/yogacarabhumi4

---
permalink: yogacarabhumi4
aliases:
- yogacarabhumi4
- yogācārabhūmi-śāstra4
date: 2024-03-09 21:38
updated: 2026-07-09 15:16
---
ᅟ<span class="date">Updated: 2026-07-09 15:16</span>
ᅟ[瑜伽1](瑜伽師地論1)ᅟ[瑜伽2](瑜伽師地論2)ᅟ[瑜伽3](瑜伽師地論3)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


☗s31
【漢】瑜伽師地論卷第三十一
【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第三瑜伽處之二
###### 5.3.2.2.4.3.緣起觀
【漢】云何勤修緣起觀者，尋思六事差別所緣毘鉢舍那？謂依緣性緣起增上正法聽聞受持增上力故，能正了知如是如是諸法生故，彼彼法生；如是如是諸法滅故，彼彼法滅。此中都無自在、作者、生者、`[化＝死【三宮】]`化者，能造諸法；亦無自性、士夫、中間能轉變者，轉變諸法。若能了知如是等義，是名尋思諸緣起義。復審思擇十二有支若內若外，而起勝解，是名尋思諸緣起事。復審思擇：無明支等，前際無知、後際無知。如是廣說，如`[前＝別【三宮聖】]`前分別緣起支中。是名尋思緣起自相。
△tatra katham idaṃ pratyayatā pratītyasamutpādālambana-(ā)vipaśyanāprayuktārthaṃ paryeṣate/ tad adhipateyaṃ dharmam adhimatiṃ kṛtvā teṣāṃ tesāṃ dharmāṇām utpādatte te dharma utpadyante tesāṃ tesāṃ dharmānāṃ nirodhātte te dharmā nirūdhya-nte[/] nāsty atra dharmī kaścid īśvara kartā sraṣṭā nirmāta dharmāṇaṃ na prakṛtir na purūṣāntaraṃ pravartta ko dharmāṇām ity evam arthapratisaṃvedīarthaṃ paryeṣate /
△punaḥ punaḥ pravicinoti / dvādaśabhavāṃgāni / adhyātmabahirdhā ādhimucyate / evaṃ vastu paryeṣate /

【漢】復審思擇：如是一切緣生諸行，無不皆是本無今有，有已散滅，是故前後皆是無常。皆有生老病死法故，其性是苦。不自在故，中間士夫不可得故；性空、無我。是名尋思緣起共相。復審思擇：我若於彼無常、苦、空、無我諸行如實道理發生迷惑，便為顛倒，黑品所攝，廣說如前。若不迷惑，便無顛倒，白品所攝，廣說如前。是名尋思諸緣起品。復審思擇：於過去世所得自體無正常性，如是已住；於現在世所得自體無正常性，如是今住；於未來世所得自體無正常性，如是當住。是名尋思諸緣起時。復審思擇：唯有諸業及異熟果，其中主宰都不可得。所謂作者及與受者。唯有於法假想建立。謂於無明緣行乃至生緣老死中，發起假`[相＝想【三宮聖】]`相，施設言論，說為作者及與受者。有如是名、如是種、如是`[5]姓＝性【三宮】＊`姓、如是飲食、如是領受若苦若樂、如是長壽、如是久住、如是極於壽量邊際。又於此中有二種果及二`[種〔－〕【三宮】]`種因。二種果者：一、自體果，二、受用境界果。二種因者：一、牽引因，二、生起因。自體果者，謂於今世諸異熟生六處等法。受用境界果者，謂愛非愛業增上所起六觸所生諸受。
△punaḥ pravicinoti / avidyā yatta(t) pūrvante ajñānam iti vistareṇa yathā pratītyasamu-tpādavibhaṃge evaṃ svalakṣaṇaṃ paryeṣate[/] punaḥ pravicinoti / evaṃ pratītyasamutpannāḥ saṃskārāḥ sarva eta abhūtvā bhāvād bhūtvā ca prativigamāt pūrvāparyeṇānityā jātijarāvyādhimaraṇadharmakatvāt/ duḥkhā asvatantratvād antaḥ purūṣānu-palambhāc ca śūnyā anātmānaś ca // eṣāṃ ca sāmānyalakṣaṇaṃ paryeṣate /
△sa punaḥ pravicinoti / yo(ya)eṣv anityeṣu duḥkhaśūnyānatmakeṣu saṃskāreṣu yathābhūtaṃ pratisammohaḥ / maraṇa eṣa dharmaḥ kṛṣṇapakṣya[ḥ/] asammohaḥ / punaḥ śuklapakṣa iti vistareṇa [/] empakṣaṃ samanveṣate /
△sa punaḥ pravicinoti / asti karmāsti vipākaḥ / kārakas tu nopalabhyate /yaḥ karttā vā pratisaṃvedako vā syānnānyatra dharmasaṃketāt / teṣv evāvidyāpratyayeṣu saṃskāreṣu yāvaj jātipratyate jarāmaraṇa saṃjñā prajñaptir vyavahāraḥ kārako vedaka ity evaṃ nāmā evaṃ ja[ā]tya evaṃ gotra evam āhāra evaṃ sukhaduḥkha pratisaṃvedī evaṃ dīrghāyur evaṃ cirasthitika evam āyuḥ paryanta iti /

【漢】牽引因者，謂於二果發起愚癡；愚癡為先，生福、非福及不動行；行能攝受後有之識，令生有芽。謂能攝受識種子故，令其展轉攝受後有名色種子、六處種子、觸受種子。為令當來生支想所攝識、名色、六處、觸、受次第生故，今先攝受彼法種子。如是一切名牽引因。
△api ca dvividhame tat phalaṃ / dvividho hetur ātma-bhāvaphalaṃ ca viṣayopabhoga-phalaṃ ca /ākṣepakaś ca hetur abhinirvarttakaś ca [/] tatra atmabhāvaphalaṃ yad etad vipākajam ṣaḍāyatanaṃ viṣayopabhogaphalaṃ yo(yā)iṣṭāniṣṭakarmādhipateyā ṣaṭsparśasaṃbhavā vedanā[/] tatra akṣepako hetur dvividhe phale sammohe[ā]sammohapūrva kāś ca puṇyāpuṇyāniṃjyāḥ saṃskāraparigṛhītaṃ ca punar bhaṃvavijñānāṃ kura prādurbhāvāya tadvījaṃ vijñānaparigṛhītaṃ paunarbhavikanāmarūpabījaṃ ṣaḍāyata-nabījaṃ sparśavedanābījam iti / ya evam āyatyāṃ jāti-saṃjñakānāṃ vijñā[na]nāma-rūpaṣaḍāyatanasparśavedanānām utpattaye / ānupūrvyā pūrvaṃ eva bījaparigrahaḥ / ayam ākṣepa[ko] hetuḥ / yat punar avidyāsaṃsparśaja[ā] vedanā vedayamānas tadā-lambanayā tṛṣṇayā paunarbhavikīṃ tṛṣṇām utpādayati / tṛṣṇāpakṣyaṃ mohapakṣyaṃ copādānaṃ / parigṛhṇāti / yadvalena yatsāṃmukhyena tatkarma vipākadānadā na samarthaṃ bhavaty ayam abhinirvaṛttihetuḥ / imaṃ ca dvividhaṃ hetum adhipatiṃ kṛtvā evaṃ asya trividhaḥ duḥkhatānupakṣasya kevalasyāsya duḥkhaskandhasya samudayo bhavatīti / evam apekṣāyuktim paryeṣate/

【漢】生起因者，謂若領受諸無明觸所生受時，由境界愛生後有愛，及能攝受愛品、癡品所有諸取；由此勢力、由此功能，潤業種子，令其能與諸異熟果。如是一切名生起因。由此二因增上力故，便為三苦之所隨逐，招集一切純大苦蘊。如是名依觀待道理尋思緣起所有道理。復審思擇：於是緣性緣起觀中，善修、善習、善多修習，能斷愚癡。又審思擇：如是道理，有至教量，有內現證，有比度法，亦有成立法性等義。如是名依作用道理、證成道理、法爾道理尋思緣起所有道理。是名勤修緣起觀者，尋思六事差別所緣毘鉢舍那。
△idaṃ pratyayatā pratītyasamutpādaḥ / āsevito bhāvīto mahoprahāṇāya samvartate / āptāgamopyeṣa pratyātmika ānumānikhopyeṣa vidhiḥ /prasiddhadharmatāpy eṣa te (ṣeti) evaṃ kāryakāraṇayuktim upapattisādhanayuktiṃ dharmatāyuktiñ ca paryeṣate //

###### 5.3.2.2.4.4.界差別觀
【漢】云何勤修界差別觀者尋思六事差別所緣毘鉢舍那？謂依界差別增上正法聽聞受持增上力故，能正解了一切界義。謂種`[＊5-1]姓＝性【三宮】＊`姓義及種子義、因義、性義，是其界義。如是名為尋思界義。又正尋思地等六界內外差別，發起勝解。如是名為尋思界事。又正尋思：地為堅相，乃至風為輕動相，識為了別相，空界為虛空相、遍滿色相、無障礙相。是名尋思`[諸＝識【三宮】]`諸界自相。又正尋思：此一切界，以要言之，皆是無常乃至無我。是名尋思諸界共相。又正尋思於一`[CBETA 按：「合相」，上讀作「一合相」。遼刻房山石經本（F18n0716\_p0263a11）、高麗再雕本（K15n0570\_p0721b09）作「一合相」，金藏乙本（AC6171-031\_0005a09）作「一合想」，宮本（日本宮內庁書陵部藏大藏經db2第2415帖第6圖）作「一念想」。梵本《聲聞地》 (Shukla, Karuṇeśa ed. 1973, Śrāvakabhūmi of Ācārya Asaṅga, Patna: Jayaswal Research Institute, p. 386.6)、藏譯本《瑜伽行地中聲聞地》 rnal 'byor spyod pa'i sa las nyan thos kyi sa（德格本丹珠爾唯識部第4036經第230dzi函第141a葉第5行；BDRC德格本第W23703\_4036號第128冊第283圖）作「摶想」（梵 piṇḍasaṃjñinaḥ、藏 ril por 'du shes pa）。]` \`[合相＝念想【三宮】]`合相界差別性。不了知者，由界差別所`[合＝念【三宮】]`合成身，發起高慢，便為顛倒，黑品所攝，廣說如前。與上相違，便無顛倒，白品所攝，廣說如前。如是名為尋思界品。
△tatra kathaṃ dhātuprabhedālambanavipaśyanāprayuktam arthaṃ paśyana paryeṣate / gotrārtho dhātvarthaḥ saṃjñārtho hetvarthaḥ prakṛtyartha ity evam arthapratisamvedī arthaṃ paryeṣate/
△pṛthi vyādīn ṣaḍdhātūnn adhyātmabahirdhādhimucyamāno vastu paryeṣate /
△kharalakṣaṇā pṛthivī /yāvat samudīraṇa-lakṣaṇo vāyuḥ vijānanalakṣaṇaṃ vijñānaṃ / sauṣiryalakṣaṇā rūpagatā sphuḍālakṣaṇaś cākāśadhātur ity evaṃ svalakṣaṇaṃ parye-ṣate / sarva ete dhātavaḥ / anityatayā samasamāḥ yāvan nirātmatayety evaṃ sāmānya-lakṣaṇaṃ paryeṣate / iti
△yaḥ piṇḍasaṃjñano dhātunānātvaṃ ajāna-[ā]nasyā[ne]na kāyena nānādhātukena unnatirmanya-(nvā)nā maraṇa eṣa dharmaḥ kṛṣṇapakṣyaḥ viparyayāc chukla-pakṣya ity eva[ṃ] pakṣaṃ paryeṣate /

【漢】又正尋思：去來今世六界為緣，得入母胎。如是名為尋思界時。又正尋思：如草木等眾緣和合，圍遶虛空，數名為舍。如是六界為所依故，筋骨血肉眾緣和合，圍遶虛空，假想、等想施設言論，數名為身。復由宿世諸業煩惱及自種子以為因緣。如是名依觀待道理尋思諸界差別道理。又正尋思：若於如是界差別觀善修、善習、善多修習，能斷憍慢。又正尋思：如是道理，有至教量，有內證智，有`[比＝此【元】]`比度法，有成立法性、難思法性、安住法性。`[如＝以【三宮聖】]`如是名依作用道理、證成道理、法爾道理尋思諸界差別道理。是名勤修界差別觀者，尋思六事差別所緣毘鉢舍那。
△atītānāgatapratyutpanneṣv adhvasu ṣaḍdhātūn pratītya mātuḥ kukṣau garbhasyāvakrā-ntir bhavati/ evaṃ kālaṃ paryeṣate /
△tad yathā tṛṇaṃ vā pratītya kāṣṭham vā cākāśaṃ parivāritam agāro[a]gāra iti saṃrū-yāṃ gacchaty evam eva ṣaḍdhātūn upādāya / asthi ca pratitya snāyu[ś] ca / tvaṅmā-nsa(māṃsa)śoṇitaṃ cākāśe parivārite saṃjñā prajñaptir vyavahāro bhavati / kāyaḥ kāya iti / paurāṇāś ca karmakleśāḥ svabījaṃ caiṣāṃ nidānam ity evam apekṣāyuktim paryeṣate /
△dhātuprabheda āsevito bhāvito (taḥ)styā na prahāṇāya samvartate / āptāgamopyeṣa pratyātmajñānam anumānikopyeṣa vidhiḥ prasiddha-dharmatā 'cintyadharmatety evaṃ kāryakāraṇayuktim upapattisanayuktiṃ dharmatāyuktiṃ ca paryeṣate //

###### 5.3.2.2.4.5.阿那波那念
【漢】云何勤修阿那波那念者，尋思六事差別所緣毘鉢舍那？`[謂〔－〕【三宮】]`謂依入出息念增上正法聽聞受持增上力故，能正了知於入出息所緣境界，繫心了達，無忘明記，是阿那波那念義。如是名為尋思其義。又正尋思：入息、出息在內可得；繫屬身故，外處攝故，內外差別。如是名為尋思其事。又正尋思：入息有二，出息有二。若風入內，名為入息；若風出外、名為出息。復正了知：如是為長入息、出息，如是為短入息、出息，如是息遍一切身分。是名尋思諸息自相。
△katham ānāpānasmṛtyālambananicayaprayuktārthaṃ paryeṣate / āśvāsapraśvāsālam-banopanibaddhā cittasyāsaṃpramoṣobhilapanatā / ānāpānasmṛtir ity evaṃ paryeṣate /
△adhyātmam upalamyate /āśvāsapraśvasāḥ kāyapratibaddhatvād bāhyāyaṃtanasaṃgṛhīta[ā]ś cety evaṃ vastu paryeṣate /
△dvāv āśvāsau yaś ca vāyuḥ praviśati / ya(sa)āśvāso[yaś ca niṣkrāmati / sa ni[ḥ]śvāsaḥ [/] amī dīrghā āśvāsapraśvāsā,amī hrasvā imān sarvakāyena pratisaṃvedayāmi / imān ity evaṃ svalakṣaṇaṃ paryeṣate / nirūddhe āśvāsapraśvāsa utpadyate / nirūddhe āś-vāse (praśvāse) āśvāsaḥ /āśvāsapraśvāsapravṛddhipratisambaddhaṃ ca jīvitendriyam ayaṃ ca kāyaḥ sa-vijñānaka ity anityā āśvāsapraśvāsā mahāśravaṇety evaṃ (ṇā ity)
△evaṃ sāmānyalakṣaṇaṃ paryeṣate /

【漢】又正尋思：入息滅已有出息生，出息滅已有入息生，入出息轉繫屬命根及有識身；此入出息及所依止皆是無常。是名尋思諸息共相。又正尋思：若於如是入息、出息不住正念，為惡尋思擾亂其心，便為顛倒，黑品所攝，是有諍法，廣說如前。與上相違，便無顛倒，白品所攝，是無諍法，廣說如前。如是名為尋思其品。又正尋思：去來今世，入出息轉繫屬身心，身心繫屬入息、出息。如是名為尋思其時。又正尋思：此中都無持入息者、持出息者，入息、出息繫屬於彼；唯於從因從緣所生諸行，發起假想，施設言論，說有能持入出息者。如是名依觀待道理尋思其理。又正尋思：若於如是入出息念善修、善習、善多修習，能斷尋思。又正尋思：如是道理，有至教量，有內證智，有比度法，有成立法性、難思法性、安住法性，不應思議、不應分別，唯應信解。如是名依作用道理、證成道理、法爾道理尋思其理。是名勤修阿那波那念者，尋思六事差別所緣毘鉢舍那。
△evam āśvāsapraśvāseṣv anupasthismṛteḥ yo vitarkakṛtaḥ saṃkṣebhaś cetasaḥ maraṇa-(dharma) eṣa dharmaḥ kṛṣṇapakṣyaḥ/viparyayāc chuklapakṣya iti / vistareṇa ity evaṃ pakṣaṃ paryeṣate /
△atītānāgata pratyutpanneṣv adhvasvā[śvāsapra]-śvāsapratibaddhaḥ kāyaḥ kāyacitta(ḥ) pratibaddhāś cāśvāsapraśvāsā ity evaṃ kālaṃ paryeṣate /
△nānyatra kaśicadya āśvasiti praśvasiti vā asya caite āśvāsapraśvāsāḥ / api tu hetusa-mutpanneṣu pratītyasamutpanneṣu saṃskāreṣv iyaṃ saṃjñā / prajñaptir vyavahāraḥ ity evam apekṣāyuktiṃ paryeṣate /
△ānāpānasmṛtir āsevitā bhāvitā vitarkopacchedāya saṃvarttate / āptāgamopyeṣa pratyātmajñānānusārikopyeṣa vidhiḥ / prasiddhadharmatācintya dharmatety evaṃ kārya-ka[ā]raṇayuktim upapattisādhanayuktiṃ dharmatāyuktim paryeṣate /

【漢】如是依止淨行所緣，尋思六事差別觀已，數數於內令心寂靜，數數復於如所尋思，以勝觀行審諦伺察。彼由奢摩他為依止故，令毘鉢舍那速得清淨；復由毘鉢舍那為依止故，令奢摩他增長廣大。若依止善巧所緣及淨`[惑＝行【明】]`惑所緣，尋思六事差別`[所緣〔－〕【元明】]`所緣毘鉢舍那，於其自處我後當說。
△evaṃ caritaviśodhanenālambanena ṣaḍvastūni paryeṣya adhyātmaṃ cittaṃ punaḥ śamayataḥ (yan) punaḥ punar etad eva yathāparyeṣitaṃ / vipaśyanākāraiḥ paryeṣate / tasya śamathaṃ niśritya vipaśyanā viśudhyate / vipaśyanāṃ niśritya śamatho vaipu-layatāṃ(vipulatāṃ) gacchati/ kauśalyālambane ca / kleśāviśodhane ca yā vipaśyanā[/] ṣaḍvastukarmitāṃ paścād vikṣmāmi svasthāne /

### 5.3.3.加行
【漢】復次，此中有九種白品所攝加行。與此相違，當知即是九種黑品所攝加行。云何名為白品所攝九種加行？一、相應加行，二、串習加行，三、`[無倒＝不緩【明】]`無倒加行，四、`[不緩＝無倒【明】]`不緩加行，五、應時加行，六、解了加行，七、無厭足加行，八、不捨軛加行，九、正加行。由此九種白品所攝加行故，能令其心速疾得定，令三摩地轉更`[8]勝＝昇【宋元宮】，升【甲】＊【聖】，什【明】＊`勝進。又由此故，於所應往地及隨所應得，速疾能往、能得，無有稽遲。黑品所攝九種加行，不能令心速疾得定，不令三摩地轉更`[＊8]`勝進。又由此故，於所應往地及隨所應得，極大稽遲，不能速疾往趣、獲得。
△tatra navavidhaḥ śuklasaṃgṛhītaḥ prayogas tadviparyayeṇa ca navavidhaḥ kṛṣṇapa-kṣasaṃgṛhīto yoginā veditavyaḥ / tad yathā[a]nurūpa-prayogatā abhyasta-prayogatā aviparītaprayogatā / aśithila prayogatā / kālaprayogatā / upalakṣaṇa-prayogatā / asaṃ-tuṣṭaprayogatā / avidhuraprayogatā / samyak prayogatā ca / anayā navavidhayā śukla-pakṣasaṃgṛhītayā tvaritatvāritaṃ cittaṃ samādhīyate / viśeṣāya ca samādheḥ paraiti / yāvatī cānena bhūmir gantavyā bhavaty anuprāptavyā tāṃ laghu ladhvevāgantā bha-vaty adhandhāyamānaḥ/ kṛṣṇapakṣasaṃgṛhītābhir navavidhābhiḥ prayogatābhir na tvaritatvarita[ṃ] cittaṃ samādhīyate / nāpi samādhiviśeṣāya paraiti / yāvatī cānena bhūmir gantavyā bhavaty anuprāptavyā / tatra dhandhāyate gamanaya /

#### 5.3.3.1.相應加行
【漢】云何名為相應加行？謂若貪行者，應於不淨安住其心；若瞋行者，應於慈愍安住其心；若癡行者，應於緣起安住其心；若憍慢行者，應於界差別安住其心；若尋思行者，應於阿那波那念安住其心；若等分行者，或薄塵行者，應隨所樂攀緣一境安住其心；勤修加行。如是名為相應加行。
△katamānurūpa prayogatā(ca) / saced rāgacarito 'śubhāyāṃ cittam upanibadhnāti/ dveṣacirito maitryāṃ yāvad vitarkacarita ānāpānasmṛtau samabhāgacaritaḥ mandarajasakaḥ punaḥ patrālambane priyārohatā bhavati/tena prayujyate/iyam anurūpaprayogatā/

#### 5.3.3.2.串習加行
【漢】云何名為串習加行？謂於奢摩他、毘鉢舍那，已曾數習乃至少分，非於一切皆初修業。所以者何？初修業者，雖於相應所緣境界勤修加行，而有諸`[蓋＝善【三宮】]`蓋數數現行，身心麁重。由是因緣，不能令心速疾得定。如是名為串習加行。
△katamā abhyastaprayogatā /abhyāsonena kṛto bhavati yo antataḥ parītto 'pi na sarveṇa sarvam ādikarmika eva bhavati / tathā hy adikarmikasyānurūpe ‘py ālambane na prayuktasya niva(ā)raṇāni nābhīkṣṇaṃ samudācarita(ranti) kāya-cittadauṣṭhulyaṃ ca / yenāsya tat(ca) cittaṃ samādhīyate / iyam abhyasta prayogatā /

