaṃ nyāmamavatarati/ satyānyabhisamāgacchati / aparapratyayo bhavaty ananyane-yaḥ / śāstuḥ śāsane tadātikrāntamanaskāro bhavati / parapratyayaṃ manaskāram atikramyāparapratyaye sthitaḥ / tasmād atikrāntamanaskāra ity ucyate //

# 12.瑜伽修
## 12.1.想修
【漢】云何瑜伽修？謂有二種。一者、想修，二者、菩提分修。

【漢】云何想修？謂或修世間道時，於諸下地修過患想。或修涅槃道時，於斷界、離欲界、滅界觀見最勝寂靜功德，修習斷想、離欲想、滅想。或修奢摩他時，修習止品上下想。或修毘鉢舍那時，修習觀品前後想。
△tatra yoga-bhāvanā katamā / āha / dvividhā / saṃjñā-bhāvanā bodhipakṣyā bhāvanā ca / tatra saṃjñā-bhāvanā katamā / tad yathā laukikamārga-prayuktaḥ / sarvāsv adha-rimāsu bhūmiṣv ādīnava-saṃjñā[ṃ] bhāvayati /[prahā]ṇāya vā punaḥ prayuktaḥ / pra-hāṇadhātau virāgadhātau nirodhadhātau śāntadarśī prahāṇasaṃjñāṃ virāgasaṃjñāṃ nirodhasaṃjñāñca bhāvayati /śamathāya vā punaḥ prayuktaḥ/ūrdhvamadhaḥ saṃjñāṃ śamathapakṣyaṃ bhāvayati / vipaśyanāyāṃ prayuktaḥ / paścāt punaḥ saṃjñā vipaśya-nāpakṣyāṃ bhāvayati / vipaśyanāyāṃ prayuktaḥ /
【漢】上下想者，謂觀察此身如其所住、如其所願。上從頂上，下至足下，種種雜類不淨充滿。謂此身中所有種種髮、毛、爪、齒，如前廣說。
△paścāt pura imam eva kāyaṃ yathāsthitaṃ yathāpraṇihitaṃ ūrdhvaṃ pādatalādadhaḥ keśamastakātpūrṇṇa nānāvidhasyāśuceḥ pratyavekṣate / santyasminkāye keśā romaṇīti pūrvavat /
【漢】前後想者，謂如有一，於所觀相殷勤懇到，善取、善思、善了、善達。謂住觀於坐，坐觀於臥，或在後行觀察前行。

【漢】此則顯示以毘鉢舍那行，觀察三世緣生諸行。謂若說言：住觀於坐。此則顯示以現在作意，觀察未來所知諸行。所以者何？現在作意位，已現生故，說名為住；未來所知位，未現生故，臨欲起故，說名為坐。

【漢】若復說言：坐觀於臥。此則顯示以現在作意，觀察過去所知諸行。所以者何？現在作意位，臨欲滅故，說名為坐；過去所知位，已謝滅故，說名為臥。

【漢】若復說言：或在後行觀察前行。此則顯示以現在作意，觀無間滅現行作意。所以者何？若已生起無間謝滅所取作意，說名前行；若此無間新新生起能取作意，取前無間已謝滅者，說名後行。

【漢】當知此中，為修止觀，修彼二品勝光明想，是名想修。
△tatra paścāt punaḥ / saṃjñī tathā tad ekatyena pratyavekṣaṇānimittam eva / sādhu ca suṣṭhu ca sūdgṛhītaṃ bhavati / sumanasīkṛtaṃ sūtkṛṣṭaṃ / supratividdhaṃ / tad yathā sthito niṣṇṇaṃ pratyavekṣate / niṣaṇṇo vā nipannaṃ / purato vā gacchantaṃ pṛṣṭhato gacchan pratyavekṣate / sā khalveṣā traiyadhvikānāṃ saṃskārāṇāṃ pratityasamutpa-nnānāṃ vipaśyanākārā pratyavekṣā paridīpitā // tatra yattāvadāhasthito niṣaṇṇaṃ pra-tyavekṣate /anena vartamānena manaskāreṇa anāgatajñeyaṃ pratyavekṣate / vartamā-nāpi manaskārāvasthā utpannā sthitety ucyate/anāgatā punaḥ jñeyāvasthā/ anutpanna-tvādutpādābhimukhatvāc ca niṣaṇṇety ucyate / yat punar āha / niṣṇṇo vā nipannaṃ pratyavekṣata ity anena pratyutpannena manaskāreṇātītasya jñeyasya pratyavekṣaṇā paridīpitā /pratyutpannā hi manaskārāvasthā / nirodhābhimukhā niṣṇṇety ucyate / atīti punaḥ nirūddhatvājjñeyāvasthā nipannety ucyate/yat punar āha/purato vā gacchantaṃ pratyavekṣata ity anena pratyutpannena manaskāreṇa / anantaranirūddhasya manas-kārasya pratyavekṣā paridīpitā / tatra ya utpannotpanno manasikāro [a]nantaranirūd-dhaḥ sa purato yoyī[/] tatra anantarotpannaḥ /anantarotpanno manaskāraḥ / navanavo nantara-nirūddhasyānantaranirūddhasya grāhakaḥ / sa pṛṣṭhato / yāyī /tatra śamathaṃ ca vipaśyanāṃ ca bhāvayanstadubhayapakṣyāmāloka-saṃjñāṃ bhāvayati / iyaṃ saṃjñābhāvanā /

## 12.2.菩提分修
【漢】云何菩提分修？
【漢】謂於三十七菩提分法親近積集，若修、若習、若多修習，是名菩提分修。

【漢】何等名為三十七種菩提分法？
【漢】謂四念住、四正斷、四神足、五根、五力、七覺支、`[八＝八支【三聖】]`八聖道。

【漢】四念住者，一、身念住，二、受念住，三、心念住，四、法念住。

【漢】四正斷者，一、於已生惡不善法為令斷故，生欲、策勵、發勤精進，策心、持心、正斷。二、於未生惡不善法為不生故，生欲、策勵、發勤精進，策心、持心、正斷。三、於未生善法為令生故，生欲、策勵、發勤精進，策心、持心、正斷。四、於已生善法為欲令住、令不忘失、令修圓滿、令倍修習、令其增長、令其廣大，生欲、策勵、發勤精進，策心、持心、正斷。

【漢】四神足者，一、欲三摩地斷行成就神足，二、勤三摩地斷行成就神足，三、心三摩地斷行成就神足，四、觀三摩地斷行成就神足。

【漢】五根者，一、信根，二、精進根，三、念根，四、定根，五、慧根。五力者，一、信力，二、精進力，三、念力，四、定力，五、慧力。

【漢】七覺支者，一、念等覺支，二、擇法等覺支，三、精進等覺支，四、喜等覺支，五、安等覺支，六、定等覺支，七、捨等覺支。

【漢】八支聖道者，一、正見，二、正思惟，三、正語，四、正業，五、正命，六、正精進，七、正念，八、正定。
△tatra bodhipakṣyabhāvanā katamā / yaḥ ṣaṭ(sapta)-triṃśatāṃ bodhipakṣyāṇāṃ dhar-māṇāmabhyāsaḥ / paricayaḥ / āsevanā bahulīkāra iyam ucyate bodhipakṣyabhāvanā / tad yathā caturṇṇāṃ smṛtyupasthānānāṃ caturṇṇāṃ samyak prahāṇānāṃ caturṇṇāṃ ṛddhipādānāṃ / pañcānām indriyāṇāṃ paṃcānāṃ bolānāṃ saptānāṃ bodhyaṃgānā-māmāryāṣṭāṅgasya mārgasya [/] kāyasmṛty-upasthānasya vedanā-citta-dharma-smṛty-upasthānasya / utpannānāṃ pāpakānāmakuśalānāṃ dharmāṇāṃ prahāṇāya / anutpa-nnānāṃ //dharmāṇaṃ pāpakānāmakuśalānāṃ dharmāṇām anutpādāya [ca]chandaṃ janayati / vyāyacchate vīryamārabhate / cittaṃ pragṛḥṇāti / pradadhāti / samyak prahāṇasya(ṇṇāya) / anutpannānāṃ kuśalānāṃ dharmāṇām utpādāya / utpannānāṃ kuśa-lānāṃ dharmāṇāṃ sthitaye / asaṃmoṣāya bhāvanāparipūraye (ya yo) bhāvavṛddhi-vipulatāyai chandaṃ vyāyacchate / vīryamārabhate / cittaṃ pragṛhṇāti prada-dadhātīti samyak prahāṇasya chanda-samādhi-prahāṇa-saṃskāra-samanvāgatasya(/) ṛddhipā-dasya śraddhāvīryacittamīmānsā(māṃsā)samādhiprahāṇasaṃskāra-samanvā-gatasya ṛddhipādasya vīrya-citta-mīmānsā(māṃsā) samādhi-pradhāṇa-saṃskāra samanvāga tasya ṛddhi-pādasya śraddhāvīrya-smṛti-samādhi-prajñendriyaś ca śraddhā-smṛti-samādhiprajñābalānāṃ smṛtisaṃbodhyaṃgasya[/] samyag dṛṣṭeḥ / samyak-saṃkal-pasya samyag vāk karmāntājīvānāṃ samyag vyāyāmasya samyak smṛteḥ samyak samādheś ca //

### 12.2.1.四念住
#### 12.2.1.1.略別辨
##### 12.2.1.1.1.身念住
【漢】今於此中，云何為身？云何於身住循身觀？云何為念？云何念住？

【漢】略說身相有三十五。謂內身、外身、根所攝身、非根所攝身、有情數身、非有情數身、麁重俱行身、輕安俱行身、能造身、所造身、名身、色身、那`[落＝洛【三】]`落迦身、傍生身、祖父國身、人身、天身、有識身、無識身、中身、表身、變異身、不變異身、女身、男身、半擇迦身、親友身、非親友身、中庸身、劣身、中身、妙身、幼身、少身、老身。如是名為身相差別。
△tatra katamaḥ kāyaḥ / katamā kāye kāyānu-paśyanā[/] katamā(/) smṛtiḥ[/] katamā[ni] smṛterūpasthānāni[/] āha / kāyaḥ pañcatriṃśadvidhaḥ / tad yathā ādhyātmiko bāhyaś ca / indriya-saṃgṛhītaḥ / anindriya-saṃgṛhītaś ca / sattva-saṃkhyātā(to)sattva-saṃkhyātā(ta)ś ca / dauṣṭhulyasahagataḥ praśrabdhisahagataś ca / bhūtakāyaḥ bhautita-kakāyaś ca / nāmakāyo rūpakāyaś ca /nārakas tairyagyonikaḥ / paitṛviṣayikaḥ / mānuṣyo divyaś ca / savijñānakaḥ / avijñānakaṃ(ko) vā / antaḥkāyo bahiḥ kāyaś ca[/] vipa-riṇato[a]vipariṇataś ca // strīkāyaḥ purūṣa-kāyaḥ ṣaṇḍ(ḍha)kakāyaś ca / matra-kāyaḥ amitra-kāyaḥ udāsīna-kāyaś ca / hīna-kāyo madhya-kāyaḥ praṇītakāyaś ca dahnakā-yaḥ yūna(yuva)-kāyo vṛddhakāyaś ca / ayaṃ tādatkāyaś ca prabhedaḥ /
【漢】住循身觀略有三種。謂依身增上聞思修慧。由此慧故，於一切身、一切相，正觀察、正推求、隨觀隨覺。
△tatrānupaśyanā trividhā / yā kāyamadhirpātiṃ kṛtvā śrutamayo vā prajñābhāvanāmayī vā [/] yayā prajñayā sarvaṃkāyaṃ sarvākāraṃ samyag eva upaparīkṣate /saṃtīrayaty anupraviśati / anuvupyate/
【漢】念，謂依身增上，受持正法，思惟法義，修習作證，於文、於義修作證中，心無忘失。
△tatra smṛtipadasya kāyam adhipatiṃ kṛtvā (//) ye dharmā udgṛhītas teṣām eva ca dharmāṇāṃ yorthaḥ (/) cintito ye ca bhāvanayā sākṣātkṛtā[ḥ] /
【漢】若審思惟：我於正法為正受持，為不爾耶？於彼彼義慧善了達，為不爾耶？善能觸證彼彼解脫，為不爾耶？如是審諦安住其念，名為念住。

【漢】又為守護念、為於境無染、為安住所緣，名為念住。

【漢】為守護念者，謂如說言：先守護念，若常委念。為於境無染者，謂如說言：念守護心，行平等位，不取其相，不取隨好，廣說乃至守護意根，修意根律儀。為安住所緣者，謂如說言：於四所緣安住其念。謂於遍滿所緣、淨行所緣、善巧所緣、淨`[惑＝戒【三】]`惑所緣。

【漢】由此三相，善住其念，故名念住。
△tatra vyaṃjane cārthe ca sākṣākriyāyāṃ ca yaś cetasaḥ asaṃmoṣaḥ sūdgṛhītā vā me te eva dharmā na veti / sūpalakṣitā vā tatra tatra prajñayā na veti / susaṃsparśitā[ḥ] susaṃspṛṣṭāḥ) tatra tatra vimuktyā na veti rūpasthitā bhavatīdaṃ smṛter ūpasthānaṃ / api ca smṛtyā rakṣāyai smṛterūpasthānaṃ viṣayāsaṃkleśāyālambanaupanibaddhāya (nibandhanāya) ca / tatra smṛtyā rakṣā yathoktaṃ pūrvvam evārakṣitasmṛtir bhavati / nipakhasmṛtir iti / tatra viṣayāsaṃkleśāya / yathoktaṃ / nipakasmṛtir iti / tatra viṣayāsaṃkleśāya / yathoktaṃ smṛtyā rakṣitamānasaḥ / samāvasthācārako na nimittagrāhī / nānuvyaṃjanagrāhī / yāvad vistareṇa rakṣati / mana indriyaṃ // [/] mana indriyeṇa samvaram āpadyate / (tatrālambanopanibandhāya / yathoktaṃ caturvidhe ālambane smṛtim upanibadhnataḥ / tad yathā vyāpyālambane carita-viśodhane kauśalyālambane kleśaviśodhane vā ebhis tribhirākārairyā sūpathitasmṛtitā / idam ucyate smṛterūpa-sthānaṃ //

##### 12.2.1.1.2.受念住
【漢】云何為受？謂樂受、苦受、不苦不樂受。樂身受、苦身受、不苦不樂身受。如說身受，心受亦爾。樂有愛味受、苦有愛味受、不苦不樂有愛味受。無愛味受、依耽嗜受，當知亦爾。樂依出離受、苦依出離受、不苦不樂依出離受。如是總有二十一受，或九種受。
△tatra vedanā katamā[/] tad yathā sūkhā duḥkhā aduḥkhāsukhā ca vedanā/tatra sukhāpi kāyikī-duḥkhāpya-duḥkhāsukhāpi[/] yathā kāyikī / evaṃ caitasikī / sukhāpi sāmiṣā duḥkhāpyaduḥkhāsukhāpi / evaṃ nirāmiṣāpi evaṃ gardha(vā) śrite(tā) naiṣkramyāśritā vedanā sukhāpi duḥkhāpyaduḥkhāpyaduḥkhāsukhāpi / saiṣā eka-viṃśati-vidhā vedanām bhavati / navavidhā vā //

##### 12.2.1.1.3.心
【漢】云何為心？謂有貪心、離貪心、有瞋心、離瞋心、有癡心、離癡心、略心、散心、下心、舉心、掉心、不掉心、寂靜心、不寂靜心、定心、不定心、善修心、不善修心、善解脫心、不善解脫心。如是總有二十種心。
△tatra cittaṃ katamat / tad yathā sarāgaṃ cittaṃ sadveṣaṃ vigatadveṣaṃ samohaṃ vigata-mohaṃ saṃkṣiptaṃ vikṣiptaṃ līnaṃ pragṛhītaṃ / uddhatam anuddhataṃ vyupaśāntam avyupaśāntam/ samāhitam asamāhitaṃ subhāvitam asubhāvitaṃ / suvimuktaṃ cittamasuvimuktaṃ cittaṃ / tad etad abhisamasya viṃśatividhaṃ cittaṃ bhavati /

##### 12.2.1.1.4.法
【漢】云何為法？謂若貪、貪毘奈耶法，若瞋、瞋毘奈耶法，若癡、癡毘奈耶法，若略、若散法，若下、若舉法，若掉、不掉法，若寂靜、不寂靜法，若定、不定法，若善修、不善修法，若善解脫、不善解脫法。如是當知建立黑品、白品、染品、淨品二十種法。
△tatra dharmāḥ katame [/]rāgo rāgavinayaś ca / dveṣo dveṣavinayaś ca / moho moha-vinayaś ca / saṃkṣepo vikṣepaḥ / layaḥ pragraha auddhatyam anauddhatyaṃ / vyupaśamaḥ / avyupaśamas susamāhi[ta] tā na susamāhitatā / subhāvitamārgatā na subhāvitamārgatā / subhāvitamuktatā na subhāvitamuktatā ca /itīme kṛṣṇaśukla-[pakṣa]-vyavasthitā viṃśatidharmā veditavyāḥ / saṃkleśavyavadāna-pakṣye(kṣyāḥ) /

##### 12.2.1.1.5.釋義
【漢】又樂受者，謂順樂受觸為緣所生平等受，受所攝，是名樂受。此若五識相應，名身受；若意識相應，名心受。如順樂受觸，如是順苦受觸、順不苦不樂受觸為緣所生不平等受，受所攝，非平等非不平等受，受所攝，是名苦受、不苦不樂受。此若五識相應，名身受；若意識相應，名心受。如是諸受，若隨順涅槃、隨順決擇，畢竟出離、畢竟離垢、畢竟能令梵行圓滿，名無愛味受。若墮於界，名有愛味受。若色無色界繫，若隨順離欲，名依出離受。若欲界繫，若不順離欲，名依耽嗜受。
△tatra sukhā-vedanā yat sukhavedanīyaṃ sparśaṃ pratītya utpadyate [/] sātaṃ veditaṃ vedanāgataṃ / sā punar yā pañca-vijñāna-saṃprayuktā / sā kāyikī / yā manovijñāna-saṃprayuktā sā caitasikī / yathā sukhavedanīyam evaṃ duḥkhra-vedanīyam aduḥkhā-sukha-vedanīyaṃ sparśaṃ pratītya utpadyate asātaṃ na eva sātaṃ nāsātaṃ veditaṃ [vigatarāgaṃ] / vedanāgatam idam ucyate duḥkhā aduḥkhāsukhā vedanā / sā punar yā pañca-vijñāna-kāya-saṃprayuktā / sā kāyikī / yā manovijñānasaṃprayuktā sā caitasiko / yā nirvvāṇānukūlā[sā] nairvvedhikī / atyanta-niṣṭhatāyai atyanta-vimalatāyai / atyanta-brahma-carya-paryavasānāyai(ya？) / samvarttate / sā nirāmiṣā // yā punar dhātupatitā bhavapatitā sā sāmiṣā[/] yā puna(nā)rūpārūpya pratisaṃyuktā vairāgyānukūlā vā sā naiṣkramyāśritā / yā punaḥ kāya-pratita-saṃyutkā na ca vairāgyānukūlā sā gardhāśritā //
【漢】又有貪心者，謂於可愛所緣境事，貪纏所纏。離貪心者，謂即遠離如是貪纏。有瞋心者，謂於可憎所緣境事，瞋纏所纏。離瞋心者，謂即遠離如是瞋纏。有癡心者，謂於可愚`[所＝可【三】]`所緣境事，癡纏所纏。離癡心者，謂即遠離如是癡纏。如是六心，當知皆是行時所起三煩惱品，及此三品對治差別。
△tatra sarāgaṃ cittaṃ / yadraṃ janīye vastuni rāgaparya-vasthitaṃ[/] vigatarāṃgaṃ yad rāgaparyavasthānapagataṃ[/] sadveṣe(ṣaṃ) ya[d]-dveṣaṇīye vastuni dveṣaparya-vasthitaṃ / vigatadveṣaṃ yad-dveṣaparyavasthānāpagataṃ / tatra sammo(mo)haṃ / yan mohanīye vastuni[....] tāny etāni ṣaṭcittāni cārasahagatāni veditavyāni / tatra trīṇi saṃkleśapakṣyāṇi / trīṇi saṃkleśa-prātipakṣikāṇi /
【漢】略心者，謂由`[正＝止【三聖】]`正行，於內所緣繫縛其心。

【漢】散心者，謂於外五妙欲隨順流散。

【漢】下心者，謂惛沈睡眠俱行。

【漢】舉心者，謂於淨妙所緣明了顯現。

【漢】掉心者，謂`[大＝太【三聖】]`大舉故，掉纏所掉。

【漢】不掉心者，謂於舉時及於略時得平等捨。

【漢】寂靜心者，謂從諸蓋已得解脫。

【漢】不寂靜心者，謂從諸蓋未得解脫`[言〔－〕【三聖】]`言。

【漢】定心者，謂從諸蓋得解脫已，復能證入根本靜慮。

【漢】不定心者，謂未能入。

【漢】善修心者，謂於此定長時串習，得隨所欲、得無艱難、得無梗澁，`[速＝復【三】]`速能證入。

【漢】不善修心者，與此相違，應知其相。

【漢】善解脫心者，謂從一切，究竟解脫。

【漢】不善解脫心者，謂不從一切不究竟解脫。

【漢】如是十四種心，當知皆是住時所起。依淨蓋地住時所起，有八種心。
△tatra saṃkṣiptacittaṃ yac-chamathākāreṇādhyātmam ātmano-panibaddhaṃ / vikṣi-ptaṃ / yad-bahirdhā pañcasu kāmaguṇeṣv anuvisṛtaṃ / tatra līnaṃ cittaṃ / yatstyāna-middha-sahagataṃ pragrahītaṃ yat prasadasīyenālambanena saṃpratiṣṭhitaṃ[/] uddhataṃ cittaṃ yadati saṃpragrahād auadhatyaparyavasthitām anubaddha-cittaṃ yat pragrahakāle ca abhisaṃkṣepakāle ca upekṣā-prāptaṃ[/] tatra praśāntaṃ cittaṃ yan-nivaraṇebhyo vimuktam avyupaśāntaṃ punar yada vimuktaṃ / tatra samāhitaṃ cittaṃ yannivaraṇa-vimokṣān mauladhyāna-praviṣṭaṃ na susamāhitaṃ yad apravi-ṣṭaṃ [/] tatra subhāvitaṃ cittaṃ yad asyaiva samādher dīrgha-kālaparicayānnikāma-lābhī bhavaty akṛcchalābhī /āśusamāpattā /tatra na subhāvitaṃ cittam etad iparyayeṇa veditavyam / tatra suvimuktaṃ cittaṃ yat sarva taścātyantataś ca vimuktaṃ[/] na su-vimuktaṃ / cittaṃ yanna sarvvato nā(nā)-py atyantato vimuktam itīmāni catur-daśa cittāni(/) vihāragatāni veditavyāni /
【漢】謂從略心、散心、乃至寂靜、不寂靜心。依淨煩惱地住時所起，有六種心。謂定心、不定心、乃至善解脫、不善解脫心。
△tatra nivarasṇabhū-viśuddhā(ddhi)bhūmim ārabhya vihāragatāny aṣṭau cittāni veditavyāni / vikṣiptaṃ saṃkṣiptaṃ yāvad vyupaśāntam avyupaśāntam iti / kleśaviśuddhim punar ārabhya vihāragatāni ṣaṭ cittāni yāvat suvimuktaṃ cittaṃ na suvimuktam iti[/]
【漢】又於內有蓋，能自了知我有諸蓋；於內無蓋，能自了知我無諸蓋。如彼諸蓋未生而生，亦能了知；如彼諸蓋生已散滅，亦能了知。於眼有結乃至於意有結，能自了知我有眼結乃至我有意結；於眼無結乃至於意無結，能自了知我眼無結乃至我意無結。如彼眼結乃至意結未生而生，亦能了知；如彼諸結生已散滅，亦能了知。

【漢】於內有念等覺支，能自了知我有念等覺支；於內無念等覺支，能自了知我無念等覺支。如念等覺支未生而生，亦能了知；如生已住，不忘修滿，倍復修習，增長廣大，亦能了知。如念等覺支，如是擇法、精進、喜、安、定、捨等覺支，當知亦爾。

【漢】若能如是如實遍知諸雜染法自性、因緣、過患、對治，是為法念住體。

【漢】如說於身住循身觀，念及念住。如是於受、於心、於法，隨其所應，當知亦爾。
△yat punaḥ saty adhyātmaṃ nivaraṇe asti me nivaraṇam iti jānāti / asati nivaraṇe nāsti me nivaraṇamiti jānāti /yathā cānutpannasya vivaraṇasyotpādo bhavati / tad api yathā yotpannasya vigamo bhavati / tad api prajānati / yatra sati cakṣuḥ-saṃyojane yāvat punaḥ(nmana) saṃyojane asti me yāvat punaḥ(manaḥ) saṃyojanam iti / asati yāvat punaḥ(nmanaḥ) saṃyojane nāsti me manaḥ saṃyojanam iti prajānāti / yathā cānutpannasya yāvan manaḥ saṃyojanasyotpādo bhavati / tad api prajānāti / yathā cotpannasya nirodho bhavati / tad api prajānāti / saty adhyātmaṃ smṛtisaṃbodhyaṃge asti me [smṛti] saṃbodhyaṃgam iti prajānāti / asati nāsti me prajānāti / yathā cānutpannasya smṛtisaṃbodhyaṃgasyotpādo bhavati / tad api prajānāti / yathā cotpannasya sthitir bhavati/ asaṃmoṣo bhāvanā (/) paripūrir bhūyo bhāvavṛddhir vipulatā tadapi prajānati /satyadhyātmaṃ smṛtisaṃbodhyaṃgam evaṃ dharmavinayavīryapraśrabdhisamādhy-upekṣā saṃbodhyaṃgaṃ veditavyam iti yad evaṃ svabhāvādīnava-pratipa kṣākāraiḥ-saṃkliṣṭa-dharma-parijñānamidaṃ śarīraṃ dharmma-smṛty-upasthānasya yathā kāye kāyānupaśyanā smṛty-upasthānapakṣame (kṣae)vaṃ vedanā[yāṃ] yac citte(yāvaccite) dharmeṣu yathā yogaṃ veditavyam /

#### 12.2.1.2.廣差別
##### 12.2.1.2.1.第一義
【漢】云何於內身等住循身等觀？云何於外身等住循身等觀？云何於內外身等住循身等觀？
【漢】謂若緣內自有情數身色為境，住循身觀，是名於內身住循身觀。
【漢】若緣外非有情數色為境，住循身觀，是名於外身住循身觀。
【漢】若緣外他有情數身色為境，住循身觀，是名於內外身住循身觀。
【漢】若緣依內自有情數身色所生受、心、法為境，住循三觀；是名於內受、心、法住循受、心、法觀。
【漢】若緣依外`[非＝他【三】]`非有情`[數＝數身【三】]`數色所生受、心、法為境，住循三觀，是名於外受、心、法住循受心法觀。
【漢】若緣依外他有情數身色所生受、心、法為境，住循三觀，是名於內外受、心、法住循受心法觀。
△tatra katham adyātmaṃ kāye kāyānudarśī viharati / kathaṃ bahirdhā katham adhyātmabahirdhā[/] yadā adhyātmaṃ pratyātmaṃ satva(ttva)saṃkhyāte kāye kāyānupaśyī (darśī) viharati / evam adhyātmaṃ kāye kāyānudarśī viharati / yadā bahirdhā / asatta-vasaṃkhyātaṃ rūpam ālambanīkaroty evaṃ bahirdhākāye kāyānudarsī viharati / yadā bahirdhā(rdho)paraktaṃ sattvasaṃkhyātaṃ rūpam ālambanī-karoty evam adhyātma-bahirdhā kāye kāyānudarśī viharati /tatrādhyātmaṃ rūpam upādāya / sūkṣmaṃ sattva-saṃkhyātaṃ / yā utpannā vedanā,cittaṃ,dharmās tān ālambanī-kurvan[/] adhyātmaṃ vedanā[yāṃ] citte dharmeṣu dharmānudarśī viharati / bāhyam asattvasaṃ khyātaṃ rūpam upādāya / yā utpannā vedanā cittaṃ dharmāstānālambanīkurvan / bahirdhā vedanāyāṃ citte dharmeṣu dharmānudarśī viharati / bahirdhā bāhyaṃ rūpa-sattvam upādāya / yā utpannā vedanā cittaṃ dharmās tān ālambanī-kurvvann adhyātma-bahirdhā vedanāyāṃ citte dharmeṣu dharmānudarśī viharati / ^szb4ll

##### 12.2.1.2.2.第二義
【漢】復有差別。謂若緣根所攝、有執有受色為境，是名於內身住循身觀。若緣非根所攝、無執無受色為境，是名於外身住循身觀。若緣非根所攝、有執有受色為境，是名於內外身住循身觀。如是若緣依前三色所生受、心、法為境，隨其所應，當知即是住循三觀。
△aparaḥ paryāyaḥ / indriya saṃgṛhītaṃ rūpam ālambanī-kurvvana adhyātmaṃ kāye kāyānupaśyī(darsī) viharati / anindriyasaṃgṛhītaṃ / rūpa-gatam anupādattam ālam-banīkurvvan bahirdhā kāye kāyānudarśī viharati / anindriya-saṃgṛhītam eva / rūpam adhyātmam upagatam upādattaṃ rūpam ālambanīkurvvann adhyātmabahirdhā kāye kāyānudarśī viharati / evaṃ pūrvva[ṃ] trividhaṃ rūpamupādāya / yadu(yo)tpannā vedanā cittaṃ dharmās tān yathāyogam ālambanīkurvvan tathādarśī viharatīti veditavyaṃ /

##### 12.2.1.2.3.第三義
【漢】復有差別。謂若緣自內定地輕安俱行色為境，是名於內身住循身觀。若緣自內不定地麁重俱行色為境，是名於外身住循身觀。若緣他輕安俱行、麁重俱行色為境，是名於內外身住循身觀。如是若緣依前三色所生受、心、法為境，隨其所應，當知即是住循三觀。
△aparaṃ paryāyaḥ / yat-samāhita-bhūmikaṃ praśrabdhi-sahagataṃ rūpam ālambanī karoty evam adhyātmaṃ kāye kāyānudarśī viharati / yat-sūkṣmam evādhyātmaṃ samāhita-bhūmikaṃ dauṣṭhulya-sahagataṃ rūpam ālambanī karoti / evaṃ bahirdhā kāye kāyānupaśyī(darsī) viharati / paradauṣṭhulya-sahagataṃ praśrabdhisahagataṃ ca rūpamālambanī kurvvan adhyātma-bahirdhā kāye / kāyānudarśī viharati / evaṃ tad-upādāyotpannā vedanā cittaṃ dharmā yathāyogaṃ veditavyāḥ /

##### 12.2.1.2.4.第四義
【漢】復有差別。謂若緣內能造大種色為境，是名於內身住循身觀。若緣外能造大種色為境，是名於外身住循身觀。若緣依能造大種色所生根境所攝造色為境，是名於內外身住循身觀。如是若緣依前三色所生受、心、法為境，隨其所應，當知即是住循三觀。
△aparaḥ paryāyaḥ/adhyātmaṃ bhūtarūpam ālambanīkurvann adhyātmaṃ kāye kāyānu-darśī viharati / bāhyaṃ bhūta-rūpam ālambanī kurvan bahirdhā kaye kāyānudarśī viharati / tac ca bhūtarūpam upādāya / yad utpannam indriya-viṣayasaṃgṛhītam upādāya / rūpaṃ cālambanīkurvvann adhyātma-bahirdhā kāye kāyānudarśī viharati / evaṃ tad upādāya yā utpannā vedanā cittaṃ dharmās tepi yathā yogaṃ veditavyāḥ /

##### 12.2.1.2.5.第五義
【漢】復有差別。謂若緣有識身內色為境，是名於內身住循身觀。若緣無識身有情數青瘀等位色為境，是名於外身住循身觀。若緣無識身色於過去時有識性，有識身色於未來時無識性，相似法性、平等法性為境，是名於內外身住循身觀。如是若緣依前三色所生受、心、法為境，隨其所應，當知即是住循三觀。
△aparaḥ paryāyaḥ / yadā savijñānakaṃ kāyam adhyātmam ālambananī karoti / evam adhyātmaṃ kāye kāyānudarśī viharati / avijñānakaṃ rūpaṃ sattvasaṃkhyātaṃ / vinī-lakhādiṣv avasthāsv ālambanī-kurvan bahirdhā kāye kāyānudarśī viharati / a(sa)-vijñānakasya ca rūpasyātīte kāle savijñānatāṃ[/] avijñāna [ka]sya ca rūpasyānāgate kāle avijñānatāṃ tulyadharmatāṃ samadharmmatāṃ ālambanī-kurvann adhyātma bahirdhā kāye kāyānudarśī viharaty evaṃ tadupādāya yā utpannā vedanā cittaṃ dharmās tepi yathāyogaṃ veditavyāḥ /

##### 12.2.1.2.6.第六義
【漢】復有差別。謂若緣自中身髮毛、爪、齒等相為境，是名於內身住循身觀。若緣他中身髮、毛、爪、齒等相為境，是名於外身住循身觀。若緣內表身變異、不變異青瘀等相，及緣外表身變異、不變異青瘀等相、相似法性、平等法性為境，是名於內外身住循身觀。如是若緣依前三色所生受、心、法為境，隨其所應，當知即是住循三觀。

【漢】如是等類身、受、心、法諸差別門當知多種，今於此中，且顯少分諸門差別。
△aparaḥ paryāyaḥ[/] ātmanaḥ anta[ḥ]-kāyaṃ keśaromanakhādibhiḥ ākārair ālambanī-kurvvann adhyātma-bahirdhā kāye kāyānudarśī viharati // pareṣām antaḥ kāyaṃ keśa-romanakhādibhir ākārair ālambanīkurvan bahirdhā kāye kāyānudarśī viharaty adhyātmaṃ cittaṃ ca bahiḥ kāyavipariṇataṃ vinīlakādibhir ākāraiḥ / bahirdhā ca bahiḥkāyaṃ vipariṇatam avipariṇataṃ ca / vinīlakādibhir ākārais tulya-dharmmatayā ālamba-nīkurvan bahirdhā kāye kāyānudarśī viharati / tadupādāya yā utpannā vedanā cittaṃ dharmāstepi yathāyogaṃ veditavyāḥ / ity evaṃ bhāgīyā kāye vedanā-citta-dharma-prabhedena bahavaḥ paryāyā veditavyāḥ / ime tu katipayāḥ(ye)paryāyāḥ / saṃpra-kāśitāḥ[/]

#### 12.2.1.3.明建立
##### 12.2.1.3.1.第一義
【漢】又為對治四顛倒故，世尊建立四種念住。
【漢】謂為對治於不淨中計淨顛倒，立身念住。以佛世尊於循身念住中，宣說不淨相應四憺怕路。若能於此多分思惟，便於不淨斷淨顛倒。
【漢】為欲對治於諸苦中計樂顛倒，立受念住。以於諸受住循受觀，如實了知諸所有受皆悉是苦，便於諸苦斷樂顛倒。
【漢】為欲對治於無常中計常顛倒，立心念住。以能了知有貪心等種種差別，經歷彼彼日夜、剎那、`[瞬＝瞚【聖】]`瞬息、須臾非一眾多種種品類心`[生＝性【聖】]`生滅性，便於無常斷常顛倒。
【漢】為欲對治於無我中計我顛倒，立法念住。由彼先來有有我見等諸煩惱故，無無我見等諸善法故，於諸蘊中生起我見。以於諸法住循法觀，如實了知所計諸蘊自相、共相，便於無我、斷我顛倒。
△tatra caturṇṇām viparyāsānāṃ pratipakṣeṇa bhagavatā catvāri smṛty-upasthānāni vyavasthāpitāni / tatrāśucau śucīti viparyase pratipakṣeṇa kāya-smṛty-upasthānaṃ vyavasthāpitaṃ / tathāhi bhagavatā kāya-smṛty-upasthāna-bhāvanāyāṃ / aśubhā-pratisaṃyuktāś ca tasraḥ śivapathikā deśitāḥ / yā asya bahulaṃ kurvvan manasi-kurvvataḥ / aśucau śucīti viparyāsaḥ prahīyate / tatra sukhe sukham iti / viparyāsa-pratipakṣeṇa vedanā-smṛty-upasthānaṃ vyavasthāpitaṃ / vedanānudarśī viharan /
△yat-kimcid veditam idam atra duḥkhasyeti yathā bhūtaṃ prajānāty evam asya yo duḥkha-sukhe sukham iti / viparyāsaḥ / sa prahāyate (prahīyate) / anitye nityam iti viparyāsaḥ / pratipakṣeṇa smṛty-upasthānaṃ vyavasthāpitaṃ / tasya sarāgādi-citta-prabhedena teṣaṃ teṣāṃ rātriṃ divasānām atyayāt kṣaṇalamuhūrttānā-(ṇā)m aneka-vidhānāṃ bahunānā-prakāratāṃ cittasyopalabhya yaḥ anitye nityam iti viparyāsaḥ [sa] prahīyate / yatrā[nā]tranayātmeti viparyāsapratipakṣeṇa dharmasmṛtyupasthānaṃ vyavasthāpitaṃ / tasya yeṣāṃ ātmadṛṣṭyādikā[nāṃ] saṃkleśānāṃ sad-bhāvād yeṣāṃ nānātmadṛṣṭyādikānāṃ kuśalānāṃ dharmaṇām sad-bhāvāt skandheṣv ātma darśanaṃ bhavati / nānyasya svalakṣaṇataḥ / sāmānya-lakṣaṇataś ca dharmādharmānurdarśino yathā-bhūtaṃ paśyataḥ / yonātmanyātmeti viparyāsaḥ / sa prahīyate / ^wtqavh

##### 12.2.1.3.2.第二義
【漢】復有差別。謂諸世間，多於諸蘊唯有蘊性、唯有法性不如實知，橫計有我依止於身；由依身故，受用苦樂；受苦樂者，由法非法，有染有淨。為欲除遣我所依事愚故，立身念住。為欲除遣我所領受事愚故，立受念住。為欲除遣於心、意、識執我愚者我事愚故，立心念住。為欲除遣所執我心能染淨事愚故，立法念住。
△aparaḥ paryāyaḥ prāyeṇa hi loka evaṃ pravṛttaḥ / skandheṣu skandhamātraṃ dharma-mātraṃ yathā-bhūtam aprajānan yathā kāye āśritaḥ / yad-āśritaś ca sukha-duḥkhaja dharmādharmābhyāṃ saṃkliśyate vyavadā(dī)yate ca / tatrātmana āśraya-vastu-saṃmohāpanayanārthaṃ / kāya-smṛty-upasthānaṃ vyavasthāpitaṃ / tasyaivātmanaḥ anubhavanavastusaṃmohāpanayanārthaṃ vedanāsmṛtyupasthānaṃ vyavasthāpitaṃ /
△yatraiva ca te citte manasi vijñāne ātma-graheṣa saṃmūḍhā ātma-vastu-sammohā-panayanārthaṃ dharma-smṛty-upasthānaṃ vyavasthāpitam /

##### 12.2.1.3.3.第三義
【漢】復有差別。謂若依此造作諸業，若為此故造作諸業，若造業者，若由此故造作諸業。為總顯示如是一切，立四念住。當知此中，依止於身造作諸業，為求受故造作諸業，心能造業，由善不善法能造諸業。
△aparaḥ paryāyaḥ / yatra //[/] ca karma karoti / yad-arthaṃ ca karoti / yaś ca karma karoti /yad-arthaṃ ca karoti / yaś ca[karmakaroti /) (ṃ) yena ca karoti / tat-sarvvam ekatyam abhisaṃkṣipya catvāri smṛtyupasthānāni vyavasthāpitāni / tatra kāye karoti / vedanārthaṃ / cittena kuśalākūśalair dharmaiḥ /

##### 12.2.1.3.4.第四義
【漢】復有差別。謂若依此有染有淨，若為此故起染起淨，若染淨者，若由此故成染成淨。總為顯示如是一切，立四念住。當知此中，依止於身有染有淨，為求受故起染起淨，心染淨者，由諸法故成染成淨。
△aparaḥ paryāyaḥ / yatra ca saṃkliśyate / viśudhyate / yataś ca yaś ca yena kliśyate / viśudhyate yataś ca yaś ca yena saṃkliśyate viśudhyate ca / tad ekatyama-bhisaṃkṣipya catvāri smṛty-upasthānāni vyavasthāpitāni /tatra kāye saṃkliśyate viśudhyate ca / vedanābhyaś cittaṃ dharmaiḥ saṃkliśyate / viśudhyate ca //

#### 12.2.1.4.念住何義
【漢】問：念住何義？

【漢】答：若於此住念、若由此住念，皆名念住。於此住念者，謂所緣念住。由此住念者，謂若慧、若念攝持於定，是自性念住；所餘相應諸心心法，是相雜念住。
△tatra smṛty-upasthānam iti [ko]rtha āha / yatra ca smṛtim upasthāpayati / yena ca smṛtim upasthāpayati / tad ucyate smṛty upasthānaṃ / yatra smṛtim upasthāpayati / tad-ālambana-smṛty-upasthānaṃ / yena smṛtim upasthāpayati / tatra yā prajñā smṛtiś ca samādhi-saṃgrāhikā tat-svabhāva-smṛty upasthānaṃ / tad-anye tat-saṃprayuktāś citta-caitasikā dharmāḥ / saṃsarga-smṛty-upasthānaṃ /
【漢】又由身、受、心、法增上所生善有漏、無漏道，皆名念住。此復三種。一、聞所成，二、思所成，三、修所成。聞思所成，唯是有漏；修所成者，通漏無漏。`[此下聖本有光明皇后願文]`
△api [ca] kāya-vedanādhipate yo mārgaḥ samutpannaḥ kuśalaḥ sāsravaḥ / anāsravaś ca [/] tat-smṛty-upasthānaṃ / sa punaḥ śrutamayaś cintāmayo bhāvanāmayaś ca / tatra śruta-cintāmayaḥ / sāsrava eva[/] bhāvanāmayaḥ syāt sāsravaḥ syād anāsravaḥ //
【漢】瑜伽師地論卷第二十八



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【漢】瑜伽師地論卷第二十九
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中聲聞地`[第十三〔－〕【明】]`第十三第二瑜伽處之四
### 12.2.2.四正斷
#### 12.2.2.1.未生、已生
【漢】如是於四念住串習行故，已能除遣麁麁顛倒，已能了達善不善法。

【漢】從此無間，於諸未生惡不善法，為不生故；於諸已生惡不善法，為令斷故；於其未生一切善法，為令生故；於其已生一切善法，為欲令住、令不忘失，廣說如前；乃至攝心、持心。
△sa evaṃ caturṣu smṛty-upasthāneṣu kṛtaparicaya audāriko(kau)dārikaṃ viparyāsam apīnaya kuśalākuśaladharmābhijñaḥ / tadanantaram anutpannānāṃ pāpakānām akuśalānāṃ dharmāṇām anutpādāya / utpannānāṃ prahāṇāya / anutpannānāṃ kuśalānāṃ dharmāṇām utpādāya / utpannānāṃ sthitaya iti vistareṇa pūrvvavad yāvac cittaṃ pragṛhṇāti / pradadhāti //
【漢】云何名為惡不善法？謂欲`[纏＝廛【聖】]`纏染污身語意業，是身語意惡行所攝，及能起彼所有煩惱。若未和合、未現在前，說名未生；若已和合、已現在前，說名已生。

【漢】云何名為一切善法？謂若彼對治、若蓋對治、若結對治。未生、已生，應知如前惡不善法。
△tatra katame pāpakā akuśalā dharmā[ḥ]\[/] yatkāmāvacaraṃ kliṣṭaṃ kāyakarma vāk-karma manas-karma kāyavāṅ manoduścarita-saṃgṛhītaṃ / yena tat-samutthāpakāḥ kleśāste punar ye asamavahitā asaṃmukhībhūtāste utpannā ye samavahitāḥ saṃmu-khībhūtāste utpannāh[/] tatra kuśalā dharmā ye tat-prātipakṣikā dharmāduścarita-prātipakṣikā nivaraṇa-prātipakṣikāḥ saṃyojana-pratipakṣikā vā tepy anutpannās tatha eva veditavyāḥ /

#### 12.2.2.2.生欲
【漢】若時未生惡不善法，先未和合，為令不生，發起希願：我當令彼一切一切皆不復生。是名於諸未生惡不善法，為不生故生欲。若時已生惡不善法，先已和合，為令斷故，發起希願：我當於彼一切一切皆不忍受，斷滅、除遣。是名於諸已生惡不善法，為令斷故生欲。
△utpannāś ca pāpakā akuśalā dharmās tatra yadā anutpannānāṃ pāpakānām akuśalānāṃ dharmāṇām anutpādāya spṛhām utpādayati / praṇidhatte sarveṇa sarvaṃ sarvathā notpādayiṣyāmīty evaṃ chandaṃ janayati / utpannān vā punaḥ samavahitān sarveṇa sarvaṃ nādhivāsayiṣyāmi prahāsyāmi /prativinodayiṣyāmi yad anutpanneṣu pāpakeṣv akuśaleṣu pūrvam eva utpāda(ā)-spṛhām utpādayati / praṇidhatte[/] nādhivāsaya(yi)-tukāmo bhavati / ayam utpannānāṃ prahāṇāya[c]chandaḥ[/]

#### 12.2.2.3.策勵發勤精進
##### 12.2.2.3.1.約境差別
【漢】又彼一切惡不善法，或緣過去事生、或緣未來事生、或緣現在事生。如是彼法，或緣不現見境、或緣現見境。若緣過去、未來事境，是名緣不現見境；若緣現在事境，是名緣現見境。

【漢】當知此中，於緣不現見境惡不善法，其未生者欲令不生，其已生者欲令永斷，自策、自勵，是名策勵。於緣現見境惡不善法，其未生者欲令不生，其已生者欲令永斷，勇猛正勤，是名發勤精進。所以者何？要當堅固，自策、自勵，勇猛正勤，方能令彼或不復生、或永斷滅。
△te punaḥ pāpakā akuśalā dharmā atītavastvālambavā vā anāgatavastvālambanā vā vartamānaviṣayālambanā vā utpadyante bhavanti / yenoktaviṣayālambanā[ḥ] pratyakṣaviṣayālambanāś ca ye atītānāgatāvasthālambanās te ye coktaviṣayālambanā ye vartamānaviṣayālambanās te pratyakṣaviṣayālambanā[ḥ/] tatra parokṣālambanānāṃ pāpakānām akuśalānāṃ dharmāṇām anutpādāya /utpannānāṃ ca prahāṇāya / vyāyacchate [/] pratyakṣaviṣayālambananānāṃ punaḥ/anutpannānām anutpādāyotpannānāṃ ca prahāṇāya vīryam ārabhate / tathāhi teṣāṃ dṛḍhatareṇa vīryāraṃbheṇānutpattiḥ / prahāṇa vā bhavati /

##### 12.2.2.3.2.約纏品類
【漢】又於下品、中品諸纏，其未生者欲令不生，其已生者欲令永斷，故自策勵。於上品纏，其未生者欲令不生，其已生者欲令永斷，發勤精進。
△api ca mṛdumadhyānāṃ samavasthānām anutpannānām anutpādāya / utpannānāṃ prahāṇāya vyāyacchate / adhimātrāṇāṃ samavasthānāṃ anutpannānām anutpādāya / utpannānāṃ ca prahāṇāya vīryam ārabhate /

##### 12.2.2.3.3.約三世境
【漢】又若行於過去境界，如是行時，不令煩惱緣彼生起；設復失念暫時生起，而不忍受，速能斷滅、除遣、變吐。如緣過去，若行未來，當知亦爾。如是未生惡不善法能令不生，生已能斷，是名策勵。若行現在所緣境界，如是行時、不令煩惱緣彼生起；設復失念暫時生起，而不忍受，速能斷滅、除遣、變吐。如是`[未＝已【三聖】]`未生惡不善法能令不生，生已能斷，是名發勤精進。
△saced atīte ālambane carati / tathā carati / yathāsya tenālambanena kleśo notpadyate / sacet punaḥ smṛti-saṃpramoṣād utpadyate nādhivāsayati / prajahāti /vyantīkaroti / yathā atīte ālambane evam anāgate[a]pi veditavyam /evam ayam anutpannānāṃ pāpakānām akuśalānāṃ dharmāṇām anutpādāya utpannānāṃ ca prahāṇāya vyāyacchata ity ucyate / saced ayam varttamāne ālambane carati,tathā tathā carati / yathā tenālambanena kleśo na utpadyate / sa cet punaḥ smṛtisaṃpramoṣād utpadyate / utpannaṃ nādhivāsayati / prajahāti / vinodayati / vyantīkaroti / evam anutpannānāṃ pāpakānām akuśalānāṃ dharmāṇām anutpādāya / utpannānāñ ca prahāṇāya vīryam ārabhata ity ucyate /

##### 12.2.2.3.4.約二增上力
【漢】又或有惡不善法，唯由分別力生，非境界力；或有惡不善法，由分別力生，亦境界力。唯由分別力生，非境界力者，謂於住時，思惟過去、未來境界而生於彼。由思惟力生，亦境界力者，謂於行時，緣現在境界而生於彼。當於爾時，決定亦有非理分別。當知此中，惡不善法唯由分別力生，非境界力者，彼若未生能令不生，生已能斷，是名策勵。若由分別力生，亦境界力者，彼若未生能令不生，生已能斷，是名發勤精進。
△santi pāpakā akuśalā dharmā ye saṃklpavaśe(bale)na utpadyante / na viṣayabalena / santi yo saṃkalpabalena ca / viṣayabalena ca / tatra saṃkalpabalena utpadyante / tad yathā viharataḥ / atītānāgatālambanā ye utpadyante / tatra saṃkleśavaśe(le)na ca viṣayabalena ca utpadyate(nte) / tad yathā carato vartamānenālambanena utpadyante / avaśyaṃ tatrāyoniśaḥ saṃkalpo bhavati / tatra ye saṃkalpabalenotpadyante teṣām anutpannām anutpādāya / utpannānāṃ ca prahāṇāya / vyāyacchate / tatra ye viṣaya-balena saṃkalpabalena ca utpadyante /teṣām anutpannānāmam anutpādāya utpannānāñ ca prahāṇāya vīryamārabhate /

#### 12.2.2.4.一切善法生欲
【漢】於其未生一切善法，為令生故生欲者，謂於未得、未現在前所有善法，為欲令得、令現在前，發心希願，發起猛利求獲得欲、求現前欲，而現在前，是名於其未生一切善法，為令生故生欲。於其已生一切善法，為欲令住、令不忘失、令修圓滿生欲者，謂已獲得、已現在前所有善法，是名已生善法。於此善法已得不失、已得不退，依是說言：為欲令住。於此善法明了現前，無闇鈍性，依是說言：令不忘失。於此善法已得現前，數數修習，成滿究竟，依是說言：令修圓滿。於此善法發心希願，發起猛利求堅住欲、求不忘欲、求修滿欲，而現在前，是名於其已生一切善法，為欲令住、令不忘失、令修圓滿生欲。
△tatrānutpannānāṃ kuśalānāṃ dharmāṇām anutpādāya chandaṃ janayatīti / ye kuśalā-dharmā apratilabdhā [a]saṃmukhī-bhūtasya(tāḥ) teṣāṃ pratilambhāya saṃmukhībhāvāya ca smṛtim utpādayati[/] cittaṃ praṇidhatte[/] tīvrā pratilabdhukāmatā / saṃmu-khīkartukāmatā cāsya pratyupasthitā bhavati / ayam anutpannānāṃ kuśalānāṃ dharmāṇām utpattaye kṛ(ya)ttu utpannānāṃ ca kuśalānāṃ dharmāṇāṃ sthitaye asaṃmoṣāya bhāvanā paripūraye chandaṃ janayatīti / utpannāḥ kuśalā dharmā ye pratilab-dhās saṃmukhībhūtāś ca tatra pratilaṃbhāvigamaṃ pratilabdhāṃ pārihāṇim adhikṛtyāha/sthitaya iti saṃmukhībhāvād adhandhāyitatvam adhikṛty āhā saṃmoṣāyeti / teṣām eva ca kuśalānāṃ dharmāṇām pratilabdhānāṃ sammukhībhūtānām āsevanān-vayāt pariniṣpattiṃ niṣṭhā-gamanam adhikṛty āha / bhāvanā-paripūraye iti / tatra ca spṛhām utpādayati / cittaṃ praṇidhatte / tīvrā cāsya sthiti-kāmatā asammoṣa-kāmatā / bhāvanā paripūrikāmatā pratyupasthitā bhavati /ayam ucyate /utpannānāṃ kuśalānāṃ dharmāṇāṃ sthitaye asaṃmoṣāya bhāvanā paripūraye[c]chandaḥ /