#### 5.3.3.3.不緩加行
【漢】云何名為不緩加行？謂無間方便、殷重方便勤修觀行。若從定出，或為乞食，或為恭敬承事師長，或為看病，或為隨順修和敬業，或為所餘如是等類諸所作事；而心於彼所作事業，不全隨順、不全趣向、不全臨入，唯有速疾令事究竟，還復精勤宴坐寂靜、修諸觀行。若有苾芻、苾芻尼、鄔波索迦、剎帝利、婆羅門等種種異眾共相會遇，雖久雜處，現相語`[儀＝議【三宮聖】]`儀；而不相續安立言論，唯樂遠離勤修觀行。又能如是勇猛精進。謂我於今定當趣證所應證得，不應慢緩。何以故？我有多種橫死因緣。所謂身中或風、或熱、或`[痰＝淡【三宮聖】]`痰發動；或所飲食不正消化，住在身中`[成＝或【三宮】]`成宿食病；或為於外蛇蝎、蚰`[蜓＞]`蜒、百足等類諸惡毒蟲之所蛆`[蠚＝螫【三宮】]`蠚；或復為人非人`[類等＝等類【三宮】]`類等之所驚恐；因斯夭沒。於如是等諸橫死處恒常思惟，修無常想，住不放逸。由住如是不放逸故；恒自思惟：我之壽命儻得更經七日、六日、五日、四日、三日、二日、一日、一時、半時、須臾、或半須臾、或經食頃、或從入息至於出息、或`[從＝於【宋元】]`從出息至於入息，乃至存活經爾所時，於佛聖教精勤作意修習瑜伽，齊爾所時，於佛聖教，我當決定多有所作。如是名為不緩加行。
△tatra katamā aśithilaprayogatā/sātatyaprayogī bhavati /satkṛtyaprayogī ca/ sacet punar vyuttiṣṭhate samādheḥ piṇḍapātahetoś ca gurūgauravopasthānahetor vā / glānopasthā-nārtham vā sāmīcīkarmaṇo vā anyasyaivaṃ bhāgīyasyeti karaṇaṃ yasyārthā ya sa tannimnena cetasā tat pravaṇena tat prāstāreṇa (bhāreṇa) ca sarva karoti / laghulaghv eva ca kṛtvā pariprāpya punar eva prayujyate / niyamya prātasaṃlayanāya saced bhikṣu-bhikṣuṇy-upāsaka-kṣatriya-brāhmaṇa-parṣadbhiḥ sārdhaṃ samāgacchati / na ciraṃ saṃsargeṇātināmayati /mitaṃ ca saṃlapati / na ca bhāṣyaprabandham utthāpayati / nānyatra vyapakarṣati /evaṃ ca punar ārabdhavīryo bhavati /yannvahamad yaiva prā-ptavyam adhigaccheyaṃ / tatkasya hetoḥ / bahavo me pratyayā maraṇasya vāto vāme kupyeta pittam vā śleṣmam vā (śleṣma vā) bhuktaṃ vā viṣamyeta yena me viṣūcikā kāye santiṣṭheta / ahir vā me (māṃ) daśeta(t)/ vṛśicako vā śatapadī vā[/] manuṣyād api me bhayam ity etāni sthānāni nityakālasya na karoty apramattaś ca viharaty evaṃ ca punar apramatto viharati api bata jīveyaṃ saptāhaṃ ṣat pañca-catus-tri-dvire(dvaye)-kāhayāmamardhayāmam api muhūrtam api ardhamuhūrtam api[/] aho bata jīveyaṃ yāvat piṇḍapātaṃ parimuñjeyaṃ / yāvad āśkasitvā(sya)praśvaseyaṃ / yāvac ca jīveyaṃ tāvad yogamanasikāreṇa śastuḥ śāsane yogam āpadyeyaṃ / yadi yatā mayā bahukṛtyaṃ syād yad uta śāstuḥ śāsane itīyam aśithilaprayogatā /

#### 5.3.3.4.無倒加行
【漢】云何名為無倒加行？謂如善達修瑜伽行諸瑜伽師之所開悟，即如是學，於法、於義不顛倒取，無有我慢，亦不安住自所見取，無邪僻執，於`[尊＝等【三宮】]`尊教誨終不輕毀。如是名為無倒加行。
△tatra katamā / aviparītaprayogatā /

#### 5.3.3.5.應時加行
##### 5.3.3.5.1.修習止
【漢】云何名為應時加行？謂於時時間修習止相，`[（於時…相）八字〔－〕【三宮聖】]`於時時間修習觀相，於時時間修習舉相，於時時間修習捨相。又能如實了知其止、止相、止時；了知其觀、觀相、觀時；了知其舉、舉相、舉時；了知其捨、捨相、捨時。

【漢】云何為止？謂九相心住。能令其心無相、無分別、寂靜、極寂靜、等住寂止、純一無雜，故名為止。

【漢】云何止相？謂有二種。一、所緣相，二、因緣相。所緣相者，謂奢摩他品所知事同分影像，是名所緣相。由此所緣，令心寂靜。因緣相者，謂依奢摩他所熏習心，為令後時奢摩他定皆清淨故，修習瑜伽毘鉢舍那所有加行，是名因緣相。

【漢】云何止時？謂心掉舉時，或恐掉舉時，是修止時。又依毘鉢舍那所熏習心，為諸尋思之所擾惱及諸事業所擾惱時，是修止時。
△kālena kālaṃ śamathanimittaṃ pragrahanimittam upekṣānimittaṃ bhāvayati / śama-thaṃ ca jānāti śamathanimittaṃ ca / śamathakālañ ca[/] vipaśyanāṃ vipaśyanānimittaṃ vipaśyanākālaṃ pragrahaṃ pragrahanimittaṃ,pragrahakālaṃ / upekṣām upekṣā-nimittam upkeṣākālañ ca / tatra śamathaḥ navākārā cittasthitiḥ / nirnimittañ ca tac cittaṃ tatra bhavati nirvikalpaṃ śāntapraśāntaṃ śamathasthitaṃ niṣkevalaṃ tenocyate śamatha iti / tatra śamathanimitta dvividham ālambananimittaṃ nidānanimittañ ca / jñeyavastusabhāgaṃ pratibimbam ālambananimittaṃ / yenālambanena tac cittaṃ śamayati śamathaparibhāvite cetasi uttaratra śamathasya pāriśuddhaye /yo vipaśyanā-prayoga idaṃ nidānanimittaṃ[/] śamathakālaḥ katamaḥ / āha / uddhate citte ūrdhvam vābhiśaṃkini śamathasya kālo bhāvanāyai / tathā vipaśyanāparibhāvite citte iti kara-ṇīyavyākṣepopahate śamathakālo bhāvanāyai /

##### 5.3.3.5.2.修習觀
【漢】云何為觀？謂四行、三門、六事差別所緣觀行。

【漢】云何觀相？謂有二種。一、所緣相。二、因緣相。所緣相者，謂毘鉢舍那品所知事同分影像。由此所緣，令慧觀察。因緣相者，謂依毘鉢舍那所熏習心，為令後時毘鉢舍那皆清淨故，修習內心奢摩他定所有加行。

【漢】云何觀時？謂心沈沒時，或恐沈沒時，是修觀時。又依奢摩他所熏習心，先應於彼所知事境如實覺了，故於爾時是修觀時。
△tatra vipaśyanā caturākāra[ā] trimukhī ṣaḍvastuprabhedālambana-vyavacārā // tatra vipaśyanānimittaṃ dvividham ālambananimittaṃ nidānanimittañ ca / tatra alambana-nimittaṃ vipaśyanā-nimittaṃ [śamatha]pakṣyaṃ jñeyavastusabhāgaṃ pratibimbabā-lambanamimittaṃ yenālambanena prajñāṃ vyavacārayati / tatra nidānanimittaṃ vi-paśyanāparibhāvite cetasi uttaratravipaśyanāpariśuddhaye cetaḥ śamathabimbayogaḥ/ tatra vipaśyanākālaḥ śamathaparibhāvite cetasi ādita eva cājñeyavastuyathābhūtāvabodhāya vipaśyanāyāḥ kālo bhāvanāyai

##### 5.3.3.5.3.修習舉
【漢】云何為舉？謂由隨取一種淨妙所緣境界，顯示、勸導、慶慰其心。

【漢】云何舉相？謂由淨妙所緣境界，策勵其心，及彼隨順發勤精進。

【漢】云何舉時？謂心沈下時，或恐沈下時，是修舉時。
△tatra pragrahaḥ katamaḥ / yānyatamānyatamena prasada-nīyenālambanenodgṛhītena cittasamharṣaṇā saṃdarśanā samādāpanā[/] tatra pragrahanimittaṃ yena ca prasadanī yenālambanena nimittena cittaṃ pragṛhṇāti / yasya vīryārambhaḥ tadānulomikas
△tatra pragrahakālaḥ līnaṃ cittaṃ līnatvābhiśaṃkini pragrahasya kālo bhāvanā yai /

##### 5.3.3.5.4.修習捨
【漢】云何為捨？謂於所緣心無染污、心平等性，於止觀品調柔正直任運轉性，及調柔心有堪能性，令心隨與任運作用。

【漢】云何捨相？謂由所緣令心上捨，及於所緣不發所有太過精進。

【漢】云何捨時？謂於奢摩他、毘鉢舍那品，所有掉舉心已解脫，是修捨時。如是名為應時加行。
△tatropekṣā katamā / yā ālambane asaṃkliṣṭacetasaḥ cittasamatā śamathavipaśayanā-pakṣe / prasa(śa)-ṭhasvarasaṃvāhitā / karmaṇyacittasya ca karmaṇyatā cittasyānupra-dānamanābhegakriyā/ tatropekṣānimittaṃ / yena cālambanena cittam adhyupekṣate / yā ca tasminn evālambane vīryodrekāpratikāyatā / tatropekṣākālaḥ śamathavipaśya-nāpekṣālayau(lau)ddhatyavinirmukte cetasi upekṣāyāḥ kālo bhāvanāyai / iyaṃ kāla prayogatā /

#### 5.3.3.6.解了加行
【漢】云何名為解了加行？謂於如是所說諸相善取、善了。善取了`[巳＞]`已，欲入定時即便能入，欲住定時即便能住，欲起定時即便能起。或時棄捨諸三摩地所行影像，作意思惟諸不定地所有本性所緣境界。如是名為解了加行。

△tatra katamā upekṣā lakṣaṇā (upalakṣaṇa) prayogatā [/] tāny eva nimittāni sugṛhītāni bhavanti / susaṃ-lakṣitāni yeṣaṃ sūdgṛhītatvāt / yadā ākāṃ kṣate / tadā vyuttiṣṭhate samādhigocaraṃ pratibimbam utsṛjya samāhitabhūmikāprākṛtālambanamanasikāreṇa/
△iyam upalakṣaṇa(ā) prayogatā /

#### 5.3.3.7.無厭足加行
【漢】云何名為無厭足加行？謂於善法無有厭足，修斷無廢，於展轉上、展轉勝處，多住希求。不唯獲得少小靜定，便於中路而生退屈。於餘所作，常有進求。如是名為無厭足加行。
△tatra katamā asaṃtuṣṭa prayogatā /asaṃtuṣṭo bhavati kuśalaikuśalair dhamaiḥ / aprativā(bhā)ṇi(ṇī) ca / prahāsair ūttaraṃ praṇītataraṃ sthānam abhiprārthayamānarūpī bahulaṃ viharatīti / nālpamātrakenā(ṇā)varamātrakenā-(ṇā)ntarā viṣādam āpadyate / atyuttare karaṇīye / iyam asaṃtuṣṭa prayogatā /

#### 5.3.3.8.不捨軛加行
【漢】云何名為不捨軛加行？謂於一切所受學處，無穿、無缺；雖見少年顏容端正可愛母邑，而不取相、不取隨好；於食平等；勤修覺`[寤＝悟【三宮】]`寤；少事、少業、少諸散亂；於久所作、久所說等，能自隨憶，令他隨憶。如是等法，說名不捨軛加行。由此諸法，能正隨順心一境性，不捨其軛，令心不散；不令其心馳流外境；不令其心內不調柔。如是名為不捨軛加行。
△tatra katamā avidhuraprayogatā / śikṣāpadasamādānam vā na khaṇḍīkaroti na chi(cch-i)drīkaroti / na ca śiśumudāravarṇṇaṃ raṃjanīyaṃ mātṛgrāmaṃ dṛṣṭvā nimittagrāhī bhavaty anuvyamjanagrāhī bhojane ca samakārī bhavati / jāgarikānuyuktaś ca ‘lpārtho ‘lpakṛtyo ‘lpavyāsakaḥ / cirakṛtacirabhāṣitam anusmarttā bhavaty anusmārayitā / ity evaṃ bhāgīyā dharmā avidhura prayogatety ucyate/ anukūlā ete dharmāś cittaikā-gratāyāḥ / avidūrā na ca cittakṣepāya samvarttante / tena bahirdhā vyāsaṃgāya nādhyātmacittākarmaṇyatāyai / iyam ucyate avidhuraprayogatā /

#### 5.3.3.9.正加行
【漢】云何名正加行？謂於所緣數起勝解，`[數正除遣〔－〕【三宮聖】]`數正除遣，是名正加行。如有勤修不淨觀者，數正除遣於諸不淨作意思惟諸不淨相。由隨相行毘鉢舍那而起作意，於所緣境數數除遣，數數現前。

【漢】其正除遣，復有五種。一、內攝其心故；二、不念作意故；三、於餘作意故；四、對治作意故；五、無相界作意故。

【漢】當知此中，由九相心住、毘鉢舍那而為上首，故名內攝其心。由於最初背一切相，無亂安住，故名不念作意。由緣餘定地境，思惟餘定地，故名於餘作意。由思惟不淨對治於淨，乃至思惟阿那波那念對治尋思，思惟虛空界對治諸色，故名對治作意。由於一切相不作意思惟，於無相界作意思惟，故名無相界作意。

【漢】雖遍安立一切所緣正除遣相總有五種，然此義中，正意唯取內攝其心，不念作意。
△tatra samyak prayogatā katamā / adhimucyādhimucyālambanasya vibhāvanayā samyakprayoga ity ucyate / saced aśubhāprayukto bhavaty aśubhāṃ cāśubhākārair manasikaroti / nimittamātrānusāriṇyā vipaśyanayā[/] tena manasikāras tadālambano muhurmuhur vibhāvayitavyo muhur muhuḥ saṃmukhīkartavyaḥ / vibhāvanā punaḥ pañcavidhā adhyātmacittābhisaṃkṣepataḥ / asmṛtyamanasikārataḥ/ tadanyamanasi-kārataḥ / pratipakṣamanasikārataḥ / ānimittadhātumanasikārataś ca / tatra navākā-racittasthityā vipaśyanā pūrvaṃ gamayā adhyātmaṃcittābhisaṃkṣepataḥ / sarvani-mittavaipulyena āditaḥ / avikṣepāyopa nibadhnato 'smṛtyamanasikārataḥ / samāhita-bhūmikād ālambanālambanāntaraṃ samāhitabhūmikam eva manasi kurvatas tadanya-manasikārataḥ / śubhatā pratipakṣeṇā-śubhāṇtā(bhatāṃ) yāvad vitarkapratipakṣeṇa ānāpāna-smṛtiṃ / rūpapratipakṣeṇākāśadhātu[ṃ] manasi kurvataḥ pratipakṣamanasi-kārataḥ / sarvanimittānām amanasikārād a[ā]nimittasya ca dhātor manasikārād ānini-mitta-dhātumanasikārataḥ / api ca / vyāpya tadālambanam vibhāvanālakṣaṇaṃ vyava-sthāpitam asmiṃs tv arthe adhyātmaṃ nimittābhisaṃksepataḥ /asmṛtyamanasikārataś cābhipretā /

【漢】初修業者始修業時，最初全不於所緣境繫縛其心，或於不淨，或復餘處。唯作是念：我心云何得無散亂、無相、無分別、寂靜、極寂靜、無轉無動、無所希望、離諸作用、於內適悅？如是精勤，於所生起一切外相無所思惟，不念作意；即由如是不念作意，除遣所緣。

【漢】彼於其中修習瑜伽，攝受適悅。復行有相、有分別不淨等境。云何而行？謂由隨相行、隨尋思行、隨伺察行毘鉢舍那，行彼境界，而非一向精勤修習毘鉢舍那。還捨觀相，復於所緣思惟止行。由是因緣，彼於爾時，於所緣境不捨、不取。由於所緣止行轉故，不名為捨；即於所緣不作相故，無分別故，不名為取。即由如是內攝其心，除遣所緣。又於其中不取觀相故，於緣無亂；取止行故，而復緣於所知事相。
△tatrādikarmike(ṇa) tat prathamakalipiko (karmikeṇa) ādita eva cittaṃ na kañca(kva-ci)d ālambane upanibandhitavyaṃ /aśubhāyām vā tadasmin vā nānyatra vikṣepāyaiva / kaccin me cittaṃ nirnimittaṃ nirvikalpaṃ śāntaṃ praśāntam avicalam avikampyam anutsukaṃ nirvyāpāpāram adhyātmam abhiramata iti / tathā prayakta utpannotpanne-ṣu sarvabāhyanimitteṣu asmṛtyamanasikāraṃ karoti / iyam asyāsmṛtyamanasikāreṇālambanavibhāvanā sa tatra yogaṃ kurvan pratigṛhṇāti,sa nirmimitte cālambane sa-vikalpam aśubhādike carati / kathaṃ ca punaś carati / nimittamātrānusāriṇyāvipaś-yanayā paryeṣaṇāpratyavekṣaṇānucāriṇyā[/] na caikāṃśena vipaśyanāprayukto bhavati / punar eva vipaśyanā-nimittaṃ pratyudāvartya tadevālambanaṃ śamathākāreṇa manasikaroti / tena tadālambanaṃ tasmin samaye muktaṃ bhavati nodgṛhītaṃ / yasmāt tadālambanaḥ śamatho vartate / tasmān na muktaḥ / yasmān na nimittī-karoti / na vikalpayati / tasmān nodgṛhītam evam adhyātmam abhisaṃkṣepataḥ / ālambanaṃ vibhāvayati / tatra vipaśyanānimittam udgṛhītavataḥ /punar jñeyavastunimittālambanaṃ

【漢】若於所緣唯數勝解，不數除遣；即不令彼所有勝解後後明淨究竟而轉，不能往趣乃至現觀所知境事。由數勝解、數除遣故，後後勝解展轉明淨究竟而轉，亦能往趣乃至現觀所知境事。
△saced ayam ekāṃśenālambanam adhimucyate /na punaḥ punar vibhāvayet / nāsyādhi-mokṣa uttarottaraḥ / pariśuddhaḥ paryavadātaḥ / pravartate / yāvaj jñeyavastupratya-kṣopagamāya / yataś ca punaḥ punar adhimucyate / punaḥ punar vibhāvayati / tato ‘syottarottaro ‘dhimokṣaḥ /pariśuddhataraḥ pariśuddhatamaḥ pravartate / yāvaj jñeya-vastupratyakṣopagamāya /

【漢】譬如世間畫師弟子，初習畫業，先從師所受所學樣。諦觀諦觀，作彼形相；作已作已，尋即除毀；既除毀已，尋復更作。如如除毀，數數更作，如是如是後後形相轉明、轉淨究竟顯現。如是正學，經歷多時，世共推許為大畫師，或墮師數。若不數除所作形相，即於其上數數重畫，便於形相永無明淨究竟顯期。此中道理，當知亦爾。
△tad yathā citrakaraś citrakarāntevāsī vā tat prathamaś citrakarmaṇi prayuktaḥ syāt / sa ācāryasyāntikāc chikṣāpūrvagamaṃ rūpakam ādāya dṛṣṭvā dṛṣṭavā pratirūpakaṃ karoti / kṛtvā kṛtvā vibhāvayati vināśayati / punar eva ca karoti / ya yathā yathā bhaṅktyā bhaṅktyā karoti / tathā tathāsyottaraṃ rūpakaṃ pariśuddhataraṃ paryavadātataraṃ khyāti / evaṃ hi samyak prayuktaḥ kālāntareṇācāryasamatāḥ gacchati / tat pra-tiviśiṣṭatām vā[/] sacet punar abhaṃ(narbhaṃ？)// ktyā tadrūpakaṃ tasyaivopariṣṭāt paunaḥpunyena kuryāt / na janvandhasya tadrūpaka-pariśuddhiṃ nigacched evam ihāpi nayo veditavyaḥ /

【漢】若於此境起勝解已，定於此境復`[正＝次【聖】]`正除遣；非於此境正除遣已，定於此境復起勝解。於狹小境起勝解已，即於狹小而正除遣。廣大、無量、當知亦爾。於狹小境正除遣已，或於狹小復起勝解，或於廣大復起勝解，或於無量復起勝解。於其廣大及於無量，當知亦爾。

【漢】若諸色法所有相貌影像顯現，當知是麁，變化相似。諸無色法假名為先，如所領受增上力故，影像顯現。如是一切名正加行。
△tatra yāvad ālambanam adhimucyate / tāvad vibhāvayati /na tv avaśyaṃ yāvad vibhāvayati / tāvad adhimucyate / parīttam adhimucyate, parīttam eva vibhāvayati / evaṃ yāvan mahadgatapramāṇaṃ / parīttaṃ punar vibhāvayitvā(bhāvya) kadācit parīttam evādhimucyate / kadācin mahadgatam eva / pramāṇam evaṃ mahadgate / pramāṇe veditavyaṃ / tatra rūpiṇāṃ dharmāṇāṃ yannimittaṃ pratibimbaṃ,pratibhāsaṃ(saḥ) tadaudārikaṃ nirmāṇasadṛśam arūpiṇām vā punar dharmāṇāṃ nāmasaṃketa pūrvakaṃ yathānubhāvādhipateyaṃ / pratibhāsam iyam ucyate samyak-prayogatā /

【漢】如是九種白品加行，於奢摩他、毘鉢舍那，當知隨順。與是相違九種加行，於奢摩他、毘鉢舍那，當知違逆。如是黑品、白品差別建立加行，有十`[八＝八事【三宮】]`八種。如是名為心一境性。
△saiṣā navavidhā śuklapakṣyā śamathavipaśyanānulomā prayogatā veditavyā / evaṃ paryāyeṇa navākāraiva vilomatā / sa eṣa kṛṣṇa-śuklapakṣavyavasthānenāṣṭādaśavi-dhaprayogo bhavatīyam ucyate ekāgratā //