#### 12.2.2.5.策勵發勤精進
【漢】策勵者，為於已得令現前故。發勤精進者，為於未得令其得故。

【漢】又策勵者，於已生善為欲令住、令不忘故。發勤精進者，令修滿故。

【漢】又於下品、中品善法，未生令生，生已令住、令不忘失，是名策勵。於上品善法，未生令生，生已乃至令修圓滿，是名發勤精進。
△tatra vyāyacchata iti / pratilabdhānāṃ saṃmukhī-bhāvāya vīryam ārabhate / apratilabdhānāṃ pratilambhāya[/] tatra vyāyacchate / utpannānāṃ sthitaye,asaṃmoṣāya vīryam ārabhate / bhāvanāparipūraye api ca mṛdumadhyānāṃ kuśalānāṃ dharmāṇām anutpannānām utpādāya utpannānaṃ ca sthitaye / asaṃmoṣāya vyāyacchate /adhimātrāṇāṃ kuśalānāṃ dharmāṇām anutpannānām utpādāya utpānnānāṃ ca yāvad bhāva-nā paripūraye vīryam ārabhate /

#### 12.2.2.6.策心持心
【漢】言策心者，謂若心於修奢摩他一境性中`[正＝精【三聖】]`正勤方便，於諸未生惡不善法，為令不生；廣說乃至於其已生一切善法，為欲令住、令不忘失、令修圓滿。由是因緣，其心於內極略下劣、或恐下劣，觀見是已，爾時隨取一種淨妙舉相，慇懃策勵、慶悅其心。是名策心。

【漢】云何持心？謂修舉時，其心掉動、或恐掉動，觀見是已，爾時還復於內略攝其心，修奢摩他。是名持心。
△tatra cittaṃ pragṛhṇāti / yadā tac cittaṃ śamatha-bhāvanāyām ekāgratāyāṃ prayuktaṃ bhavati / anutpannānāṃ pāpakānām akuśalānāṃ dharmāṇām anutpādāya / evaṃ vistareṇa yāvad utpannānāṃ kuśalānāṃ dharmāṇāṃ sthitaye / asaṃmoṣāya bhāvanā-paripūraye / tac-ca tathā adhyātmam abhisaṃkṣiptaṃ līnatvāya paraiti / līnatvābhiśamki ca evaṃ paśyati / tadā anyatamānyatam ena pragrāhakena(ṇa) nimittena prasadanīyena pratigṛhṇāti / saṃharṣayaty evaṃ cittaṃ pragṛhṇāti / kathaṃ pradadhāti / punar ūddhatam auddhatyābhiśaṃki vā pragrahakāle paśyati / tadā punar apy adhyātmam abhisaṃkṣipati / śamathāya praṇidadhāti /

#### 12.2.2.7.異名
【漢】如是四種，亦名正勝。謂於黑品諸法，其未生者為令不生，其已生者為令斷滅，生欲、策勵、發勤、精進、策心、持心，是二正勝。於白品諸法、其未生者為欲令生，如前黑品廣說、`[應＝廣【聖】]`應知是二正勝。

【漢】如是四種，亦名正斷。一名律儀斷。謂於已生惡不善法，為令斷故，生欲、策勵，乃至廣說。二名斷斷。謂於未生惡不善法，為不生故，生欲、策勵，乃至廣說。由於已生惡不善事，應修律儀，令其斷滅，不應忍受。由是因緣，名律儀斷。於其未生惡不善事，為欲令彼不現行斷，為欲令彼不現前斷，為斷故斷，故名斷斷。三名修斷。謂於未生一切善法，為令生故，廣說乃至策心、持心。由於善法數修數習，先所未得能令現前，能有所斷，故名修斷。四名防護斷。謂於已生一切善法，為欲令住，廣說乃至策心，持心。由於已得、已現在前諸善法中，遠離放逸，修不放逸，能令善法住不忘失，修習圓滿，防護已生所有善法，能有所斷故，名防護斷。
△tāny etāni bhavanti / catvāri samyak prahāṇāni / kṛṣṇapakṣyāṇāṃ dharmāṇām anutpa-nnānām anutpādāya / utpannānāṃ ca prahāṇāya [c]chando-vyāyāmo vīryārambhaḥ / cittapragrahaḥ / pradadhanam ime dve samyak prahāṇe śukla-pakṣyānāṃ dharmāṇām anutpannānām utpādāya [/]vistareṇa dve samyak prahāṇe veditavye / tad yathā kṛṣṇa-pakṣyāṇāṃ tatraikaṃ samvaraṇa-prahāṇṃ yad-utpannānām pāpakānām akuśalānāṃ dharmāṇāṃ prahāṇāya [c]chandaṃ janayatīti vistareṇa / dvitīyaṃ prahāṇaprahāṇaṃ yad anutpannānām anutpādāya[c]chandaṃ janayatīti vistareṇa utpannaṃ hi saṃvara-yitavyaṃ / pāpakaṃ ca vastu /anutpannaṃ ca yat-tada-samudācārataḥ prahīṇam evaṃ tad-asaṃmukhībhāvataḥ prahātavyam iti kṛtvā /prahīṇ asya prahāṇaṃ prahāṇaprahā-ṇa[ṃ] / tatra bhāvanāprahāṇam ekaṃ yadāha / anutpannānāṃ kuśalānāṃ dharmāṇām utpādāyeti vistareṇa yāvac cittaṃ pragṛhṇāti pradadhātīti / tathāhi kuśalā dharmā āsevyamānā bhāvyamānā apratilabdhāś ca pratilabhyante / pratilabdhāś ca sammukhīkriyante /tatrānurakṣaṇā-prahāṇam ekaṃ / yad āha / utpannānāṃ kuśalānāṃ dharmāṇāṃ sthitaye / vistareṇa yāvac cittaṃ pragṛhṇāti /pradadhāti /tathāhi pratilabdheṣu saṃmu-khīkṛteṣu ca / kuśaleṣu dharmeṣu yāvat pramādavarjanā apramādaniṣevaṇā ca / sā kuśalānāṃ dharmāṇāṃ sthitaye asammoṣāya / bhāvanā paripūraye / evam anutpannāḥ kuśalā dharma anurakṣitā bhavanty ayaṃ tāvat samyak prahāṇānāṃ
【漢】如是廣`[辨＝辯【三聖】]`辨四正斷已，復云何知此中略義？謂為顯示於黑白品捨取事中，增上意樂圓滿及加行圓滿，是故宣說四種正斷。當知此中，由生欲故，增上意樂圓滿；由自策勵、發勤精進、策心、持心故，加行圓滿。修瑜伽師唯有爾所正應作事。謂為斷滅所應斷事，及為獲得所應得事，先當生起希願樂欲；為斷諸纏，復應時時正勤修習止、舉、捨相；為斷諸纏及隨眠故，更應修`[4]集＝習【明】＊`集對治善法。為`[現＝顯【三聖】]`現如是一切所作，說四正勝及四正斷。是名略義。
△vistaravibhāgaḥ / samāsata(sārtha)ḥ punaḥ katamaḥ / āha / kṛṣṇaśuklapa[ā]kṣikasya tyāgāt punar vastunaḥ / asty āśayasampatprayogasampac ca / paridīpitā bhavati / tatrāsyā(styā)śayasampat /chandajananatayā prayogasampat punaḥ vyāyāmavīryārambha-citta-pragrahā pramādadhanaiḥ / etāvac ca yoginā karaṇīyaṃ / yat-prahātavyasya vastunaḥ prahāṇāya prāptavyasya vastunaḥ prāptaye pūrvvam eva spṛhājātena bhavitavyaṃ paryavasthāna-prahāṇāya ca vīryam ārabdhavyam / anuśaya-prahāṇāya ca kālena kālaṃ śamatha-pragrahopekṣānimittāni bhāvayitavyāni / paryavasthāna-prahāṇānuśaya-prahāṇāya ca ye prātipakṣikā dharmaḥ kuśalās te samudānayitavyāḥ / tacca etat sarvvaṃ caturbhiḥ samyak prahānaiḥ paridīpitaṃ bhavaty ayaṃ samāsārthaḥ //

### 12.2.3.四神足
#### 12.2.3.1.四三摩地
【漢】從此復修四三摩地。謂欲三摩地、勤三摩地、心三摩地、觀三摩地。
△tatra catvāraḥ samādhayaḥ tadyathā chandasamādhiḥ /vīrya-samādhiḥ citta-samādhiḥ mīmāṃsā-samādhiś ca /
【漢】當知由欲增上力所得三摩地，名欲三摩地；
△tatra chanda(samādhim adhipatiṃ kṛtvā yaḥ pratilamyate samādhir ayaṃ chanda-samādhiḥ /
【漢】由勤增上力所得三摩地，名勤三摩地；由心增上力所得三摩地，名心三摩地；由觀增上力所得三摩地，名觀三摩地。
△vīryaṃ cittaṃ mīmāṃ-sāmadhipatiṃ kṛtvā pratilabhyate (pratilabhyate) samādhirayaṃ[......] mīmānsā(māṃsā) samādhiḥ /

##### 12.2.3.1.1.欲增上力所得三摩地
【漢】若於是時純生樂欲，生樂欲已，於諸所有惡不善法自性、因緣、過患、對治，正審思察，起一境念。於諸善法自性、因緣、功德、出離，正審思察，住一境念。即由如是多修習故，觸一境性。於諸所有惡不善法現行諸纏，能令遠離，而未永害煩惱隨眠。是名欲增上力所得三摩地。
△yadā tāvad ayaṃ chandam eva kevalaṃ janayati /
△chandajātaś ca tān pāpakān akuśalān dharmān svabhāvato nidānata ādīnavataḥ pratipakṣataś ca / samyag eva upanidadhyāti / ekāgrāṃ smṛtiṃ pravarttayati /
△evaṃ kuśalā[n]-dharmāssva(dharman sva)-bhāvato nidānataś ca / akuśalato niḥsaraṇataḥ samyag eva upanidadhayā(dhā)ti / ekāgrāṃ smṛtim avasthāpa yati /
△tad-bahulākārām ekāgratāṃ spṛśati /
△samavasthāna-samudācāra-dūrīkaraṇa-yogena / na tv asyāpy anuśayam utpādayati / pāpakānām akuśalānāṃ dharmāṇām ayam apy ucyate / chandādhipateyaḥ /

##### 12.2.3.1.2.勤增上力所得三摩地
【漢】若於過去、未來、現在所緣境界，能順所有惡不善法，能順所有下中上品煩惱纏中，其未生者為令不生，其已生者為令斷滅，自策、自勵、發勤精進，
△sa(sā) atītā(te) vā anāgata-pratyutpanne vā punar ālambane pāpakākuśalādharmāsthānīye ladharmasthānīye) mṛdu-madhyādhimātra-kleśa-samavasthānīye anutpannasya vā anutpādāya utpannasya vā prahāṇāya vyāyacchamāno vīryamāramamāṇaḥ /
【漢】`[行＝於【三】]`行彼所緣，於彼境界自性、因緣、過患、對治，正審思察，住一境念。即由如是多安住故，能正生起心一境性。
△tatrālambane vicaraty antasya vālambanasya svabhāvato nidānataḥ pratipakṣataś ca / samyag upanidhyāyataḥ / ekāgrāṃ smṛtim upasthāpayato yattad-bahula-vihāriṇaś cittaikāgratā utpadyate /
【漢】於諸所有惡不善法現行諸纏，能令遠離，而未永害煩惱隨眠。是名勤增上力所得三摩地。
△samavasthāna-dūrīkaraṇa-yogena tv asyāpy anuśayam udghātayati / pāpa-kānām akuśalānāṃ dharmāṇām ayaṃ vīryādhipateyaḥ /

##### 12.2.3.1.3.心增上力所得三摩地
【漢】若復策發諸下劣心，或復制持諸掉舉心，又時時間修增上捨。
△samādhi[ḥ]līnam vā punaś cittaṃ pragṛhṇataḥ / pragṛhītaṃ cittaṃ samādadhataḥ kālena ca kālam adhyupekṣitaḥ /

【漢】由是因緣，於諸所有惡不善法，若能隨順惡不善法，及諸善法，若能隨順所有善法自性、因緣、過患、功德、對治、出離，正審思察，住一境念。
△yat pāpakānām akuśalānān dharmāṇāṃ pāpakākuśalā(la)-dharma-sthānīyanvayat kuśala[ta]ḥ / kuśalān dharmān kuśalākuśalasthānīyāṃś ca dharmān svabhāvato nidānata ādīnavataḥ anuśaṃsataḥ pratipakṣato niḥsaraṇataḥ samyag upani(da)dhyāyataḥ / ekāgratāṃ smṛtim upasthāpayataḥ /

【漢】即由如是多安住故，能正生起心一境性，廣說乃至。是名心增上力所得三摩地。
△tad bahula-vihāriṇo yā utpadyante cittasyaikāgratāḥ vistareṇa yāvad ayaṃ / cittādhipateyaḥ samādhiḥ/

##### 12.2.3.1.4.觀增上力所得三摩地
【漢】若於能順惡不善法，作意思惟為不如理；復於能順所有善法，作意思惟以為如理。如是遠離彼諸纏故，及能生起諸纏對治定為上首諸善法故，能令所有惡不善法皆不現行。
△tatra ye pāpakākuśalā(la)-dharma-sthānīyā dharmā bhavanti / ayoniśo manasikurvataḥ /
△ta eva kuśala-dharma-sthānīyā bhavanti / yoniśo manasikurvataḥ /
△tasya evaṃ samavasthāmeṣu dūrīkṛteṣu / samavasthāna-pratipakṣe ca / samadhipramukheṣu dharmeṣv anutpanneṣu te pāpakā akuśalā dharmā dharmam udāharanti/

【漢】便自思惟：我今為有現有惡不善法不覺知耶？為無現無惡不善法不覺知耶？我`[令＝今【三聖】]`令應當遍審觀察。彼由觀察作意增上力故，自正觀察斷與未斷，正審思察，住一境念。
△tasya evaṃ bhavati / kiṃ sataḥ samvidyamānān pāpakān akuśalān dharmān na pratisaṃvedayāmy āhosvid asataḥ / asaṃvidyamānān
△yanva(nnva)haṃ parimīmanse(māṃsaye)yaṃ/
△sa mīmānsā (māṃsā ) manaskāram adhipatiṃ kṛtvā prahīṇāprahīṇatāṃ mīmānsa(māṃsa)-te / samyag eva upanidhyāpayati /

【漢】即由如是多安住故，能正觸證心一境性。由是因緣，離增上慢，如實自知：我唯於纏心得解脫，未於一切一切隨眠心得解脫。我唯獲得及已修習諸纏對治定為上首所有善法，而未獲得及未修習隨眠對治。是名觀增上力所得三摩地。
△tad-bahula vihārī ca spṛśati cittasyaikāgratāṃ yena ca nirabhimāno bhavati /paryavasthāna-mātrakāc ya (c ca) cittaṃ vimuktaṃ na tu sarveṇa sarvam anuśayebhyaḥ /
△tat-pratipakṣāś ca me samādhi-pramukhāḥ kuśalā dharmā[ś] ca pratilabdhā bhāvitā na tv anuśaya-prātipākṣikā iti yathābhūtaṃ prajānāti / ayam asya ucyate mīmānsā(māṃsā) samādhiḥ /

#### 12.2.3.2.八斷行
【漢】彼由如是四三摩地增上力故，已遠諸纏。復為永害一切一切惡不善法諸隨眠故，及為修`[＊4-1]集＝習【明】＊`集能對治彼諸善法故，便更生起樂欲、策勵，廣說如前修四正斷加行道理。彼於如是正修習時，有八斷行，為欲永害諸隨眠故，為三摩地得圓滿故，差別而轉。
△sa taṃ caturvividhaṃ samādhim adhipatiṃ kṛtvā paryavasthāneṣu dūvīkṛteṣu /
△sarvaṇa sarvam anuśaya-samudgha(ā)tāya pāpakānām akuśalānāṃ dharmānāṃ tat-pratipākṣikāṇāñ ca kuśalānāṃ dharmāṇāṃ samudāgamāya[c] chandaṃ janayati / vyāyacchata iti vistareṇa catubhiḥ samyak prahāṇaiḥ prayujyate /
△tathā prayujyamānasya tatha bhūtasyāṣṭau prahāṇasaṃskārā bhavanti / ye[a]sya anuśaya-samudghātāya ca pravarttante / samādhiparipūraye ca
【漢】何等名為八種斷行？一者、欲。謂起如是希望樂欲：我於何時修三摩地當得圓滿？我於何時當能斷滅惡不善法所有隨眠？
△tadyathā chandaḥ kadācit samādhiṃ paripūrayiṣyāmi / anuśayāś ca prahāsyāmi/ pāpakānām akuśalānāṃ dharmāṇāṃ
【漢】二者、策勵。謂乃至修所有對治，不捨加行。
△vyāyamo yāvat pratipakṣa-bhāvanāyām avinyasta-prayogayā
【漢】三者、信。謂不捨加行正安住故，於上所證，深生信解。
△śraddhāyām avinyasta-yogasya viharataḥ / uttare[a]dhigame śraddhānatā/ abhisaṃpratyayaḥ /
【漢】四者、安。謂清淨信而為上首，心生歡喜；心歡喜故，漸次息除諸惡不善法品麁重。
△tatra praśrabdhiḥ / yac chaddhāpramāda-pūrvaṃgamaṃ prāmodyaṃ prītiḥ prītamanasaś cānupūrvā pāpakākuśala(ā)-dharma-pakṣasya dauṣṭhulyasya pratipraśrabdhiḥ
【漢】五者、念。謂九種相。於九種相安住其心，奢摩他品能攝持故。
△tatra smṛtir yā navākārā navākārāyāś citta-sthiteḥ śamatha-pakṣyāyāḥ saṃgrahikā /
【漢】六者、正知。謂毘鉢舍那品慧。
△chaṃdasaṃprajanye / yā vipaśyanā-pakṣyā prajñā /
【漢】七者、思。謂心造作。於斷、未斷正觀察時，造作其心，發起能順止觀二品身業、語業。
△tatra cetanāyāś cittābhisaṃskāraḥ / prahīṇāprahīṇato mīmānsa (māṃsa)mānasya yaś cittābhisaṃskāraḥ śamatha-vipaśyanānukūlaḥ kāyakarma vākkarma samutthāpayati /
【漢】八者、捨。謂行過去、未來、現在隨順諸惡不善法中，心無染污、心平等性。由二因緣，於隨眠斷分別了知。謂由境界不現見思，及由境界現見捨故。如是名為八種斷行，亦名勝行。
△tatra upekṣayā atītānāgata-pratyutpanneṣu pāpakākuśa-la(ā)-dharma(ā)-sthānīyeṣu carataḥ cittābhisaṃkleśaś cittaṃgamatā / ābhyāṃ dvābhyāṃ kāraṇābhyāṃ prahīṇatām anuśayānāṃ paricchintti jānāti / yad uta viṣaya-viparokṣayā cetanayā viṣaya-viparokṣayā cā(co)pekṣayā / ime[a]ṣṭau prahāṇa-saṃskārā bhavanti /
【漢】如`[是＝見【聖】]`是八種斷行、勝行，即是為害隨眠瑜伽。此中欲者，即是彼欲；此中策勵，即彼精進；此中信者，即是彼信；此中安、念、正知、思、捨，即彼方便。如是此中，若先欲等四三摩地，若今所說八種斷行，於為永斷所有隨眠圓滿成`[2]辨＝辦【三】＊`辨三摩地時，一切總名欲三摩地斷行成就神足、勤三摩地斷行成就神足、心三摩地斷行成就神足、觀三摩地斷行成就神足。
△te caiteṣṭau (sa caiṣo'ṣṭa) prahāṇa-saṃskāra-yogo bhavaty anuśaya-samudgahātāya /
△tatra chanda(cchanda)ś ca eta(ṣa) eva yo vyāyāmaḥ idaṃ vīryaṃ yā śraddhā sā śuddhā yā ca praśrabdhir yā ca smṛtir yac ca saṃprajanyaṃ / yā ca cetanā yā copekṣā / aya(idaṃ?)m upādāya /
△tad idaṃ sarvam abhisamasya ye ca pūrvakāś chandasamādhayaḥ / ye ca ime prahāṇasaṃskārāḥ prahīṇeṣv anuśayeṣu parikṣipte samādhau chanda-samādhi-prahāṇa-saṃskāra-samanvāgata-ṛddhipāda ity ucyante(te) / vīrya-citta-mīmānsā(māmsā) samādhi-prahāṇasaṃskāra samanvāgata ṛddhipāda ity ucyate /

#### 12.2.3.3.神足
【漢】問：何因緣故說名神足？
△kena kāraṇena ṛddhipāda ity ucyate / āha /
【漢】答：如有足者，能往能還，騰躍勇健，能得能證世間所有殊勝之法。世殊勝法說名為神，彼能到此，故名神足。
△tad yathā / yasya pādaḥ saṃvidyate so[a] bhikrama-pratikrama (ma)parākrama-samarthā bhavati /
【漢】如是若有如是諸法，有三摩地圓滿成`[＊2-1]辨＝辦【三】＊`辨，彼心如是清淨鮮白，無諸瑕穢，離隨煩惱，安住正直，有所堪能，獲得不動，能往能還，騰躍勇健，能得能證出世間法。
△evam eva yasya ete dharmaḥ saṃvidyante / eṣa ca samādhiḥ saṃvidyate /paripūrṇṇaḥ-[/] sa evaṃ pariśuddhe citte paryavadāte anaṃgaṇe vigata-upakleśe rjubhūte karmaṇyasthite āniṃjyaprāpte abhikrama-pratikrama-samarthā bhavati / lokottarāṇāṃ dharmānāṃ prāptaye sparśanāyai /
【漢】由出世法最勝自在，是最勝神，彼能證此，故名神足。
△eṣā hi parā ṛddhiḥ parā samṛddhiḥ /yad uta lokottarā dharmās tena ucyante (te?)-ṛddhipāda iti //

### 12.2.4.五根五力
#### 12.2.4.1.五根
【漢】彼由如是勝三摩地為所依持，勝三摩地為所依止，能進修習增上心學、增上慧學所有瑜伽。由進修習此瑜伽故，於他大師、弟子所證，深生勝解、深生淨信。此清淨信增上義故，說名信根。問：於何增上？答：於能生起出世間法而為上首，及於能起精進、念、定、慧為其增上。餘精進等，於能生起出世間法，及於能起展轉乃至慧為其增上。乃至其慧，唯於能起出世間法為其增上。是故信等說名五根。
△sa evaṃ samādhi-pratiṣṭhitaḥ / samādhiṃ niśratya / [adhi]cittaṃ śikṣā[yā]m adhiprajñaṃ śikṣāyāṃ yogaṃ karoti / tatrāsya yogaṃ kurvvataḥ / pareṣāṃ cādhigame śāstuḥ śrāvakāṇāṃ ca yo[a]bhisaṃpratyayaḥ / prasādaḥ śraddhānatā /samāpattyarthena śraddhendriyam ity ucyate / kutra punar asyādhipatyaṃ / āha / lokottara-dharmātpattipramukhanāṃ vīrya-smṛti-samādhi-prajñānām utpattaye ādhipatyaṃ /ye[a]pi te vīryādayaḥ teṣām api lokottara-dharmātpattaye ādhipatyaṃ / yāvat pratipattaye ādhipatyaṃ /
△yāvat prajñayā lokottara-dharmātpattaye / ādhipatyaṃ / tainaitāni śraddhādīni paṃcendriyāṇī bhavanti /

#### 12.2.4.2.五力
【漢】若復了知前後所證而有差別，隨此能於後後所證出世間法，深生勝解、深生淨信。此清淨信難伏義故，說名信力。

【漢】問：誰不能伏？

【漢】答：此清淨信，若天、若魔、若諸沙門、若婆羅門、若餘世間，無有如法能引奪者，諸煩惱纏亦不能屈，故名難伏。此為上首、此為前行，餘精進等亦名為力。由此諸力具大威勢，摧伏一切魔軍勢力，能證一切諸漏永盡，是故名力。
△yā punaḥ pūrvveṇāparaṃ viśeṣādhigamaṃ sajānataḥ-(saṃjānataḥ) / tadanusāreṇa tad-uttara-lokottara-dharmādhi-gamāyābhisaṃ pratyayaḥ prasādaḥ śraddadhānatāh / sā anavamṛdyanārthena śraddhābalam ity ucyate / kena punar aśakyate / avamṛdituṃ / asaṃhāyā(ryā) sā śraddhā devena vā māreṇa vā brahmaṇā vā /kenacid vā punar loke saha dharmeṇa kleśa-paryavasthānena vā tena sā anavamṛdya ity ucyate / tat pramukhās tat pūrva-gamāṃ ye vīryādayas tepi balāni ity ucyante / taiḥ sa balair balavān sarvamārabalaṃ vijitya prayujyate / āsravāṇāṃ kṣayāya / tasmād balāni ity ucyante /
【漢】當觀此中信根、信力，即四證淨中所有淨信。何以故？以其證入正性離生所有證淨，皆由此因、此緣、此序，由彼即是此增上果。是故世尊就其因果相屬道理，說言當觀即彼證淨，非即彼體、非即彼相。當觀此中精進根、力，即四正斷中所有精進。此何正斷？謂能永斷見道所斷一切煩惱方便正斷，此中意說如是正斷。由此正斷，畢竟能斷所有諸惡不善法故。當觀此中念根、念力，即四念住中所有正念。謂四念住能無餘斷一切顛倒。當觀此中定根、定力，即四靜慮中所有正定。謂諸靜慮能為方便，證不還果。當觀此中慧根、慧力，即四聖諦中所有正智。謂聖諦智於四聖諦能證現觀，得沙門果。
△tatra yaś ca(yac ca)śraddha-indriyaṃ yac ca śraddhā-balaṃ caturṣv etad avetya prasādeṣu draṣṭavyaṃ /tat kasya hetoḥ / yo / 'sau samyak tv anyāmāvakrān tasyāvetya prasādaḥ / sa tad dhetukas tat pratyastannidānaḥ / tasmād dhetu-phala sambandhena tas-yās tad adhipatiphalam iti kṛtvā / tatra dṛṣṭvyam ity uktaṃ bhagavatā / na tu tac-charī-ratāṃ tal-lakṣaṇatāṃ [/] tatra vīryendriyaṃ caturṣu samyak prahāṇeṣu draṣṭavyaṃ /tat kasya hetoḥ yāni(tāni) katamāni / samyak prahāṇāni yani darśana-prahātavya-kleśa-prahāṇāya //prāyogikāṇi samyak prahāṇāni tānyatra samyak prahāṇānyabhi pretāni tāni hy atyantatāyai pāpakānāma-kuśalānāṃ dharmāṇāṃ prahāṇāya samvarttante // tatra smṛtīndriyaṃ caturṣu-smṛtyupasthāneṣu drṣṭvya-mitīmahi catvārismṛty-upasthānānya-viśeṣa-viśeṣa viparyāsaprahāṇāya samvarttante /tatra samādhīndriyaṃ caturṣu-(sthā)dyāneṣu dhraṣṭavyaṃ yāni dhyānānyagamitāyāṃ prāyogikāni(ṇi) tatra prajña-indriyam catur-dhvāryasatyeṣu draṣṭavyam iti / yatsatyajñānaṃ caturdhṇāmāryasatyānām abhisamāya samvarttante (te) / śrāmaṇyaphalaprāptate pa(ya)pa-indriyāṇi / evaṃ balāni veditavyāni /

#### 12.2.4.3.四種善根
【漢】即由如是諸根、諸力，漸修、漸習、漸多修習為因緣故，便能發起下中上品順決擇分四種善根。何等為四？一、煗，二、頂，三、順諦忍，四、世第一法。譬如有人，欲以其火作火所作，為求火故，下安乾木，上施鑽燧，精勤、策勵、勇猛鑽求。彼於如是精勤、策勵、勇猛鑽時，於下木上最初生煗；次煗增長，熱氣上衝；次倍增盛，其煙遂發；次無焰火欻然流出；火出無間發生猛焰；猛焰生已，便能造作火之所作。
△sa eṣām indriyāṇām eteṣāṃ ca balānām āsevanānvayād bhāvanānvayād abahu-līkārā-nvayān nirvedhabhāgīyāni kuśala-mūlāny utpādayati / mṛdumadhyādhimātrāṇi / tad yathā ūṣma-gatāni / murdhagatāni / murdhānaḥ satyānulomāḥ kṣāntayaḥ laukikāna-(da)gradharmāt tad yathā /kaśicad eva purūṣaḥ agninā agnikāyaṃ karttukāmaḥ / agni-nārthī adharāraṇyāmuttarāraṇiṃ pratiṣṭhāpyā sa[-]nnutsahate,ghaṭate vyāyacchate / tatha utsahato ghaṭato vyāyacchataś ca / tat-prathamato[/] dharāraṇyām ūṣmā jāyate / sa eva coṣmā / abhivardhamānā ūrdhvamā gacchati / bhūyasyā mātrayā abhivarddha-mānā[/] nirracciṣam agniṃ pātayatyagnipatanasaman antaram eva cārcirjāyate / yathā arcciṣā utpannayā(nena) jātayā(tena) saṃjātayā(tena) agnikāyaṃ karoti /
【漢】如鑽火人精勤、策勵、勇猛鑽求，五根、五力，漸修、漸習、漸多修習，當知亦爾。如下木上初所生煗，其煗善根，當知亦爾，燒諸煩惱無漏法火生前相故。如煗增長，熱氣上衝，其頂善根，當知亦爾。如次煙發，其順諦忍，當知亦爾。如無焰火欻然流出，世第一法，當知亦爾。如火無間發生猛焰，世第一法所攝五根、五力，無間所生出世無漏聖法，當知亦爾。
△yathā abhimanthana vyāyāma evaṃ pañcānām indriyāṇām āsevanā dṛṣṭavyā / yathā adharaṇyā tat-prathamata eva ūṣmagataṃ bhavati / eva bhūṣmagatāni dṛṣṭavyāni / pūrvagamāni nimittabhūtāni / agni-sthānīyānāmanā sravāṇāṃ dharmāṇāṃ kleśa-pari-dāhakānām utpattaye / yathā tasya eva uṣmaṇa ūrdhva[mā]-gamanam evaṃ mūrdhā-nodṛṣṭavyāḥ / yathā dhūmaprādurbhāva evaṃ satyānulomāḥ kṣāntayo dṛṣṭavyāḥ // ya-thāgneḥ patanaṃ nirarcciṣa evaṃ laukikā agra-dharmā dṛṣṭavyāḥ / yathā tad anantara-marcciṣaḥ(/) utpāda evaṃ lokottarā anāsravā dharmā dṛṣṭavyā(/) ye laukikā agra-dharma-sagṛhītānāṃ pañcānām indriyāṇāṃ samanantaram utpadyante /

### 12.2.5.七覺支
【漢】此復云何？謂七覺支。諸已證入正性離生補特伽羅如實覺慧用此為支，故名覺支。即此七種如實覺支，三品所攝。謂三覺支奢摩他品攝，三覺支毘鉢舍那品攝，一覺支通二品攝，是故說名七種覺支。謂擇法覺支、精進覺支、喜覺支，此三觀品所攝；安覺支、定覺支、捨覺支，此三`[止＝上【宋明】]`止品所攝；念覺支一種，俱品所攝，說名遍行。
△te punaḥ katame āha / saptabokṣyaṃgāni / yo 'sau yathā bhūtāva bodhaḥ / samyaktva-nyāmāvakrān tasya pudgalasyaitānyaṃgāni[/] sa hi yathā-bhūtāva-bodhaḥ / saptāṃga parigṛhītaḥ/tribhiḥ śamathapakṣyaiḥ tribhir vipaśyanāpakṣyair ekena ubhayapakṣyeṇa [/] tasmād bodhyaṃgānīty ucyante /tatra yaś ca dharma-vinayaḥ / yac ca vīryaṃ yā ca prītiritīmani trīṇi vipaśyanāpakṣyāṇi / tatra yā ca prasrabdhir yaś ca samārdhiyā ca upekṣā itīmāni trīṇi śamathapakṣyāṇi[/] smṛtirabhayapakṣyā(s)sarvvatragety ucyate /
【漢】彼於爾時，最初獲得七覺支故，名初有學見聖諦迹。已永斷滅見道所斷一切煩惱，唯餘修道所斷煩惱。為斷彼故，修習三蘊所攝八支聖道。

【漢】此中正見、正思惟、正精進，慧蘊所攝；正語、正業、正命，戒蘊所攝；正念、正定，定蘊所攝。
△sa tasmin samaye tat prathāmato bodhyaṃgalābhāc chaikṣo bhavati / prātipadaḥ[/] darśanaprahātavyāś cāsya kleśāḥ prahīṇā bhavanti / bhāvanā-prahātavyāś cāvaśiṣṭāḥ sa teṣāṃ prahāṇāya triskandham āryāṣṭaṃgaṃ margaṃ bhāvayati/tatra yā ca samyan-dṛṣṭir yaś ca samyak saṃkalpaḥ yaś ca samyag vyāyāmaḥ /ayaṃ prajñāskandhaḥ tatra ye samyak karmāntājīvāḥ / ayaṃ śīlaskandhaḥ / tatra yā ca samyak smṛtiḥ yaś ca samyak samadhir ayaṃ samādhiskandhaḥ /

### 12.2.6.八支聖道
【漢】問：何因緣故名八支聖道？

【漢】答：諸聖有學已見迹者，由八支攝行迹正道，能無餘斷一切煩惱，能於解脫究竟作證，是故名為八支聖道。

【漢】當知此中，若覺支時所得真覺；若得彼已，以慧安立如證而覺，總略此二合名正見。由此正見增上力故，所起出離、無恚、無害分別思惟，名正思惟。若心趣入諸所尋思，彼唯尋思如是相狀所有尋思。若心趣入諸所言論，即由正見增上力故，起善思惟，發起種種如法言論，是名正語。

【漢】若如法求衣服、飲食、諸坐臥具、病緣醫藥供身什物。於追求時，若往、若還正知而住，若覩、若瞻、若屈、若伸、若持衣鉢及僧伽胝、若食、若飲、若噉、若甞正知而住；或於住時，於已追求衣服等事，若行、若住、若坐、若臥，廣說乃至若解勞睡正知而住。是名正業。

【漢】如法追求衣服、飲食，乃至什物，遠離一切起邪命法，是名正命。
△kena kāraṇenāryāṣṭāṃgo mārga ity ucyate / āha / āryasya śaikṣasya dṛṣṭa-padasyāyaṃ mārga iyaṃ pratipadaṣṭābhir aṃgaiḥ saṃgṛhītā(ḥ) // apariśeṣaḥ / sarva-kleśa-prahāṇāya vimukti-sākṣātkriyāyai tena ucyate āryāṣṭāṃgo mārgaḥ / tatra paśca bodhyaṃ-gakāle tattvāvabodhaḥ pratilabdhaḥ pratilabhya ca yat tasya eva prajñayā vyavasthā-naṃ karoti //yathā vigatasyāvabodhasya tad ubhayamekatyam-abhisaṃkṣipya samyag dṛṣṭir ity ucyate / tāṃ samyag dṛṣṭimadhipatiṃ kṛtvā /yannaiṣkramyasaṃkalpaṃ saṃkalpayaty avyāpādasaṃkalpam avihinsā(hiṃsā)saṃklpam ayam ucyate samyak saṃkalpaḥ / sacet tāvad vitarkeṣu cittaṃ krāmati / sa evaṃ rūpād vitarkād vitarkayati [/] sacet punaḥ kathāyāṃ cittaṃ krāmati samyag dṛṣṭim adhipatiṃ kṛtvā tena(na) kuśalāt saṃkalpāṃ(lasaṃkalpāṃ) dharmyā kathāṃ kathayati / sāsya bhavati samyag vāk / sacec cīvara-piṇḍa-pātaśayanāsanaglāna-pratyaya-bhaiṣajya-pariṣkārair atīthī(rthī) bhavati / tat paryeṣaṇāmvāpadyate /sa ubhikramaḥ / pratikrame saṃprajānam vi(dvi)-hārībhavaty ālokitavyava-lokite[/] tasmiṃ jita(saṃmiṃjita) prasārite/ sāṃghaṭīcīvara-pātra-dhāraṇe aśitapīta-khāditās-vādite / vihāragato vā punaḥ paryeṣiteṣu cīvarādiṣu gate sthite niṣaṇṇe / yāvan nidrāklama-[prati]vinodane saṃprajānadvihārī bhavati / ayam asya ucyate samyak karmānti /sa tac cīvaraṃ yāvad bhaiṣajya-pariṣkāraṃ dharmeṇa paryeṣate / yāvan mithyā[..... dharma-vivarjitaḥ sosya bhavati / samyag ājīvaḥ / ye punar viratisaṃgṛhītāḥ / samyak karmāntājīvāḥ / te anena purvvam eva manaskāralābhād bodhyaṃgair eva sahalabdhā bhavati /

【漢】若遠離攝正語、業、命，彼於證得無漏作意諸覺支時，先已獲得。
【漢】問：何故此名聖所愛戒？
【漢】答：以諸聖者、賢善、正至，長時愛樂、欣慕、悅意：我於何時當正獲得諸語惡行、諸身惡行、諸邪命事不作律儀？由彼長夜於此尸羅深心愛樂、欣慕、悅意，故獲得時，名聖所愛。
【漢】獲得如是聖愛戒已，**終不正知而說妄語**，終不故思害眾生命，終不故思不與而取，終不故思行欲邪行，終不非法求衣服等。即由如是聖所愛戒增上力故，於修道時，乃至所有語業、身業、養命事轉，亦得名為正語、業、命。依止正見及正思惟、正語、業、命勤修行者，所有一切欲、勤、精進、出離勇猛、勢力發起、策勵其心，相續無間，名正精進。
【漢】成就如是正精進者，由四念住增上力故得無顛倒九種行相所攝正念，能攝九種行相心住。是名正念及與正定。
△yopy a(ā)pakāntāni śīlāny ucyante / kena kāraṇena dīrgha kālaṃ hy etad āryāṇāṃ satāṃ samyag gatānām iṣṭaṃ kāntaṃ priyaṃ mana āpaṃ kaccid ahaṃ tad vāg-duś-caritasya kāya-duścaritasya mithyājīvasyākaraṇaṃ / samvaraṃ pratilabheyaṃ / yad asya dīrgharātramiṣṭaṃ / kāntaṃ priyaṃ mana āpaṃ tad anena tasmin samaye pratilabdhaṃ bhavati / tasmād āpakāntam ity ucyate / tathāhi sa labdheṣv āpakānteṣu śīleṣu **na saṃprajā[nā] no mṛṣāṃ vācaṃ bhāṣate** / na saṃvidhya prāṇinaṃ(/) jīvitād vyaparopayati / nādattamād atte[/]na (/)kāmeṣu mithyā carati / na cādharmeṇa cīva-rādīni paryeṣate / iti tāny āpakāntāni śīlāny adhipatiṃ kṛtvā mārga-bhāvanākāle yāvat pravartate / yac ca kāyakarma yaś cājīvaḥ tepi saṃyag vāk karmāntājīvā ity ucyante / tasya samyag adṛṣṭi samyak saṃkalpa(ḥ/) vāk karmāntājīvasan niśrayeṇa bhāvanā prayuktasya / yac chando (yaśchando) vīryaṃ vyāyāmo niṣkramaḥ parākramasthāma āraṃbhaḥ /cetasaḥ saṃpragrahaḥ / sātatyam ayam ucyate / samyag vyāyāmaśamathaḥ / yac catvāri smṛtyupasthānāny adhipatiṃ kṛtvā aviparyāyasaṃgṛhītā smṛtiḥ navākārā navākāracittasthiti saṃgrāhikā[/]iyam ucyate samyak smṛtiḥ/ samyak samādhiś ca/ ^9dohuv

【漢】如是一切八支聖道，總立二種。謂無所作及住所作。無所作者，謂正語、正業、正命。住所作者，復有二種。謂奢摩他、毘鉢舍那。正見、正思惟、正精進、是毘鉢舍那；正念、正定、是奢摩他。
△tad etat sarvvam abhisamasya āryāṣṭāṃgo margaś cāra-karaṇīye ca vihāra-karanīye cāvasthitaḥ / tatra samyag vāk karmāntājīvāḥ cārakaraṇīye vihāra-karaṇīyaṃ punar dvividhaṃ / śamatho vipaśyanā ca[/] tatra yā samyag dṛṣṭiḥ / yaś ca samyak saṃkalpaḥ / yaś ca samyag vyāyāma iyaṃ vipaśyanā / tatra yā ca samyak samṛtiryaś ca samyak samādhis yaṃ śamathaḥ /
【漢】如是清淨正語、業、命為所依止，於時時間修習止觀，能`[斷＝證【三聖】]`斷諸結。無餘永斷，能得最上阿羅漢果。長時相續，名為修道，多時串習斷煩惱故。率爾智生，名為見道，暫時智起，即能永斷諸煩惱故。由是因緣，正語、業、命，於修道中方`[始＝如【三】]`始建立。

【漢】由如是等，漸次修習三十七種菩提分法加行方便，是名菩提分修。
△evaṃ pariraśuddhān samyag vāk karmāntā jīvān niśritya śamtha-vipaśyanāṃ bhāvayati / kālena kālaṃ niravaśeṣasaṃ yojana-prahāṇaṃ sākṣāt karoty agraphalam arha-ttvaṃ prāpnoti / prākarṣikaś ca(kañca)bhāvanā-mārgaḥ-(rgaṃ)[/]kālāntarābhyāsena kleśān prajahāti / jñānamātra-pratitabaddhavastudarśanamārgaḥ jñāna utpatti mātreṇa kleśān prajahāty anena kāranena vāk karmāntājīvā bhāvanāmārge vyavasthāpitāḥ / iti ya evam eṣāmanayā ānupūrvyā saptatriṃśatāṃ bodhapakṣyānāṃ dharmā-ṇām abhyāsaḥ paricayaḥ / iyam ucyate bodhi-pakṣyā bhavanā /

# 13.修果
## 13.1.四沙門果
【漢】云何修果？
【漢】謂四沙門果。一、預流果，二、一來果，三、不還果，四、最上阿羅漢果。

【漢】此中云何名沙門？云何名果？謂聖道名沙門，煩惱斷名果。又後生道或中或上，是前生道所生之果。
△tatra bhāvanā-phalaṃ katamat /āha / catvāri śrāmaṇya-phalāni / śrota āpatti-phalaṃ sakṛdāgāmi-phalaṃ / anāgāmi-phalam agraphalam arhattvaṃ / tatra katama cchāma-ṇyaṃ /katamat phalaṃ / āha / mārgaḥ kleśa-prahāṇaṃ phalaṃ / api ca pūrvat panna-sya margasya paścād utpanno mārgaḥ / phalaṃ madhyo viśiṣṭo vā punaḥ[/]

## 13.2.何故建立如是四果
【漢】問：何故建立如是四果？

【漢】答：對治四種諸煩惱故。謂諸無事能感惡趣、往惡趣因煩惱斷故，及能斷彼對治生故，立預流果。

【漢】而薄伽梵說永斷三結立此果者，謂依三品，有三種結，障礙聖道令不生故。一、在家品，二、惡說法毘奈耶品，三、善說法毘奈耶品。依在家品，有薩迦`[耶＝邪【三】]`耶見。由此見故，先生怖畏，最初不欲發趣聖道。依惡說法毘奈耶品，有戒禁取。由此取故，雖已發趣，而行邪僻。由是不能生起聖道。依善說法毘奈耶品，有疑。由此疑故，雖已發趣，不行邪僻，而於正道未串習故，於如實見所知事中猶預疑惑，障礙聖道不令生起。由是因緣，唯說斷此，立預流果。此預流果極餘七有，由是因緣，多生相續。
△tatra kena kāraṇena catvāri vyavasthāpitāni / āha / catur-vidha-kleśa-prahāṇa-prati-pakṣatayā / tad yathā nirvvastukānāṃ kleśānām apāyagamana-hetubhūtānāṃ prahāṇāt pratipakṣa utpādāc ca srota āpattiphalaṃ vyavasthāpitaṃ /trayāṇāṃ tu saṃyojanānāṃ prahāṇād vyavasthāpitaṃ / bhagavatā triṣu pakṣeṣu gṛhipakṣe durākhyāta-dharma-vinaya-pakṣe ca rayāṇāṃ saṃyojanānāṃ mārga utpattaye vivṛddhā-karatvāt / tatra gṛhipakṣe satkāyadṛṣṭiḥ/yayā yamādita eva na prayutyata ity ādita u[t]trāsikā satkāya-dṛṣṭiḥ /durākhyāte dharma-vinaye śīla-vrata-parāmarśaḥ / uccalitasyāpi mithyā-prati-pādayati / yenāryamārgo na utpadyate / svākhyāte dharma-vinaye vicikit sātaścoc calitaś ca bhavati / na ca mithyā-pratipannaḥ / api svābhyāsāttasya yāvad yathā bhūta- darśanaṃ na bhavati / jñeyavastuni tāvat kāṃkṣā vimatayo vibandhakarā bhavanti / mārgasya utpattaye / anena tāvat kāraṇena srota āpattiphala-vyavasthānaṃ // tasyāsya srota āpannasya paraṃ sapta bhavā avaśiṣṭā bhavanti / sa cāsya janma prabandhaḥ /
【漢】若斷再生相續煩惱，生無重續，立一來果。謂若永斷天有所攝、人有所攝再生相續所有煩惱，極唯更受天有一生、人有一生，故於爾時立一來果。

【漢】若已永斷能感還來生此煩惱，唯於天有當可受生，即於爾時立不還果。

【漢】若已永斷一切能感生有煩惱，建立最上阿羅漢果。

【漢】而薄伽梵說：永斷三結，`[縛＝薄【三聖】]`縛貪瞋癡，立一來果。永斷能順五下分結，立不還果。永斷一切煩惱究竟，建立最上阿羅漢果。是名修果。
△yadā janma-prābandhikān kleśān prajahāti deva-bhava-saṃgṛhītān manuṣya-saṃgṛ-hītāś ca[/]yeṣāṃ prahāṇāt paramekaṃ deva-bhavam abhinirvvarttayat yekaṃ manu-ṣyabhavaṃ[/] tasmin samaye sakṛdāgāmiphalaṃ vyavasthāpyate / yadā tu deva-bhavam eva kevalam-abhinirvvarttayati / iha pratyāgama-janmikaṃ kleśaṃ prahāya tadā anāgāmi-phalaṃ vyavasthāpyate // sarva-bhava-upapattisaṃvarttanīya-kleśa-prahāṇād agraphalam arhattva-phalaṃ vyavasthāpyate / tat punaḥ sakṛdāgāmi-phalaṃ trayāṇāṃ saṃyojanānāṃ prahāṇād rāgadveṣamohānāṃ ca / tanutvād bhagavatā vya-vasthāpitaṃ / paṃcānām avara-bhāgīyānāṃ saṃyojanānāṃ prahāṇād anāgāmiphalaṃ / paryādāya sarvva-kleśa-prahāṇād arhattva phalam idam ucyate bhāvanāphalaṃ /

## 13.3.貪等行者、等分行、薄塵行
【漢】又於此中，貪、瞋、癡、慢尋思行者，彼先應於淨行所緣淨修其行，然後方證心正安住。彼於各別所緣境界，定由所緣差別勢力，勤修加行。

【漢】若等分行補特伽羅，隨所愛樂，攀緣彼境勤修加行。如是勤修，唯令心住，非淨其行。

【漢】如等分行補特伽羅，薄塵行者，當知亦爾。而彼諸行，有其差別。謂貪等行者勤修行時，要經久遠，方證心住。等分行者勤修行時，不甚久遠，能證心住。薄塵行者勤修行時，最極速疾，能證心住。
△tatra ye rāga-dveṣamoha-māna-vitarka-cariteṣu(tāḥ) pud-galeṣu(lāḥ) purvva(taiḥ) tāvac carita viśodhane ālambane caritaṃ viśodhayitavyaṃ / tataḥ paścac citta-sthitim adhigacchanti / eṣāṃ pratiniyatam eva tad ālambanam avaśyaṃ tais tenālambanena prayoktavyaṃ / samabhāgacaritasya tu yatra priyārohitā / tatra tena prayoktavyaṃ kevalaṃ cittasthitaye / na tu carita-viśuddhaye / yathā samabhāgacarita evaṃ manda-rajasko veditavyaḥ / ayaṃ tv eṣāṃ viśeṣo vāgā-dicaritaḥ prayujya-mānaśicareṇādhi-gantā bhavati / sama-bhāga-carito nāticireṇa mandarajaskas tu āśu tvarita-tvaritaṃ citta-sthitam adhigacchati

## 13.4.等分行者
【漢】問：前已廣說有貪等行補特伽羅行相差別，其等分行及薄塵行補特伽羅，有何行相？

【漢】答：等分行者，如貪等行補特伽羅所有行相，一切具有；然彼行相非上、非勝，如貪等行。隨所遇緣，有其差別，施設此行與彼相似。
△tatroktāni pūrvaṃ rāga-caritānāṃ pudgalānāṃ liṃgāni /samabhāga-caritasya pudga-lasya mandarajaskasya ca katamāni liṃgāni / āha / samabhāga-caritasya pudgalasya sarvāṇi tāni liṃgāni saṃvidyante / yāni rāgādicaritānāṃ,tāni rāgā[dī]ni tu nādhimā-trāni / na pradhānāni / tathā rāgādicaritārāṃ samaprāptāni bhavanti pratyayeṣu satsu na prajñāyante /

## 13.5.薄塵行者
【漢】其薄塵行補特伽羅行相`[差〔－〕【三聖】]`差別者，謂無重障，最初清淨，資糧已具，多清淨信，成就聰慧，具諸福德，具諸功德。
△tatra mandarajaskasya pudgalasya liṃgāni / anāvṛto bhavaty ādiśuddha-saṃbhāra-saṃbhṛtaḥ / prasāda-bahulo medhāvī puṇyavān guṇānvitaś ca bhavati /

### 13.5.1.無重障
【漢】無重障者，謂無三障。何等為三？一者、業障，二、煩惱障，三、異熟障。

【漢】言業障者：謂五無間業，及餘所有故思造業諸尤重業。彼異熟果若成`[2]就＝熟【三聖】＊`就時，能障正道，令不生起。是名業障。

【漢】煩惱障者，謂猛利煩惱、長時煩惱。由此煩惱，於現法中，以其種種淨行所緣不能令淨，是名煩惱障。

【漢】異熟障者，謂若生處，聖道依彼不生不長，於是生處異熟果生。或有生處，聖道依彼雖得生長，而於其中異熟果生，聾騃愚鈍，盲瞽瘖瘂，以手代言，無有力能解了善說、惡說法義。是名異熟障。
△tatra trīṇyāvaraṇāni / karmā-varaṇaṃ / kleśa-varaṇaṃ / vipākā-varaṇaṃ / tatra karmā-varaṇaṃ / pañcānantaryāṇi karmāni / yaccānyadapi kiṃcit karmāṇi (karma) / saṃ[ā]-cetanīyaṃ / gurūkarma vipakvavipākaṃ / mārgātpattaye / nibaddhakārakaṃ / tatra kleśā-varaṇaṃ / tīvrakleśatā / āyatakleśatā ca / yā dṛṣṭe dharme carita-viśodhanenā-lambana-viśodhanena na śakyate viśodhayituṃ / tatra vipākāvaraṇaṃ yatrāryamārga-sya apravṛttirapra sāda upapattyāyatane[/] tatra vā vipākam abhinirvarttayati / yatra vā āryamārgasya pravṛttiḥ / tatropapanno jāto / bhavaty eḍamūko hasta-saṃbādhikaḥ apratibalo bhavati / subhāvitadur-bhāvitānāṃ dharmāṇām artham ājñātuṃ /

### 13.5.2.最初清淨
【漢】最初清淨者，謂善淨戒及正直見。

【漢】由十因緣，戒善清淨，如前應知。

【漢】正直見者，謂若有見，淨信相應故、勝解相應故、遠離誑諂故、善思法義無惑無疑加行出離故，名為正直。如是正直見，淨信相應故，於佛正法及毘奈耶不可引奪。勝解相應故，於諸如來及聖弟子不可思議威德神力、不可思議生處差別、甚深法教、不可記事，深生勝解，無驚、無恐、無有怖畏。遠離誑諂故，其見正直，是正直類，如其聖教而正修行，如其真實而自`[現＝顯【三聖】]`現發。善思法義無惑無疑加行出離故，於一切法無常、苦、空、無我等義，善正思惟、善正籌量、善正觀察。由是為因，無惑無疑，遠離二路，逮得`[昇＝升【三聖】]`昇進。由此四相，先所說見，名正直見。
△tatrādi śuddhiḥ śīlaṃ ca suviśuddhaṃ dṛṣṭiś ca rjvī[/] tatra śīlaṃ suviśuddhaṃ / daśa-bhiḥ kāraṇair veditavyam /) (tatra dṛṣṭi tṛptitā jātā śradadhāṃ(ddhā) saṃprayogāt / adhimuktisaṃprayogāddhi tamāryā[a]śāṭhyatayā sucintita dharmārthasya niḥkāṅkṣa-nirvicikitsa(ā)-prayoga-niryāṇatayā yā dṛṣṭiḥ śraddhayā saṃprayuktā / asmāddharma vinayād asaṃhāryād adhimuktyā ca saṃprayuktā buddhānāṃ buddhaśrāvakāṇāṃ ca / anityam anubhava[na]m anityāni ca upapattyatanāni / gaṃbhīrāṃ ca deśanāṃ / avyā-kṛta-vastu cādhimucyate / no[t]trasati na saṃtrāsamā padyate / vigatamāyāśāṭhyā ca yā dṛṣṭiḥ yayā ṛjuko bhavati / ṛjukajātīyaḥ / yathānuśīṣṭaś ca pratipadyate / yathābhū-taṃ cātmānam āviṣkaroti / dharmāṇāṃ vānityatām ārabhya duḥkhatāṃ śūnyatāma-nātmatām arthaḥ suvicintito bhavati / sutulitaḥ sūpaparīkṣitaḥ / yad dhetorayaṃ niḥ-kāṅkṣo bhavati / nirvicikitsaḥ / dvedhā yathā gato viśeṣāya paraiti / itīyaṃ caturākārā dṛṣṭir yathā uddiṣṭā / dṛṣṭi ṛjutety ucyate /