## 5.4.淨障
### 5.4.1.遍知諸障自性
【漢】云何淨障？謂即如是正修加行諸瑜伽師，由四因緣，能令其心淨除諸障。

【漢】何等為四？一、遍知自性故；二、遍知因緣故；三、遍知過患故；四、修習對治故。

【漢】云何遍知諸障自性？謂能遍知障有四種。一、怯弱障，二、蓋覆障，三、尋思障，四、自舉障。

【漢】怯弱障者，謂於出離及於遠離勤修行時，所有染污思慕、不樂、希望、憂惱。

【漢】蓋覆障者，謂貪欲等五蓋。尋思障者，謂欲尋思等染污尋思。自舉障者，謂於少分下劣智見安隱住中，而自高舉。謂我能得，餘則不爾。乃至廣說，如前應知。是名遍知諸障自性。
△tatrāvaraṇaviśuddhiḥ katamā / āha / caturbhiḥ kāraṇair evaṃ samyak prayukto yogī āvaraṇe svañcittaṃ pariśodhayati / svabhāvaparijñānena, nidānenādīnavaparijñānena pratipakṣabhāvanayā ca / tatra katama āvaraṇasvabhāvaḥ / āha / catvāry āvaraṇāni / paritamanā nivaraṇaṃ vitarkaḥ ātmasaṃpragrahaś ceti / tatra paritamanā yā naiṣkra-myapravivekyaprayuktasya kliṣṭā utkaṇṭhā,aratiḥ/ spṛhaṇā daurmanasyam upāyāsaḥ / tatra nivaraṇaṃ kāma-cchandādīni pañcanivaraṇāni / tatra vitarkaḥ kāmavitarkādayaḥ / kliṣṭā vitarkāḥ / tatrātmasaṃpraygraho yadaṇumātrekā(ṇā)varamātrekena(ṇa)jñāna-darśanasparśa-mātrakenā(ṇā)tmānaṃ saṃpragṛhṇāti / aham asmi lābhī anye ca na tatheti / pūrvavad vistareṇa veditavyam ayam āvaraṇasvabhāvaḥ/

### 5.4.2.遍知諸障因緣
【漢】云何遍知諸障因緣？謂能遍知初怯弱障，有六因緣。一、由先業增上力故，或由疾病所擾惱故，其身羸劣；二、太過加行；三、不修加行；四、初修加行；五、煩惱熾盛；六、於遠離猶未串習。

【漢】遍知蓋覆、尋思、自舉障因緣者，謂於隨順蓋覆、尋思及自舉障處所法中，非理作意多分串習，是名蓋覆、尋思、自舉障之因緣。若不作意思惟不淨，而於淨相作意思惟，是名此中非理作意。若不作意思惟慈愍，而於瞋相作意思惟，是名此中非理作意。若不作意思惟明相，而於闇相作意思惟，是名此中非理作意。若不作意思惟奢摩他相，而於親屬、國土、不死，昔所曾更歡娛、戲笑、承奉等事諸惡尋思作意思惟，是名此中非理作意。若不作意思惟緣性緣起，而於三世諸行計我、我所，不如理想作意思惟，是名此中非理作意。
△tatra paritamanā yāvat ṣaṇnidānāni / tad yathā pūrvakarmādhipatyā vyādhiparikleśād vā āśrayadaurbalyaṃ/ atiprayogaḥ /ardhaprayogaḥ / ādiprayogaḥ / kleśa-pracuratā / vivekānabhyāsaś ca nivaraṇasya vitarkāṇām ātmasaṃpragrahasya nivaraṇasthānīye avivatarkasthānīye svātmasaṃpragrahasthānīyeṣu dharmeṣv ayoniśomanasikāro bahulīkāranivaraṇavitarkasaṃpragrahāṇaṃ nidānaṃ// yad aśubhatāmamanasi // kṛtya śubhatāṃ manasikaroty ayam atrāyoniśaḥ / evaṃ maitrīṃ[ṃ] manasikṛtya prahāya naimittam(tti)[kī]m ālokasaṃjñā[ṃ] manasikṛtyāndhakāranimittaṃ śamatham amanasikṛtya jñātija[ā]napadāmaravitarkaṃ paurāṇakrīḍitahasitarasitaparicāritaṃ / iyaṃ (daṃ) pratyayatā pratītyasamutpādam amanasikṛtya traiyaghvikeṣv aham iti vā mameti vā ayogavihitāṃ saṃjñaṃ manasi karoty ayam atrāyoniśas ta(śaḥ) /

### 5.4.3.遍知諸障過患
【漢】云何遍知諸障過患？謂遍了知此障有故，於其四種未證不證，已證退失。敗壞瑜伽所有加行，有染污住、有苦惱住，自毀、毀他，身壞命終生諸惡趣。是名遍知諸障過患。
△tatrādīnavaḥ katamaḥ / asminn āvaraṇe sati saṃvidyamāne caturvidhepy anadhigataṃ nādhigatāt parihīyate / yogaprayogād bhraśyate / saṃkliṣṭavihārī ca bhavati duḥkha-vihārī ca bhavaty ātmā caitam avavadati / parataś cāvavādaṃ labhate / kāyasya ca bhedāt paraṃ maraṇād apāyeṣūpapadyate / ayam atrādīnavaḥ /

### 5.4.4.遍知諸障修習對治
【漢】云何名為修`[習＝集【宋元宮】]`習對治？謂諸怯弱，總用隨念以為對治。由隨念作意慶悅其心，令諸怯弱已生除遣，未生不生。其身羸劣、太過加行、初修加行，用於精進平等通達以為對治。不修加行，用恭敬聽聞、勤加請問以為對治。煩惱熾盛，用不淨等所緣加行以為對治。若未串習，即用如是思擇方便以為對治。謂我昔於遠離不串習故，今於修習遠離生起怯弱；我若於今不習遠離，於當來世定復如是。故我今者應正思擇，於其遠離捨不喜樂，修習喜樂。
△tatra pratipakṣaḥ katamaḥ / tatra paritamanā yā samāsato 'nusmṛtayaḥ / pratipakṣaḥ anusmṛtimanasikāreṇāyaṃ cittaṃ saṃhaṣayitvā (saṃhaṣrya)utpannāṃ paritamanāṃ prativinodayaty anutpannāṃ ca notpādayati / tatra yac ca kāyadaurbalyaṃ yaś cāpratiyogo yaś cādiprayogaḥ / tatra vīryasamatāpratiṣe(ve)dhaḥ / pratipannaḥ yordhapra-yogaḥ[/]tatra śuśrūṣā,paripṛcchā pratipakṣaḥ / yā kleśapracuratā tasyā yathāyogam aśubhādyālambanaprayogaḥ / pratipakṣaḥ / yo 'nabhyāsas tasya vavidhaṃ pratisaṃkhyānaṃ pratipakṣaḥ / pūrvaṃ me(mayā) vivekābhyāso na kṛto, yena me etarhi vivekaprayuktasya paritamanā utpadyate[/] saced etarhi na kariṣyāmy abhyāsaḥ (saṃ) evam āyati[ḥ] punar bhava evaṃ-rūpo bhaviṣyati / pratisaṃkhyāya mayā aratis tya-ktavyā / ratiḥ karaṇīyety evam iṣṭānāṃ nivaraṇādīnām ayoniśo manasikāraviparyaryeṇa yoniśo manasikārabhāvanā pratipakṣo veditavyaḥ /

【漢】餘蓋覆等非理作意，用彼相違如理作意以為對治。應知是名修習對治。又遍了知諸障自性，是能障礙、是能染污、是黑品攝、是應遠離。能遍了知如是諸障遠離因緣，方可遠離，故應尋求諸障因緣。能遍了知於應遠離不遠離者有何過患，故應尋求諸障過患。既遠離已，`[更＝便【聖】]`更復尋思：如是諸障，云何來世當得不生？故應尋求修習對治。由是因緣，能令其心淨除諸障。
△tatra svabhāvaṃ parijñāya āvaraṇataḥ saṃkleśataḥ tāvac chamathabāhulyaṃ/ sā khalv eṣā vipaśyanā jñeyā kṛṣṇapakṣataḥ / parivarjanīyam etad iti / nidāna-parivarjanāc ca punar asya parivarjaneti / nidānaṃ paryeṣate / aparivarjanāc ca punar asya parivaria-nīyasya ko doṣa ity ata ādīnavaṃ paryeṣate / parivarjitasya cāyatyāṃ katham anutpā-do bhavatīty ataḥ pratipakṣaṃ bhāvayaty evam anenāvaraṇebhyaś cittaṃ pariśoddhi-taṃ bhavati /

### 5.4.5.總顯
【漢】當`[知【麗宮】，如【大】]`知此中，由隨順教有眾多故，毘鉢舍那亦有眾多；毘鉢舍那有眾多故，令奢摩他亦有眾多。又復即此毘鉢舍那，由所知境無邊際故，當知其量亦無邊際。謂由三門及六種事，一一無邊品類差別，悟入道理。

【漢】正修行者如`[如〔－〕【三宮】]`如毘鉢舍那串習清淨增上力故，增長廣大；如是如是能生身心所有輕安奢摩他品，當知亦得增長廣大。如如身心獲得輕安，如是如是於其所緣心一境性轉`[得＝復【三宮聖】]`得增長；如如於緣心一境性轉復增長，如是如是轉復獲得身心輕安。心一境性、身心輕安，如是二法展轉相依，展轉相屬。身心輕安、心一境性，如是二法若得轉依，方乃究竟。得轉依故，於所知事現量智生。
△sa tatra yāvad deśanābāhulyaṃ vipaśyanānulomikaṃ tāvad vipaśyanābāhulyaṃ yā-vad vipaśyanābāhulyaṃ nānyād anantā veditavyā/ yad uta ebhir eva tribhir mukhaiḥ śaṇṇāṃ vastūnām ekaikaśyā(syā a)nantākāra-praveśanayena yathā ca yathā vipaśyanā samyak prayuktasya pṛthuvṛddhivaipulyatāṃ(vipulatāṃ) gacchaty abhyāsapāriśuddhibalam adhipatiṃ kṛtvā tathā tathā śamathapakṣasyāpi // kāyacittapraśrabdhijana-kasya pṛthuvṛddhivaipulyatā(vipulatā) veditavyā / tasya yathā yathā kāyaḥ praśrabhyate cittaṃ ca tathā tathālambanacittaikāgratāyāś ca yadutāśraya[ṃ] vivarddhayate / yathā cittaikāgratā vivardhate tathā tathā kāyaḥ praśrabhyate,cittaṃ ca ity etau dvau dharmāv anyonyaṃ nirvṛtāv anyonyaṃ pratibaddho yad uta cittaikāgratā pratyakṣajñānotpattiḥ/

【漢】問：齊何當言究竟獲得不淨觀耶？乃至齊何當言究竟獲得阿那波那念耶？

【漢】答：以要言之，修觀行者於不淨觀正加行中，親近、修習、多修習故。若行、若住雖有種種境界現前，雖復觀察所有眾相，而住自性，不由加行，多分不淨行相顯現，非諸淨相。由於不淨善修習故，於能隨順貪欲纏處法，心不趣入、心不愛樂、心不信解，安住於捨，深生厭逆。當於爾時，修觀行者應自了知：我今已得不淨觀，我今已得所修果。齊此名為於不淨觀已得究竟。與此相違，當知名為未得究竟。如不淨觀，如是慈愍、緣性緣起、界差別、阿那波那念`[念〔－〕【三宮聖】]`念，當知亦爾。
△tatra kiyatā aśabhā pratilabdho (dhā) bhavati / kiyatā yāvad ānāpānasmṛtiḥ pratilabdhā bhavatīti / peyālaṃ /ataś cāsya yogīnaḥ aśubhāprayogasyāsevanānvayāt bhāvanānvayād bahulīkārānvayāc carato vā viharato vā viṣayasaṃmukhībhāve [a]pi nimittapratyavekṣaṇayāpi prakṛtyaivānabhisaṃskāreṇa bahutarāśubhatāsaṃprarkhyānaṃ / yathāpi tatsubhāvitatvād aśubhāyāḥ kāmarāsthānīyeṣu dharmeṣu cittaṃ[na] praskandati /na prasīdati / nādhimucyate / upekṣā saṃtiṣṭhate / nirvitpratikūlatā veditavyaṃ(yā) / yoginānuprāpto(ptaṃ) me aśubhāprāptaṃ me,bhāvanāphalam iyatā aśubhā pratilabdhā bhavati / viparyayeṇa [a]pratilabdhā veditavyā // yathā aśubhā evaṃ maitrī idaṃ pratyayatāpratītyasamutypādaḥ / dhātuprabhedaḥ / ānāpāna-smṛtiś ca veditavyā

【漢】於中差別者，謂多分慈心行相顯現，非瞋恚相。於能隨順瞋恚纏處法，心不趣入，乃至廣說。多分無常、苦、空、無我行相顯現，非彼常、樂、身見俱行愚癡行相。於能隨順愚癡纏處法，心不趣入，乃至廣說。多分種種界性、非一界性身聚差別`[相〔－〕【三宮】]`相想顯現，非身聚想。於能隨順憍慢纏處法，心不趣入，乃至廣說。多分內寂靜想、奢摩他想顯現，非戲論想。於能隨順尋思纏處法，心不趣入，乃至廣說。
△tatrāyaṃ viśeṣaḥ bahutaraṃ maitracittatā khyāti / na pratighanimittaṃ / vyāpādasthānīyeṣu dharmeṣu cittaṃ na praskandatīti vistaraḥ / bahutaram anityatā duḥkhatā nairātmyaṃ khyati na nitya-sukhasattvāya dṛṣṭisahagataṃ sammohanimittaṃ mohaparya vasthānīyeṣu dharmeṣu / cittaṃ (na) praskandatīti vistaraḥ /bahutaraṃ nānādhātukatā [ta]d ekadhātukatā kāyapi(ci)ttaprabhedasaṃjñā khyati / na tv eva pi(ci)ttasaṃjñā mānaparyavasthānīyeṣu dharmeṣu cittaṃ na praskandatīti vistaraḥ / bahutarā adhyātmam upaśamasaṃjñā / śamathasaṃjñā / khyati / na tv eva prapañcasaṃjñā vitarkaparyava-sthānīyeṣu dharmeṣu cittaṃ na praskandatīti vistaraḥ /

【漢】問：齊何當言奢摩他毘鉢舍那二種和合平等俱轉？由此說名雙運轉道。

【漢】答：若有獲得九相心住中第九相心住，謂三摩呬多。彼用如是圓滿三摩地為所依止，於法觀中修增上慧。彼於爾時，由法觀故，任運轉道，無功用轉，不由加行，毘鉢舍那清淨鮮白，隨奢摩他調柔攝受，如奢摩他道攝受而轉。齊此名為奢摩他、毘鉢舍那二種和合平等俱轉。由此名為奢摩他、毘鉢舍那雙運轉道。
△tatra niyatā(taṃ) śamathaś ca vipaśyanā cobhe mitrībhūte samayugam varttete / yena yuganaddhavāhīmārga ity ucyate / āha / yo lābhī bhavati navākārāyāṃ cittasthitau navamasyākārasya yad uta samāhitatāyāḥ[/] sa ca taṃ pariniṣpannaṃ samādhiṃ niśritya adhiprajñaṃ dharmavipaśyanāyāṃ prayujyate / tasya tasmin samaye dharmavipaśyataḥ [/] svarasavāhana eva mārgo bhavaty anābhogavāhanaḥ / anabhisaṃskāreṇa vipaśyanā pariśuddhā paryavadātā śamathānuyoga(ta)ā kalpa(lpi)tā parigṛhītā pravarttate/ yathaiva śamathamāsate[te]nocyate śamathaś cāsyavipaśyanā cobhe mitrībhūtesamayugam varttete / śamathavipaśyanāyuganaddhavāhī ca mārgo bhavatīti //

【漢】中嗢柁南曰：

【漢】**相、尋思、伺察，　　隨行有三門。**　　**義、事、相、品、時、　　理，六事差別。**
【漢】**初相應加行，　　次串習、無緩、**　　**無顛倒、應時、　　解了、無厭足、**
【漢】**不棄捨善軛，　　最後正加行，**　　**是九應當知，　　有二品差別。**
【漢】**知自性、因緣，　　見彼諸過患，**　　**正修習對治，　　令障得清淨。**
△anantaroddānaṃ // nimittagrāhaparyeṣṭiḥ pratyavejñāmukhānugā / arthavastu lajñaṇauḥ paccaiḥ(pajñaiḥ) kālaiś ca saha yuktibhiḥ // anurūpaṃ tathābhyāsamāśaithilyaṃ viparyayaḥ (anurūpastathābhyāsa ā śaithilyād viparyayaḥ) kālopalajñaṇā tuṣṭiravaidhuryaṃ prayogatā // samyak prayogatā caiva navādhārā dvidhā matā / svabhāvato nidānāc ca tathādīnavadarśanāt // pratibhāvitā caiva śuddhirāvaraṇasya //[/] hi //

## 5.5.修作意
### 5.5.1.四種作意
#### 5.5.1.1.四種作意
【漢】云何修作意？謂初修業者始修業時，於如是所安立普遍相中，由一境性及淨諸障，離邪加行，學正加行。彼應最初作如是念：我今為證心一境性及斷喜樂，當勤修習四種作意。

【漢】何等為四？一、調練心作意，二、滋潤心作意，三、生輕`[安＝安心【聖】]`安作意，四、淨智見作意。

【漢】云何調練心作意？謂由此作意，於可厭患法令心厭離，是名調練心作意。
【漢】云何滋潤心作意？謂由此作意，於可欣尚法令心欣樂，是名滋潤心作意。
【漢】云何生輕安作意？謂由此作意，於時時間，於可厭法令心厭離；於時時間，於可欣法令心欣樂已；安住內寂靜、無相、無分別中，一境念轉。由是因緣，對治一切身心麁重，能令一切身心適悅，生起一切身心輕安。是名生輕安作意。
【漢】云何淨智見作意？謂由此作意，於時時間，即用如是內心寂靜為所依止，由內靜心數數加行，於法觀中修增上慧，是名淨智見作意。
△tatra manaskārabhāvanā katamā[/] āhādikarmikas tat prathamakarmika evaṃ vyāpini-laksaṇe vyavasthāpite ekāgratāyāmā(ā)varaṇaviśuddheś ca mithyāprayogaṃ ca varjayati / samyakprayoga ca śikṣate / sa tat prathamata ekāgratāṃ prahāṇābhiratiṃ cādhi-gamiṣyāmīti caturbhir manaskāraiḥ prayujyate / katamaiś ca caturbhiś cittasantā panīyena manaskāreṇa cittābhiṣyandanīyena praśrabdhijanakena jñānadarśanaviśodhakena ca manaskāreṇa /tatra cittasantāpano manaskāraḥ katamaḥ/ āha /yenāyaṃ manas-kāreṇa / saṃvejanīyeṣu dharmeṣu cittaṃ samvejayaty ayaṃ cittasantāpano manaskāraḥ/tatra katamaś cittābhiṣyandano manaskāraḥ/yenāyaṃ prasadanīyena manaskāreṇa cittam abhipramodayaty ayaṃ cittābhiṣyandano manaskāraḥ / tatra katamaḥ praśrabdhijanako manaskāraḥ / āha / yenāyaṃ manaskāreṇa kālena kālaṃ cittaṃ samvejanīyeṣu dharmeṣu saṃvejayitvā (saṃvejya) kālena kālam abhipramodanīyeṣu dharmeṣu cittam abhipramodayitvā (modyā')dhyātmaṃ śamathayati / nirnimittāyāṃ / nirvikal-pakatāyām evaṃ sthāpayaty ekāgrāṃ smṛtiṃ pravarttayati yenāsya hetunā yena pratyayena kāyacittadauṣṭhulyapratipakṣena kāyacittahlādanakarī kāyapraśrabdhiś citta-praśrabdhiś cotpadyate / ayam ucyate praśrabdhijanako manaskāraḥ / tatra jñānadarśana viśodhano manaskāraḥ katamaḥ / yena manaskāreṇa kālena kālaṃ cittena tathā-dhyātmaṃ saṃśayam iti (saṃśamayati) tena punaḥ punar abhīkṣṇaṃ adhiprajñaṃ dharmavipaśyanāyāṃ yogaṃ karoti / yad uta tam evādhyātmaṃ cetaḥśamathaṃ niśritya / ayam ucyate jñānadarśana-viśodhano manaskāraḥ /

#### 5.5.1.2.可厭法
【漢】彼修行者，於時時間，於可厭法令心厭離；如是於漏及漏處法，能令其心生熱、等熱，生厭、等厭。
【漢】何等名為可厭患處？略有四種可厭患處。謂自衰損及他衰損，現在會遇正現前時，如理作意數思惟故，成可厭處。若自興盛及他興盛，過去盡滅離變壞時，如理作意數思惟故，成可厭處。
△katamaḥ kālena kālaṃ saṃvejanīyeṣu dharmeṣu cittaṃ samvejayaty evam asya tac cittaṃ taptaṃ bhavati / santaptam udvignaṃ saṃvignaṃ yadutāsravasthānīyeṣuṃ ca dharmeṣu / sarva saṃvejanīyāni sthānāni / katamāni / āha / catvāri tadyathā ātmavipattiḥ paravipattiś ca vartamāne samavahite saṃmukhībhūte yoniśo manasikārānvayāt samvejanīyaṃ sthānaṃ bhavati / tatrātmasampattiḥ / parasampattiś ca / abhyatīte kṣa-ṇe virūddhe vigate vipariṇate yoniśo manasikārānvayāt samvejanīyaṃ sthānaṃ bhavati /