### 13.5.3.資糧已具
【漢】資糧已具者，廣說資糧，如前應知。略有四種。一、福德資糧，二、智慧資糧，三、先世資糧，四、現法資糧。

【漢】福德資糧者，謂由此故，於今獲得隨順資具、豐饒財寶，遇真福田為善知識，離諸障礙，能勤修行。

【漢】智慧資糧者，謂由此故，成就聰慧，有力有能解了善說、惡說法義，獲得隨順法教、義教、教授教誡。

【漢】先世資糧者，謂由宿世積集善根，於今獲得諸根成`[＊2-1]就＝熟【三聖】＊`就。

【漢】現法資糧者，謂於今世有善法欲、諸根成熟、具戒律儀及根律儀，如前廣說。
△tatra saṃbhāra-saṃbhṛtatā-vistareṇa saṃbhāraḥ / purvam eva nirdiṣṭaḥ samāsataḥ / punaś caturvidho bhavati / puṇyasaṃbhāro jñānasaṃbhāraḥ pūrvvako dṛṣṭdhārmikaś ca / tatra puṇyasabhāro yenāpy etarhi ānulomikāḥ pariṣkārāḥ prādurā bhavanti / pra-dakṣiṇāḥ / kalyāṇamitrāṇi ca pratilabhate / anantarāyaś ca prayuktasya bhavati / tatra jñānasaṃbhāraḥ /yena medhāvī bhavati pratibalaḥ /subhāṣi tad urbhāṣitānāṃ dharmā-ṇām artham ājñātuṃ[/]-lābhī bhavati / ānulobhikāyā dharma-deśanāyāḥ artha-deśanā-yāḥ avavādānuśāsanyāḥ /tatra pūrvvako yenaitahi(rhi) pa[ri]pakvānīndriyāṇi labhate / purvakuśalamūlopacayāt / tatra dṛṣṭadhārmakas tad yathā / kuśalo dharma-cchandaḥ / tathā paripakva-indriyasya śīlasamvara indriya-samvaraiti vistareṇa purvavat /

### 13.5.4.多清淨信
【漢】多清淨信者，謂於大師所無惑無疑，深生淨信及以勝解。如於大師，於法、於學亦復如是。其餘廣說，如前應知。
△tatra prasādabahulatā[/]naśāstari kāṃkṣati / na vicikitsati / prasīdaty adhimucyate / yathā-śāstary evaṃ dharme śikṣāyām iti vistareṇa pūrvavat /

### 13.5.5.成就聰慧
【漢】成就聰慧者，謂由此故，於法於義速能領受；經久遠時，於法於義能無忘失，於法於義速能通達。
△tatra medhā yayā āśu dharmam udgṛhṇāti / cireṇa dharmam arthaṃ ca na vistārayati / āśu dharmam arthaṃ ca pratividhyati /

### 13.5.6.具諸福德
【漢】具諸福德者，謂由此故，形色端嚴，眾所樂見，發清淨信，無病長壽，言辭敦肅，具大宗葉，眾所知識，成就大福，多獲衣等諸資生具，為諸國王及大臣等供養、恭敬、尊重、讚嘆。
△tatra kṛta-puṇyatā / yayā abhirūpo bhavati / darśanīyaḥ / prāsādikodīrghāyur bhavaty ādeyavākyo maheśākhyo jñāto bhavati / mahāpuṇyo lābhī cīvarādināṃ / sa satkṛto gurūkṛtaś ca / rājādīnāṃ /

### 13.5.7.具諸功德
【漢】具諸功德者：謂本性成就極少欲等種種功德。

【漢】如前所說沙門莊嚴、應知其相。如是等類、應知是名諸薄塵行補特伽羅行相差別。
△tatra guṇānvita iti / guṇā alpecchatādayo veditavyāḥ / yathā uktaṃ śramaṇālaṃkāre tair ayaṃ prakṛtyaiva samanvāgato bhavati / itīmāny evaṃ bhāgīyāni mandarajaska-sya pudgalasya liṃgāni veditavyāni //

# 14.補特伽羅異門
## 14.1. 沙門
【漢】云何補特伽羅異門？謂有六種。何等為六？一、沙門，二、婆羅門，三、梵行，四、苾芻，五、精勤，六、出家。

【漢】第一沙門復有四種。

【漢】何等為四？一、勝道沙門，二、說道沙門，三、活道沙門，四、壞道沙門。

【漢】當知諸善逝，名勝道沙門；諸說正法者，名說道沙門；諸修善行者，名活道沙門；諸行邪行者，名壞道沙門。
△tatra saṭ pudgalaparyāyāḥ / tad yathā śramaṇo brāhmṇo brahmacārī bhikṣuryati[ḥ] pravrajitaśceti / tatra catvāraḥ śramaṇāḥ /mārgajinaḥ / mārga-deśikaḥ / mārgajīvī / māra-gadūṣī ca / tatra yaḥ sugataḥ sa mārga-jinaḥ / yo dharmavādī sa mārga-deśikaḥ / tatra yaḥ pratipannaḥ / sa margajīvī / yo mithyā-pratipannaḥ sa mārgadūṣī /
【漢】諸善逝者，謂已證得貪瞋癡等無餘永盡。說正法者，謂為調伏貪瞋癡等，宣說正法。修善行者，謂為調伏貪瞋癡等，勤修正行。行邪行者，謂犯尸羅，行諸惡法。
△sugataś ca ucyate / yo śeṣaṃ rāga-dveṣamoha-kṣayam anuprāptaḥ / dharmavādī / yo rāga-dveṣamoha-vinayāya dharmaṃ deśayati / supratipanno yo rāgadveṣamohavina-yāya pratipannaḥ / duḥśīla[ḥ] pāpa-dharmā mithyā pratipannaḥ /
【漢】又學無學名勝道沙門。以無漏道摧滅一切見、修所斷諸煩惱故。若無如來及諸菩薩，為菩提故勤修正行，諸聲聞眾持三藏者，名說道沙門。任持世俗法毘奈耶，轉正法眼令不斷故。若諸異生補特伽羅，其性調善，為自利益勤修正行，有羞有悔，愛樂正學，為得未得、為觸未觸、為證未證勤修加行，有力有能堪得未得、堪觸未觸、堪證未證，名活道沙門。由彼現有諸善法煗，堪能生長聖慧命根，名活，非死，是故名為活道沙門。若諸犯戒補特伽羅，多行惡法，廣說乃至實非梵行自稱梵行，名壞道沙門。由彼破壞最初所有正道根本，無力無能，非生道器。雖現前有說正道教，及現前有證正道者，而彼不得，是故名為壞道沙門。

【漢】世尊依彼作如是說：此初沙門，廣說乃至第四沙門，於外沙門、婆羅門教空無所有。若於是處，八支聖道安立可得；即於是處有初沙門，廣說乃至第四沙門。
△api ca / śaikṣāśaikṣā margajinā ity ucyante / darśanabhāvanāprahātavyānāṃ kleśānāṃ vijayāttatra tathāgato bodhisattvaś-cāyatyāṃ bodhāya pratipanna(ā)ḥ / śrāvakāś ca sūtradharā vinaya-dharā mātṛkādharāś ca / ye sāṃketikaṃ dharmavinayaṃ dhārayanti / dharmanetrīṃ pravartta yanti / ima ucyante mārga-deśikāḥ / tatra ye pṛthag-jana-kalyāṇakā ātmahitāya pratipannā śajjinaḥ mārga-deśikāḥ / kaukṛtikāḥ śikṣākāmāḥ / aprāptasya prāptaye anadhigatasyādhigamāya āsākṣātkṛ-tasya sākṣātkriyāyai prayuktā bhavyāś ca pratibalā yāvada-sā-kṣātkṛtasya sākṣāt-kriyāyai[/] ima ucyante mārgajīvi-naḥ / apy eṣāmūṣmā yena[ya]masya(/) āryasya prajñendriyasya utpattaye na mṛtā jīvantīty ucyate / tena ucyante mārgajīvina iti / tatra yoyaṃ pudgalo duḥśīlaḥ pāpa-dharmā yāvadabrahama cārī[brahmacārī]\(ri) pratijñaḥ / ayam ucyate mārgadūṣī dūṣitonena mārgo bhavati mūlata āditaḥ / yenāyam abhavyo bhavaty apratibalaḥ / abhājanabhūto mārgasya utpattaye / satyāṃ saṃvidyamānāyāṃ mārgadeśanāyāṃ sati saṃvidyamānedhigame[/] tasmān mārga-dūṣīty ucyate / idaṃ ca sandhāya uktaṃ bhagavatā / iha katamaḥ śramaṇaḥ / iha yāvac caturthaḥ / śūnyāḥ parapravādāḥ / śramaṇaibrahmiṇaiś ca / yatrāryāṣṭāṃgo mārgaḥ prajñāyate / tatra prathama-śramaṇas tatra yācac caturtha iti //

## 14.2.婆羅門
【漢】第二婆羅門復有三種。一、種`[1]姓＝性【明】＊`姓婆羅門，二、名想婆羅門，三、正行婆羅門。

【漢】種`[＊1-1]姓＝性【明】＊`姓婆羅門者，謂若生在婆羅門家，從母產門之所生出，父母圓備，名婆羅門。

【漢】名想婆羅門者，謂諸世間，由想等想，假立言說，名婆羅門。

【漢】正行婆羅門者，謂所作事決定究竟，已能驅擯惡不善法。如說：當知婆羅門，更無有所作；所作事已`[＊2-2]辨＝辦【三】＊`辨，是謂婆羅門。
△tatra(ya) trayo brāhmaṇāṃ / tad yathā jāti-brāhmaṇaḥ saṃjña-brāhmaṇaḥ / pratipatti-brāhmaṇaś ca / tatra jāti-brāhmaṇaḥ / yoyaṃ jāti-brāhmaṇaḥ kulajāto yonijo mātṛ-sambhūtaḥ / utpanno mātṛtaḥ pitṛtaḥ / tatra saṃjñā-brāhmaṇa iti loke nāma bhavati saṃjñā sama[ā]jñā prajñaptir vyavahāraḥ / pratipatti-brāhmaṇaḥ / yotyantani(ntaṃ) bhavati kṛtārthaḥ / vāhitā bhavanty anena pāpakā akuśalā dharmāḥ / yathā uktaṃ na kāryaṃ brāhmaṇasyāsti / kṛtārtho brāhmaṇaḥ smṛta iti /

## 14.3. 梵行
【漢】第三梵行復有三種。一、受遠離梵行，二、暫時斷梵行，三、畢竟斷梵行。受遠離梵行者，謂能受學遠離一切行非梵行習婬欲法。暫時斷梵行者，謂諸異生，由世間道離欲界欲。畢竟斷梵行者，謂諸聖者得不還果，復得最上阿羅漢果。
△tatra trayo brahma-cāriṇaḥ / tad yathā virati-samādāyī / tad antara-prahāyī tad atyan-taprahāyī ca / tatra viratisamādāyī / yo brahma-caryā[t] punar dharmāt prativirato bhavati / samādattaśikṣaḥ / tatra tad antara-prahāyī yo laukikena mārgeṇa kāmavīta-rāgaḥ pṛthagjanaḥ / tatra tad atyantaprahāgī / tad yathā nāgāmī / arhatvāt punaḥ (arhanvā punaḥ) //

## 14.4.苾芻
【漢】第四苾芻復有五種。一、乞匃苾芻，二、自稱苾芻，三、名想苾芻，四、破壞煩惱苾芻，五、白四羯磨受具足戒苾芻。
△atra pañca bhikṣavaḥ / bhiṣatīti bhikṣuḥ / pratijñā-bhikṣuḥ / saṃjñā-bhikṣuḥ / bhinna-kleśatvādbhikṣuḥ / jñapti-caturthena karmaṇa-upasampādito bhikṣuḥ //

## 14.5.精勤
【漢】第五精勤復有三種。一、止息犯戒精勤，謂能遠離一切不善身業、語業。二、止息境界精勤，謂密護根門，修防守念及常委念、如前廣說。三、止息煩惱精勤，謂能永斷見、修所斷一切煩惱，及於一切先所生起，或欲尋思、或恚尋思、或害尋思、或貪、或瞋、或諸邪見、或忿恨覆惱誑諂等，能往惡處那`[洛＝落【三聖】]`洛迦等諸險惡趣非沙門法，隨所生起能不忍受，尋即斷滅、除遣、變吐。當知此中，略有二種止息煩惱。一、止息隨眠，二、止息諸纏。
△tatra trayo yatayaḥ / dauḥśīlya-saṃyamād yatiḥ / yokuśalād vāk kāyakarmaṇaḥ prati-virataḥ / viṣaya-saṃyamādyatiḥ / ya indriye gupta dvāraḥ / ārakṣita-smṛtiḥ / nipaka-smṛti[ḥ/]vistareṇa pūrvavat / kleśa-saṃyamādyatiḥ / yasya darśanaprahātavyāḥ kleśāḥ prahīṇā utpanna-utpannañ ca/vitarkaṃ vyāpādavihi[taṃ] vitarkam abhidhyā vyāpāda-dṛṣṭimithyādṛṣṭi-krodhopanāhamrakṣapradāśā-dīnyāpāyikāni sthānāni nairayikāni (ṇi) / durgatigāmī(ni)(/) aśramaṇa-kārakāṇy-utpannotpannāni nādhivāsayati / prajahāti / viśodhayati / vyantīkaroti / soyaṃ dvividhaḥ kleśa-saṃyamo bhavati / paryavasthāna-saṃyama ubhaya-saṃyamaś ca //

## 14.6.出家
【漢】第六出家復有二種。一、於善說法毘奈耶中而出家者，二、於惡說法毘奈耶中而出家者。於善說法毘奈耶中而出家者，謂苾芻苾芻尼、式叉摩那、沙彌、沙彌尼。又若自能出離身中所有一切惡不善法，當知是名真實出家。於惡說法毘奈耶中而出家者，謂諸外道。或全無衣、或壞色衣、或塗灰等增上外道。復有所餘如是等類眾多外道。是故說言：若諸沙門、若婆羅門、若修梵行、若諸苾芻、若精勤者、若出家者，如是一切，是數取趣所有異門。
△tatra dvau pravrajitau/svāravyā tad harmavinayo durākhyātadharmavinayaś ca/ tatra svākhyāta-dharma-vinayaḥ / bhikṣur bhikṣuṇī śikṣamāṇāśrāmaṇera[ḥ] śrāmaṇerī / api ca pravrājayatyātmanaḥ pāpakān akuśalān dharmān sa pravrajita ity ucyate / paramār-thataḥ / tatra durākhyāta-dharma-vinayaḥ / tad yathā tīrthika[ḥ] parivrājo (vrāḍ) nir-grantho vā parivrājakopāṇḍuroga iti /yo vā punar apy evaṃ bhāgīyaḥ / tenāhaṃ(ha) // śramaṇo brāhmaṇo vā brahmacārī bhikṣuryatiḥ pravra//[........] ra--ca /

# 15.補特伽羅
## 15.1.八種補特伽羅
【漢】補特伽羅略有八種。建立因緣略有四種。

【漢】云何八種補特伽羅？一、有堪能者，二、無堪能者，三、善知方便者，四、不善知方便者，五、有無間修者，六、無無間修者，七、已串修習者，八、未串修習者。

## 15.2.四種補特伽羅建立因緣
【漢】云何四種補特伽羅建立因緣？謂由四種差別因緣，建立八種補特伽羅。一、由根差別故，有根已成熟及根未成熟。二、由瑜伽差別故，有善知瑜伽及不善知瑜伽。三、由加行差別故，有有無間、慇重修，及無無間、慇重修。四、由時差別故，有已長時修道及未長時修道。
△kāla-prabhedaḥ dīrgha-kāla-bhāvita-mārgo na dīrgha-kāla-bhāvita-mārgaś ca /
【漢】云何如是四種差別能為前八補特伽羅建立因緣？謂根已成`[＊2-2]就＝熟【三聖】＊`就即有堪能者，根未成`[＊2]`就即無堪能者。善知瑜伽即善知方便者，不善知瑜伽即不善知方便者。有無間、慇重修即有無間修者，此亦名為有常委修；無無間、慇重修即無無間修者，此亦名為無常委修。已長時修道即已串修習者，未長時修道即未串修習者。

【漢】如是名為由根差別、瑜伽差別、加行差別及時差別，建立八種補特伽羅。
△itīme catvāraḥ prabhedāḥ kathaṃ nidānāni bhavanti / yadvā saṃpra]\[....]jña upāya-jña[ḥ]-kuśala ity arthaḥ / sātatya-pakṣe prayogo(gaḥ) sātatiko nipakva ity ucyate dīrghakāla-bhāvita-bhāvita [....] trayeṇa bhedena / yoga-prayoga-kāla-bhedenāptānāṃ pudgalānāṃ vyavasthānaṃ
【漢】若諸所有補特伽羅根未成`[＊2-4]就＝熟【三聖】＊`就，彼於所有善知方便、有無間修、已串修習，如理、如法、如其善巧，皆不能`[＊2-3]辨＝辦【三】＊`辨。若諸所有補特伽羅根雖成熟，而未善知善巧方便，於諸所有亦不能`[＊2]`辨。若諸所有補特伽羅根已成熟，善知方便，無無間修，即不能得速疾通慧。若諸所有補特伽羅根已成熟，善知方便，有無間修，未串修習，即於所有自所作事未得成`[＊2]`辨。若諸所有補特伽羅根已成`[＊2]`就，善知方便，有無間修，已串修習，彼於所有皆能成`[＊2]`辨，亦能獲得速疾通慧，於其所有自所作事已得成`[＊2]`辨。
△yastāvad pudgalaḥ aparipakvendriyaḥ / sa tāvadupāya-jñopi sātatikopi kṛta paricayopi nārādhako bhavati / dhyāyyasya dharmasya kuśalasya / tatra paripakvendriyaś ca[.....] jño bhavati / paripakvendriyo bhavati / upāyajño na kṣiprābhijño bhavati / tatra pari-rapakva-indriyo bhavaty upāyajño na sātatiko na kṛta-paricayaḥ / na tāvatkṛtasvārtho bhavati / kṛtakṛtyaḥ / yaś ca paripakvendriyo bhavaty upāyajñaḥ / sātatikaḥ kṛta-pari-cayaś ca bhavaty evaṃ sa ārādhako bhavati / kṣiprābhijñaś ca / kṛtasvakāryaś ca bhavati kṛtya-kṛtyaḥ

# 16.諸魔
## 16.1.四魔
【漢】當知諸魔略有四種。魔所作事有無量種，勤修觀行諸瑜伽師，應善遍知，當正遠離。

【漢】云何四魔？一、蘊魔，二、煩惱魔，三、死魔，四、天魔。

【漢】蘊魔者，謂`[五＝三【元】]`五取蘊。

【漢】煩惱魔者，謂三界中一切煩惱。

【漢】死魔者，謂彼彼有情，從彼彼有情眾，`[4]殀＝夭【三聖】＊`殀喪殞`[5]歿＝沒【三聖】＊`歿。

【漢】天魔者，謂於勤修勝善品者，求欲超越蘊、煩惱、死三種魔時，有生欲界最上天子，得大自在，為作障礙，發起種種擾亂事業，是名天魔。
△tatra catvāro mārāḥ saṃbahulāni mārakarmāṇi /veditavyāni yoginā / yogaprayuktena / te ca parijñāya parivarjayitavyāḥ / tatra catvāro mārāḥ /tad yathā skandhamāraḥ kleśa-māraḥ maraṇa-māraḥ / devaputramāraś ca / paṃca-upādāna-skandhāḥ skandha-māraḥ / traidhātukāvacarāḥ kleśāḥ / teṣāṃ teṣāṃ sattvānāṃ / tasmāt tasmāt sattva-nikāyāḥ ya(yādya)n-maraṇaṃ kālakriyā maraṇa-māraḥ / ya upy akuśalapakṣa-prayuktasya skandhakleśa-mṛtyusamatikramāya kāma-dhātūpapanno devaputraḥ / niścaya-prāptaḥ antarāyamupasaṃharati / vyākṣepakaraṇe / ayam ucyate deva-putra-māraḥ /
【漢】當知此中，若死所依；若能令死；若正是死；若於其死作障礙事，不令超越。依此四種建立四魔。謂依已生、已入現在五取蘊故，方有其死。由煩惱故，感當來生，生已便有`[殀【麗】，夭【大】，天【元】]`殀喪殞`[＊5-1]歿＝沒【三聖】＊`歿。諸有情類命根盡滅、`[＊4-1]殀＝夭【三聖】＊`殀喪殞`[＊5]`歿，是死自性。勤修善者，為超死故正加行時，彼天子魔得大自在，能為障礙。由障礙故，或於死法`[令＝全【三聖】]`令不能出；或經多時，極大艱難，方能超越。又魔於彼或有暫時不得自在。謂世間道離欲異生，或在此間，或生於彼。或魔於彼得大自在。謂未離欲。若未離欲，在魔手中隨欲所作。若世間道而離欲者，魔縛所縛，未脫魔`[罥＝羂【聖】]`罥，由必還來生此界故。
△tatra yatra ca mriyate / yaścāsau mṛtyur yena ca mṛtyuṃ namayati krāmayatyanta-rāyikena vastunā[/]ity etad adhikṛtya catvāro mārā vyavasthāpitāḥ / tatra pañca-sūpādāna-skandheṣu jāteṣu vardvamāneṣu mriyate / kleśāṃ(śān) janayatyāyatyāṃ jātaś ca mriyate / cyutiś ca cyavanatā satvānāṃ jīvitendriya-nirodhaḥ / kālakriyā svabhāva eva mṛtyuḥ / deva-putra-māraś ca maraṇa samatikramāya prayuktasyān-tarāyam upasaṃharati/yena na eva vā śaknoti maraṇ adharmmatāṃ samatikrimitum // kālāntareṇa vā samatikrāmati / tatra avaśagato mārasya bhavati laukikamārgavītarā-gaḥ pṛthagjanaḥ // iha sthastatra upapanno vā [a]vaśagataḥ / punar yaḥ avītarāgaḥ / tatra ye vītarāgaḥ eva hastagato yathākāmaṃ karaṇīyaḥ / vītarāgo vā punar baddho mārabandhanaiḥ / apari-mukto mārapāśairyasmātsa punar apy āgantī(ntā) imāṃ(ṃ) dhārntum(dhātum) /

## 16.2.魔事
【漢】云何魔事？

【漢】謂諸所有能引出離善法欲生，耽著諸欲增上力故，尋還退捨。當知此即是為魔事。

【漢】若正安住密護根門，於諸所有可愛色聲香味觸法，由執取相、執取隨好，心樂趣入。當知此即是為魔事。

【漢】若正安住於食知量，於諸美味不平等食，由貪愛欲，心樂趣入。當知此即是為魔事。

【漢】若正安住精勤修習初夜後夜`[覺＝悎【三聖】]`覺寤瑜伽，於睡眠樂、於偃臥樂、於脇臥樂。由懈怠力，心樂趣入。當知此即是為魔事。

【漢】若正安住正知而住，於往來等諸事業時，若見幼少、盛年、美色諸母邑等，由不如理，執取相好，心樂趣入。或見世間諸妙好事，心樂趣入。或於多事多所作中，心樂趣入。或見在家及出家眾歡娛雜處，或見惡友共相雜住，便生隨喜，心樂趣入。當知一切皆是魔事。

【漢】於佛法僧、苦集滅道、此世他世若生疑惑。當知一切皆是魔事。

【漢】住阿練若、樹下、塚間、空閑靜室，若見廣大可怖畏事，驚恐毛竪；或見沙門婆羅門像、人非人像欻爾而來，不如正理勸捨白品、勸取黑品。當知一切皆是魔事。

【漢】若於利養恭敬稱譽，心樂趣入；或於慳吝、廣大希欲、不知喜足、忿、恨、覆、惱及矯詐等沙門莊嚴所對治法，心樂趣入。當知一切皆是魔事。

【漢】如是等類無量無邊諸魔事業，一切皆是四魔所作。隨其所應，當正了知。
△tatra mārakarmāṇi / yasya kasyacit karmano dharmacchandaḥ samutpanno naiṣkram-yaupasaṃhitaḥ / kāmagre dhamadhipatiṃ kṛtvā pravarttante /veditavyaṃ mārakarmai taditi / indriyair guptadvārasya viharataḥ /yasya raṃjanīyeṣu rūpeṣu sahagatvara sam-praṣṭavya-dharmeṣu-nimittagrā-hitāyāmanuvyaṃjana-grāhitāyāṃ cittaṃ praskandati / veditavyaṃ mārakarmaitaditi/evaṃ bhojaneṣu mātrajñasya viharataḥ parṇīteṣu raseṣu chandarāgamanunayena cittaṃ praskandati / bhaktavaiṣamye evaṃ pūrvarātrāpararā-traṃ jāgarikāyo gamananuyuktasya viharataḥ / nidrāsukhe śayanasukhe pārśva-sukhe cittaṃ praskandati/veditavyaṃ mārakarmaitaditi /tathā saṃprajānad vihāriṇo vihartaḥ / abhikramapratikramādiṣu śiśumudāravarṇnaṃ raṃjanīyaṃ mātṛgrāmaṃ dṛṣṭvā ayo-niśo nimitta-graheṇa cittaṃ praskandati / loka-citrāṇi vā dṛṣtvā cittaṃ praskandati / bahvarthatāṃ(tāyāṃ) bahukṛtyatāyāṃ cittaṃ praskandati / tad yathā gṛhastha-pravra-jitaiḥ saṃsargā-rāmatāyāṃ pāpamitraiḥ saha ekavyavasitāyāṃ dṛṣṭya-numate cittaṃ praskandati / veditavyaṃ mārakarmaitaditi // tathā buddhe dharme saṃdhe duḥkhe samudaye nirodhe mārge / iha loke paraloke kāṃkṣā vimataya utpadyante / vedita-vyaṃ māra-karmaitaditi / araṇyagato vā vṛkṣamūlagato vā śūnyāgāragato vā mahān-tambhayabhairavaṃ paśyatyu[t]trāsakaraṃ romaharṣaṇaṃ / bhāhmaṇaveṣeṇa vā manuṣyaveṣeṇa vā amanuṣyaveṣeṇa vā,kaścid upasaṃkramyāyoniśaḥ/ śaklapakṣād-vicchandiyati / kṛṣṇapakṣe ca samādāpayati / veditavyaṃ māra-karmaitaditi / yadā lābhasatkāre cittaṃ praskandati / mātsarye mahecchantayāṃ / asantuṣṭau krodhopa-nāha(/) kuhanāla-panādiṣu / śramaṇālaṃkāravipakṣeṣu dharmeṣu cittaṃ praskandati / veditacyaṃ mārakarmaitaditi / itīmānyevaṃbhāgīyāni mārakarmāni veditavyāṇi tāni caturṇṇāṃ mārāṇāṃ yathāyogaṃ //