#### 5.5.1.3.可欣法
【漢】即彼行者，於時時間，於可欣法令心欣樂；如是於彼生欣樂故，能令其心極成津潤，融適澄淨。
【漢】何等名為可欣尚處？略有三種可欣尚處。一者、三寶；二者、學處清淨、尸羅清淨；三者、於自所證差別，深生信解，心無怯弱。云何隨念三寶，令心欣樂？謂作是念：我今善得如是大利，謂蒙如來應正等覺為我大師。我今善得如是大利，謂善說法毘柰耶中，我得出家。我今善得如是大利，謂我與諸具戒、具德、忍辱、柔和、成賢善法同梵行者共為法侶。我今當得賢善命終、賢善殞沒，當得賢善趣於後世。如是名為隨念三寶，令心欣樂。云何隨念學處清淨、尸羅清淨，令心欣樂？謂作是念：我今善得如是大利，謂於如來應正等覺大師、善說法毘柰耶、善修正行聲聞眾中，我得與彼同梵行者，同戒、同學、同修慈仁身語意業、同其所見、同所受用。如是名為隨念學處清淨、尸羅清淨，令心欣樂。謂無悔為先，發生歡喜。
△sa kālena kālam abhipramodanīyeṣu dharmeṣu cittam abhipramodayati / tasyābhipramodayataḥ / evam asya tac cittaṃ snigdhaṃ bhavaty ārdraṃ ca,dravañ cācchaṃ ca prasannaṃ ca / tatrābhipramodanīyāḥ dharmāḥ katame // āha / trividhā[ḥ] a (catvāro ') bhipramonādhiṣṭhānaṃ ratnāni śikṣāpadapāriśuddhiḥ / ātmani ca viśeṣādhigamasaṃ-bhāvanājātasya cetaso [a] saṃkocaḥ /
△sa evaṃ ratnāny anusaraṃś cittam abhipramo-dayati/ lābhā me sulabdhāḥ / yasya me śastā tathāgatorhan samyak saṃbuddhaḥ / lābhā me sulabdhā yo [a]haṃ svākhyāte dharmavinaye pravrajitaḥ / lābhā me sulabdhāḥ / yasya me sabrahmacāriṇaḥ śīlavanto guṇavantaḥ peśalāḥ /kalyāṇadharmāṇaḥ / bhadrakaṃ me maraṇaṃ bhaviṣyati / bha-drikā kālakriyā bhadrako [a]bhisaṃ parāyaḥ / evaṃ catvāry anusmaraṃś cittamabhi-pramodayati/
△kathaṃ śikṣāpadapāriśuddhiṃ śīlapāriśuddhiṃ anusmarata(raṃ)ś cittam abhipramo-dayati / lābhā me sulabdhā [ḥ] so [a]haṃ śāstari tathāgate [a]rhati samyak saṃbuddhe tasya ca svākhyate dharmavinaye tatra ca supratipanne śrāvakasaṃghe ahamebhiḥ sabrahmacāribhiḥ śīlasāmānyagataḥ / śikṣāsāmānyagato maitrakāyavāṅmanaskarmāntaḥ dṛṣṭi-sāmānyagataḥ / sādhāraṇaparibhogī [/] evaṃ śikṣāpada-pāriśuddhiṃ śīla-pāriraśuddhim anusmaran(raṃ)ś cittam abhipramodayati / yad uta vipratisāra pūrva keṇa prāmodyena

【漢】云何於自所證差別，深生信解，心無怯弱處，令心欣樂？謂作是念：我今有力、有所堪能，尸羅清淨，堪為法器。得與如是同梵行者同清淨戒，得與有智正至善士同其所見，我有堪能精勤修習如是正行。於現法中，能得未得、能觸未觸、能證未證。由是令心生大歡喜。如是名為於自所證差別，深生信解，心無怯弱處，令心欣樂。又由前後勇猛精進，已得安住所證差別；由隨念此，復於後時所證差別，深生信解，令心欣樂。是名異門。
△tatra katham ātmaneḥ adhigamasaṃbhāvanām adhiṣṭhāya bhavyo [a]ham asmy eva[ṃ] pariśuddhaśīlaḥ /pratibalaś ca bhājanabhūtaś ca / ebhiḥ sabrahmacāribhiḥ śīla-sāmānyagato dṛṣṭisāmānyagataḥ sadbhiḥ sāmānyagataiḥ (samyag-gataiḥ) satpuriṣaūḥ bhavyo [a]ham asmy evaṃbhūta evaṃ pratipanno dṛṣṭa eva dharme aprāptasya prāptaye anadhigatasyādhigamāya āsākṣātkṛtasya sākṣātkriyāyai / iti prāmodyam utpāda-yaty evam ātmano adhigamasaṃbhāvanā-dhiṣṭhānena cittam abhipramodayati /api ca / yadaneva pūrveṇāparam ārabdhavīryeṇa viharatā viśeṣādhigamaḥ kṛto bhavati / tad anusmarann uttari ca viśeṣādhigamam abhiśraddhyā"dadhaṃś cittam abhipramo-dayaty ayam aparaḥ /

#### 5.5.1.4.明修習
【漢】彼修行者，於可厭法調練其心，於能隨順諸漏處法令心不向，違逆、棄背、離隔而住；於可欣法悅潤其心，於出、於離所生諸法有親愛故，`[令＝念【宋】]`令`[心趣＝向【宮】]`心趣向，附著、喜樂、和合而住。如是彼心由厭、由欣二種行相，背諸黑品，向諸白品，易脫而轉。其心如是背諸黑品，由調練心作意故。向諸白品，由滋潤心作意故。於時時間，依奢摩他內攝持心，由生輕安作意故。於時時間，於法思擇、最極思擇、周遍尋思、周遍伺察，由淨智見作意故。如是彼心，於時時間，為奢摩他、毘鉢舍那之所攝受，堪能與彼一切行相、一切功德作攝受因，經歷彼彼日夜、剎那、臘縛、須臾，逮得`[勝＝昇【三宮】]`勝進。
△saṃvejanīyeṣu dharmeṣu cittam abhisaṃtāpayann āsravam āsravasthānīyebhyo dhar-mebhyaś cittaṃ vimukhī karoti / viguṇī karoti / pratimukhyenāva sthāpayati / viśleṣa-yaty abhipramodanīyeṣu dharmeṣv abhipramodayannamiṣyandayannaiṣkramyapravi-vekajeṣu dharmeṣu sasnehaṃ cittam abhimukhīkaroty upaśleṣayati / ramayati / saṃ-yojayaty evam asya tac citte(ttaṃ) yābhyāṃ dvābhyāṃ dharmābhyāṃ / sarvakṛṣṇa-pakṣavimukhaṃ sarvaśukla pakṣābhimukhaṃ ca pravarttate / yad uta saṃvegapraharṣābhyāṃ yataś cittam evaṃ kṛṣṇapakṣavimukhaṃ ca / kṛtvā cittasantāpanīyena manaskāreṇa śuklapakṣābhimukhaṃ krtvā, (abhiṣyandanīyena manaskāreṇa kālena kālam adhyātmaṃ ca pradadhāti / yad uta cetaḥśamathena praśrabdhijanakena manaskāreṇa kālena kālaṃ dharmānvicinoti / pravicinoti / parivitarkayati / parimīmānsa (māṃsā) māpadyate / jñānadarśanaviśodhake(ne) na manaskāreṇa [/] evam asya tac cittaṃ kālena kālaṃ śamathavipaśyanāparigṛhītaṃ / sarvākārasarvaguṇahetūpakṛtaḥ (taṃ)teṣām teṣāṃ rātridivabcasānāmatyayat / kṣaṇalavamuhūrttānāṃ(ṇāṃ) [/] viśeṣāya paraiti /

【漢】譬如黠慧鍛金銀師，或彼`[弟【宋元宮聖】，第【大】]`弟子，於時時間燒`[鍊＝練【宋元聖】]`鍊金銀，令其棄捨一切垢穢；於時時間投清冷水，令於彼彼莊嚴具業，有所堪任，調柔隨順。於是黠慧鍛金銀師，或彼弟子，以其相似妙工巧智善了知已，用作業具，隨其所樂莊嚴具中，種種轉變。
△tad yathā jātarūparajataṃ dakṣeṇa karmāreṇa // vā karmā [rā]ntevāsinā vā kālena kālaṃ yadā saṃtāpitaṃ ca bhavati / vigatamalakaṣāye bhāvenābhiṣyanditaṃ ca bhavati/tatra tatrālaṃkārakarmaṇāṃ mṛdukarmaṇyatāyogenābhimukhīkṛtaṃ bhavati / tam enaṃ dakṣaḥ karmāro vā,karmā-[rā]ntevāsī vā tadupamena śilpajñānena karmāntavastunā yatreṣṭa[ā']\(ma)laṃkāravikṛ[ti]tas tatra pariṇamayatyena(va)m)

【漢】如是勤修瑜伽行者，為令其心棄背貪等一切垢穢，及令棄背染污憂惱，於可厭法深生厭離；為令趣向所有清淨善品喜樂，於可欣法發生欣樂。於是行者，隨於彼彼欲自安立，或奢摩他品、或毘鉢舍那品，即於彼彼能善親附，能善和合，無轉無動；隨其所樂種種義中，如所信解，皆能成`[辦＝辦沙門玄袞敬造【聖】]`辦。`[此下聖本有光明皇后願文]`
△eva yoginā yadā tac cittam abhidhyādima-lakaṣāye vimukhībhāvenodvejitaṃ ca bhavati kliṣṭa-daurmanasya vimukhībhāvena cābhipramoditaṃ bhavati / tam enaṃ yogī yatra yatra niyojayati /śamathapakṣe vā vipaśyanāpakṣe vā tatra tatra sūpaśliṣṭaṃ ca bhavati / sulagnaṃ cāvikalaṃ cāvikampyaṃ ca / yathābhipretārthasampattaye ca paraiti/

【漢】瑜伽師地論卷第三十一



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【漢】瑜伽師地論卷第三十二
【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第三瑜伽處之三
【漢】`[本＝瑜伽師地論本【宋元宮】]`
### 5.5.2.如應安立修習作意
#### 5.5.2.1.正教誨
##### 5.5.2.1.1.最初教誨
###### 5.5.2.1.1.1.取五種相
【漢】云何初修業者始修業時，於修作意如應安立，隨所安立正修行時，最初觸證於斷憙樂心一境性？

【漢】謂善通達修瑜伽師，最初於彼依瑜伽行初修業者，如是教誨：善來賢首！汝等今者應依三種取相因緣，或見、或聞、或心比度增上分別，取五種相。一、厭離相，二、欣樂相，三、過患相，四、光明相，五、了別事相。
△tatra katham ādikarmikaḥ tat prathamakarmiko manaskārabhāvanāyāṃ viniyujyate / yathāyaṃ viniyujyamānaḥ pratipadyamānaś ca spṛśati / tat prathamataḥ prahāṇābhira-tiṃ cittasyaikāgratāṃ/ iha yogajño yogaprayuktenādikarmi(tam ādikarmi)kaḥ (kaṃ) / tat prathamata evam avavadate ehi tvaṃ bhadramukha trīṇi nimittodgra[ā]hakāni (ṇi)-kāraṇāni niśritya yad uta dṛṣṭam vā śrutam vā cintānumānādhipateyaṃ vā/parikalpaṃ pañca nimittāny udgṛhṇīṣva / samvejanīyaṃ,prasadanīyam ādīnavanimittam āloka-nimittaṃ vasturūpaṇānimittañ ca [/]

###### # 5.5.2.1.1.1.1.厭離相
【漢】問：若依瑜伽行初修業者是其貪行，由不淨觀方可調伏，云何教彼取五種相？

【漢】答：應如是教誨：善來賢首！汝等隨所依止彼彼聚落村邑而住於中，若聞所`[餘＝餘依止【聖】]`餘彼彼村邑聚落，或男或女，先受安樂，後遭苦厄。或彼男女自遭重病，命終殞沒。或彼`[男【麗】，勇【大】(cf. K15n0570\_p0728b19; T30n1579\_p0459c08)]`男女所有知識、親戚、眷屬遭如是苦。或彼聚落村邑邊際喪失財寶，或是他來強敵所作，或火所燒，或水所漂，或由惡作而有喪失，或由不善修營事業而有喪失，或由不善處分事業而有喪失，或為非愛共財得便而有喪失，或由家火而有喪失。
△sacet sa yoga-prayukta ādikarmiko rāgacarito bhavaty aśubhāvineyaḥ kathaṃ sa pañcānāṃ nimittānām udgrahaṇāyā [va] bodhyate/evam a[va]bodhyate /ehi tvaṃ bhadra-mukha /yaṃ yam eva gramam vā nigamam vopaniśritya viharasi/saced anyatra grāme nigame vānyatamaṃ purūṣam vā striyam vā ābādhikaṃ śṛṇoṣi / duḥkhitam bāḍhaglānaṃ mṛtam vā kālagataṃ, purūṣam vā striyam vā [/] api tu tasya purūṣasya vā striyā vānyatamānyatamaṃ mitrāmātyajñātisālohitaṃ paracakrakṛtam vā tadgrāmaparyāpannasya janakāyasya bhojanavyasanam agnidāhakṛtam vā, udakāpaharaṇakṛtam vā kuvihitapraviṇāśakṛtam vā kuprayuktakarmāntapralujyanākṛtam vā apriyadāyādādhigamakṛtam vā kulāṃgāra vipraṇāśakṛtam vā [/]

【漢】若汝現見，非是傳聞；或即於此村邑聚落，非是所餘村邑聚落；或非是此村邑聚落，亦非他人，即汝自身；先所觸證猛利樂受，後還退失，廣說如前。汝既如是聞已、見已，應當生起深心厭患。如是生死甚為重苦，所得自體極大艱辛，而於其中有如是等自他衰損差別可得。謂病衰損、壽命衰損、眷屬衰損、財寶衰損，病、病法性，死、死法性。
△no cec chṛṇoṣi / api tu pratyakṣaṃ paśyasi /no vānyasmiṃ (smin) grāmanigame no ca tasminn eva grāmanigame na pareṣāma(rair a)pi tv ātmanaiva spṛṣṭo bhavasi / śārīrikābhir vedanābhir duḥkhābhis tīvrābhir iti vistareṇa pūrvavat / sarvaṃ dṛṣṭvā śrutvā caivaṃ cittaṃ saṃvejaya / duhkho batāyaṃ saṃsāraḥ,kṛcch ātmabhāvapratilabdho yatremā evaṃ rūpātmamaś ca (rūpā ātmanaś ca) pareṣāñca vipattaya upalabhyante / yadutārogyavipattir api jātivipattir api bhogavipattir api vyādhir vyādhidharmatā ca / maraṇaṃ maraṇadharmatā ca /

【漢】復有一類，淨戒衰損、正見衰損。由是因緣，彼諸眾生於現法中住諸苦惱，於當來世往諸惡趣。諸興盛者，雖現法中住諸安樂，於當來世往諸善趣，而是無常，於彼無常現可證得。若有領受興盛事者，後時衰損定當現前；諸有領受衰損事者，後時興盛難可現前。諸興盛事，皆是難得易失壞法。如是汝應深心厭患，極善作意，如理受持。
△api caikeṣāṃ śīlavipattir api dṛṣṭivipattir api yato nidānaṃ sattvā dṛṣṭe ca dharme duḥkhavihāriṇo bhavanti / samparāye ca durgati-gāminaḥ / yāś ca sampattayo dṛṣṭa-dharmasukhavihārāya abhisamparāye ca sugatigamanāyatā apy anityā[ḥ] tāsām api anityatā prajñāyate//vipattiś cet saṃmukhībhūtā vimukhībhūtā tasmin samaye sampattiḥ asaṃmukhībhūtāyām api vipattau durlabhā sampattir vināśa-dharmiṇī ca evaṃ ca punaś cittam udvejayitvā(jya ) sādhu ca suṣṭhu ca yoniśaḥ pradadhatsva /

【漢】如是處所，難可保信。我今於是生死流轉，未般涅槃，未解脫心，難可保信如是衰損、興盛二法，勿現我前。勿彼因緣，令我墮在如是處所，生起猛利、剛強、辛楚、不適意苦。即由此事增上力故，我當至誠喜樂於斷，修不放逸。又我如是多安住故，當於無義能作邊際。如是汝應善極作意，如理受持。
△anāśvāsyam etat sthānam aviśvāsyaṃ / yatsaṃsāre me saṃsarataḥ aparinirvṛtasyāvi-muktacetasaḥ etā vipattisampattayo na me saṃmukhī-bhāvaṃ vimukhībhāvaṃ ca gaccheyuḥ /na vā ato nidānaṃ me duḥkham utpadyate(dyeta) / tīvraṃ kharaṃ kaṭu-kamanālāpamalabhyam etat sthānaṃ tasmād etat savārtham adhipatiṃ kṛtvā prahāṇa-ratiratena me bhavitavyam apramattena evaṃ bahula-vihāriṇo me apy evāsyānarthasyākriyā syād ity evaṃ yoniśaḥ pradadhatsva

###### # 5.5.2.1.1.1.2.取欣樂相
【漢】汝取如是厭離相已，復應精勤取欣樂相。當自觀察所受尸羅，為善清淨？為不清淨？我或失念、或不恭敬、或多煩惱、或由無知，於諸學處有所違犯。既違犯已，我當如法以其本性增上意樂，於諸學處發起深心，更不毀犯。我於所作當正應作，於非所作不復當作。以要言之，於諸學處，當令增上意樂圓滿，亦令所有加行圓滿。汝於如是正觀察時，若自了知戒蘊清淨，雖不作思：我當發起清淨無悔。然其法爾尸羅淨者，定生如是清淨無悔。若起如是清淨無悔，雖不作思：我起歡悅。然其法爾無有悔者，定生歡悅。如是且於一種歡悅所依處所，汝應生起清淨無悔為先歡悅。復於除障喜悅處所，當生喜悅。謂我今者尸羅清淨，有力有能安住世尊所制學處；於現法中，能得未得、能觸未觸、能證未證。
△evaṃ tvaṃ saṃvejanīyaṃ nimittam udgṛhya punaḥ prasadanīyaṃ nimittam udgṛhṇīṣva / evaṃ ca punar ūdgṛhṇīṣva [/] ātmanaḥ śīlāni pratyavekṣasva / kiṃ pariśuddhāni me śīlāny apariśuddhāni [vā] yā (yo) me smṛtisaṃpramoṣād vā,anādarād vā kleśapra-curatayā vā avyutpannato vāsti kaś cic chikṣāvyatikramaḥ / vyatikrānte vā me(mayā)-śikṣā[ṃ] yathādharmaṃ pratikṛtyādhyāśayena ca punar akaraṇāye cittam utpāditaṃ / kaś cin me kartavyaṃ kṛtam akarttavyañ ca (vyaṃ vā) / na kṛtaṃ samasataḥ / kaccid adhyāśayasampanno [a]smi prayogasampannaś ca / yad uta / śikṣāpadeṣu / evaṃ na te pratyavekṣamāṇena/sacet pariśuddhaḥ śīlaskandhaḥ na punas te cetanā karaṇīyā /kac-cin me vipratisāraḥ utpadyetāpi tu dharmaṃ taiveyaṃ / yad evaṃ viśuddhaśīlasyāvi-pratisāra utpadyate / evaṃ cāvipratisāriṇā na cetanā karaṇīyā,kaccin me pramodyaṃ utpadyeta / api tu dharmataiveyaṃ yad avipratisāriṇaḥ prāmodyam utpadyate / anena tāvad ekena prāmodyādhiṣṭhānena dvayāvipratisāra-pūrvakaṃ prāmodyam utpādayi-tavyaḥ(m) / utpādya pareṇa saṃpraharṣādhiṣṭhānena mānasaṃ saṃpraharṣaya /

【漢】由是處所生喜悅意。若汝獲得前後所證少分差別，即由如是增上力故，於他圓滿所證差別，謂諸如來、或聖弟子，及自後時所證差別，當生信解，發喜悅意。如是行相諸`[適＝喜【三宮】]`適悅意，先名歡悅，今名喜悅。總名悅意。如是名為取欣樂相。
△sacet punar bhavasi pūrveṇāparaṃ parīttas yāpi viśeṣādhigame prītir janayitavyā bha-vyoham asmi pratibalaḥ/evaṃ pariśuddhaśīlo bhagavataḥ śikṣāsu supratiṣṭhitaḥ/ dṛṣṭe dharme prāptasya prāptaye anadhiga tasyādhigamāya / asākṣātkṛtasya sākṣātkriyāyai / anenāpy adhiṣṭhānena mānasaṃ saṃpraharṣaya // sacet punar lābhī bhavati pūrvam āparaṃ paracittasyāpi viśeṣādhigamasya [/] sa tvaṃ / tam adhipatiṃ kṛtvā pareṣāṃ ca paripūrṇṇe viśeṣādhigame yad uta tathāgate, tathāgataśrāvakeṣu vā, ātmanaś cottari viśeṣādhigamasaṃpratyayajāto mānasaṃ saṃpraharṣaya iti ya ebhir ākārair manasas te sa praharṣa iti /ya ebhir ākāraiḥ sa pūrva pramuditasyaitarhi trītimanaskatety ucyate / evaṃ prasadanīyaṃ nimittam udgrāhayaty

【漢】取是相已，復應教授。告言：賢首！汝由如是厭離相故，調`[2]練＝鍊【三宮】＊`練其心；復由如是欣樂相故，滋潤其心，汝於斷滅世間貪憂應多安住。隨於彼彼所緣境界`[勤＝勸【聖】]`勤修加行，或奢摩他品、或毘鉢舍那品；即於彼彼所緣境界，當令心住內住、等住。汝當獲得身心輕安及一境`[性【麗三宮聖】，住【大】]`性。
△udgrāhayitvā(hyo) punas samanuśāsti /ehi tvaṃ bhadramukha saṃvejanīyena nimittena saṃtāpitacittaḥ, prasadanīyena cittenābhiṣyanditacittaḥ prahāyābhidhyādaurma-nasyaṃ(sye) loke bahulaṃ vihariṣyasi / yatra ca yatrālambane prayokṣyase // śama-thapakṣe vipaśyanāpakṣe vā tatra tatrālambane cittaṃ sthitaṃ bhaviṣyati / adhyātmaṃ susaṃsthitaṃ / kāyacitta-praśrabdhicittaikāgratāś ca pratilapsyase [/]

###### # 5.5.2.1.1.1.3.取過患相
【漢】汝若如是背諸黑品，向諸白品，由調`[＊2-1]練＝鍊【三宮】＊`練心、滋潤心故，復應數數取過患相。謂於所有諸相、尋思、及隨煩惱，取過患相。言諸相者，謂色等十相。言尋思者，謂欲等八。隨煩惱者，謂貪欲等五。汝應於`[彼＝彼彼【三宮】]`彼取過患相。如是諸相，能令其心作用遽務；如是尋思，能令其心思慕躁擾；如是隨煩惱，能令其心恒不寂靜。若心作用，諸相所作；思慕躁擾，尋思所作；恒不寂靜，隨煩惱所作；由是令心苦惱而住。是故如是諸相、尋思及隨煩惱，是苦非聖，能引無義。令心散動、令心躁擾、令心染污。汝應如是取過患相。又汝應依心一境性、心安住性、心無亂性，以六種行正取其相。何等為六？一、無相想；二、於無相中，無作用想；三、無分別想；四、於無分別中，無所思慕無躁擾想；五、寂靜想；六、於寂靜中，離諸`[燒＝煩【明】]`燒惱寂滅樂想。
△evaṃ kṛṣṇapakṣa-vimukhībhūtaḥ śuklapakṣābhimukhībhūtasya yad uta saṃvegābhi-ṣyandanatayā sarvaṃ punar asyādīnavanimittam udgṛhṇīṣva yad uta nimittebhyo vipakṣebhyahyaś copakleśebhyaś ca [/] tatra nimittāni rūpanimittādīni daśa vītarkāḥ kāmavitarkādayo ṣṭau upakleśāḥ kāmacchandādayaḥ (/) pañca / evañ ca punas teṣv ādīnavam udgṛhṇīṣva / itīmāni nimittāni vyāpārakārakāni cittasya/ itīme vitarkā aunmuktasaṃkṣobhaka [ā]rakāś cittasya [/] itīme upakleśā anupaśamakārakāś cittasya/ yaś ca cittasya vyāpāro nimittakṛtaḥ / yas conmukta-saṃkṣobho vitarkakṛtaḥ / yaś cānupa-kleśakṛtaḥ duḥkhāvihāra eṣa cittasya tasmād ime nimittavitarkopakleśāḥ duḥkhā anāryā anarthopasaṃhitāś cittavikṣepasaṃkṣobhakarāḥ] evam ādīnavanimittam udgṛhya
△cittaikāgratāyāṃ cittasthitau cittāvikṣepaḥ(pe) ṣaḍbhir ākārair nimittam udgṛhāṇa yad uta nimittasaṃjñayā ṇirnimitte vāvyāpārasaṃjñayā nirvikalpasaṃjñayā ṇirvikalpe cānautsukyāsaṃkṣobhasaṃjñayā upaśamasaṃjñayā upaśamena niṣparidāha nairvṛ-tya[ā]śubhasaṃjñayā [/]

###### # 5.5.2.1.1.1.4.取光明相
【漢】汝取如是過患相已，復應數數取光明相。謂或燈明、或大火明、或日輪明、或月輪明。
△evaṃ nimittam udgṛhya punar apanaṃ cālokanimittam udgṛhāṇa [/] yad uta pradīpād vā agniskandhaprabhāsād vā suryamaṇḍalād vā candramaṇḍalād vā

###### # 5.5.2.1.1.1.5.了別事相
【漢】既取如是光明相已，復`[詣【麗宮】，諸【大】]`詣塚間取青瘀相，廣說乃至取骨`[鎖＝頊【宋元宮】]`鎖相。汝若不能往詣塚間，當取`[彩＝綵【三宮】]`彩畫、木、石所作如是諸相。
△nimittam udgṛhya śmaśānādyupasaṃkramya vinīlakādvā nimittam udgṛhāṇa / yāvad asthī-(sthi)nām vā asthiśaṃkalikānām vā no ceccha-maśānād api tu citrakṛtād vā kāṣṭhaśmaśānakṛtād vā nimittam udgṛhāṇa

###### 5.5.2.1.1.2.修習作意
###### # 5.5.2.1.1.2.1.勤方便
【漢】取是相已，還所住處，或阿練若、或林樹下、或空閑室、或在大床、或小繩床、或草葉座，先洗足已，結`[10]跏＝加【宋元宮聖】＊`跏趺坐，端身正願，安住背念。先於一境令心不散，繫念在前。
△udgṛhaya śayanāsanāsanam upasaṃkrama upasaṃkramyāraṇyagato vā vṛkṣamūlagato vā śūnyāgāragato vā maṃce vā pīṭhe vā tṛṇasaṃstarake vā niṣīdo/paryaṅkam ābhujya pādau prakṣālya ṛjuaṃ kāyaṃ praṇidhāya pratimukhāṃ(khīṃ) smṛtim upasthāpya niṣadya tat prathamata ekāgratāyāṃ cittāvikṣepe smṛtyupanibaddhaṃ kurū

【漢】復於其中，依六種想作意思惟。謂無相想、無分別想、寂靜想、無作用想、無所思慕無躁擾想、離諸`[燒＝煩【三】]`燒惱寂滅樂想。
△tatra ca ṣaḍsaṃjñāṃ(ḥ) nirvikalpasaṃjñām upasaṃśamasaṃjñāṃ nirvyāpārasaṃjñām anautsukyāsaṃkṣobhasaṃjñān niṣparidāhanairvṛtya[ā]śubhasaṃjñāṃ /

【漢】又於其中，汝當審諦周遍了知亂不亂相，分明現前。如如審諦周遍了知亂不亂相，如是如是汝能了知諸`[相＝想【三宮】]`相、尋思、隨煩惱中所有亂相，及能了知心一境性隨六想修諸不亂相。

【漢】又汝於此亂不亂相，如是如是審諦了知，便能安住一所緣境，亦能安住內心寂止，諸心相續、諸心流注，前後`[一＝二【元】]`一味，無相、無分別，寂靜而轉。
△tatra ca te vikṣepāvikṣepaparijñāvadhānaṃ pratyupasthitaṃ bhavatu / yena vikṣe-pāvikṣepaparijñāvadhānena tathā tathā nimittavitarkopakleśeṣu vikṣepañ ca parijānīṣva cittaikāgratā[yā]ñca ṣaḍsaṃjñābhāvanānugatāyāmavikṣepaṃ [/] tatra ca vikṣepāvikṣepe(payoḥ) tathā tathāvahito bhava yathā te ekāgratopanibaddhā adhyātmaṃ cetaḥśamatho panibaddhā sarvā cittasantatiś cittadhārā paurvāparyeṇa nirnimittā pravarteta / nirvikalpā upaśāntā [/]

###### # 5.5.2.1.1.2.2.治過失
【漢】又若汝心雖得寂止，由失念故，及由串習諸相、尋思、隨煩惱等諸過失故，如鏡中面所緣影像，數現在前；隨所生起，即於其中當更修習不念作意。謂先所見諸過患相增上力故，即於如是所緣境相，由所修習不念作意，除遣散滅，當`[令＝今【宋宮】]`令畢竟不現在前。賢首當知！如是所緣甚為微細，難可通達。汝應發起猛利樂欲，為求通達，發勤精進。
△sacet punaḥ saṃpramoṣā[t]smṛtisaṃpramoṣāt tathā śamathaprāpte cetasi nimitta-vitarkopakleśān abhyāsadoṣād ābhāsam āgacchanti / sukham ādarśayanti / ālambanīkurvanti / teṣūtpannotpanneṣu smṛtyamanasikāraḥ kartavyaḥ / yad uta purva dṛṣṭam evam adhipatiṃ kṛtvā evaṃ tadālambanam a[nu]smṛtya-manasikāreṇa vibhāvitaṃ / viśvastam anābhāsagatāyām avasthāpitaṃ bhaviṣyati /

【漢】世尊依此所緣境相，密意說言：汝等苾芻，當知眾善。言眾善者，謂於大眾共集會中，盛壯美色。即此眾善最殊勝者，謂於多眾大集會中，歌舞倡伎。假使有一智慧丈夫，從外而來，告一人曰：咄哉！男子！汝於今者，可持如是平滿鉢油，勿令灩溢；經歷如是大眾中過，當避其間所有眾善，及諸最勝歌舞倡伎、大等生等。今有魁膾，露拔利劍隨逐汝行。`[若【麗三宮聖】，苦【大】]`若汝鉢油一滴墮地，此之魁膾，即以利劍當斬汝`[2]首＝手【聖】＊`首，斷汝命根。
△tac caitad bhadramukha,sūkṣmam ālambanaṃ /duḥpra(duṣpra) tividhyam asya te prativi(ve)dhāya tīvra[c]cchandaś ca vyāyāmaś ca karaṇīyaḥ idaṃ cālambanaṃ sandhāyoktaṃ bhagavatā/janapadakalyāṇī janapadakalyāṇīti bhikṣavo mahājanakāyaḥ sanni-pateta/atha purūṣa āgacched abālajātīyaḥ/taṃ kaścid eva[ṃ] vadedidaṃ te bhoḥ purū-ṣa tailapātrapurṇṇaṃ samatittikaman abhiṣekyamantarā ca janakāyaḥ sannipateta / sā khalu janapadakalyāṇīma (a)ntarā ca mahāsamājaṃ / pariharttavyam ayaṃ ca te utkṣiptāsiko badhakapurūṣaḥ pṛṣṭhataḥ pṛṣṭhataḥ samanubaddhaḥ /sacet tvam asmātailapā-trādekabindum api pṛthivyāṃ cipātayiṣyasi tatas te utkṣapta [ā] siko badhakapurūṣa ucchinnamūlaṃ śiraḥ prapātayiṣyati //

【漢】苾芻！汝等於意云何？是持鉢人，頗不作意專心油鉢、拔劍魁膾、不平地等，而能作意觀視眾善，及諸最勝歌舞倡伎大等生耶？不也，世尊！何以故？是持鉢人，既見魁膾，露拔利劍隨逐而行，極大怖畏，專作是念：我所持鉢油既彌滿，經是眾中極難將度；脫有一滴當墮地者，定為如是拔劍魁膾當斬我`[＊2]`首，斷我命根。是人爾時，於彼眾善及諸最勝歌舞倡伎、大等生等，都不作意、思念、觀視，唯於油鉢專心作意而正護持。
△kiṃ manyadhve bhikṣavaḥ // api nu sa purūṣaḥ amanasikṛtvā tailapātram amanasikṛtvo tailapātram amanasikṛtvā utkṣiptāsikiṃ badhakapuruṣaṃ janapadakalyāṇī[ṃ] ma-nasi kuryān mahājanasamājamno no bhadanta tatkasya hetos tathāhi tena puru-ṣeṇo-[tkṣi]ptāsiko vadhakapurūṣaḥ pṛṣṭhataḥ pṛṣṭhataḥ samanubaddho dṛṣṭaḥ tasyaivaṃ syāt [/] sa ced aham asmāt tailapātrādekabindum api pṛthivyāṃ patayiṣyāmi / ato me utkṣiptāsiko badhaka-purūṣaḥ ucehinnamūlaṃ śiraḥ prapātayiṣyati / nānyatra sa purū-ṣaḥ amanasikṛtya(tvā) janapadakalyaṇī[ṃ] mahāsamājamvā / tad eva tailapātraṃ sar-vacetasā samanvāhṛtya samyargeva pariharedevem eva bhikṣavaḥ / ye kecic catvāri smṛtyupasthānāni satkṛtya bhāvayanti / gurūkṛtya sarvacetasā samanvāhṛtyate me (ta ime) śrāvakā iti [/]

【漢】如是苾芻！我諸弟子，恭敬殷重，專心憶念修四念住，當知亦爾。言眾善者，`[喻【麗三宮聖】，瑜【大】]`喻能隨順貪欲纏等隨煩惱法。於中最勝歌舞倡伎，喻能隨順尋思戲論躁擾處法。大等生`[等＝者【三宮聖】]`等，喻色相等十種相法。智慧丈夫，喻瑜伽師。平滿油鉢，喻奢摩他所安住心，能令身心輕安潤澤，是奢摩他義。露拔利劍隨行魁膾，喻先所取諸相、尋思、隨煩惱中諸過患相。專心將護，不令鉢油一滴墮地，喻能審諦周遍了知亂不亂相之所攝受奢摩他道。由是能令諸心相續、諸心流注；由精進力，無間策發。前後一味，無相、無分別，寂靜而轉；不起一心`[復緣＝緣於【三宮】]`復緣諸相，或緣尋思及隨煩惱。
△tatra janapadakalyāṇīti kāya [c]chandādyupakleśaparyavasthānīyānāndharmāṇām etad adhivacanaṃ / parama-pradhānā nṛttagītavādita iti vitarkaprapañcasaṃkṣo-bhasthānīyānāṃ dharmāṇām etad adhivacanaṃ / mahāsamāja iti/ rūpanimittādīnāṃ daśānāṃ nimittānām etad adhivacanaṃ / abālabhāgīyaḥ purūṣa iti/ yogācārasyādhivacanaṃ tailapātram iti/ śamathopanibaddhasya cittasya etad adhivacanaṃ / kāyacitta-praśrabdhisnehanārthena utkṣiptāsiko badhakapurūṣa iti nimitta-vitarkopakleśaṣu pūr-vodgṛhītasyādīnasyaitad adhivacanaṃ [/] satkṛtya viharati / na caikabindum api pṛthivyāṃ pātayatīti vikṣepāvikṣepaparijñānāvadhānaparigṛhītasya śamathamārgasyaitad adhivacanaṃ / yenāyaṃ sarvo(sarvāṃ) citta-santatiṃ cittadhārāṃ nirmimittāṃ nirvikalpām upaśāntāṃ vīryabalena nirantarāṃ paurvāpayeṇa pravarttayati /na caikacittam utpādayati / nimittālambanamvā vitarkopakleśālambanam vā //

##### 5.5.2.1.2.復次教誨
###### 5.5.2.1.2.1.於修止觀
【漢】是瑜伽師復應如是慇懃教誨於奢摩他初修業者。告言：賢首！汝若如是精勤修習奢摩他道，如是方便，攝受正念、正知俱行有喜樂心，乃名善修奢摩他道。若復串習諸過失故，不能於中深心喜樂，極大艱`[辛＝幸【聖】]`辛勵力策發方現前者；還應速疾出無分別所緣境相，於有分別所緣境相繫念在前，如先所取諸不淨相。
△tam enam evaṃ śamathaprayuktam ādikarmikaṃ yogī samanuśāsti / yāvat te bhadra-mukha evaṃ śamatha-mārgaprayuktasya evam upāyaparigṛhītaṃ smṛtisaṃprajanya-sahagataṃ sābhirāmaṃ cittaṃ bhavati / tāvat te śamathamārga eva bhāvayitavyaḥ /

【漢】汝今復應作意思惟，先應用彼唯隨相行毘鉢舍那，或觀青瘀，或觀膿爛，廣說乃至觀骨、觀`[7]鎖＝瑣【宋】＊【宮】`鎖，或觀骨`[＊7]`鎖。汝於如是初修觀時，於一青瘀，廣說乃至於一骨`[＊7]`鎖，當起勝解。

【漢】若於其中已串修習，觀道明淨，於所緣相明了勝解相續轉時，復應於`[二＝三【元】]`二、於三、於四、於五、於十、二十、三十、四十、五十，或百青瘀、或千青瘀，乃至一切諸方諸維所有青瘀，起無量行遍一切處無間勝解，於中乃至無有容受一杖端處。如於青瘀，如是乃至骨`[＊7-3]鎖＝瑣【宋】＊【宮】`鎖亦爾。
△sacet punar anabhyāsamoṣānn aramate sopāyaṃ ca tadālamba tasmān nirvikalpādālambanād vyutthāya savikalpa ālambane smṛtyupanibaddhaṃ kurūte/ yad eva te pūrvodgṛhītam aśubhanimittaṃ tad eva manasi kurū tat prathamato nimittamātrānusāriṇyā vipaśyanayā yad uta vinīlakam vā vipūyakam vā yāvad asthiśaṃkalikām vā // tathā prayuktaś ca tat prathamava (ta) ekaṃ vinīlakam adimucyasva yāvad ekām asthiśam-kalikāṃ yataś cātra kṛtaparicayo bhavasi / prabhāsvaraś ca tedhimokṣaḥ pravartate / tadālambanan dvau tadā dvau trīṇi catvāri paṃca daśa viṃśa trimśac catvārimśat / pañcāśad vinīlakaśataṃ vinīlakasahasraṃ yāvat sarvā diśo vidiśaś ca / pramāṇākāreṇa pūrvā[ṃ] nirantarām adhimucyasva /yesāṃ na syād avakāśaḥ antato daṇḍaviṣṭambha-nakoḍīmātram api / yathāvinīlakānām evaṃ yāvad asthiśaṃkalikānāṃ sarvam / evam adhimuktimanaskāraṃ niśritya bhūtamanaskāram avatara evaṃ ca punar avatara yāvantyetāni vinīlakāni mayādhimuktāni yāvad asthiśaṃkalikā ato [a]pramāṇavarāṇi me pūrvāntabhārabhya

【漢】汝依如是勝解作意，應當趣入真實作意。於趣入時應作是念：如我今者勝解所作無量青瘀，廣說乃至無量骨`[＊7-4]鎖＝瑣【宋】＊【宮】`鎖，真實青瘀乃至骨`[＊7]`鎖，其量過此不可數知。所以者何？從前際來，於彼彼有、彼彼趣中，輪迴生死。我所曾經命終夭沒所棄尸骸、所起青瘀，廣說乃至所起骨`[＊7]`鎖，無量無邊。如是所起，推其前際不可知故。假使有能攝聚如是所棄尸骸，令不壞爛，一切大地亦不容受。於一劫中所棄尸骸，乃至骨`[＊7]`鎖，假使有能斂在一處，其聚量等廣大脅山。如從前際，後際亦爾，乃至未能作苦邊際。如是汝依勝解作意，應當`[趣＝起【三宮】]`趣入真實作意。
△tatra tatra bhavagaticyutyupapādeṣu mṛtasya kālagatasya yāni vinīlakāni nirva(ṛ)ttāni yāvad asthiśaṃkalikā-nivra(ṛ)tyāṃ / yeṣāṃ pūrvākoṭir na prajñāyate nivartamānānāṃ tāḥ sacet kaścit saṃharet saṃhṛtāś ca na vinaśyeyuḥ na ca pūtībhaveyuḥ / nāsti sa pṛ-thivīpradeśo yatra teṣām avakāśaḥ syāt / ekakalpikānām api,tāvad yāvad asthiśaṃka-likānāṃ sacet kaścit saṃhārako bhavet / tāsāṃ syāt saṃhṛtānāṃ vipulapārśva-parva-tasamā rāśiḥ / yathā pūrvasyāntara (pūrvānta)-m ārabhyaivamaparāntam api yāvat (/) duḥkhasyāntaṃ na kariṣyāmy evaṃ hi tvam abhiyukṣi(yuṃkṣva) / manaskāraṃ niśritya bhūtamanaskāram anatīrṇṇo bhaviṣyasi(bhava)/

【漢】又非修習如是青瘀乃至骨`[＊7-8]鎖＝瑣【宋】＊【宮】`鎖毘鉢舍那應頓觀察。纔應於一尸骸青瘀起勝解已，尋復令心於內寂靜。乃至於此所緣境相喜樂明淨，無諸擾惱，不強勵力。齊爾所時，應於如是尸骸青瘀發起勝解。若纔於此乃至勵力方現在前，爾時於內應修寂靜。如於青瘀，乃至骨`[＊7]`鎖，當知亦爾。由此道理，乃至無量，當知亦爾。如是令心內寂靜已，復應發起寂靜勝解。謂從最後無量青瘀，乃至最後無量骨`[＊7]`鎖，內略其心，方便除遣，安置眾相不顯現中。不全棄捨有分別相，亦不分別。唯即於此所緣境界安住其心，無`[相＝想【三宮】]`相、無分別，寂靜而轉。
△na caitāni vinīlakāni yāvad asthiśaṃkalikāyā vipaśyanāprayuktena sakṛd vipaśyitavyā[ni] nānyatraikaṃ vinīlakam adhimucya punaś cittaṃ śamayitavyaṃ tāvac ca tad vinīkam adhimoktavyaḥ(vyaṃ) yāvat tasmenā(sminnā)lambane sābhirāmaprabhāsva-raṃ nopāyāsena paryavanahyate / na tāva(ā)t kālakaraṇīyaṃ bhavati / tasmin samaye adhyātmaṃ sā(saṃ？) śamayitavyaṃ yathā vinīlakam evam yavad asthiśaṃkalikaikā evaṃ yāvad apramāṇā anenaiva nayena veditavyā[ḥ] / cittam adhyātmaṃ saṃśamayitvā (saṃśamya)vimoktavyās tataḥ sarvapaścād apramāṇāni vinīlakāny apramāṇā yāvad asthiśaṃkalikā adhyātmaṃ cittābhisaṃkṣepeṇa vibhāvayaty anābhāsagatāyāṃ sthāpayati / na ca tāni nimittāny utsṛjati savikalpāni nāpi ca kalpayati / nānyatra tadālambanam eva nirnimittaṃ nirvikalpam upaśāntaḥ cittam avasthāpayati /

###### 5.5.2.1.2.2.於修光明
【漢】彼瑜伽師復應教授。告言：賢首！汝先所取諸光明相，於奢摩他品加行中，及於毘鉢舍那品加行中，皆應作意，如理思惟。若汝能以光明俱心、照了俱心、明淨俱心、無闇俱心，修奢摩他、毘鉢舍那，如是乃為於奢摩他、毘鉢舍那道修光明想。若有最初於所緣境多不分明，數習勝解，其相闇昧；由是因緣，後所修習所有勝解亦不分明；雖多串習，而相闇昧。若有最初於所緣境多分分明，數習勝解，其相明了；由是因緣，後所修習轉復分明；雖少串習，而相明了。
△sa punaś copadiśyate yatte bhadramukha pūrvamevalokanimittam udgṛhītaṃ tattvaṃ śamathapakṣaprayoge [a]pi manasi kurū vipaśyanāpakṣaprayoge [a]pi āloka-sahagatena cittena saprabhāsasahagatena prabhāsvareṇānandha-kāreṇa śamathavipaśyanāṃ bhāvaya /evaṃ ca te śamathavipaśyanāmārge ālokasaṃjñāṃ bhāvayataḥ / saced ādita eva avispaṣṭodhivimokṣo bhaviṣyaty ālambane samya[gā]bhāsaḥ / sa tena hetunā tena pratyayena bhāvanābhāsād viśiṣṭatā bhaviṣyati/ pracurābhāsagatā ca /sacet punar ādita eva vispaṣṭo bhaviṣyati / pracurābhāsaḥ / sa bhūyasyā mātrayā vispaṣṭataratāḥ pracurābhāsataratāñ ca gamiṣyati /