# 17.發趣空無有果
【漢】由三因緣，正修行者精勤發趣，空無有果。何等為三？一、由諸根未積集故。二、由教授不隨順故。三、由等持力微劣故。

【漢】若有諸根猶未積集，雖復獲得隨順教授，強盛等持；精勤發趣，空無有果。

【漢】若有諸根雖已積集，其等持力亦復強盛，而不獲得隨順教授；精勤發趣，空無有果。

【漢】若有諸根雖已積集，亦復獲得隨順教授，而等持力若不強盛；精勤發趣，空無有果。

【漢】若有諸根已得積集，教授隨順，等持強盛；精勤發趣，決定有果。如是名為由三因緣，空無有果；由三因緣，決定有果。`[此下聖本有光明皇后願文]`
△tatra caturbhiḥ kāraṇaiḥ samyak prayuktasyāpyāraṃbho viphalo bhavati / tad yathā indriyasamudāgamena / anulomāvavādena / samādhi-durbbalatayā ca / indriyāṇi cen na samudāgatāni / ānulomikaścāvavādo bhavati / samādhiś ca kevalavān / evam asyā-rambho viphalo bhavati / indriyaṇi cenna samudāgatāni bhavanti / avavādaś ca nānu-lomiko bhavati / samādhiś ca balavān bhavati / evam ārambho viphalaḥ / indriyāṇi cet samudāgatāni / sa avavādaścānulomiko bhavati / samādhiś ca durvalo bhavaty evāra-ṃbhā (vamārambho) viphalaḥ / indriyāṇi cet sa-mudāgatāni bhavanti / a[ā]nulomikaś cāvavādo bhavati / samādhiś ca durbbalo bhavaty eva[m a]ārambho viphalaḥ / indri-yāṇi cet samudāgatāni bhavanti / ānulomikaścacāvavādaḥ /samādhiś ca balavān evam asyārambhaḥ saphalo bhavaty ebhis tribhiḥ kāraṇair viphalo bhavati /tribhir eva kāra-ṇaiḥ saphalaḥ //uddānaṃ //
△　pudgalāstad-vyavasthānaṃ atho ālambanena ca /
△　avavādaś ca śikṣā ca tathā śikṣānulomikā[ḥ]\[//]
△　yogabhraṃśaś ca yogaś ca manaskāraś ca yoniśaḥ /
△　karaṇīyaṃ bhāvanā ca phalaṃ pudgala-paryāyaḥ //
△// māraś ca māraka//[/]rmāṇi ārambho viphalo bhavet //
△// yogācārabhūmau śrāvakabhūmisaṃgṛhītāyāṃ dvitīyaṃ yogasthānam //
【漢】瑜伽師`[智＝地【三聖】]`智論卷第二十九



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【漢】瑜伽師地論卷第三十
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

# 本地分中聲聞地第十三第三瑜伽處之一
【漢】`[第十三〔－〕【明】]`

【漢】如是已說補特伽羅品類、建立及所緣等，乃至趣修有果、無果。如應安立，我今當說。

【漢】總嗢柁南曰：

【漢】往慶問、尋求、　　方安立：護養、　　出離、一境性、　　障淨、修作意。
# 1.往問
【漢】若有自愛補特伽羅初修業者，始修業時，為隨證得自義利故，先應四處安住正念，然後往詣善達瑜伽或軌範師、或親教師、或餘尊重、似尊重所。云何四處？一、專求領悟，無難詰心處；二、深生恭敬，無憍慢心處；三、唯求勝善，非顯己能處；四、純為安立自他善根，非求利養恭敬名聞處。

【漢】如是正念到師處已，先求開許請問時分，然後安詳躬申請問。

【漢】將請問時，偏覆左肩，右膝著地，或居下坐曲躬而坐，合掌恭敬，深生愧畏，低顏軟語請問瑜伽：

【漢】我於如是瑜伽行中欲求受學，唯願慈悲，為我宣說。
△evaṃ kṛte pudgalavyavasthāne ālambanavyavasthāne yāvad bhāvanāphalavyavasthā-ne ātmakāmena pudgalena svārtham anuprāptukāmena ādikarmikeṇa / tat prathāma-karmikeṇa yogajña ācāryo vā upādhyāyo vā gurūṣo gurūsthānī yo vā caturṣu sthāneṣu smṛtim upasthāpya upasaṃkramitavyaḥ / abhijñābhiprayeṇa nopalambhacittatayā sa gauraveṇa na samānastambhatayā/kiṃ kuśalagaveṣiṇā /nātmodbhāvanārtha/ ātmānaṃ parāṃś ca kuśalamūlena yojayiṣyāmīti / na labhastkārārtham evaṃ ca punar ūpasaṃ-kramya kālenāvakāśaṃ kṛtvā ekāṃsamuttarāsaṃgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratitaṣṭhāpya nīcataram evāsane niṣadya sapratīśena yoga āyācitavyaṃ /
△aham asmim yogenārthī yogaṃ ādikṣv ānukampām upādāya /

# 2.慶慰
【漢】如是請已；善達瑜伽諸瑜伽師，為欲安立初修業者瑜伽作意，應以慈愍柔軟言詞讚勵慶慰，又應稱揚修斷功德。歎言：善哉！善哉！賢首。

【漢】汝今乃能於墮放逸、樂著放逸、沈沒境界、樂著境界眾生類中，獨不放逸，樂修出行。

【漢】汝今乃能於久墮在種種憂苦險惡牢獄眾生類中，獨求解脫如是牢獄。

【漢】汝今乃能於`[被＝彼【三】]`被種種貪瞋癡等杻械枷鎖常所固縛眾生類中，獨求斷壞如是固縛。

【漢】汝今乃能於入生死曠野險道眾生類中，獨求超度曠野險道。

【漢】汝今乃能於遭窮儉種種善根眾生類中，獨求獲得豐饒善根。

【漢】汝今乃能於墮種種煩惱怨賊、廣大怖畏眾生類中，獨求證得究竟安隱常樂涅槃。

【漢】汝今乃能於為煩惱重病吞食眾生類中，獨求證得第一無病常樂涅槃。

【漢】汝今乃能於為四種`[8]瀑＝暴【三聖】＊`瀑流漂溺眾生類中，獨求越度如是`[＊8]`瀑流。

【漢】汝今乃能於入廣大無明黑闇眾生類中，獨求獲得大智光明。
△ity evañ ca punar āyācitena yoginā yogajñena sa ādikarmikaḥ,tat prathamakarmikaḥ yoga-manasikāre prayoktukāmaḥ / ślakṣṇaślakṣṇair vvacanapathair ūdvejayitavyaḥ / saṃpraharṣayitavyaḥ / prahāṇe cānuśaṃso varṇṇayitavyaḥ / sādhu sādhu durmukha yas tvaṃ pramādāpagatāyāṃ prajāyāṃ viṣayanimnāyāṃ viṣayādhyavasitāyāṃ apra-mādāya prayoktukāmaḥ / apāyadhārakapraviṣṭāyām apāyadhārakān nirgantukāmaḥ / rāgadveṣamohavigatabandhanāyāṃ bandhanāni kṣeptukāmaḥ / saṃsāramahādāvīdu-gamārgapraviṣṭānāṃ(yāṃ) nistarttukāmaḥ /kleśakuśalamūlamahādurbhikṣaprāptāyāṃ kuśalamūlasubhikṣam anuprāptukāmaḥ / kleśataskaramahābhayānugatāyāṃ / nirvā-ṇaṃ kṣemam anuprāptukāmaḥ / kleśamahāvyādhigrastāyāṃ paramamāno nirvāṇam anuprāptukāmaḥ / caturotmā(ghā) nusrotopahatāyām oghān utarttukāmaḥ / mahāvi-dyānukārapraviṣṭāyāṃ mahājñāna[ā]okam anuprāptukāmaḥ /
【漢】長老當知，汝若定能如是精勤修瑜伽行，乃得名為不虛受用國人信施，真實奉行如來聖教，不捨靜慮，成就勝觀，增長樂居空閑法侶，精勤修學自義瑜伽。

【漢】不辱有智同梵行者。汝今為欲勤修自利利他正行。

【漢】汝今為欲利益安樂無量眾生，哀愍世間及諸天人阿素洛等，為令獲得義利安樂，故來問爾。
△anya(tra) tvam āyuṣmann evaṃ prayujyamānaḥ / samohaṃ ca rāṣṭrapiṃḍaṃ paribho-kṣyate / śāstur vacanakaro bhavaṣyasi / ānirākṛtadhyāyī vipaśyanayā samanvāgataḥ / bṛmhayitā śūnyāgārāṇāṃ svakāyayogam anuyuktaḥ / avigarhito vijñaiḥ sabrahma-cāribhis tulyahitāya pratipannaḥ / parahitāya bahujanahitāya lokānukampāyai ārthāya hitāya sukhā yad evam anuṣyāṇām ity

# 3.審問
【漢】以如是等柔軟言詞讚勵慶慰，稱揚修斷諸功德已，復於四種審問處法，應審問之。告言：長老！汝已一向歸佛法僧，非外道師及彼邪法弟子眾不？汝已最初淨修梵行、善淨尸羅、正直見不？汝已於其總摽、別辯諸聖諦法，若少、若多，聞受持不？汝於涅槃深心信解，為證寂滅而出家不？
△evaṃ bhāgīyaiḥ ślakṣṇair vacanapathaiḥ/ saṃharṣayitvā (saṃharṣya) prahāṇe cānu-śaṃsaṃ darśayitvā caturṣu paripṛcchāsthānīyeṣu dharmeṣu paripraṣṭavyaḥ / kaścid āyuṣmān ekāntena buddhaśaraṇaṃ gato dharmaṃ saṃghaṃ no cetobahirdhānyaṃ śāstāraṃ vā dakṣiṇīyam vā saṃjānāti kaścit te ādipariśodhitād brahmacaryasya bhāvanāyai śīlaṃ ca te saviśuddhaṃ dṛṣṭiś ca ṛjvī kaścit te āryasatyānām uddeśavibhaṃ-gam āramya dharmaḥ śrutaś codgṛhītaś ca /alpo vā prabhūto vā kaścit te nirvāṇādhi-muktaṃ cittaṃ / nirvāṇābhiprāyaś ca prabrajitaḥ /

# 4.尋求
## 4.1.以審問
【漢】如是問已，彼若云：爾！次後復於四種處所，以四因緣應正尋求。

【漢】何等名為四種處所？一、應尋求其願，二、應尋求種`[1]姓＝性【明】＊`姓，三、應尋求其根，四、應尋求其行。

【漢】云何名為四種因緣？一、應以審問而正尋求；二、應以言論而正尋求；三、應以所作而正尋求；四、應以知他心差別智而正尋求。
△sacet pṛṣṭa evam iti prajānāti / tata uttari caturṣu sthāneṣu caturbhiḥ kāranaiḥ sama-nveṣitavyaḥ / praṇidhānataḥ samanveṣitavyaḥ / gotrata indriyataḥ / caritataś ca sama-nveṣitavyaḥ kathayā ceṣṭayā cetaḥ paryāyasthānena paryeṣitavyaḥ /
【漢】云何名為應以審問尋求其願？謂如是問：長老！於何`[以＝已【三聖】]`以發正願？聲聞乘耶？獨覺乘耶？無上正等菩提乘耶？彼得此問，隨自所願，當如是答。如是名為應以審問尋求其願。
△tatra kathaṃ pṛcchayā praṇidhānataḥ samanveṣitavyaḥ / evaṃ paripraṣṭavyaḥ / kutrāyuṣmān kṛtapraṇidhāna iti / śrāvakayāne,pratyekabuddhayāne mahāyāne[/] sa yatra yatra kṛtapraṇidhāno bhaviṣyati / tatraivātmānaṃ vyākariṣyati / evaṃ pṛcchayā praṇidhānataḥ samanveṣitavyaḥ /
【漢】云何名為應以審問尋求種`[＊1-1]姓＝性【明】＊`姓及以根行？謂如是問：長老！於自種`[＊1]`姓、根、行能審察不？謂我本來有何種`[＊1]`姓？聲聞乘耶？獨覺乘耶？大乘等耶？有何等根？為鈍？為中？為利根耶？有何等行？為貪行耶？為瞋行耶？廣說乃至尋思行耶？彼若黠慧，能自了知前後差別種姓、根、行，善取其相，如問而答。

【漢】若`[性＝姓【宋元聖】]`性愚鈍，不能自知前後差別，乃至不能善取其相，由是不能如問而答。
△kathaṃ pṛcchayā gotram indriyaṃ caritaṃ ca[/] samanvṣitavyaṃ /sa evaṃ paripraṣṭa-vyaḥ / āyuṣmān ātmano gotram vā indriyam vā caritaṃ vā[/] kiṃ gotrohaṃ / kīdṛśāni me indriyāṇi mṛdūni madhyāni tīkṣṇāni kiṃ rāgacaritaḥ / atha dveṣacaritaḥ / evaṃ tāvad vitarkavicārita(vicāracarita) iti /sacet sa prājño bhavati / paurvāparyeṇa cāmuno gotram indriyaṃ caritañ copalakṣitaṃ bhavati / nimittīkṛtaṃ[/] tañ cai-(c caiva) va vyākaroti / sacet punar yukto bhavati / na cānena paurvāparyeṇa yāvan nimittīkṛtaṃ bhavati / tataś caritaṃ copalakṣitaṃ bhavati / sa pṛṣṭo na vyākaroti /

## 4.2.以言論
【漢】從此已後，應以言論尋求彼三。謂對其前，應以顯了正理相應眾雜美妙易解言詞，說聲聞乘相應言論。彼聞宣說此言論時，若身中有聲聞種`[＊1-4]姓＝性【明】＊`姓，於此言論便發最極踴躍歡喜，深生信解。若身中有獨覺種`[＊1]`姓、大乘種`[＊1]`姓，於此言論不發最極踊躍歡喜，不生信解。

【漢】次復為其說獨覺乘相應言論。彼聞宣說此言論時，若身中有獨覺種`[＊1-7]姓＝性【明】＊`姓，於此言論便發最極踊躍歡喜，深生信解。若身中有聲聞種姓、大乘種`[＊1]`姓，則不如是。

【漢】後復為其宣說大乘相應言論。彼聞宣說此言論時，若身中有大乘種`[＊1-9]姓＝性【明】＊`姓，於此言論、便發最極踊躍歡喜，深生信解。若身中有聲聞種`[＊1]`姓、獨覺種`[＊1]`姓，則不如是。
△tasya tata uttarakālaṃ kathayā tāvat trīṇi samanveṣitavyāni / tasya puras tāc chrāvaka-yānapratisaṃyuktā kathā karaṇīyā / citrair gamakaidhurair vacanapathaiḥ sa tasyāṃ kathāyāṃ kathyam ānāyāṃ sacec chrāvakagotro bhavaty atyarthaṃ tayā kathayā prī-yate / hṛṣyate, ānandījātaḥ,saumanasyajāto bhavati / (na) prasīdati nādhi(adhi)mucyate / mahāyānapratisaṃyuktāyām vā punaḥ kathāyāṃ kathyam ānāyāṃ yo mahāyāna-gotraḥ sotyarthaṃ prīyate / hṛṣyate / yāvat prasīdaty adhimūcyate / śrāvakapratyeka-buddhas tu na tathā /
【漢】若有鈍根，雖聞宣說麁淺言論，而於法義勵力審思，方能領受解了通達。若有利根，雖聞宣說深細言論，而於法義速能領受解了通達。若有中根，則不如是。
△sacet punaḥ mṛdvindriyo bhavati / satyarthañ ca prīyate / dharmasya cārthasya copa-lakṣaṇāya / udgrahṇāya prativedhāya ca / tikṣṇendriyas tu / āsudharma copalakṣayaty udgṛhṇāti / pratividhyati / gambhīrāyām api kathāyāṃ kathyam ānāyāṃ / madhyendriyo na
【漢】若有貪行，彼聞為說淨妙言論，便發最極淨信愛樂，悟入其趣；身毛皆竪，悲涕墮淚；其身外現潤滑相狀，其心內懷柔軟怡悅。

【漢】若有瞋行，當知一切與上相違。若有癡行，彼聞為說決定通達涅槃離染相應言論，便生最極驚恐怖畏。如說鈍根，如是癡行，當知亦爾。

【漢】若有慢行，彼聞為說正法言論，不甚恭敬屬耳樂聞，不極安住求欲領解奉教行心。雖作方便引發其心，令受正化，而不分明發言稱善。

【漢】若尋思行，彼聞為說正法言論，雖攝耳聽，而心散亂，惡受所受。凡所領受不堅不住，隨受隨失，數重請問。如是名為應以言論尋求種`[＊1-12]姓＝性【明】＊`姓及以根、行。
△sacet puna[ā]rāgacarito // bhavati / sa prasadanīyāyāṃ kathāyāṃ kathyamānāyā //[/] matyarthaṃ prasīdati ramate / kā(yā)va ta(d) dhyānaṃ praviśati / cāptā ca magru (aśru？) prapātaṃ ca snigdhasantānatāṃ mṛducittatāṃ dravacittatām copadarśayati / saced dveṣacarito bhavati / nirvedhikāyāṃ kathāyāṃ kathyamānāyāṃ nirvāṇaprati-saṃyuktāyāṃ nirāmiṣamu[t]trasya saṃtrāsamāpadyate / yathā mṛdvindriyasyoktaṃ tathātrāpi veditavyam / sacet sa dharmānucarito bhavati / jānāty arthaṃ śuśrūṣate / na śrotram avadadhāti / na tathā prajñācittam upasthāpayati / āvarjito 'pi na tathā sānukā-ramanu prayacchati /sacet punar vicarito (rvicārānucarito) bhavati tasya svavahitasyā-pi cittaṃ vikṣipyate / durgṛhītagrāhī bhavati /na dṛḍhaṃ gṛhṇāti /na sthiraṃ udgṛhītañ ca nāśayati / na puna[ḥ] kaya(tha)yā paripṛcchana kaś ca bhavati / evaṃ kathayā / gotram indriyaṃ caritaṃ ca samanveṣitavyaṃ /


## 4.3.以所作
【漢】云何名為應以所作尋求彼三？謂如前說聲聞種`[＊1-13]姓＝性【明】＊`姓，及貪等行補特伽羅所有相狀，是名所作。由此所作，如其所應，當正尋求種、`[＊1]`姓、根行。
## 4.4.以知他心差別智
【漢】云何名為應以知他心差別智尋求種`[＊1-15]姓＝性【明】＊`姓及以根、行？謂如有一善達瑜伽修瑜伽師，以得知他心差別智。彼由如是他心智故，如實了知種性、根、行。
△kathaṃ ceṣṭayā [/] yāni purvoktāni liṅgāni / śrāvakagotrasya rāgacaritānāṃ ca pudga-lānāṃ tāni ceṣṭety ucyate / tayā ca ceṣṭayā yathāyogaṃ gotram indriyaṃ caritaṃ ca samanveṣitavyaṃ /

# 5.安立
【漢】於四種處，以四因緣正尋求已，復於五處如應安立。

【漢】云何五處？一、護養定資糧處，二、遠離處，三、心一境性處，四、障清淨處，五、修作意處。
△etāni catvāri sthānāny ebhiś caturbhiḥ kāraṇais samanveṣya pañcasu sthāneṣu vina-yate / tad yathā samādhisaṃbhārarakṣopacaye prāvivekye cittaikāgratāyāḥ(yāṃ)
△āvaraṇaviśuddhau manaskārabhāvanāyāṃ ca /

## 5.1.護養定資糧
【漢】云何護養定資糧？謂若成就戒律儀者，即於是處為令不退，住不放逸；如佛所誡、如佛所許，圓滿戒蘊學處差別，精進修行，常無懈廢。如是能於己所證得尸羅相應學道無退，亦能證得先所未證尸羅相應殊勝學道。如說成就戒律儀，如是成就根律儀、於食知量、初夜後夜`[覺＝悎【三聖】]`覺寤瑜伽、正知而住，如是乃至成就所有沙門莊嚴，隨所獲得資糧所攝善法差別，皆能防護令不退失。於後勝進善法差別，為速圓滿，為如所說無增無減平等現行，發生樂欲，增上欣慕，恒常安住勇猛精進。是名護養定資糧。
△tatra samādhisaṃbhārarakṣopacayaḥ yāvatā śīlasamvareṇa samanvāgato bhavati / tatra cāpramādavihārī bhavaty apapariṇāya buddhānuśiṣṭasya ca buddhānujñātasya pudgalasya śīlaskandhasya śikṣāpadapratipattyā vīryaṃ na sransa(sraṃsa)yati / evam ayam avigatāc chīlapratisamvarāc chikṣāmārgān na parihīyate / anadhigataṃ ca śikṣā-mārgam adhigacchati /yathā śīlasamvara evam indriyasamvaraḥ bhojane matrajñatā // pūrvarātrāpararātraṃ jāgarikānuyogaḥ saṃprajānad vihāritā evaṃ yāvac chamaṇāla-ṃkāra iti / yasya yasya saṃbhāraparigṛhītasya dharmapravibhāgasya lābhī bhavati / sa taṃ vā rakṣaty uttari(raṃ) ca pravibhāgasya pa(ā)ripūraye / yathoktād bhūrādhika-kasamudācārāya [c]chandajāto viherayu(ret)mu(mū)kajāta ārūbdhavīryaś cāyam ucyate samādhisaṃbhārarakṣopacayaḥ /

## 5.2.遠離
### 5.2.1.處所圓滿
【漢】如是遠離順退分法，修習能順勝分法時，樂住遠離。

【漢】云何遠離？謂處所圓滿、威儀圓滿、遠離圓滿，是名遠離。

【漢】云何處所圓滿？謂或阿練若、或林樹下、或空閑室。山谷、巖穴、稻`[1]秆＝稈【三】＊`秆積等，名空閑室。大樹林中，名林樹下。空逈、塚間、邊際臥坐，名阿練若。當知如是山谷、巖穴、稻`[＊1]`秆積等，大樹林中，空逈、塚間、邊際臥坐，或阿練若、或林樹下、或空閑室，總名處所。
△sa evaṃ hānabhāgīyāṃś ca dharmān virajyati śeṣabhāgīyāṃś ca dharmān pratiṣevamāṇaḥ praviviktavihārī bhavati / prāvivekyaṃ katamat /yā sthānasampad īryāpathasampat/tatra sthānasampat tad yathā / araṇyam vā vṛkṣamūlam vā śūnyāgāram vā tatra parvatakandaraṃ vā giriguhā vā palālapuṃjāni vā śūnyāgāram ity ucyate / tatra vanaprasthaṃ vṛkṣamūlam ity ucyate / tatra bhyavakāśaṃ śmaśānaṃ prāntaś ca śayanāsanam araṇyam ity ucyate / tad idam abhisamasya sthānaṃ veditavyaṃ / yad utāraṇyavṛkṣamūlaśūnyāgāraparvatagiriguhā-palālapuṃjābhyavakāśaśmaśānavana-prasthāni prāntāni śayanāsanāni /

【漢】處所圓滿復有五種。謂若處所，從本已來形相端嚴，眾所憙見，清淨無穢；園林池沼悉皆具足，清虛可樂；地無高下，處無毒刺，亦無眾多甎石瓦礫；能令見者心生清淨，樂住其中修斷加行；心悅、心喜，`[任＝住【元明】]`任持於斷。是名第一處所圓滿。又若處所，晝無憒鬧，夜少音聲，亦少蚊虻、風日、蛇蠍諸惡毒觸。是名第二處所圓滿。又若處所，無惡師子、虎、豹、豺、狼、怨敵、盜賊、人非人等諸恐怖事；於是處所，身意泰然，都無疑慮，安樂而住。是名第三處所圓滿。又若處所，隨順身命眾具易得，求衣服等不甚艱難，飲食支持無所匱乏。是名第四處所圓滿。又若處所，有善知識之所攝受，及諸有智同梵行者之所居止；未開曉處能正開曉，已開曉處更令明淨；甚深句義以慧通達，善巧方便殷勤開示，能令智見速得清淨。是名第五處所圓滿。
△sthānasampat punaḥ pañcavidhā / iha sthānam ādita evābhirūpaṃ bhavati darśanīyaṃ prāsādikamārāmasampannaḥ vanasampannaṃ puṣkariṇīsampannaṃ śubhaṃ ramaṇī-yaṃ notkūlanikūlaṃ na sthāṇukaṇṭakadhānaṃ / na bahupāṣāṇaśarka-rakapālaṃ / ya-trāsya dṛṣṭavā cittamabhiprasīdati / vāsāya prahāṇāya prayogāya / hṛṣṭacittaḥ / pramu-dita-cittaṃ / prahāṇaṃ pradadhāti iyaṃ prathamā sthānasampat / punar ayaṃ na diva-bcā alpavilokaṃ bhavati / rātrāv alpaśabdavanyanirghoṣam alpadaṃśamaśakavātāta-pasarīsṛpa-saṃsparśam iyaṃ dvitīyā sthānasampat /yat punar aparaṃ siṃha-vyāghra-dvīpitaskaraparacakram anuṣyām anuṣyabhayabhair avāpagataṃ bhavati /yatra viśva-sto niḥśaṃkitamānasaḥ / sukhaṃ sparśaṃ viharati / itīyaṃ tṛtīyā sthānasampat / punar aparaṃ ye te ānulomikā jīvitapariṣkārāś cīvarādayaḥ/ te [a] trālpakṛccheṇa sampadya-nte / yenāyaṃ piṇḍakena na klāmyati / yatrāsamvidhāna iyaṃ caturthī sthānasampat / punar apatraṃ(raṃ) kalyāṇamitraparigṛhītaṃ bhavati / tadrūpā atra vijñāḥ sabrahma-cāriṇaḥ prativasanti / yesyākṛtāni nottānī kurvanti / gaṃbhīraṃ cārthapadaṃ prajñayā pratividhyam suṣṭhu ca prakāśayanti / jñānadarśanasya viśuddhaye / iyaṃ pañcamī sthānasampat /

### 5.2.2.威儀圓滿
【漢】云何威儀圓滿？
【漢】謂於晝分經行、宴坐；於初夜分亦復如是；於中夜分右脇而臥；於後夜分疾疾還起，經行、宴坐。即於如是圓滿臥具，`[諸＝謂【三聖】]`諸佛所許大小繩床、草葉座等結`[4]加＝伽【宋元聖】＊`加趺坐，乃至廣說。
△tatra katamā īryāpathasampat / divabcā caṃkrameṇa vātināmayati / niṣadya yāvatā evaṃ rātrayāḥ prathamaṃ yāmaṃ madhyame na(ca)yāme dakṣiṇena pārśvena(ṇa) śayyāṃ klpayati / paśicame ca yāme laghulaghve vottiṣṭhate / caṃkramaniṣadyayā vātināmayati / tasminn idaṃ sampanne śayanāsane,tathā buddhānujñāte mañcevā pīṭhe vā tṛṇe vā saṃstaraṇe vā niṣīdati / paryaṅkamābhujya tu /

【漢】何因緣故結`[＊4]`加趺坐？謂正觀見五因緣故。
【漢】一、由身攝斂速發輕安。如是威儀順生輕安最為勝故。
【漢】二、由此宴坐能經久時。如是威儀不極令身速疲倦故。
【漢】三、由此宴坐是不共法。如是威儀外道他論皆無有故。
【漢】四、由此宴坐形相端嚴。如是威儀令他見已極信敬故。
【漢】五、由此宴坐佛佛弟子共所開許。如是威儀一切賢聖同稱讚故。
【漢】正觀如是五種因緣，是故應當結`[＊4]`加趺坐。
△kena kāraṇena pañca kāraṇāni samanupaśyan saṃpiṇiḍatena kāyena praśrābdhirūt-padyate / praśrabdhyutpattaye anukūloyam īryāpatha iti / tathā cārikā[kā]laṃ niṣad-yayāśakto vyatināmayituṃ / nā cāsyāneneryāpathena kāya-kleśo bhavati / tathā asād-hāraṇo yamīryāpathonyatīrthikaiḥ / parapravādibhiḥ / tathā pare aneneryāpathena niṣaṇṇaṃ dṛṣṭvā atyartham abhiprasīdanti buddaiś ca buddhaśrāvakaiś cāyaṃ īryā-patho niṣevitaś cānujñātaś ca [//] imāni paṃcakāraṇāni / saṃpaśyati niṣīdati / parya-ṅkamābhujya ṛjuṃ kāyaṃ praṇidhāya / ^o8xu3r

【漢】端身正願者，
【漢】云何端身？謂策舉身令其端直。
【漢】云何正願？謂令其心離諂離詐，調柔正直。
【漢】由策舉身令端直故，其心不為惛沈睡眠之所纏擾。
【漢】離諂詐故，其心不為外境散動之所纏擾。
△tatra katamā kāyasaṃjñatā / kāyasya spaṣṭocchita-praṇihitatā / cittena na niḥśocyena kuhanāpagatenārjavena / tatra ṛjunā kāyena pragṛhītena styānamiddhaṃ cittaṃ na paryādāya tiṣṭhati / niṣkuhakena citte bahirdhā-vikṣepo na paryādāya tiṣṭhati /  ^vxeal7

【漢】安住背念者，云何名為安住背念？
【漢】謂如理作意相應念，名為背念，棄背違逆一切黑品故。
【漢】又緣定相為境念，名為背念，棄背除遣一切不定地所緣境故。
【漢】如是名為威儀圓滿。
△prati-mukhāṃ(khīṃ) smṛtim upasthāpya / tatra katamā pratimukhā(khī)smṛtiḥ / yām upas-thāpayati yoniśo manasikārasaṃprayuktā smṛtiḥ pra[ti]mukhe(kh ī)ty ucyata / sarva kṛṣṇapakṣapramukhatayā,prativilomatayā / api ca samādhinimittālambanā pratibhāla-mbanā smṛtiḥ pratimukhe(khī)ty ucyate / sarvasamāhitabhūmikālambanapramukha-tayā[ā] iyam ucyate īryāpathasampat / ^p5ml2g

### 5.2.3.遠離圓滿
【漢】云何`[遠【麗】，違【大】(cf. K15n0570\_p0715a15; T30n1579\_p0450a03)]`遠離圓滿？謂有二種。一、身遠離，二、心遠離。身遠離者，謂不與在家及出家眾共相雜住，獨一無侶，是名身遠離。心遠離者，謂遠離一切染污、無記所有作意，修習一切其性是善能引義利定地作意，及定資糧加行作意，是名心遠離。

【漢】如是此中，若處所圓滿、若威儀圓滿、若身遠離、若心遠離，總攝為一，說名遠離。
△vyapakarṣaḥ katamaḥ / āha / dvividhaḥ kāyavyapakarṣaḥ / cittavyapakarṣaś ca / tatra kāyavyapakarṣo yo gṛhasthapravrajitaiḥ sārdham avihāritā // tatra cittavyapakarṣaḥ yaḥ kliṣṭam avyākṛtaṃ ca manaskāraṃ ca varjayitvā /samāhitabhūmikaṃ vā samādhi-saṃbhāraprāyogikaṃ vā manaskāraṃ bhāvayati / kuśalam arthopasaṃhitam ayam ucyate cittavyapakarṣaḥ / tatra sthānasampat yā ceyam īryāpathasampat / yaś cāyaṃ kāyavyakarṣaḥ / yaś ca cittavyapakarsaḥ (yaś cittavyapakarṣas) tad ekatyam abhisaṃ-kṣipya prāvivekyam ity ucyate /

## 5.3.心一境性
### 5.3.1.出體性
【漢】云何心一境性？謂數數隨念同分所緣，流注、無罪適悅相應，令心相續，名三摩地，亦名為善心一境性。

【漢】何等名為數數隨念？謂於正法聽聞受持，從師獲得教誡教授增上力故，令其定地諸相現前。緣此為境，流`[注＝住【宋元】]`注、無罪適悅相應，所有正念隨轉安住。云何名為同分所緣？謂諸定地所緣境界，非一眾多種種品類，緣此為境，令心正行，說名為定，此即名為同分所緣。

【漢】問：此所緣境是誰同分，說為同分？

【漢】答：是所知事相似品類，故名同分。復由彼念，於所緣境無散亂行，無缺無間。無`[間〔－〕【三】]`間、殷重加行適悅相應而轉，故名流注適悅相應。又由彼念，於所緣境無有染污，極安隱住，熟道適悅相應而轉，故名無罪適悅相應。

【漢】是故說言：數數隨念同分所緣，流注、無罪適悅相應，令心相續，名三摩地，亦名為善心一境性。
△tatra ekāgratā katamā/ āha / punaḥ punaḥ smṛtisabhāgālambanā pravāhānavadyarati-yuktā / citta-santatir yā sā samādhir ity ucyate / kuśalacittaikāgratāpi[/] kim punaḥ punar anusmarati /āha / ye dharmā udgṛhītā[ḥ] śrutā yā cāvavādānuśāsanī pratilabdhā bhavati / gurūbhyas tām adhipatiṃ kṛtvā samāhitabhūmika-nimittaṃ saṃmukhīkṛtya tadālambanāṃ pravāhayuktāṃ smṛtim anuvarttayati upanibadhnāti /tatra katamat sa-bhāgālambanaṃ / yat kiṃcit samāhitabhūmikam ālambanam anekavidhaṃ / bahunā-nāprakāraṃ / yenālambane cittaṃ paraṃ samāhitam idam ucyate / sabhāgam ālam-banaṃ [/] kasyaitat / sabhāgaṃ[/]āha / kṣayasya vastunaḥ pratirūpakam etat tasmāt sabhāgam ity ucyate / yā punar abhikṣayākārā nichidrā (niśchidrā) nirantarā smṛtiḥ pravartate / tenālambanena satataṃ ca satkṛtya ceyaṃ pravāhayuktatā / yat punas tasminn evālambane abhiratasyāsaṃkliṣṭavihāritā / vāhimārgatā smṛtir iyam avad-yaratiyuktatā / tenāha punaḥ punar aparānusmṛtisabhāgālambana-prava[ā]hāna- vadyaratiyuktā citta-santatiḥ / samādhir iti

### 5.3.2.辨品別
#### 5.3.2.1.九種心住
##### 5.3.2.1.1.九種心住
【漢】復次，如是心一境性，或是奢摩他品，或是毘鉢舍那品。

【漢】若於九種心住中心一境性，是名奢摩他品；若於四種慧行中心一境性，是名毘鉢舍那品。

【漢】云何名為九種心住？謂有苾芻，令心內住、等住、安住、近住、調順、寂靜、最極寂靜、專注一趣，及以等持；如是名為九種心住。
△sā khalv eṣā ekāgratā śamathapakṣyā vipaśyanāpakṣyā ca / tatra yā navākārāyāṃ cittasaṃtathau (sthitau) vā [sā] śamathapakṣyā yā punaś caturvidhe prajñāhāre sā vipaśyanāpakṣyā / tatra navākārā cittasthitiḥ katamā / iha bhikṣur adhyātmam eva cittaṃ sthāpayati / saṃsthāpati / avasthāpayaty upasthāpayati / damayati / śamayati / vyupaśamayati / ekotīkaroti / samādhatte[/]

【漢】云何內住？謂從外一切所緣境界攝錄其心，繫在於內，令不散亂。此則最初繫縛其心，令住於內，不外散亂，故名內住。
△kathaṃ sthāpayati / sarva bāhmebhya ālambanebhyaḥ pratisaṃkṣipyādhyātmam avikṣepāyopanibaghnati / yat tat prathamopanibaddho vikṣepāya iyaṃ sthāpanā /

【漢】云何等住？謂即最初所繫縛心，其性麁動，未能令其等住、遍住故。次即於此所緣境界，以相續方便、澄淨方便，挫令微細，遍攝令住，故名等住。
△kathaṃ saṃsthāpayati / tat prathamopanibaddhaṃ yad eva cittaṃ tadva[la]m audāri-kam asaṃsthitam aparisaṃsthataṃ tasminn evālambane pravarddhanayogena prasā-dayogena sābhinigrahaṃ sūkṣmīkurvan abhisaṃkṣipan saṃsthāpayati /

【漢】云何安住？謂若此心雖復如是內住、等住，然由失念於外散亂，復還攝錄安置內境，故名安住。
△katham avasthāpayati / sa cec cittam eva sthāpayataḥ / smṛtisaṃpramoṣād bahirdhā vikṣipyate / sa punar api tatha eva pratisaṃharanti(ti) / evam avasthāpayati /

【漢】云何近住？謂彼先應如是如是親近念住，由此念故，數數作意內住其心，不令此心遠住於外；故名近住。

【漢】云何調順？謂種種相令心散亂，所謂色、聲、香、味、觸相，及貪、瞋、癡、男、女等相故，彼先應取彼諸相為過患想。由如是想增上力故，於彼諸相折挫其心，不令流散，故名調順。
△kathaṃ damayati / yair nimittair asya tac cittaṃ vikṣipyate / tad yathā gatvarasaṃ spraṣṭavya-nimittai rāgadveṣa-moha-strī-purūṣa-nimitaiś ca[/] tatra anena pūrvam evādī-navasaṃjñodgṛhītā bhavati / tām adhipatiṃ kṛtvā teṣu nimitteṣu tasya cittasya prasaraṃ na dadāti / evaṃ damayati //

【漢】云何寂靜？謂有種種欲恚害等諸惡尋思、貪欲蓋等諸隨煩惱，令心擾動，故彼先應取彼諸法為過患想。由如是想增上力故，於諸尋思及隨煩惱，止息其心，不令流散，故名寂靜。
△kathaṃ śamayati / yair vitarkaiḥ kāmavitarkādibhiḥ / yaiś copakleśaiḥ / kāma[ca]chanda-nivaraṇādibhiḥ / tasya cetasaḥ saṃkṣobho bhavati /tatra anena pūrvam evādīnava-saṃjñodgṛhītā bhavati / tām adhipatiṃ kṛtvā tasya cetasaḥ / teṣu vitarkopakleśeṣu / prasaraṃ na dadāty evaṃ śamayati /

【漢】云何名為最極寂靜？謂失念故，即彼二種暫現行時，隨所生起諸惡尋思及隨煩惱，能不忍受，尋即斷滅、除遣、變吐，是故名為最極寂靜。
△kathaṃ vyupaśamayati / smṛtisampramoṣāt tadubhaya-samudācāra(re)satyutpannot-pannān vitarkopakleśān nādhivāsayati / prajahāti / evaṃ vyupaśamayati /

【漢】云何名為專注一趣？謂有加行、有功用、無缺無間三摩地相續而住，是故名為專注一趣。
△katham ekotīkaroti / sābhisaṃskāraṃ nicchi(schi)draṃ nirantaraṃ samādhiprava[ā]-hamā(m a)vasthāpayaty evam ekotīkaroti /

【漢】云何等持？謂數修、數習、數多修習為因緣故，得無加行、無功用`[任＝住【元】]`任運轉道。由是因緣，不由加行、不由功用，心三摩地任運相續，無散亂轉，故名等持。
△kathaṃ samādhatte / āsevanānvayād bhāvanānvayād bahulīkārānvayād anābhogavā-hanaṃ / svarasavāhanaṃ // mārgaṃ labhate / yenānabhisaṃskāra(re)vā(ṇā)-nābhogenāsya cittasamādhipravāhaḥ / avikṣepe pravarttate / evaṃ samādhatte /

##### 5.3.2.1.2.六種力
【漢】當知此中，由六種力，方能成辦九種心住。一、聽聞力，二、思惟力，三、憶念力，四、正知力，五、精進力，六、串習力。初由聽聞、思惟二力，數聞數思增上力故，最初令心於內境住，及即於此相續方便、澄淨方便，等遍安住。如是於內繫縛心已，由憶念力、數數作意攝錄其心，令不散亂，安住、近住。從此已後，由正知力調息其心，於其諸相、諸惡尋思、諸隨煩惱，不令流散，調順、寂靜。由精進力，設彼二種暫現行時，能不忍受，尋即斷滅、除遣、變吐，最極寂靜、專注一趣。由串習力，等持成滿。
△tatra ṣaḍvidhadbalair navākārā cittasthitiḥ sampadyate / tad yathā śrutacintābalena / smṛtibalena / vīryabalena / paricayabalena ca/tatra śrutacintābalena tāvat / yac chutaṃ yā cintā[tā]m adhipatiṃ kṛtvā cittam ādita ālambane sthāpayati / tatra eva ca praban-dhayogena saṃsthāpayati / tatra upanibaddhaṃ cittaṃ smṛtibalena pratisarann ava-sthāpayati / upasthāpayati / tataḥ saṃprajanyabalena nimittavitarko pakleśeṣu pra-saram ananuprayacchan damayati / śamayati / vīryabalena / tadubhayasamudācāraṃ ca nādhivāsayati / ekotīkaroti/ paricayabalena samādhatte[/]

##### 5.3.2.1.3.四種作意
【漢】即於如是九種心住，當知復有四種作意。一、力勵運轉作意，二、有間缺運轉作意，三、無間缺運轉作意，四、無功用運轉作意。

【漢】於內住、等住中，有力勵運轉作意；於安住、近住、調順、寂靜、最極寂靜中，有`[有〔－〕【三】]`有間缺運轉作意；於專注一趣中，有無間缺運轉作意；於等持中，有無功用運轉作意。當知如是四種作意，於九種心住中，是奢摩他品。又即如是獲得內心奢摩他者，於毘鉢舍那勤修習時，復即由是四種作意，方能修習毘鉢舍那，故此亦是毘鉢舍那品。
△tatra navākārāyāṃ cittasthitau catvāro manaskārā veditavyhāḥ / balavāhanaḥ sa[c]chidravāhano nichi-(śchi)dravāhanaḥ / anābhogavāhanaś ca / tatra sthāpayataḥ saṃsthāpayato balavāhano manaskāraḥ / avasthāpayata upasthāpayato damayataḥ śamayataḥ vyupaśamayataḥ sacchidravāhano manaskāraḥ / ekotīkurvato nichi(śchi)dravāhano manaskāraḥ / samādadhataḥ / anābhogavāhano manaskāro bhavati / evam ete manaskārāyāṃ cittasthitau śamathapakṣyā bhavati /yaḥ punar evam adhyātmaṃ cetaḥ śamathasya (ābhī vipaśyanāyāṃ) prayujyate / tasyaita eva catvāro manaskārā vipaśyanāpakṣyā bhavanti //

#### 5.3.2.2.四種毘鉢舍那
##### 5.3.2.2.1.能正思擇、最極思擇、周遍尋思、周遍伺察
【漢】云何四種毘鉢舍那？謂有苾芻，依止內心奢摩他故，於諸法中能正思擇、最極思擇、周遍尋思、周遍伺察，是名四種毘鉢舍那。

【漢】云何名為能正思擇？謂於淨行所緣境界、或於善巧所緣境界、或於淨`[惑＝戒【三】]`惑所緣境界，能正思擇盡所有性。

【漢】云何名為最極思擇？謂即於彼所緣境界，最極思擇如所有性。

【漢】云何名為周遍尋思？謂即於彼所緣境界，由慧俱行有分別作意，取彼相狀，周遍尋思。

【漢】云何名為周遍伺察？謂即於彼所緣境界，審諦推求，周遍伺察。
△caturvidhā vipaśyanā /katamā /bhikṣur dharmān vicinoti / pravicinoti / parivitarkayati / parimīmāṃsām āpadyate / yadutādhyātmaṃ cetaḥśamathaṃ niśritya [/] kathaṃ ca vicinoti / caritaviśodhanaṃ vā ālambanaṃ / kauśalyālambanaṃ vā kleśaviśodhanaṃ vā /yāvadbhāvikatayā vicinoti /yathāvadbhāvikatayā /pravicinoti /savikalpena manas-kāreṇa prajñāsahagatena / nimittīkurvann eva parivitarkayati/santīrayaty adhimīmāṃ-sām āpadyate /

##### 5.3.2.2.2.三門
【漢】又即如是毘鉢舍那，由三門、六事差別所緣，當知復有多種差別。

【漢】云何三門毘鉢舍那？一、唯隨相行毘鉢舍那，二、隨尋思行毘鉢舍那，三、隨伺察行毘鉢舍那。云何名為唯隨相行毘鉢舍那？謂於所聞所受持法，或於教授教誡諸法，由等引地如理作意，暫爾思惟，未思、未量、未推、未察。如是名為唯隨相行毘鉢舍那。若復於彼思量推察，爾時名為隨尋思行毘鉢舍那。若復於彼既推察已，如所安立復審觀察，如是名為隨伺察行毘鉢舍那。是名三門毘鉢舍那。
△sā khalv eṣā vipaśyanā trimukhī ṣaḍvastuprabhedālambanā veditavyā(ḥ) / katamāni trīṇi mukhāni [/] vipaśyanā yannimittamātrānucaritā / vipaśyanā paryeṣaṇānucaritā paryeṣitā ca / pratyavekṣaṇānucaritā /tatra nimittamātrānucaritā[/] yena (yayā) śrutam udgrhītaṃ dharmaṃ avavādasyāsamāhitabhūmikena manaskāreṇa manasi karoti / na cintayati / na tulayati / mopaparīkṣate / iyan nimittamātrānucaritā bhavati /yadā punaś cintayati / tīrayati tulayaty upaparīkṣate / tadā paryeṣaṇānucaritā bhavati / yadā punas tīrayitvā upaparīkṣya yathā vyavasthāpitam eva pratyavekṣate / tadā pratyavekṣaṇā-nucaritābhavatīyaṃ trimukhā(khī)vipaśyanā /

##### 5.3.2.2.3.六事
【漢】云何六事差別所緣毘鉢舍那？謂尋思時，尋思六事。一、義，二、事，三、相，四、品，五、時，六、理。既尋思已，復審伺察。

【漢】云何名為尋思於義？謂正尋思如是如是語，有如是如是義。如是名為尋思於義。

【漢】云何名為尋思於事？謂正尋思內外二事。如是名為尋思於事。

【漢】云何名為尋思於相？謂正尋思諸法二相。一者、自相，二者、共相。如是名為尋思於相。

【漢】云何名為尋思於品？謂正尋思諸法二品。一者、黑品，二者、白品。尋思黑品過失過患，尋思白品功德勝利。如是名為尋思於品。

【漢】云何名為尋思於時？謂正尋思過去、未來、現在三時。尋思如是事，曾在過去世；尋思如是事，當在未來世；尋思如是事，今在現在世。如是名為尋思於時。
△katamāni ṣaḍvastuprabhedālambanāni / sa paryeṣamāṇaḥ / ṣaḍvastūni paryeṣate / arthaṃ vastu lakṣaṇaṃ pakṣaṃ kālaṃ yuktiñ ca paryeṣyann etāny eva (paryeṣamāṇa etānyeva) pratyavekṣate/ katham arthaṃ paryeṣata / asya bhāṣitasyāyam arthasya bhāṣitasyāyam artha(ta) ity evam arthaṃ paryeṣate/ kathaṃ vastu paryeṣate / dvivi-dhaṃ vastu[/] ādhyātmikaṃ bāhmañ ca[/] evaṃ vastu paryeṣate / kathaṇ lakṣaṇaṃ paryeṣate / dvividhaṃ / svalakṣaṇaṃ sāmānyalakṣaṇaṃ ca / evaṃ lakṣaṇaṃ paryeṣate / kathaṃ pakṣaṃ paryeṣate / dvividhaḥ pakṣaḥ kṛṣṇapakṣaḥ śuklapakṣaḥ[/] kṛṣṇapa-kṣaṃ doṣataḥ / ādīnavataḥ / śuklapakṣaṃ punar gṛṇato 'nuśaṃsataś caivaṃ [pakṣaṃ] paryeṣte / kathaṃ kālaṃ paryeṣate / trayaḥ kālāḥ[/] atītonāgato vartamānaś ca / evam etad abhūdatītedhvani evam etad bhaviṣyati / anāgatedhavani / evam etad etarhi / pra-tyutpannedhvanīty evaṃ kālaṃ paryeṣate /

【漢】云何名為尋思於理？謂正尋思四種道理。一、觀待道理，二、作用道理，三、證成道理，四、法爾道理。當知此中，由觀待道理，尋思世俗以為世俗，尋思勝義以為勝義，尋思因緣以為因緣。由作用道理，尋思諸法所有作用。謂如是如是法，有如是如是作用。由證成道理，尋思三量。一、至教量，二、比度量，三、現證量。謂正尋思如是如是義、為有至教不？為現證可得不？為應比度不？由法爾道理，於如實諸法成立法性、難思法性、安住法性，應生信解，不應思議、不應分別。如是名為尋思於理。如是六事差別所緣毘鉢舍那，及前三門毘鉢舍那，略攝一切毘鉢舍那。
△kathaṃ yuktim paryeṣate / catasro yuktayaḥ / apekṣāyuktiḥ kāryakāraṇayuktiḥ upapa-ttisādhanayuktir dharmatāyuktiś ca //tatra(trā) upekṣāyuktyā saṃvṛtiṃ ca saṃvṛtitaḥ / paramārthaṃ ca paramārthataḥ / nidānaṃ ca nidānataḥ /paryeṣate / kāye(rya)kāraṇa-yuktyā kāritraṃ dharmāṇāṃ paryeṣate / ayan dharmaḥ idaṃ kāritraṃ ayam idaṃ kāritra iti [/] upapattisādhanayuktyā trīṇī pramāṇāni paryeṣate/ āptāgamam anumānaṃ pratyakṣaṃ ca[/] kim asti atrātmā nāstīti kiṃ pratyakṣam upalabhyate na veti kim anumānena prayujyate na veti / tatra dharmatāyuktayā tathābhūtatāṃ dharmāṇāṃ pra-siddhadharmatām acintyadharmatām avasthitadharmatām adhimucyate na cintayati / na vikalpayaty evaṃ yuktim paryeṣate // iyaṃ ṣaḍvastuprabhedālambanā(ni) trimukhā(khī)-vipaśyanā samāsataḥ / anayā sarvavipaśyanāsaṃgrahaḥ /

【漢】問：何因緣故，建立如是六事差別毘鉢舍那？

【漢】答：依三覺故，如是建立。何等三覺？一、語義覺，二、事邊際覺，三、如實覺。尋思義故，起語義覺；尋思其事及自相故，起事邊際覺；尋思共相、品時、理故，起如實覺。修瑜伽師唯有爾所所知境界。所謂語義，及所知事盡所有性、如所有性。
△kena punaḥ kāraṇena ṣaṭprabhedā vyavasthāpitā[ḥi] āha / trividham avabodham adhi-kṛtya bhāṣitārthā(na)-vabodham vastuparyeṣantatāvabodhaṃ / yathābhūtāvabodhaṃ ca / tatra arthaparyeṣaṇayā bhāṣitarthāvabodhaḥ / vastu-paryeṣaṇayā svalakṣaṇaparyeṣaṇayā ca vastuparyeṣantatāvabodhaḥ / tatra sāmānyalakṣaṇaparyeṣaṇayā pakṣa-paryeṣaṇayā kālayuktiparyeṣaṇayā yathābhūtāvabodhaḥ / etavac ca yoginā jñeyaṃ / yad uta bhāṣitasyārthaḥ jñeyasya vastunaḥ yāvadbhāvikatā / yathāvadbhāvikatā ca /

##### 5.3.2.2.4.釋所緣
###### 5.3.2.2.4.1.不淨觀
【漢】云何勤修不淨觀者，尋思六事差別所緣毘鉢舍那？

【漢】謂依不淨增上正法聽聞受持增上力故，由等引地如理作意，解了其義。知此不淨實為不淨，深可厭逆，其性朽穢，惡臭生臭。由如是等種種行相，於先所聞依諸不淨所說正法，解了其義。如是名為於諸不淨尋思其義。
△tatra aśubho(bhe)prayukto yogī ṣaḍvastūni paryeṣate / āha [/] aśubhādhipateyaṃ dharmaṃ śrutam udagṛhītam adhipatiṃ kṛtvā samāhitabhūmikena manaskāreṇaivam arthapratisaṃvedī bhavati / aśubhayā aśubhy etat pratirūpanetpratika(gha)m etad durgandhamāmagandham iti / ebhir ākārair evaṃ bhāgīyais tasyaivāśubhādhikṛtasya dharmasya purvaśru tasyārthapratisaṃvedanā[/] evam aśumatayārthaṃ paryeṣate /

【漢】云何名為尋思彼事？謂彼如是解了義已，觀不淨物，建立二分，謂內及外。如是名為尋思彼事。
△kathaṃ vastu paryeṣate[/] sa evam arthapratisaṃvedī tām aśubhatāṃ dvayor bhāva-yor vyavasthāpitāṃ paśyaty adhyātmam bahirdhā ca /