###### 5.5.2.1.2.3.於修念住
###### # 5.5.2.1.2.3.1.趣入
【漢】如是汝由善取如是厭離相故，善取如是欣樂相故，善取如是奢摩他相故，善取如是毘鉢舍那相故，善取如是光明相故。
【漢】於時時中，內`[以＝心【三宮聖】]`以寂靜；於時時中，由隨相行毘鉢舍那思擇諸法；即於不淨正修加行增上力故，於諸念住漸次趣入。`[將趣入時＝將欲趣入【三宮】]`將趣入時，汝應先於內身所有三十六物，始從髮毛乃至小便，善取其相。汝應於是自內身中諸不淨物，先當發起不淨勝解。數數發起此勝解已，復令其心於內寂靜。如是名為於內身中修循身觀。依自身內而發起故。次應於外諸不淨物，善取其相。汝當發起青瘀勝解，廣說乃至骨`[＊7-11]鎖＝瑣【宋】＊【宮】`鎖勝解；或狹小勝解、或廣大勝解、或無量勝解。數數發起此勝解已，復令其心於內寂靜。如是名為於外身中修循身觀。依他外身而發起故。後復應於自身內外諸不淨物，善取其相，令心明了。又於他身內外不淨，善取其相，令心明了。於自所愛，汝當發起如是勝解。復於死已，出送塚間；至塚間已，棄之在地；棄在地已，至青瘀位、至膿爛位，廣說乃至至骨`[＊7]`鎖位，發起勝解。數數發起此勝解已，復令其心於內寂靜。如是名為於內外身修循身觀。依自他身若內若外而發起故。
△sa tvam etat samveganimittena sūdgṛhītena prasadanīyanimittena śamathanīmittena vipaśyanānimittena loka-nimittena sūdgṛhītena kālam adhyātmaṃ cittaṃ saṃśayamayankālena kālaṃ dharmān vicinvanti(cinvan) nimitta-mātrānusāriṇyā vipaśyanayā smṛtyupasthāneṣv avatara /
△yadutāśubhāprayogam evādhipatiṃ kṛtvā evaṃ ca punar vicinvan bahirdhā ṣaṭtriṃśato (t)dravyāṇi kāyāt keśādi prasāva paryantā(ntaṃ) nimittam udgṛhya adhyātmam etāni sarvāṇi aśucidravyāṇy adhimucyādhyātmaṃ cittaṃ saṃśamaya(sva) idaṃ te bhaviṣyaty adhyātmaṃ kāyena kāyānupaśyanāyāḥ yadutātmano ntaḥ kāyam ārabhya sa tvaṃ punar api bahirdhā aśubhānimittenodgṛhītena vinīlakaṃ cādhimucyasva yāvad asthi vā śaṃkalikām vā parīttena vādhimokṣeṇa mahadgatena vā [a]pramāṇena vādhimucyādhimucyādhyātmaṃ cittaṃ saṃśamaya idaṃ te bhaviṣyati / bahirdhā kāyena kāyānupaśyanāyā yad uta parasāntatikaṃ bahiḥ kāyam ārabhya sa tvaṃ punar apy ātmanaḥ antaḥkāye śubhatāparibhāvitena cetasāś cāśubhatāparibhāvitena cetasā parakāye cāntarbahiś cāśubhatāparibhāvitena cetasā 'tmānaṃ ghri(mri)yamāṇam adhimucyasva mṛtam vā punaḥ śmaśāne [a]bhirnirhriyamāṇam abhinirhṛtamvā śmaśāne cchritaṃ choritam vā vinīlakāvasthaṃ vipūyakāvasthaṃ yāvad asthiśaṃkālikāvastham adhimucyasva idaṃ te bhaviṣyaty adhyātma-bahirdhā kāye kāyānupaśyanāyāḥ

【漢】汝復應於四無色蘊，由聞思增上力分別取相，於其三分發起勝解。一、於奢摩他品，二、於無散亂品，三、於毘鉢舍那品。於奢摩他品者，謂若汝心於內略時，起無相、無分別、寂靜想行，及無作用、無思慕無躁動、離諸`[燒＝煩【明聖】]`燒惱寂滅樂想行；於所緣境無亂受等四無色蘊，剎那剎那展轉`[別＝各【三宮】，名【聖】]`別異，唯是新新而非故故，相續流轉。汝應於此如理思惟，發起勝解。如是名為於內受、心、法修循受、心、法觀。
△sa tvaṃ punar api catvāvo 'rūpiṇah skandhāḥ śrutacintādhipate yena parikalpanimitta-graheṇa triṣu bhāgeṣv adhimucyasva śamathapakṣye vikṣepapakṣye vipaśyanāpakṣye ca / yadādhyātmaṃ cittam abhisaṃkṣipasi tatra nirmimittanirvikalpopaśamākārā nirvyāpārānutsukāsaṃkṣobhaniḥparidāha nairvṛtyasukhasaṃjñākārā avikṣepālambanā vedanādayaś catvāro ‘rūpiṇaḥ skandāḥ / pratikṣaṇaṃ pratikṣaṇamanyo 'nyatayā navanavaniṣpurāṇatayā pravartanta ity adhimucyasva idaṃ te bhaviṣyaty adhyātmabahirdhā vedanāsu citte dharmeṣu dharmānupaśyanāyāḥ sattvaṃ /

【漢】於無散亂品者，謂汝於先取諸境界、緣諸境界墮不定地過去盡滅，及今失念心亂所生諸相、尋思、隨煩惱境增上受等四無色蘊，汝應於此如理作意：如是諸法，其性皆是誑幻所作，暫時而有，率爾現前，多諸過患，其性無常，不可保信。汝應如是發起勝解。如是名為於外受、心、法修循受、心、法觀。
△ye pūrvaṃ viṣayopādānā viṣayālambanā asamāhitabhūmipatitā abhyapatitāḥ kṣīṇā ye caitarhi smṛtisaṃpramoṣāc cittakṣepe saty utpadyante nimittavitarkopakleśālambanā-dhipateyā vedanādayaś catvāro ‘rūpiṇaḥ skandhās teṣām ā(yā)pāyikatāṃ tavat kālika-tāmitvarapratyupasthāyitāṃ sādīnavatāṃ sadhruvatām anāśvāsikatām aparimucyasva/ idaṃ te bhaviṣyati / bahirdhā vedanācittadharmānupaśyanāyāḥ sattvaṃ

【漢】於毘鉢舍那品者，謂汝善取毘鉢舍那相已，住有相、有分別作意，於有分別、有相所緣增上內所生受等四無色蘊，如理作意，思惟此法剎那剎那展轉別異，唯是新新而非故故，相續流轉。如前所說發起勝解。如是名為於內外受、心、法修循受、心、法觀。

【漢】如是汝`[由【磧三宮聖】，田【大】]`由依不淨觀正修加行增上力故，於四念住當得趣`[人＞]`入。
△punar api vipaśyanānimittam udgṛhya sanimitte saṃkalpe manaskāre sthitaḥ / ye sa-vikalpasanimittālambanādhipateyā adhyātmam utpadyante / vedanādayacatvāro ‘rūpi-ṇaḥ skandhās teṣāṃ pratikṣaṇaṃ navanavatāṃ niṣpurāṇatāmanyo 'nyatā pūrvavad adhimucyasva / idaṃ te bhaviṣyati bahirdhā vedanāyāṃ citte dharmeṣu dharmānupa-śyanāyāḥ [sattvaṃ]/evaṃ hi tvam aśubhāprayogam adhipatiṃ kṛtvā catvāri smṛtyupa-sthānāny avatīrṇṇo bhaviṣyasi /

###### # 5.5.2.1.2.3.2.明勝進
【漢】又汝應於念住加行，時時修習勝奢摩他、毘鉢舍那。汝於如是四念住中，安住正念，隨依彼彼村邑聚落邊際而住。於心隨順、趣向、臨入所緣境界，汝應捨此所緣境相，入彼村邑聚落乞食。應當善避惡象、惡馬、惡牛、惡狗、惡蛇、惡獸、坑㵎`[濠＝䧫【宮聖】]`濠塹、株`[杌＝杭【元聖】]`杌、毒刺、泥水、糞穢，及應遠離諸惡威儀、穢坐臥具。汝應如是善護己身。若於如是諸境界相不應策發諸根，汝應於彼不作功用，善守諸根。若於如是諸境界相應當策發諸根，汝應於彼正作功用，善住正念，令諸煩惱不起現行。汝應如是善護己身、善守諸根、善住正念；於彼作意，善知其量受用飲食。
△smṛtyupasthāne prayoge ‘pi tra/te kālena kālaṃ śamathavipaśyanāyāṃ prayoktavyaṃ / sa tvam evam upasthitayā smṛtyā caturṣu smṛtyupasthāneṣu yaṃ yam eva grāmaṃ vā nigamaṃ vopaniśritya viharasi sa tvaṃ tam eva grāṃaṃ vā nigamaṃ vā / tan nityena cittena tatpravaṇena tatprābho(bhā)reṇa ālambanam ālambananimittam utsṛ-jatā piṇḍāya praviśa /caṇḍasya hastinaś caṇḍasyāśvasya,caṇḍasya goś caṇḍasya kura-rasya ahiśvabhrasthāṇukaṇṭka-palvalaprapātasyandikagūthakaṭhallapāpike yā caryā śayanā-sanaparivarjanā [/] araksitas te ātmā bhavati / yeṣu ca te viṣayanimitteṣv indriyāṇi prerayitavyāni teṣv anābhogatayā asaṃvṛtānīndriyāṇi bhavantu / yeṣu vā punar nimitteṣv indrīyāṇi prerayitavyāni / teṣu teṣūpasthitā smṛtiḥ / bhavatu yad uta kleśāsa-mudācārāya / sa tvam evaṃ surakṣitena kāyena susaṃvṛtair indriyaiḥ sūpasthitayāsmṛtyā tadgatena mānasena mātrayā piṇḍapātaṃ paribhuṃkṣva /

【漢】又汝應與在家出家說應量語、說應理語、說應時語、說正直語、說寂靜語。一切世間非法言論，皆當遠離。雖復宣說如法言論，不應諍競。何以故？若諸士夫補特伽羅住諍競語，互相難詰，其心便住多戲論中；多戲論故，其心掉舉；心掉舉故，心不寂靜；不寂靜故，便令其心遠三摩地。
△mitabhāgī(ṇī) ca bhava, sārdhaṃ gṛhasthapravrajitair yuktakā(bhā)ṇī kālabhāṇī ārjavabhāṇī / praśāntabhāṇī / adharmyā ca te[tvayā] kathā sarveṇa sarvaṃ parivarjayitavyā/ dharmyām api te[tvayā] kathā[ṃ] kathayatā na vigṛhya kathā karaṇīyā / tat kasya hetoḥ [/] vigṛhya kathāsaṃrambhānuyogam anuyuktasya purūṣapudgalasya viharataḥ kathābāhulye cittaṃ santiṣṭhate /tathā bāhulye saty auddhatya manudhatye saty avyupaśamaḥ / avyupaśāntacittasyārāc cittaṃ samādher bhavati / na tvam evaṃ cārī tvaritatvaritam anutsṛṣṭe nālambanena bhe[a]dya-śamathavipaśyanāyāṃ yathodgṛhītenaiva nimittena pratanu-kāritayā vā, antakāritayā ca / yogaṃ kurū te (sa tvam) agnima-thanaprayogeṇa ca sātatyasatkṛtya-prayogatayā pratatakārī bhava

【漢】如是行已，汝應速疾不捨所緣，結`[＊10-1]跏＝加【宋元宮聖】＊`跏趺坐，於奢摩他、毘鉢舍那，如所取相，由恒常作及畢竟作，修瑜伽行。猶如世間鑽火方便，起無間加行及殷重加行，汝應如是恒常修作、畢竟修作。又汝應起如是願心：假使一切贍部洲人，盡贍部洲曾經壽量，今皆總集在我一身，我亦盡此無量壽命，決定於斷瑜伽作意勝奢摩他、毘鉢舍那，精`[勤＝進【三宮】]`勤修習，時無暫捨。由正了知如是所修瑜伽加行，有大勝果、大勝利故。何況如是`[少【麗】，小【大】(cf. K15n0570\_p0733a01)]`少分壽量、少時存活，雖極遠去不過百年，委悉算計但須臾頃。如是汝應隨所教誨，恒常修作、畢竟修作。若為此義受習於斷，汝於此義必當獲得。汝當最初證得下劣身心`[輕【麗宮聖】，經【大】]`輕安，心一境性，後當證得世出世間廣大圓滿。

【漢】初修業者始修業時，善達瑜伽諸瑜伽師，依不淨觀如是教誨，名正教誨；如是修行，名正修行。
△evaṃ tu punaś cittaṃ praṇidhatsva saced yāvad āyur jambūdvīpe sarveṣāṃ jambūdvī-pakānāṃ manuṣyāṇām abhūt tatsarvam abhisamastaṃ mamaikasyaitarhi syāt/ so ‘haṃ tāvad apramāṇenāyuṣā pramāṇayogaprayogeṇa ca sātatyasatkṛtyaprayogatayā pratata-kārī bhava[āmi] \[/] evaṃ ca punaś cittaṃ praṇidhatsva /saced yāvad āyur jaṃbūdvīpe manasikāre śamathavipaśyanāyāṃ yogaṃ na rimcayaṃ(yan) yadutāsyaiva yogapra-yogasya mahā-phalatāṃ mahānuśaṃsatāṃ ca viditvā pragevāsmin pari-(praṇi)dhatte [/] āyuṣītvare jīvite dūram api gatvā varṣaśati(ta)ke parigaṇyamānamauntike [/] evaṃ hi tvaṃ yathānuśisṭaḥ pratatakārī vātyantakārī ca / yasyārthe prahāṇam upagatas tasy-ārthasyābādhako bhaviṣyasi / tat prathamata[s tam pra[kṣya]si / mṛdukāṃ kāyapraśrabdhiṃ cittaikāgratāṃ tataś cottari vipulālaukikalokottarāṃ sampadamārāgayiṣyati(si) / evam ayam ādikarmikas tat prathamakarmikaḥ / aśubhāprayukto yogajñenācāryeṇa codyamānaḥ samyag a(k)codito bhavaty evaṃ ca pratipadyamānaḥ / samyak pratipanno bhavati /

##### 5.5.2.1.3.慈愍觀
【漢】如說貪行，是不淨觀之所調伏；如是瞋行，是慈愍觀之所調伏；乃至最後尋思行，是阿那波那念之所調伏；如其所應，皆當了知。其中差別餘趣入門，我當顯示。

【漢】依慈愍觀初修業者，於外親品、怨品及中庸品，善取相已，處如法坐。由利益安樂增上意樂俱行定地作意，先於一親、一怨、一中庸所發起勝解。於此三品，由平等利益安樂增上意樂俱行作意，欲與其樂。如是念言：願彼求樂諸有情類，皆當得樂。謂或無罪欲樂，或無罪有喜樂，或無罪無喜樂。次後或於二親，或於三親，或於四親，`[或於五親十親〔－〕【宮】，五親十親【三】]`或於五親、十親、二十、三十，`[如＝以【三】]`如前乃至遍諸方維，其中親品充滿無間發起勝解，於中乃至無有容受一杖端處。如於親品，如是於怨及中庸品，當知亦爾。
△yathā[a]śubhāvineyo [a]śubhāyāṃ tathā maitryavineyādayo [a]pi ānāpānasmṛtiparya-vasānāye yathāyogaṃ veditavyās tatrāyaṃ viśeṣaḥ / tadanyeṣv avataraṇamukheṣu taṃ vibhāvayiṣyāmi / tatra maitrībhāvanāprayuktenādikarmikā(ṇa) bahirdhā mitra-pakṣād udāsīnapakṣāc ca nimittam udgṛhya pratirūpaśayanāsanagato hi sukhādhyā-śayagatena manaskāreṇa samāhitabhūmikena pūrvam ekaṃ mitrarm adhimoktavyam ekam amitram ekam udisīnaṃ(naḥ) teṣu ca tripakṣeṣu tulyaṃ hitasukhādhyāśayogatena manaskāreṇopasaṃhāraś ca karaṇīyaḥ / sukhitā bhavanty ete sukhakāyāḥ sattvā yadutānavadya kāmasukhena anavadya-saprītikasukhena anavadya-niṣprītikasukhena / tataḥ paścād dve mitrāṇi trīṇi catvāri pañca daśa viṃśa triṃśat purvavad yāvat sarvā diśo vidiśaś ca mitrāmitra (tvaiḥ) pūrṇṇā adhimucyante /nirantarā yatra nāsty antaram antato daṇḍakoṭīviṣkambhanamātram api yathā mitra-pakṣeṇaivam amitrodāsīnapa-kṣeṇa vedītavyaṃ /

【漢】又彼不捨慈愍加行，即由修習如是慈愍，於諸念住能正趣入。云何趣入？謂趣入時，應當發起如是勝解：如彼於我謂親、謂怨、謂中庸品，我既欲樂、厭背其苦。如是名為於其內身修循身觀。餘亦`[於彼＝彼於【聖】]`於彼、謂親、謂怨、謂中庸品；如我，彼亦欲樂、背苦。如是名為於其外身修循身觀。如我既爾，彼諸有情亦復如是。如我自欲求得勝樂，彼諸有情亦復如是。彼諸有情與己平等、與己相似，我當與彼利益安樂。如是名為於內外身修循身觀。此四念住，總緣諸蘊為境界故，當知說名壞緣念住。
△sa ca maitriprayogaṃ ca na jahāti / nānyatra bhāvayann eva maitrīṃ smṛtyupasthāneṣv avatarati /kathaṃ punar avataraty adhimucyamano [a]vatarati /yathāham apy anyeṣāṃ mitra sammato [a]mitra sammataś codāsīnasammataś ca [/] aham api sukhakāmo duḥkhapratikūlaḥ / idam asyādhyātmaṃ kāye kāyānupaśyanāyāḥ [sattvam] / ete [a]pi sattvāḥ pareṣāṃ mitrabhūtā amitrabhūtā udāsīnabhūtāś ca yathā me te [a]pi sukhakāmāḥ duḥkhapratikūlā idam asya bahirdhā kāyānupaśyanāyāḥ [sattvaṃ] yathāhaṃ ta-thaite sattvā yathā me ātmanaḥ sukham eṣaṇīyaṃ sattvānām ātmasamatayātmatulyata yā eṣāṃ sattvānāṃ mayābhihita-sukhopasaṃhārakaraṇaya itīdam asyādhyātmabalirdhā kāye kāyānupaśyanāyāḥ [sattvam]

【漢】若修行者但取色相，謂取顯相、形相、表相，於親品、怨品及中庸品而起勝解，由此建立唯身念住。彼復依止勝解作意，能正趣入真實作意。謂趣入時起是勝解：我於乃至無量有情，發起勝解，利益安樂增`[上＝長【三宮聖】]`上意樂。

【漢】如是我從先際已來，所有親品、怨品及中庸品落謝過去諸有情類，其數無量，甚過今者勝解所作。如是過去諸有情類，為我親已，復為我怨；為我怨已，復為我親；為怨、親已，復為中庸；為中庸已，復為怨、親。由是義門，一切有情平等平等，無有少分親性、怨性及中庸性，而非真實。由是因緣，遍於三品起平等心，平等應與利益安樂。如從先際，如是後際於生死中當復流轉，應知亦爾。又我於彼先際已來諸有情類，未曾發起慈愍之心；彼皆過去，今起慈愍復有何益？但為除遣自心垢穢，令得清淨。故起念言：當令過去諸有情類皆得安樂。諸未來世非曾有者，亦皆`[令＝念【宮聖】]`令彼當得安樂。如是趣入真實作意慈愍住中，諸福滋潤、諸善滋潤；望前所修勝解作意慈愍住中所獲福聚；彼於百分不及此一，彼於千分不及此一，彼於數分、算分、計分、鄔波尼殺曇分不及此一。餘如前說。
△catvāri caitāni smṛtyupasthānāni saṃbhinna-skandhālambanatayā saṃbhinnālambanaṃ smṛtyupasthānaṃ bhavati / rūpanimittan tu yogī udgṛhya varṇṇasaṃsthānanimittaṃ vijñaptinimittaṃ ca mitrā mitrodāsīnapakṣād (kṣebhyo) 'dhimucyate / tenedaṃ kāyasmṛtyupasthānam eva vyāvasthāpyate / so ‘dhimuktimanaskāraṃ niśritya bhūta-manaskāramas yāvat araty evaṃ ca punar adhimucyamāno ‘vatarati/yāvad apramāṇāḥ sattvā ete mayā [a]dhimuktā /hitasukhagatenādhyāśayena / ato [a]pramāṇatarāḥ sattvā ye mama pūrvāntam ārabhya mitrā mitrodāsīnapakṣatayā [a]bhy atītā ye mama mitratāṃ gatvā amitratām upagatā amitratāṃ gatvā mitratāṃ codāsīnatāṃ topa(copa)-gatās tadanena paryāyeṇa sarva eva sattvās samasamā nāsty atra kācin mitratā vā, amitratā vodāsīnatā vā pariniṣpannety anenaiva paryāyeṇa tulyahitasukhopasaṃhāratā ca karaṇīyā /yathā pūrvāntam ārabhya evam aparāntam apy āramya satyāṃ saṃsṛtau saṃsāre
△ye ‘pi ca mayā sattvāḥ pūrvāntam ārabhya tan maitreṇa cittenānukampitāh / kiṃ cāpi te [a]bhyatītā api tu tān etarhy anukampe yad uta cittaniṣkāluṣya(kaluṣa) tām avyāpannatām upādāya /sukhitā bata te sattvā bhūtā bhaviṣyan (abhūvan) ye ‘pi ca na bhūtā anāgate ‘dhvani sukhita bhavantu evaṃ bhūtamanaskārān upratiṣṭhasya maitrīvihariṇaḥ yaḥ puṇyābhiṣyandaḥ kuśalābhiṣyandaḥ / tasyādhimokṣikamaitrīvihāragataḥ puṇyaskandhaḥ / śatimām api kalāṃ naupeti /sahasrimām api / saṃbhyām api kalām api / gaṇanām apy upaniṣadamapi nopaiti śeṣaṃ pūrvavat //

##### 5.5.2.1.4.緣性緣起觀
【漢】又於緣性緣起觀中初修業者，由聞思慧增上力故，分別取相。謂諸有情，由有種種無智愚癡，現見無常，妄計為常；現見不淨，妄計為淨；現見其苦，妄計為樂；現見無我，妄計為我；彼諸有情，有如是等種種顛倒；顛倒為因，於現法受及後所生諸自體中，發起貪愛；由貪愛故，造作種種生根本業；此煩惱、業為因緣故，感得當來純大苦蘊。
△tatredaṃpratyayatāpratītyasamutpāda ādikarmikaḥ śruta-cintādhipateyena parikalpi-taṃ na nimittam udgṛhṇāty anyeṣāṃ sattvānām ajñānaṃ sammoho yeneme pratyakṣam anityaṃ nityato [a]vagacchanti pratyakṣam aśuci śucitaḥ duḥkhaṃ sukhataḥ nirātmakatām ātmataḥ /viparyastā ete sattvā viparyāsahetor d(ṛ)ṣṭe dharme vedanāsu samparāye cātmabhāvābhirnivṛttau tṛṣyanti tṛṣitāś ca jatimūlakāni karmāṇi kṛtvā evam āyatyāṃ karmakleśahetu [...] kevalaṃ saṃduḥkhamabhimirvartayanty evaṃ nimittam udgṛhyādhyātmam adhimucyate /ayam api kevalo duḥkhaskandha evam eva saṃbhūta iti /

【漢】彼既善取如是相已，復於其內發起勝解。謂我今此純大苦蘊，亦如是生。又我自體無邊無際，從先際來初不可知，亦如是生。彼諸有情去、來、現在一切自體，苦蘊所攝，亦皆如是已生、當生。如是緣性緣起正觀，一切皆是真實作意，更無所餘勝解作意。若於自身現在諸蘊緣性緣生作意思惟，是名於內身、受、心、法住彼循觀。若於他身現在諸蘊緣性緣生作意思惟，是名於外身、受、心、法住彼循觀。

【漢】若於自他過去、未來所有諸蘊緣性緣生作意思惟，名於內外身、受、心、法住彼循觀。餘如前說。
△ye cātmabhāvā nānantā[ḥ] paryantāḥ pūrvāntam ārabhya yeṣām ādir eva na prajñāyate /te'py evaṃ bhūtā eṣām api sattvānām atītānāgatapratyutpannāḥ sarva evātmabhāvā duḥkhaskandhasaṃgṛhītā evam evābhimirva(ṛ)ttāḥ āyatyāṃ notpadyante / sa khalv ayam iyaṃ(daṃ)pratyayatāpratītyasamutpādamanaskāraḥ sarva-bhūtamanaskāra eva nāstya [ā]dhimokṣikaḥ / yadi na punar ātmano vartamanān skandhān pratītyasamutpannān manasikaroti / tadādhyātmaṃ kāye yāvad dharmeṣu dharmānudarśī viharati / yadā ca punaḥ pareṣāṃ vartamānān skandhān pratītyasamutpannān manasi karoti / tadādhyātmabahirdhā kāye yāvad dharmeṣu dharmānudarśī viharati / yadātmanaś ca pareṣāṃ cātītānāgatān [skandhān] pratītyasamutpannān manasi karoti / tadādhyatma-bahirdhā kāye yāvad dharmeṣu dharmānudarśī viharati / śeṣaṃ pūrvavat /

##### 5.5.2.1.5.界差別觀
【漢】又於界差別觀初修業者，先取其外所有堅相。所謂大地、山林、草木、`[塼＝甎【三宮聖】]`塼石、瓦礫、末尼、真珠、琉璃、螺貝、珊瑚、玉等。取彼相已，復於內堅而起勝解。次取其外諸大水相。所謂江、河、眾流、陂、湖、池、沼、井等。取彼相已，復於內濕而起勝解。次取其外諸大火相。所謂熱時，烈日炎熾，焚燒山澤，災火蔓莚，窯室等中所有諸火。取彼相已，復於內煗而起勝解。次取其外諸大風相。所謂東西南北等風，乃至風輪。取彼相已，復於內風而起勝解。次取其外諸大空相。所謂諸方無障無礙，諸`[聚＝眾【明】]`聚色中孔隙、窟穴，有所容受。善取如是空界相已，於內空界而起勝解。後由聞思增上力故，起細分別，取識界相。所謂內眼`[處＝受【三宮】]`處不壞，外色處現前，若無能生作意正起，所生眼識亦不得生。與是相違，眼識得生。如是乃至意、法、意識，當知亦爾。取是相已，次起勝解，了知如是四大身中，有一切識諸種子、界、種`[性＝姓【聖】]`性、自性。
△tatra dhātu prabhedaprayogaprayukta ādikarmiko bahirdhā pṛthivīkāṭhinya nimittam udgrahya tad yathā bhūparvata-tṛṇavanaśarskarakaṭhillamaṇimuktivaiḍūryaśilāpra-vālādikebhyaś cādhyātmaṃ kāṭhinyam adhimucyate /bahirdhā apsvabdhātor nimittam udgṛhya tad yathā nadīprasravaṇa-taḍāgakūpādibhya[ḥ] tathā mahato ‘gniskandhasya bdhau vādityakiraṇasaṃtāpitā bhūrāviṣṭebhyo [vā] sarvebhyaḥ / udārāgnisaṃpratāpitebhyo vā praśrayebhyaś ca no bahirdhā vāyuskandhāt pūrvad akṣiṇapaś cimottarebhyo vāyubhyo yāvad vāyumaṇḍalebhyaḥ / ye deśā [asty ādestāraṇīyā] vāyugatena sacchidrāḥ suśirāḥ sāvakāśāḥ tasmād ākāśadhātor nimittam udgṛhṇāty adhyātmam abdhātuṃ tejo dhātuṃ vāyudhātum ākāśa-dhātum adhimucyati (te) / śrutacintādhi-pateyena ca parikalpitena [/] evaṃ vijñānadhātor nimittam udgṛhṇāti / cakṣurādhyātmikam āyatanam aparibhinnaṃ ced bhavati / rūpam ābhāsagataṃ /na ca tajjo manaskāraḥ pratyupasthito bhavati/ na tajjasya cakṣurvijñānasya prādurbhāvo bhavati / viparyayād bhavati / evaṃ yāvan manodharmān manovijñānaṃ veditavyam / evaṃ nimittam udgṛhyāpy eṣāṃ sarveṣāṃ vijñānānām asmin kāye ca[ā]tur-mahā-bhūtike bījaṃ dhātur gotraṃ prakṛtir ity adhimucyate /

【漢】又於如是四大種中，先起支節麁大勝解，後起分析種種細分微細勝解。如是漸次分析，乃至向遊塵量，如是漸漸乃至極微而起勝解。一一支分尚起無量最極微塵積集勝解，何況身中一切支分。如是名為界差別觀中，分析諸色界差別邊際微細勝解。
△tāny etāni catvāri mahābhūtāni tat prathamato [a]ṅgapratyaṃgo(gato) [a]rthaṃ vināpy adhimucyate / tataḥ paścāt / śūkṣmatarāvayava prabhedāna (ā)dhimuayate / evaṃ yāvad gatāyanapraviṣṭa-[s]tu[ṭi] samatayā evaṃ yāvac chanaiḥ śanaiḥ paramānuśo ‘dhimucyate / sa ekaikam aṅgāvayavapramāṇa paramāṇu-sañcayasanniviṣṭam adhimucyate /

【漢】次於空界，先當發起所有麁大空界勝解。所謂眼、耳、鼻、喉筒等種種竅穴，由是吞咽、於是吞咽，既吞咽已，由是下分不淨流出。次後漸漸發起種種微細勝解，乃至身中一切微細諸毛孔穴，皆悉了知。
△cakṣuḥsauṣiryaṃ vā śrotraghrāṇasya kaṇṭhanāḍaṃ yenābhyavaharati/ yatra cābhyavaharati/ yena cāsyābhyavaharitam adhobhāgena pragharitam audārikam ākāśadhātuṃ tatprathamato ‘dhimucyate/ tataḥ paścāc chanaiḥ śanair yāvat sarvaromakūpānugataṃ sauṣiryam adhimucyate/

【漢】後於識界，漸漸發起所依、所緣，及以作意三世時分品類差別無量勝解。

【漢】即於識界起勝解時，由諸所依所緣勝解分析識界。亦於十種所造諸色而起勝解。如諸大種微細分析，此亦如是。
△vijñānadhātuṃ punaḥ śanair śanair āśrayālambanamanasikārād ca prakārabhedenā-pramāṇam adhimucyate/ vijñānadhātum eva cādhimucyamāna āśrayālambanādhimokṣeṇa tasyaiva vijñānadhātor daśavidham upādāyarūpam adhimucyate/ tad api tathaiva yathaiva mahābhūtāni//

【漢】若於自身各別諸界而起勝解，是名於內諸念住中住彼循觀。若於其餘非有情數所有諸界而起勝解，是名於外住彼循觀。若於其餘諸有情數所有諸界而起勝解，名於內外住彼循觀。
△yady ātmanaḥ pratyāmikaṃ dhātum adhimucyate/ so ‘dhyātmaṃ smṛtyupasthāneṣu carati // atha pareṣām asattvasaṃkhyātānām evaṃ bahirdhā/ atha pareṣām sattvasaṃkhyātānām evam adhyātmabahirdhā//

【漢】復有異門。謂於己身而起勝解。臨捨命時，如前廣說至青瘀位，或復膿爛，即於膿爛發起種種流出勝解。漸漸膿流，展轉增廣，乃至大海、大地邊際，膿悉充滿。發起如是膿勝解已，次復發起火燒勝解。謂此身分無量無邊品類差別，為大火聚無量無邊品類燒燼。火既滅已，復起餘骨、餘灰勝解。復起無量無邊勝解，碎此骨灰以為細末。復起無量大風勝解，飄散此末，遍諸方維。既飄散已，不復觀見所飄`[灰骨＝骨灰【三宮】]`灰骨及能飄風。唯觀有餘`[眇＝渺【明】]`眇茫空界。
△paryāyaḥ punar aparam imaṃ kāyam ātmano mriyamāṇam adhimucyate/ pūrvavad yāvad vipūyakāvasthaṃ vipūyakaṃ vā punaḥ pūyapraghariṇam adhimucyate / sa śanair śanais tat pūyasrotas tāvad abhivardhayati/ yāvat samudraparyantāṃ mahāpṛthivīṃ pūyasaṃpūrṇām adhimucyate // angina vā dahyamānaṃ taṃ kāyam anantākārādhimuktim adhimucyate mahatāgniskandhenānantenāparyantena // nirvṛte vā punar agnāv asthiśeṣaṃ bhasmaśeṣaṃ adhimucyate ‘nantenāparyantenādhimokṣeṇa// tāni vā punar asthīni cūrṇāni kṛtvā/ apramāṇena vāyuskandhena diśo diśo ‘pahriyamāṇāny apahṛtāni vādhimucyate// apahṛteṣu ca tāny asthīni tac ca bhasmaṃ taṃ ca vāyuṃ na paśyasya/ ākāśadhātum evāvaśiṣṭaṃ paśyasy/

【漢】如是由其勝解作意，依於內外不淨加行，入界差別，於其身相住循身觀，從是趣入真實作意。

【漢】謂由如是勝解作意，於內外身住循身觀。由勝解力，我此所作無量無邊水界、火界、地界、風界、虛空界相，我從無始生死流轉，所經諸界無量無邊，甚過於此。謂由父母兄弟姊妹眷屬喪亡，及由親友財寶祿位離散失壞，悲泣雨淚。又飲母乳。又由作賊，擁逼劫掠，穿牆解結。由是因緣，遭無量度截手、刖足、斬頭、劓鼻，種種解割身諸支節，由是因緣，血流無量。

【漢】如是所有淚、乳、血攝水界水聚，四大海水皆悉盈滿，於百分中不及其一。廣說如前。又於諸有諸趣死生，經無量火焚燒尸骸，如是火聚亦無比況。又經無量棄捨骸骨，狼籍在地，亦無比況。又經無量風界生滅，分析尸骸，亦無比況。又經無量諸尸骸中眼等竅穴。又經無量諸識流轉。後後尸骸新新發起，乃至今者最後尸骸，諸識流轉。如是安立後際諸趣，期限無定，如是乃至無量識界。
△evaṃ tāvad adhimuktimanaskāreṇādhyātmabahirdhāśubhāprayogasaṃniśrayeṇa dhātuprabhedapraveśāt kāye kāyānudarśī viharati bhūtamanaskāreṇa punar evam adhimucyamāna/ adhyātmabahirdhākāye kāyānudarśī viharati/ yāvad apramāṇo me ‘yam abdhātus tejodhātus pṛthivīdhātur vāyudhātur ākāśadhātuś cādhimuktaḥ/ ato ‘pramāṇataro yo me ‘navarāgre jātisaṃsāre saṃsarataḥ mātṛmaraṇeṣu pitṛmaraṇeṣu bhrātṛbhaginījñātimaraṇeṣu bhogakṣaye dhanakṣaye ‘śruprasyanditaṃ pragharitaṃ/ mātuḥ stanyapānaṃ pītaṃ/ corapāripanthakabhūtena ca sandhicchedakena granthi-mocakena satā/ apramāṇāni hastacchedanāni pādacchedanāni śīrṣacchedanāni nāsikācchedanāni vividhāny aṅgapratyaṅgacchedanāny anubhūtāni/tatra cāpramāṇaṃ rudhiraṃ pragharitaṃ yasyāśrukṣīrarudhirasaṃgṛhītasyābdhātor apskandhasya catvāro ‘pi mahāsamudra udakahradapratipūrṇaḥ śatimām api kalāṃ nopayānti/ vistareṇa pūrvavat// apramāṇāni ca tatra tatra bhavati cyutyupapādeṣu kaḍevarāṇy anginā dagdhāni/ yasyāgniskandhasyopamā ‘pi nāsty apramāṇāni cāsthīni pṛthivīnidhānāni saṃvṛttāny/ apramāṇaś ca vāyudhātur niruddho yena tāni kaḍevarāṇi pravibhaktāny/ apramāṇaṃ ca teṣāṃ kaḍevarāṇāṃ cakṣurādisauṣiryam abhūd/ apramāṇaṃ ca vijñānasrotam uttarottarāṇi kaḍevarāṇi navanavāny upādāya yāvad etad bhūmiṃ paścime kaḍevare tad vijñānasrotaḥ saṃniviṣṭam/ āparāntikā ‘pi gatir asyā niyatā/ evam apramāṇo ‘yaṃ yāvad vijñānadhātur iti/

##### 5.5.2.1.6.阿那波那念
【漢】又於阿那波那念正加行中，初修業者，先於舍宅前後窓門，或打鐵師、或鍛金`[銀〔－〕【宮聖】]`銀師`[吹＝喉【三】]`吹筒𣡖袋，或`[風外＝外風【三宮聖】]`風外聚入出往來，善取相已；由緣於內入出息念，於入出息而起勝解。彼復先於微細息風，經心胸處麁穴往來而起勝解。然後漸漸於眾多風而起勝解。所謂乃至一切毛孔風皆隨入而起勝解。如是所有一切身分，風聚所隨、風聚所攝、風聚藏隱，無量風聚於中積集，如妬羅綿、或疊絮等諸輕飄物，於是諸`[相＝想【三宮】]`相而起勝解。
△tatrānāpānasmṛtiprayogaḥ prayuktādikarmika ubhayato dvārakād vā avavarakād ayaskārabhastrābhyāṃ suvarṇakāram adhamanānyā vā bahirdhā vā vāyuskandhāt prave-śaniṣkramaṇopagaman āpagamananimittam udgṛhyādhyātmāśvāsapraśvāsālambanayā smṛtyā āśvāsapraśvāsān adhimucyate// sa tatprathamatas tad anukān vāyuparipelavān hṛddeśaudārikasauṣiryagamanāgamanatayādhimucyate// tataḥ śanaiḥ śanais tān vāyūn prabhūtatarān prabhūtatamān adhimucyate/ evaṃ sarvaṃ kāyaṃ vāyuskandhānuga-taṃ vāyuskandhatvaparivṛtaṃ vāyuskandhopagūḍham apramāṇavāyuskandhasya ma-dhye saṃniviṣṭaṃ/ tadyathā tūlapicur vā karpāsapicur vā laghukam adhimucyate//

【漢】彼若於內入息、出息流轉不絕作意思惟，爾時名為於其`[內＝外【宋元】]`內身住循身觀。若復於他死尸骸中青瘀等位入息、出息流轉斷絕作意思惟，爾時名為於其外身住循身觀。若復於自臨欲死時而起勝解；或於已死入息、出息無有流轉而起勝解；或於未死入息、出息無有流轉而起勝解；由法爾故。爾時名為於內外身住循身觀。
△sa yadādhyātmam āśvāsapraśvāsānāṃ pravṛttim anuparatāṃ manasikaroti/ tasmin samaye ‘dhyātmaṃ kāye kāyānupaśyī viharati// yadā punar apareṣāṃ mṛtakaḍevareṣu vinīlakādiṣv avasthāsu / uparatām āśvāsapraśvāsapravṛttiṃ manasikaroti / tadā bahirdhākāye kāyānupaśyī viharati// yadā tu punar ātmānaṃ mriyamāṇam adhimucyate/ mṛtaṃ vāśvāsapraśvāsapravṛttivirahitam adhimucyate/ tasmiṃ samaye ‘dhyātma-bahirdhākāye kāyānudarśī viharati//

【漢】遍於一切正加行中，應修如是`[8]止＝上【三宮】＊`止品助伴、`[＊8]`止品所攝無倒加行。所餘一切，如前應知。
△sarvaprayogeṣu ca śamathapakṣe sahāyaṃ śamathapakṣe parigṛhītaṃ prayogaṃ karoti/ pūrvavac cānyat satyaṃ sarvaṃ śeṣaṃ veditavyam/

#### 5.5.2.2.正加行
【漢】如是所有初修業者，蒙正教誨修正行時，安住熾然，正知具念，調伏一切世間貪憂。若於如是正加行中，恒常修作、畢竟修作無倒作意，非諠鬧等所能動亂，是名熾然。若於如是正加行中，修奢摩他、毘鉢舍那，審諦了知亂不亂相，如是名為正知具念。若能善取諸厭離相、諸欣樂相，如是乃名調伏一切世間貪憂。由是因緣，宣說彼能安住熾然，乃至調伏世間貪憂。
△evaṃ sati ādikarmikaḥ/ samyag evoditaḥ samyag eva ca pratipadyamāna ātāpī viharati saṃprajānaḥ smṛtīmān vinīyābhidhyādaurmanasyaṃ/ yat tāvat tasmiṃ prayoge satatakārī bhavaty atyantakārī/ na ca samyag āgataṃ manasikāraṃ saṃgaṇikādibhir vikṣipati/ idam asyātāpitāyāḥ// kaḥ punar vādah sarvakāyamayaṃ(yam / ayaṃ) dhātu-prabhedaprayuktasya cārthaprabhede-paryantaḥ rūpiṇāṃ tā baddhātūnām ākāśadhātoḥ punaḥ / yat punar asya tasmin prayoge śamathavipaśyanābhāvanāyāṃ vikṣepā-vikṣepaparijñāvadhānam idam asya saṃprajanyasya smṛtisamatāyāś ca [/] yat punaḥ saṃveganimittaṃ prasadanīyaṃ ca nimittaṃ sūdgṛhītaṃ bhavatīdam asyābhidhyā-daurmanasya vinayasya tasyaivam ātāpino viharato yāvat(d) dvitīyaloke [a]bhidhyā-daurmanasyaṃ

#### 5.5.2.3.最初觸證於斷喜樂心一境性
##### 5.5.2.3.1.加行
【漢】先發如是正加行時，心一境性、身心輕安，微劣而轉，難可覺了。復由修習勝奢摩他、毘鉢舍那，身心澄淨、身心調柔、身心輕安。即前微劣心一境性、身心輕安，漸更增長。能引強盛易可覺了心一境性、身心輕安。謂由因力展轉引發方便道理，彼於爾時，不久當起強盛易了身心輕安、心一境性。

【漢】如是乃至有彼前相，於其頂上似重而起，非損惱相。
△pūrvam eva samyak prayoga-[sa]mārambhakāle / sūkṣmacittapraśrab-dhirdurūpalabhyā pravarttate / yā tatra śamatham vā bhāvayato vipaśyanām vā prasvathacittatā prasvasthakāyatā / cittakāyakarmaṇyatā / iyam atra kāyacittapraśrabdhiḥ / tasya saiva sūkṣmā cittaikāgratā cittakāyapraśrabdhiś cābhivara[ṃ] nī audārikāṃ sūpalakṣyāṃ cittaikāgratāṃ kāyapraśrabdhim āvahati / yad uta hetupāraṃ paryādānayogena na tasya na cirasyedānīm audārikīcittakāyapraśrabdhiś cittaikāgratā ca / sūpalakṣyotpa-tsyatīti / yāvad asyā pūrvanimittaṃ purva nigauravapratibhasamutpadyate / na caita-dvādhalakṣaṇaṃ /

##### 5.5.2.3.2.觸證
【漢】即由此相於內起故，能障樂斷諸煩惱品心麁重性，皆得除滅。能對治彼心調柔性、心輕安性，皆得生起。由此生故，有能隨順起身輕安風大偏增眾多大種來入身中。因此大種入身中故，能障樂斷諸煩惱品身麁重性，皆得除遣。能對治彼身調柔性、身輕安性，遍滿身中，狀如充溢。彼初起時，令心踊躍、令心悅豫，歡喜俱行；令心喜樂所緣境性於心中現。從此已後，彼初所起輕安勢力漸漸舒緩，有妙輕安隨身而行，在身中轉。由是因緣，心踊躍性漸次退減，由奢摩他所攝持故，心於所緣寂靜行轉。
△tasyānantatrotpādād yatprahāṇara-tivivandhakarī(ri)ṇāṃ kleśānāṃ pakṣyaṃ cittaṃ dauṣṭhulyaṃ tatprahīyate / tatpratipakṣeṇa ca cittakarmaṇyatā cittapraśrabdhir ūtpadyate / tasyotpādāt kāyapraśrabdhyutpādānukūlāni //vāyūr dhva[mu]ktāni mahābhūtāni kāye 'vakramanti / teṣām avakramaṇahetor yatkāya-dauṣṭhulyaṃ tadvigacchati / prahāṇaratir iva [da ka]rakleśāpakṣyakāyapraśrabdhyā ca tatpratipakṣikayā sarvakāyaḥ pūryate / syādā[…dhyāti / tataḥ prathamopanipāte cittausṭhilyaṃ (cittadauṣṭhulyaṃ) cittasumanaskāraprāmodyasahagatālambanasābhirāmatā ca / cittasya tasmin samaye khyāti /
△tasyordhvaṃ yo 'sau tat prathamopanipātī praśrabdhivegaḥ / sa śanaiḥ śanaiḥ pariślatharo bhavati / chāyevānugatā praśrabdhiḥ kāye ca pravarttate / yac ca tadauddhilyaṃ(ddhtyaṃ) cetasa-stadapyavahīyate / praśāntākāracittasālambane śamatho yas tac ca (yassa) pravarttate /