【漢】云何名為尋思自相？謂且於內身中所有`[穢朽＝朽穢【三聖】]`穢朽不淨，發起勝解。了知身中有髮、毛等，廣說乃至腦膜、小便。復於如是身中所有多不淨物，攝為二界，發起勝解。所謂地界及以水界。始於髮、毛，乃至大便，起地勝解；始於淚、`[污＝汗【宋元聖】]`污乃至小便，起水勝解。如是名為依內不淨尋思自相。
△kathaṃ svalakṣaṇaṃ paryeṣate / adhyātmaṃ tāvad antaḥ kāyagatām aśubhatāṃ pra-tyaśubhatām adhimucyate // santy asmin kāye keśaromāṇi vistareṇa yāvan mastakaṃ masta-kaluṃgaṃ praśrava(prasrāva)iti / tāṃ punar anekavidhām antaḥ kāyagatām aśubhatāṃ dvābhyāṃ dhātubhyāṃ saṃgṛhītām adhimucyate pṛthivīdhātunā abdhātu-nā ca[/] tatra keśaromāṇy upādāya / yāvad yakṛtpurīṣā pṛthivīdhātur adhimucyate / aśrudvedanām upādāya yāvat praśrāvād abdhātum adhimucyate /

【漢】復於其外諸不淨物，由青瘀等種種行相，發起勝解。謂先發起青瘀勝解，或親自見、或從他聞、或由分別所有死屍。如是死屍，或男、或女、或非男女，或親、或怨、或是中庸，或劣、或中、或復是勝，或是少年、或是中年、或是老年。取彼相已，若此死屍死經一日，血流已盡，未至膿爛，於是發起青瘀勝解。若此死屍死經`[二＝一【元】]`二日，已至膿爛，未生蟲蛆，於是發起膿爛勝解。若此死屍死經七日，已生蟲蛆，身體已壞，於是發起爛壞勝解、𮌨脹勝解。若此死屍為諸狐狼、鵄梟、鵰鷲、烏鵲、餓狗之所食噉，於是發起食噉勝解。即此死屍既被食已，皮肉血盡，唯筋纏骨，於是發起異赤勝解。若此死屍或被食噉，支節分離，散在處處，或有其肉，或無其肉，或餘少肉，於是發起分散勝解。若此死屍骨節分散，手骨異處、足骨異處、膝骨異處、髀骨異處、`[髖＝𬧅【宋】，腨【元明】，髆【聖】]`髖骨異處、髆骨異處、臂骨異處、脊骨異處、頷輪異處、齒鬘異處、髑髏異處，見是事已，起骨勝解。若復思惟如是骸骨共相連接而不分散，唯取麁相，不委細取支節屈曲，如是爾時起鎖勝解。若委細取支節屈曲，爾時發起骨鎖勝`[勝＝解【三聖】]`勝。
△bahirdhā vā punar bāhyagatām aśubhatāṃ vinīlakādibhirākārair adhimucyate / tatra vinīlakam adhimucyate / yad anena mṛtakuṇapaṃ svayaṃ vā dṛṣṭaṃ bhavati / purato vā śrutaṃ parikalpitaṃ vā (puna[ḥ] striyā vā purūṣasya vā mitrasya vā amitrasya vā udāsīnasya vā/hīnam vā madhyam vā praṇītam vā dahrasya vā madhyasya vā vṛddha-sya vā[/] tatra nimittam udgṛhya ekāhamṛtaṃ pragaḍitaśoṇitam ayaṃ prāptapūyabhāvaṃ vinīlakam ity adhimucyate / dvyahamṛtaṃ prāptapūyabhāvāṃ / asaṃjātakṛmivi-pūyakam ity adhimucyate / saptāhamṛtaṃ saṃjātakṛmi ādhmātaṃ ca vimadrāmakaṃ vyādhmātakam ity adimucyate kākaiḥ kṛraiḥ khādyamānaṃ gṛddhaiḥ ivabhiḥ śṛgālair vikhādikam ity adhimucyate /viravāditam vā punar apagatatvaṅ mānsaśoṇitaṃ snāyu-mātropanibaddhaṃ vilohitakam ity adhimucyate / diśodiśam aṃgapratyaṃgeṣu vikṣi-pteṣu viśleṣiteṣu samāṃseṣu nirmāṃseṣu kim cic chiṣṭamāṃseṣu vikṣiptakam ity adhimucyate // anyato vā hastāsthīny anyataḥ pādāsthīny anyato jānvasthīnyūrvyasthīni bāhvasthīni prabāhvasthīni / pṛṣṭhā(ṣṭhī) vaṃśaḥ / hanunakraṃ dantamālā madhyataḥ / śiraskapālaṃ dṛṣṭvānya[ā]sthīny adhimucyate / yadā punaḥ sambaddhamari-kṣakaraṃkamavisīrṇṇaṃ manasikaroti / kevalaṃ nimittagrāhī bhavati / na tu tasyāga-pratyaṃgeṣu vyaṃjanagrāhī / evaṃ śaṃkalikām adhimucyate / yadā[tvanu]vyaṃjanagrahī bhavati tadāsthiśaṃkalikām adhimucyate /

【漢】又有二鎖。一、形骸鎖，二、支節鎖。形骸鎖者，謂從血`[鑊＝銷【三】]`鑊脊骨，乃至髑髏所住。支節鎖者，謂臂、髆等骨連鎖，及髀、`[膞＝髆【三聖】]`膞等骨連鎖。此中形骸鎖，說名為鎖；若支節鎖，說名骨鎖。復有二種取骨鎖相。一、取假名綵畫木石泥等所作骨鎖相。二、取真實骨鎖相。若思惟假名骨鎖相時，爾時唯名起鎖勝解，不名骨鎖。若思惟真實骨鎖相時，爾時名起骨鎖勝解。又即此外造色色相，三種變壞。一、自然變壞，二、他所變壞，三、俱品變壞。始從青瘀乃至𮌨脹、是自然變壞。始從食噉乃至分散，是他所變壞。若骨、若鎖、及以骨鎖，是俱品變壞。若能如是如實了知外不淨相，是名尋思外諸所有不淨自相。
△api ca dve śaṃkalike dehaśaṃkalikā pratyaṃgaśaṃkalikā ca / tatra deha-śaṃkalikā śroṇīkaṭāham upādāya / pṛṣṭhīvaṃśo yāvat,yatra śiraskapālaṃ pratiṣṭhitaṃ / pratyaṃgaśaṃkalikā sambaddhāni bāhvasthīni ca sambaddhāni / tatra yā dehaśaṃkalikā ca / ūrūjaṃghāsthīni ca / tatra yā dehaśaṃkalikā / sā śaṃkalikaviocyate/ yā punaḥ praty-aṃga śaṃkalikā sā asthiśaṃkalikety ucyate / api ca dvau śaṃkalikāyānimittagrāhau citra-kṛtāyāḥ pāṣāṇa kāṣṭaśādakṛtāyā vā / bhūtaśaṃkalikāyā vā / abhūtaśaṃkalikāyā vā / nimittaṃ manasikaroti / tadāśaṃkalikām evādhimucyate nāsthiśaṃkalikāṃ yadā punar bhūtaśaṃkalikāyā nimittaṃ manasi karoti / tadāsthiśaṃkalikām adhimucyate /
△sa khalveṣa bāhyāyā varṇṇanibhāyā upādāyarūpagatāyās trividho vipariṇāmaḥ /svara-savipariṇāmaḥ / parakṛtas tadubhayapakṣyaś ca /tatra vinīlakam upādāya / yāvad vyādhmātakāḥ (kāt) svarasavipariṇāmaḥ / tatra vikhāditakam upādāya yāvad vikṣiptakāt parakṛto vipariṇāmaḥ / tatra asthikā(vā)，śaṃkalikā vā ity ayam ubhayapakṣyo vipariṇāma iti / ya evaṃ yathābhūtaṃ prajānāti / bahirdhā aśubhatāmākārata evaṃ bahir-dhā aśubhatāyāḥ svalakṣaṇaṃ paryeṣate /

【漢】云何尋思不淨共相？謂若內身，外淨色相未有變壞；若在外身，不淨色相已有變壞。由在內身不淨色相平等法性、相似法性，發起勝解，能自了知我淨色相亦有如是同彼法性；若諸有情成就如是淨色相者，彼淨色相亦有如是同彼法性；譬如在外不淨色相。是名尋思不淨共相。
△katham aśubhatāyāḥ sāmānyalakṣaṇaṃ paryeṣate/ yathā cādhyātmaṃ bahiḥ kāyasyā-śubhāvarṇṇanibhayā apariṇatā yāvad vahidhā bahiḥ kāyasyāśubhā varṇṇa-nibhā vipariṇatā adhyātmikayā aśubhayā varṇṇanibhā samānadharmatāṃ tulyadharmatām adhimucyate iyam api me śubhā varṇṇanibhā evaṃ dharmiṇīti / ye 'pi kecit sattva anayā śubhayā varṇṇanibhayā samanvāgatās teṣām api sāśubhāyāṃ evaṃ dharmiṇī tad yatheyam bāhyā // evaṃ sāmānyalakṣaṇaṃ paryeṣate /

【漢】云何名為尋思彼品？謂作是思：若我於彼諸淨色相不淨法性不如實知，於內、於外諸淨色相發起貪欲，便為顛倒，`[黑＝異【宋元】]`黑品所攝，是有諍法，有苦、有害、有諸`[災＝害【三】]`災患、有遍燒惱。由是因緣，發起當來生老病死愁歎憂苦種種擾惱。若我於彼諸淨色相不淨法性如實隨觀，便無顛倒，白品所攝，是無諍法，無苦、無害，廣說乃至由此因緣，能滅當來生老病死，乃至擾惱。若諸黑品，我今於彼不應忍受，應斷、應遣。若諸白品我今於彼未生應生；生已令住，增長廣大。如是名為尋思彼品。
△kathaṃ pakṣaṃ paryeṣate / tasyaivaṃ bhavati / yadāham asyā (anayā) [śubhayā] varṇṇanibhayā etām aśubhamatā(tāṃ) yathābhatam aprajānann adhyātmaṃ vā bahirdhā vā śubhāyāṃ varṇṇanibhāyāṃ saṃrāgamatpādayāmi viparyāsa eva kṛṣṇapakṣasaṃ-gahitaḥ / niḥsaraṇadharmaḥ saduḥkhaḥ savighātaḥ sopadravaḥ saparidāhaḥ / ato nidā-nā utpadyante / āyatyāṃ jātijarāvyādhimaraṇśoka-paridevaduḥkhadaurmanasyopāyāsāḥ / yā punar asyāṃ śubhāyām varṇṇanibhāyāṃ / aśubhadharmatānugatā yathābhūtānupaśyanā śuklapakṣyā[/] eṣa dharmaḥ aduḥkhaḥ /avighātaḥ /yavad ato nidānā upā-yāsā nirūdhyante / tatra yoyaṃ kṛṣṇapakṣasamayo nādhivāsayitavyaḥ / prahātavyo viśodhayitavyaḥ / śuklapakṣyaḥ punar anutpanna utpādayitavyaḥ / utpannasya ca sthitir vṛddhir vipulatā karaṇīyā / evaṃ pakṣaṃ paryeṣate /

【漢】云何名為尋思彼時？謂作是思：若內所有諸淨色相，在現在世；若外所有不淨色相，亦現在世。諸過去世曾淨色相，彼於過去雖有淨相，而今現在如是次第種種不淨。諸現在世我之所有似淨色相，此淨色相於現在世雖有淨相，於未來世不當不淨如今現在外不淨色，無有是處。我此色身，去來今世，曾如是相、當如是相、現如是相，不過如是不淨法性。如是名為尋思彼時。
△kathaṃ kālaṃ paryeṣate / tasyaivaṃ bhavati / yeyam adhyātmaṃ [a]śubhā varṇṇanibhā seyam varttamānam adhvānamupādāya yā punar iyaṃ bahirdhā aśubhā varṇṇa-nibhā iyam api vartamāna(tā)m evādhvānamupādāya /atītaṃ punar adhvānamupādāya /śubhā babhūva/saiṣā tāvad atītamadhvānamupādāya śubhā satī tad yathā me etarhi / vartamānam adhvānamupādāya / evam ānupūrvyā etarhi vartamānam upādāya aśubhā saṃvṛttā sā me iyaṃ [a]śubhā varṇṇanibhā varttamānam adhvānamupādāyāśubhā satī / anāgate [a]dhvanyaśubhā na bhaviṣyatīti / nedaṃ sthānaṃ vidhyate / tad yathaiṣā bāhyā evaṃ vartamānam adhvānamupādāya / iti hy atītānāgatapratyutpanneṣv adhva-su ayam api me kāya evaṃ bhāvī evaṃ bhūta etāṃ ca dharmatām anatīta ity evaṃ kālaṃ samanveṣate /

【漢】云何名為尋思彼理？謂作是思：若內若外都無有我、有情可得，或說為淨、或說不淨；唯有色相、唯有身形，於中假想施設言論，謂之為淨、或為不淨。又如說言：壽煖及與識，若棄捨身時，離執持而臥，無所思如木。既死沒已，漸次變壞分位可知。謂青瘀等，乃至骨鎖。今我此身，先業煩惱之所引發，父母不淨和合所生，糜飯等食之所增長。此因、此緣、此由藉故，雖暫時有諸淨色相似可了知，而內身中若內若外，於常常時，種種不淨皆悉充滿。如是名依世俗、勝義及以因緣觀待道理尋思彼理。
△kathaṃ yuktiṃ samanveṣate / tasyaivaṃ bhavati / nāstīti sa kścid ātmā vā sattvo vādhyātma vā bahirdhāvopalabhya[mānaḥ] yaḥ śubho vā syād aśubho vā[/] api ca rūpa-mātram etat kaṇḍavaramātram etad yatreyaṃ saṃjñā-sama[ā]jñā prajñaptir vyavahāraḥ / śubham iti vā aśubham iti vā /api ca āyurūṣmāthavijñāanaṃ yadā kāyaṃ jahatyamī[/] apaviddhas tadā śete yathā kāṣṭham acetanaṃ // tasyāsya mṛtasya kālagatasyānupūrveṇa vipariṇatā imā avasthāḥ prajñāyante / yad uta vinīlakamiti vā yāvad asthi-śaṃkalikāyā vā ayam api me kāyaḥ /pūrva-karmakleśaviddhaḥ / mātāpitryaśucisaṃbhūta odanaka-(ku)lmāṣopacitaḥ / yena hetunā yena nidānena iyaṃ tāvat kālikī śubhā varṇṇanibhā / prajñāyate / antaḥkāyaḥ punar nityaṃ nityakālam adhyātmaṃ ca bahirdhā cāśubhā evaṃ saṃvṛtiparamārthanidānataḥ / apekṣāyuktiṃ paryeṣate /

【漢】復作是思：於此不淨，若能如是善修、善習、善多修習，能斷欲貪。如是欲貪，定應當斷。如是名依作用道理尋思彼理。復作是思：如世尊說：若於不淨善修、善習、善多修習，能斷欲貪。是至教量。我亦於內自能現見於諸不淨；如如作意思惟修習，如是如是`[令＝今【元明】]`令欲貪纏未生不生，生已除遣。是現證量。

【漢】比度量法亦有可得。謂作是思：云何今者作意思惟能對治法，可於能治所緣境界煩惱當生？如是名依證成道理尋思彼理。
△tasyaivaṃ bhavatīyam aśubhatā / evam āsevitā bhāvitā bahulīkṛtā kāmarāgaprahāṇāya samvartate / kāmarāgaś ca prahātavyaḥ / evaṃ kāryakāraṇa yuktyā samanveṣate /
△tasyaivaṃ bhavaty uktaṃ hi bhagavatā /aśubhā āsevitā bhāvitā bahulīkṛtā kāmarāgaprahāṇāya samvarttata ity ayaṃ tā vanme āptāgamaḥ / pratyātmam pi me jñānadarśanaṃ pravarttate / aham asmi yathā yathā aśubhatāṃ bhāvayāmi manasi karomi / tathā kāmarāgaparyavasthānaṃ anutpannaṃ ca notpadayate / utpannaṃ ca prativigacchati / ānulomikotyeṣa vidhirasit / katham idānīm vipakṣaṃ dharmaṃ manasikurvataḥ / tad-vipakṣālambanena kleśa utpadyate / evam upapattisādhanayuktyā paryeṣate/

【漢】復作是思：如是之法成立法性，難思法性、安住法性。謂修不淨，能與欲貪作斷對治，不應思議、不應分別，唯應信解。如是名依法爾道理尋思彼理。

【漢】是名勤修不淨觀者，尋思六事差別所緣毘鉢舍那。
△tasyaivaṃ bhavati / prasiddhā dharmatā khalveṣā acintyadharmatā / yadaśubhā bhāvanā kāmarāgasya prahāṇapratipakṣa iti / sā ca cintayitavyā / na vikalpayitavyā /adhimoktavyā / evaṃ dharmatāyuktyā aśubhatām paryeṣate / iyaṃ tāvad aśubhāprayuktasya trimukhī ṣaḍvastuprabhedālambanā vipaśyanā /

###### 5.3.2.2.4.2.慈愍觀
【漢】云何勤修慈愍觀者，尋思六事差別所緣毘鉢舍那？謂依慈愍增上正法聽聞受持增上力故，由欲利益安樂意樂，於諸有情作意與樂，發起勝解，是慈愍相。若能如是解了其義，如是名為於諸慈愍尋思其義。彼既如是解了義已，復能思擇：此為親品、此為怨品、此中庸品。是一切品，皆他相續之所攝故，於中發起外事勝解。又若親品，名為內事；怨、中庸品，名為外事。如是名為於諸慈愍尋思其事。復能思擇：如是三品，若無苦樂欲求樂者，願彼得樂。今於此中，有饒益相，名為親品；不饒益相，名為怨品；俱相違相，名中庸品。如是三品，若無苦樂欲求樂者，略有三種欲求樂心差別可得。一者、欲求欲界諸樂；二者、欲求色界有喜勇悅諸樂；三者、欲求離喜諸樂。如是若於欲樂匱乏，願彼皆得無罪欲樂。若於有喜、離喜諸樂有所匱乏，當知亦爾。是名尋思慈愍自相。
△kathaṃ maitrīprayukto vipaśyan ṣaḍvastūni paryeṣate / maitryadhipateyaṃ dharmam adhipatiṃ kṛtvā hitasukhādhyāśayagatasya sarveṣu sukhopasaṃhārādhimokṣalakṣaṇā
△maitrītyetam arthapratisamvedyarthaṃ paryeṣate /
△sa evam arthaprati-saṃvedī punar vicinotīty ayaṃ mitrapakṣoyam amitrapakṣoyam udāsīnapakṣaḥ / sarva ete pakṣāḥ parasantānapatitatvād vāhyaṃ vastv ity adhimucyate /mitrapakṣaṃ vā adhyātmam amitrodāsīnapakṣaṃ bahirdhā evaṃ ca vastuni maitrīṃ samanveṣate /
△sa punar vicinoti / ya ete trayaḥ pakṣāḥ aduḥkhāsukha(ta)āḥ /sukhakāmāste sukhitā bhavantv iti / tatra upakāralakṣaṇaṃ mitraṃ / apakāralakṣaṇam amitraṃ / tad ubhaya-parītalikṣaṇam udāsīnapakṣaṃ(ṇa udāsīnapakṣaḥ) / ye punar ete aduḥkhāsukhitāḥ pakṣāḥ sukhakāmās teṣāṃ trividhā sukhakāmatā prajñāyate / eke kāmasukham icchanty eke rūpāvacaraṃ saprītikam eke niṣprītikaṃ / tatra ye kāmasukhena vihanyate / amitraṃ tadubhayavipa-rītalakṣaṇā(naṃ) tena kāmasukhino bhavantv anavadyena[/] evaṃ saprītikena niṣprītikena ca sukhena veditavyam /evaṃ svalakṣaṇato maitrīṃ samanveṣate /

【漢】復審思擇：若諸親品、若諸怨品、若中庸品，我於其中皆當發起相似性心、平等性心。何以故？我若作意與親品樂，此未為難；於中庸品作意與樂，亦未甚難；若於怨品作意與樂，乃甚為難。我於怨品尚應作意願與其樂，何況親品及中庸品而不與樂。何以故？此中都無能罵、所罵、能瞋、所瞋、能弄、所弄、能打、所打，唯有音聲、唯有名字。又我此身，隨所生起，有色麁重四大所造，隨所住處，便為如是觸所逼惱。略有二觸，謂音聲觸，及手足塊刀杖等觸。是身及觸皆是無常，能為如是不饒益者亦是無常。又復一切有情之類，皆有生老病死等法，本性是苦；故我不應於本`[性＝性是【聖】]`性苦諸有情上，更加其苦，而不與樂。又亦不應不與怨家作善知識、不攝一切有情之類以為自體。又世尊言：我不觀見如是種類有情可得。無始世來經歷生死，長時流轉，不互相為或父、或母、兄弟、姊妹，若軌範師，若親教師、若餘尊重、似尊重者。由是因緣，一切怨品無不皆是我之親品。又怨、親品，無有決定真實可得。何以故？親品餘時轉成怨品；怨品餘時轉成親品，是故一切無有決定。故我今者，應於一切有情之類，皆當發起平等性心、平等性見；及起相似利益意樂、安樂意樂與樂勝解。是名尋思慈愍共相。
△sa punaḥ pravicinoti /yaś ca mitrapakṣo yaś cāmitrapakṣo yaś codāsīnapakṣaḥ / tulya-cittatā tu mayā karaṇīyeti / samacittatā / tatkasya hetoḥ / yas tāvan mitra[pakṣa]s tatra me na duṣkaraḥ / sukhopasaṃhāraḥ / yopy ayam udāsīnapakṣaḥ / tatra api ye (me) nātiduṣkaraḥ /yas tv ayam amitrapakṣaḥ / tatra ayam amitrapakṣah/ tatra atiduṣkaraḥ / tatra tāvan mayā sukhopasaṃhāraḥ karaṇīyaḥ / kaḥ punar vvādaḥ / mitrapakṣe vodā-sīnapakṣe vā / tat kasya hetoḥ / nātra kaś cid yaḥ ākrośate / vā ākruśyate vā / roṣayati vā roṣyate vā / bhaṇḍayati vā bhaṇḍyate vā / tāḍayati vā tāḍyate vā anyatrākṣarāṇy etāni ravanti / śabdamātra[ṃ] māṣamātram etad api ca tathā saṃbhūtoyaṃ kāyo rūpī audārikaś catur-mahā-bhūtiko yatra me sthitasyeme evaṃ rūpāḥ sparśāḥ krāmanti/ yad uta śabdasaṃsparśā vā pāṇiloṣṭhadaṇḍaśastrasaṃsparśā vā aya[ṃ] me kāyaḥ / anitya ete ‘pi sparśa ye te apakārakās te ‘py anityāḥ / api ca / sarvva eva sattvā jāti-jaravyādhimaraṇa-dharmāṇaste prakṛtyaiva duḥkhitās tan me pratirūpaṃ syāt / yady ahaṃ prakṛtiduḥkhiteṣu sattaveṣu bhūyoduḥkhopasaṃhāram eva kuryāṃ na sukhopa-saṃhāraṃ tadamitro(traṃ) mitrasya kuryād yad ete sattvā ātmanaivātmanaḥ kurvanti /
△api coktaṃ bhagavatā / nāhaṃ taṃ sulabharūpaṃ samanupaśyāmi / yonena dīrghas-yādhvanotyayān mātā vā bhu[t] pitā vā bhrātā vā bhaginī vā ācārye vā upādhyāyo vā gurūrvā gurūsthānīyo veti / tad anenāpi paryāyeṇāmitrapakṣa eva[ṃ] me [a]mitrapa-kṣaḥ / na cātra kasya cit pariniṣ pattiḥ,mitrābhitrabhāvo / mitro ‘pi (tram api) ca kālā-ntareṇāmitro(traṃ) bhavati / amitro(tram a)pi mitrībhavati tasmān na sarvasattveṣu samacittatā / samatādṛṣṭiḥ karaṇīyā / tulyaś ca hitāśayaḥ sukhādhyāśayaḥ sukhopa-saṃhāraḥ / sukhopasaṃhārādhimokṣa iti / evaṃ sāmānyalakṣaṇena maitrīṃ sama-nveṣate /

【漢】復審思擇：我若於彼不饒益者發生瞋恚，便為顛倒，黑品所攝，是有諍法，廣說如前。我若於彼不起瞋恚，便無顛倒，白品所攝，是無諍法，廣說如前。如是名為尋思慈愍黑品、白品。復審思擇：諸`[過＝道【元】]`過去世求欲得樂有情之類，彼皆過去，我當云何能與其樂？諸現在世有情之類，我今願彼盡未來世，於一切時常受快樂。是名尋思諸慈愍時。復審思擇：此中都無我及有情，或求樂者、或與樂者；唯有諸蘊、唯有諸行，於中假想施設言論，此求樂者、此與樂者。又彼諸行，業煩惱等以為因緣。如是名依觀待道理尋思慈愍。若於慈愍善修、善習、善多修習，能斷瞋恚。如是名依作用道理尋思慈愍。如是之義，有至教量；我內智見現轉可得；比度量法，亦有可得。如是名依證成道理尋思慈愍。又即此法成立法性、難思法性、安住法性。謂修慈愍能斷瞋恚，不應思議、不應分別；應生勝解。如是名依法爾道理尋思慈愍。是名勤修慈愍觀者，尋思六事差別所緣毘鉢舍那。`[此下聖本有光明皇后願文]`
△sa punaḥ pravicinoti / yo me pāpakāriṣu sattaveṣu vyāpādaḥ maraṇa eṣa dharma iti vistareṇa pūrvavat / yo vā punar ayam etarhy avyāpādaḥ a(ma)raṇa eṣa dharma iti vistareṇa pūrvavat / yo vā punar ayam etarhy avyāpādaḥ evaṃ maitryā(ḥ) kṛṣṇa-śuklaśuklapakṣaṃ paryeṣate /
△sa punaḥ pravicinoti /ye tāvad atītam adhvānamupādāya sukhakāmāḥ sattvāḥ te atitāḥ teṣāṃ kiṃ punaḥ sukhopasaṃhāraṃ kariṣyāmaḥ /ye punar varttamānāḥ sattvās te varttamānam adhvānamupādāya / yāvad anāgatādadhvano nityakālaṃ sukhino bhavanti(ntī)ty evaṃ maitryā(ḥ) kālaṃ paryeṣate /
△sa punaḥ pravicinoti /nāsti kaścid ātmā vā,sattvo vā ga eṣa sukhakāmo vā syāt / yasya vā sukham upasaṃhriyate /api tu skandhamātram etat saṃskāramātrakam etad yatraiṣā saṃjñā saṃjñaptir vyavahāraḥ / te punaḥ saṃskārāḥ karmakleśahetukā ity evam apekṣāyuktyā maitrīm paryeṣate /
△prasiddhadharmatā khalveṣā[ā]cintya-dharmatā yan maitrīvyāpādabhāvanā prahāṇāya samvarttata ity evaṃ dharmatāyuktyā maitrīmparyeṣate /

【漢】瑜伽師地論卷第三十