【漢】從是已後，於瑜伽行初修業者，名有作意，始得墮在有作意數。何以故？由此最初獲得色界定地所攝少分微妙正作意故。由是因緣，名有作意。
△tata ūrdhvamayaṃ yogī ādi-karmikaḥ samanaskāro bhavati / [sa] manaskāra iti ca saṃkhyāṃ gacchati / tatkasya hetoḥ / rūpārtha[ā]-nurodhena samāhitabhūmiko manaskāraḥ partitastaprathamataḥ pratilabdho bhavati / tenocyate samanaskāra iti /

##### 5.5.2.3.3.相狀
【漢】得此作意初修業者，有是相狀。謂已獲得色界所攝少分定心，獲得少分身心輕安、心一境性，有力有能善修淨`[惑＝戒【三宮】]`惑所緣加行，令心相續滋潤而轉，為奢摩他之所攝護，能淨諸行。雖行種種可愛境中，猛利貪纏亦不生起；雖少生起，依止少分微劣對治，暫作意時，即能除遣。如可愛境，可憎、可愚、可生憍慢、可尋思境，當知亦爾。宴坐靜室，暫持其心，身心輕安疾疾生起；不極為諸身麁重性之所逼惱，不極數起諸蓋現行，不極現行思慕、不樂、憂慮俱行諸想作意。雖從定起，出外經行，而有少分輕安餘勢隨身心轉。如是等類，當知是名有作意者清淨相狀。`[此下聖本有光明皇后願文]`
△tasyāsya samanaskārasyādikarmikasyemani liṅgāni bhavanti / parīttam anena rūpāva-caraṃ cittaṃ pratilabdhaṃ bhavati / parīttākāyapraśrabdhiś cittapraśrabdhiś cittaikā-gratā bhavyo bhavati pratibalaḥ / kleśaviśodhanālambanaḥ prayogo 'sya stigvā(mā) cāsya cittasantatiḥ pravarttate / śamathopagūḍhāc caritaṃ tadānena viśodhitaṃ bha-vati / saced raṃjanīye viṣaye carati na tīvraṃ rāga-paryavasthānam utpādayati / alpa-mātrekaṇāvaramātrakeṇa ca / pratipakṣasanniśrayeṇābhogamātrakeṇā 'śakta-tiprati-viśoda (dha)yituṃ / yathā raṃjanīye evaṃ dveṣaṇīye mohanīye mānasthānīye vitar-kasthānīye veditavyam /niṣaṇṇasya cāsya pratisaṃlayane cittaṃ pratidadhatas tvarita-tvaritaṃ cittaṃ praśrabhyate // kāyaś ca kāyadauṣṭhulyāni ca nātyarthaṃ bādhante / na cātyarthaṃ nivaraṇasamudācāro bhavati / na cātyarthammutkaṇṭhāratiparitamanā-sahagatā[ḥ] saṃjñāmanasikārāḥ samudācaranti / vyutthitasyāpi manasa[ś]\(vyutthita-manaso'pi)carataḥ / praśrabdha-(bdhi) mātrā kāciccitte kāye (citte) cānugatā bhavatīty evaṃ bhāgīyāni [sa]manaskārasya [ādikarmi-kasya] liṅgāni nimittāny avadātāni vedi-tavyani // // piṇḍoddānam // upasaṃkhamaṇaṃ yā ca harṣaṇā pṛcchanaiṣaṇā / viniyogarajñopacayaḥ prāvivekyabhavaikatā / āvaraṇaśuddhayutkṛṣṭeha manaskārasye bhāvanā // / yogācārabhūmau śrāvakabhūmisaṃgṛhītāyāṃtṛtīyaṃ yogasthānaṃsamāptam//

【漢】瑜伽師地論卷第三十二



☗s33
【漢】瑜伽師地論卷第三十三
【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四瑜伽處之一
## 1.1.嗢柁南
【漢】復次，此嗢`[拕＝柁【宮】]`拕南曰：

【漢】七作意離欲、　　及諸定、廣辯、　　二定、五神通、　　生差別、諸相。
【漢】觀察於諸諦，　　如實而通達，　　廣分別於修，　　究竟為其後。

【漢】已得作意諸瑜伽師，已入如是少分樂斷；從此已後，唯有二趣，更無所餘。何等為二？一者、世間，二、出世間。
△tatra labdhamanaskārasya yoginaḥ / evaṃ parītta-prahāṇaratipraviṣṭasya tadurdhvaṃ dve gatī bhavataḥ / ananye / katame dve tad yathā / laukikī ca lokottarā ca /

## 1.2.往世間道、往出世道
【漢】彼初修業諸瑜伽師，由此作意，或念我當往世間趣，或念我當往出世趣。復多修習如是作意。如如於此極多修習，如是如是所有輕安、心一境性，經歷彼彼日夜等位，轉復增廣。若此作意堅固、相續、強盛而轉，發起清淨所緣勝解，於奢摩他品及毘鉢舍那品，善取其相。彼於爾時，或樂往世間道發起加行，或樂往出世道發起加行。
△tatrāyam ādikarmiko yogācāraḥ /samanaskāraḥ /laukikayā vā gatyā gamiṣyāmi / loko-ttarayā veti / tam eva manaskāraṃ bahulīkaroti / yathā yathā bahulīkaroti / tathā tathā sā praśrabdhiś cittaikāgratā ca / teṣāṃ teṣāṃ rātridivabcasānām atyayāt pṛthuvṛddhi-vaipulyatāṃ gacchati / yadā cāsya dṛṣṭisthiraḥ kharaś ca manaskāraḥ saṃvṛtto bhavati / pariśrabdhaś cālambanādhimokṣaḥ / pravartate / śamathavipaśyanāpakṣyāc ca nimi-ttāny udgṛhītāni bhavanti / tadā sa laukikena mārgeṇa gantukāmas tatra ca prayogam ārabhate lokottareṇa vā mārgeṇa [/]

## 1.3.四種補特伽羅
【漢】問：此中幾種補特伽羅，即於現法樂往世間道發起加行，非出世道？

【漢】答：略有四種補特伽羅。何等為四？一、一切外道；二、於正法中根性羸劣，先修`[止＝正【三】]`止行；三、根性雖利，善根未熟；四、一切菩薩樂當來世證大菩提，非於現法。如是四種補特伽羅，於現法中，樂往世間道發起加行。此樂往世間道發起加行者，復有二種。一者、具縛，謂諸異生；二、不具縛，謂諸有學。此復云何？謂先於欲界觀為麁性，於初靜慮若定、若生觀為靜性，發起加行，離欲界欲；如是乃至發起加行，離無所有處欲，當知亦爾。

【漢】又依靜慮等，能引無想定等及發五神通等。

【漢】又即依此若生、若相，皆當廣說。
△tatra kati pudgalāḥ / ye dṛṣṭe dharme laukikenaiva mārgeṇa pṛ(ga)cchanti/na lokotta-reṇa / āha / catvāras tad yathā sarva ito bāhyakaḥ / iha dhārmiko 'pi mandaḥ / pūrva-śamathacaritas tathā bhūyo 'py aparipakvakuśalamulaḥ / bodhisattvasyāyatyāṃ bodhim anuprāptukāmaḥ / no tu dṛṣṭa eva dharme/ amī catvāraḥ pudgalā dṛṣṭa eva dharme laukikamārgayāni-(yi) no bhavanti / tac ca laukikamārgagamanaṃ dvividhaṃ / sakalabandhanānāñ ca pṛthagjanānāṃ vikalabandhanānāṃ ca/ śaikṣāṇāṃ/
△tat punaḥ katamat / kāmānām audārikatāṃ paśyataḥ prathame ca dhyāne samāpatty upapattikleśāntatāṃ paśyatas tatkāmavairāgyagamanam evaṃ yāvat / ākiñcanyāya-tanavairāgyaṃ veditavyam / tathā asaṃjñisamāpattiḥ / dhyānasamāpattisanniśrayena ṣa[ḍ iva] jñānānāṃ pañcānām abhinirhāraḥ /

# 2.往世間道
## 2.1.七種作意
【漢】為離欲界欲，勤修觀行諸瑜伽師，由七作意方`[能＝使【三】]`能獲得離欲界欲。

【漢】何等名為七種作意？謂了相作意、勝解作意、遠離作意、攝樂作意、觀察作意、加行究竟作意、加行究竟果作意。
△tatra kāmavairāgyāya prayukto yogī saptabhir manaskāraiḥ / kāmavairāgyam anuprāpnoti / katame punas te sapta manaskārāḥ / āha / lakṣaṇapratisaṃvedī ādhimokṣikaḥ prāvivekyo ratisaṃgrāhakaḥ / mīmānsā (māṃsā) manaskāraḥ / prayoganiṣṭhaḥ prayo-gamiṣṭhāphalaś ca /

### 2.1.1.依六事辨
#### 2.1.1.1.初禪離欲界欲
##### 2.1.1.1.1.了相作意
###### 2.1.1.1.1.1.覺了欲界麁相
【漢】云何名為了相作意？謂若作意，能正覺了欲界麁相，初靜慮靜相。云何覺了欲界麁相？謂正尋思欲界六事。何等為六？一、義，二、事，三、相，四、品，五、時，六、理。

【漢】云何尋思諸欲麁義？謂正尋思：如是諸欲有多過患、有多損惱、有多疫癘、有多災害。於諸欲中多過患義，廣說乃至多災害義，是名麁義。

【漢】云何尋思諸欲麁事？謂正尋思：於諸欲中有內貪欲，於諸欲中有外貪欲。
△tatra lakṣaṇapratisaṃvedī manaskāraḥ katamaḥ / āha / yena manaskāreṇa kāmānām audārikalakṣaṇaṃ pratisaṃvedayate / prathame ca dhyāne śāntalakṣaṇaṃ / kathaṃ ca punar audārikalakṣaṇaṃ pratisaṃvedayati / āha / kāmānāṃ ṣaḍvastūni paryeṣamāṇaḥ arthanye svūlakṣaṇaṃ (arthaṃ svalakṣaṇaṃ sāmānyalakṣaṇaṃ) /pakṣaṃ kālaṃ yaktiñca / tatraudārikārthaṃ tāvat paryeṣate / itīme kāmāḥ sādīnavā bahūpadravā bahvītikā bahūpasargā iti / yā eṣu kāmeṣu bahvādīnavatā / yāvad vahūpasargatā / ayam audārikārthaḥ / tatra vastu paryeṣate / asty adhyātmaṃ kāmeṣu kāmacchanda iti /

【漢】云何尋思諸欲自相？謂正尋思：此為煩惱欲，此為事欲。此復三種。謂順樂受處、順苦受處、順不苦不樂受處。順樂受處是貪欲依處，是想、心倒依處；順苦受處是瞋恚依處，是忿、恨依處；順不苦不樂受處是愚癡依處，是覆、惱、誑、諂、無慚、無愧依處，是見倒依處。即正尋思：如是諸欲，極惡諸受之所隨逐，極惡煩惱之所隨逐。是名尋思諸欲自相。
△tatra svalakṣaṇaṃ paryeṣate / amī kleśakāmāḥ / amī vastukāmāḥ / te punaḥ sukhasthānīyā duḥkha-sthānīyā aduḥkhasukhasthānīyāś ca / sukhasthānīyāḥ kāmarāgādhiṣṭhānāḥ / saṃjñācittaviparyāsādhiṣṭhānāḥ / duḥkhasthānīyā[ḥ] punar dveṣādhiṣṭhānāḥ krodhopanāhādhiṣṭhānāḥ / aduḥkhāsukhasthānīyāḥ mrakṣapradāśamāyāśāṭhya[ā] hrīkyama(kyā)napatrāpyādhiṣṭhānā dṛṣṭi-viparyāsādhiṣṭhānāś ca / evam anī kāmāḥ praduṣṭavedanānugatāś ca pratyastakleśānugatāś caivaṃ kāmānāṃ svalakṣaṇaṃ paryeṣate /

【漢】云何尋思諸欲共相？謂正尋思：此一切欲，生苦、老苦，廣說乃至求不得苦等所隨逐、等所隨縛。諸受欲者，於圓滿欲驅迫而轉，亦未解脫生等法故，雖彼諸欲勝妙圓滿，而暫時有。是名尋思諸欲共相。
△tatra kathaṃ sāmānyalakṣaṇaṃ paryeṣate / sarva ete kāmā jātiduḥkhatayā jarāduḥkhatayā yāvad icchāvighātaduḥkhatayā samasamam anubaddhāś cānuśaktāś ca / ye 'pi kāmopabhogino mahatyāṃ kāmasampadi varta[n]te /te 'pi jātyādidharmatayā avinirmuktās tāvat kālikī sā teṣāṃ sampat / evaṃ sāmānyalakṣaṇaṃ paryeṣate /

【漢】云何尋思諸欲麁品？謂正尋思：如是諸欲，皆墮黑品。猶如骨鎖，如凝血肉，如草炬火，如一分炭火，如大毒蛇，如夢所見，如假借得諸莊嚴具，如樹端果。追求諸欲諸有情類，於諸欲中，`[受＝執受【聖】]`受追求所作苦，受防護所作苦，受親愛失壞所作苦，受無厭足所作苦，受不自在所作苦，受惡行所作苦。如是一切如前應知。
△kathaṃ pakṣaṃ paryeṣate / kṛṣṇapakṣapatitā ete kāmāḥ / asthikaṃkālopamā mānsapeśyupamās tṛṇolkopamāḥ /aṃgārakarṣūpamāḥ / āśīviṣopamāḥ / svapnopamāḥ / yācikālaṃkāropamāḥ / tṛṇaphalopamāś ca / paryeṣamāṇā api satvāḥ(ttvāḥ) kāmān paryeṣaṇākṛtaṃ (/) duḥkhaṃ pratisaṃvedayanti / ārakṣākṛtaṃ snehaparibhraṃśakṛtama(ā)tṛ-ptikṛtamasvātantryakṛtaṃ duścaritakṛtaṃ ca duḥkhaṃ pratisaṃvedayanti / pūrvavad eva tāvat sarvaṃ veditavyaṃ/

【漢】如世尊說：習近諸欲有五過患。謂彼諸欲，極少滋味，多諸苦惱、多諸過患。又彼諸欲，於習近時，能令無厭、能令無足、能令無滿。又彼諸欲，常為諸佛及佛弟子，賢善正行、正至善士，以無量門呵責毀呰。又彼諸欲，於習近時，能令諸結積集增長。又彼諸欲，於習近時，我說無有惡不善業而不作者。
△tathā kāmān pratiṣevataḥ / paṃcādīnavā uktāḥ bhagavatā alpāsvādāḥ kāmāḥ bahu-su(duḥ)khā bahvādīnavāḥ [/] kāmān khalu pratiṣevamāṇasya nāsty alaṃ tāvat tṛptitā ca paryāptitā vā anena paryāyeṇa kāmā vigarhitā buddhaiḥ buddhaśrāvakaiś ca sadbhiḥ samyag gataiḥ satpurusaiḥ [/] kāmān khalu pratiṣevamāṇasya saṃyojanāny upacayaṃ gacchanti / nāsti cāsya kiṃcit pāpakam akuśalaṃ karmākaraṇīyaṃ vadāmi /

【漢】如是諸欲，令無厭足，多所共有，是非法行、惡行之因。增長欲愛，智者所離，速趣消滅，依託眾緣，是諸放逸危亡之地。無常虛偽妄失之法，猶如幻化，誑惑愚夫。
△itīme kāmā atṛptika[ā]rakā[ḥ] sādhāraṇā adharmaviṣamacaryāhetavaḥ / kāmatṛṣṇā-vivardhakāḥ satāṃ vivarjanīyāḥ kṣipram viṣayagāminaḥ pratyayādhipā pramāda-bhūmayo riktā anityāstucchā mṛṣāmoṣadharmāṇo māyopamāḥ bālalāpanāḥ/

【漢】若現法欲、若後法欲、若天上欲、若人中欲，一切皆是魔之所行、魔之所住。於是處所能生無量依意所起惡不善法。所謂貪、瞋及憤諍等。於聖弟子正修學時，能為障礙。由如是等差別因緣，如是諸欲，多分墮在黑品所攝，是名尋思諸欲麁品。
△ye ca dṛṣṭadhārmikāḥ kāmāḥ ye ca sāṃparāyikāḥ ye ca divabcyāḥ ye ca mānuṣyakāḥ / mā[ra]mārabhyaiṣa gocaro mārasyaiṣa nivāpo yatreme 'nekavidhāḥ pāpakā akuśalā dharmā mānasāḥ saṃbhavanti yadutābhidhyā vyāpāda(ā)[ḥ] saṃrambho vā ye vā punar āntarāyikā bhavanty āryaśrāvakasyāśikṣamāṇasya anekaparyāyeṇa kṛṣṇapakṣa-patitā ete kāmā yad bhūyasā [/] evam pakṣaṃ paryeṣate /

【漢】云何尋思諸欲麁時？謂正尋思：如是諸欲，去來今世，於常常時、於恒恒時，多諸過患、多諸損惱、多諸疫癘、多諸災害。是名尋思諸欲麁時。
△atītānāgatapratyutpanneṣv adhvasu anityaṃ mityakālaṃ-(ma) dhruvaṃ dhruvakālame te kāmāḥ / evaṃ bahūpadravāḥ bahūpasargā bahvādīnavā ity evaṃ kālam paryeṣate /

【漢】云何尋思諸欲麁理？謂正尋思：如是諸欲，由大資糧、由大追求、由大劬勞，及由種種無量差別工巧業處，方能招集生起增長。又彼諸欲，雖善生起、雖善增長，一切多為外攝受事。謂父母、妻子、奴婢、作使、親友、眷屬。或為對治自內有色麁重四大，糜飯長養，常須覆蔽、沐浴、按摩；壞斷、離散、消滅法身，隨所生起種種苦惱。
△kathaṃ yuktiṃ paryeṣate / mahatā saṃrambheṇa mahatyā paryeṣṭyā mahatā pariśrameṇa vividhair vicitraiḥ śilpakarma-sthānaiḥ kāmāḥ saṃhriyante / nirvvartyante upacīyante [/] te punaḥ sūpacitā api sunirvartitā ‘pi / yāvad eṣa bahirdhā parigrahavastunaḥ mātā(tṛ)-pitṛputradāradāsīdāsakarmakarapauruṣeyamitrāmātyajñātisālohitānāṃ /

【漢】食能對治諸飢渴苦；衣能對治諸寒熱苦，及能覆蔽可慚羞處；臥具能治諸勞睡苦，及能對治經行住苦；病緣醫藥能治病苦。是故諸欲，唯能對治隨所生起種種苦惱，不應染著而受用之。唯應正念，譬如重病所逼切人，為除病故，服雜穢藥。
△asya vā punaḥ kāyasyādhyātmikasye rūpiṇa audārikasya ca[ā]tur-mahā-bhūtikasyau-danakalmāṣopacitasya nityotsadanasnapanapārimardanabhedana(c)-cchedana-vikira-ṇavidhvaṃnsa (dhvaṃsa) na dharmeṇa utpannotpannaduḥkhamātrapratīkārāya samvartante / kṣudduḥkha-pratīkārāya bhojanaṃ / śītoṣṇaduḥkhapratīghātāya / hrīkopana-praticchādanāya (/) ca vastraṃ [/] nidrākla-maduḥkhapratīghātāya ca śayanāsanaṃ / caṃkramasthānaduḥkha-pratighātāya ca / vyādhiduḥkhapratighātāya ca (/) glānabhaiṣajyam iti duḥkhapratīkārabhūtā ete kāmā iti /naite raktena paribhoktavyāḥ/na saktena nānyatra vyādhigrastenaivātureṇa vyādhimātropaśamāya bhaiṣajyam

【漢】又彼諸欲，有至教量，證有麁相。又彼諸欲，如是如是所有麁相，我亦於內現智見轉。又彼諸欲，有比度量，知有麁相。

【漢】又彼諸欲，從無始來本性麁穢，成就法性、難思法性，不應思議、不應分別，是名尋思諸欲`[麁＝道【聖】]`麁理。如是名為由六種事，覺了欲界諸欲麁相。
△āptāgamo ‘py eṣaḥ /tathaite kāmāḥ evaṃ caivaṃ caudārikāḥ / pratyātmam api me jñā-nadarśanaṃ pravarteta / ānumāniko 'py eṣa vidhiḥ /prakṛtiś caiṣā kāmānāṃ anādikālikā prasiddhadharmatā acintyadharmatā / sā na cintayitavyā(ḥ) / na vikalpayitavyety evaṃ yuktim paryeṣate / sa evaṃ kāmānām audārikalakṣaṇaṃ pratisaṃvejya yad uta saḍbhirvastubhiḥ

###### 2.1.1.1.1.2.覺了初靜慮靜相
【漢】復能覺了初靜慮中所有靜相。謂欲界中一切麁性，於初靜慮皆無所有。由離欲界諸麁性故，初靜慮中說有靜性。是名覺了初靜慮中所有`[靜＝淨【三宮】]`靜相。即由如是定地作意，於欲界中了為麁相，於初靜慮了為靜相，是故名為了相作意。即此作意，當言猶為聞思間雜。
△prathame dhyāne śāntalakṣaṇaṃ pratisaṃvedayati nāstye tat sarvaśa audārikatvaṃ (/) prathame dhyāne yad etat kāmadhātāv ity anenaudārikalakṣaṇaṃ pratisaṃvedayate / prathame ca dhyāne śāntalakṣaṇam ayam ucyate lakṣaṇapratisaṃvedī manaskāraḥ /sa khalv eṣa manaskāraḥ / śrutacintāvyavakīṇṇo[r] veditavyaḥ/

##### 2.1.1.1.2.勝解作意
【漢】彼既如是如理尋思，了知諸欲是其麁相，知初靜慮是其靜相。從此已後，超過聞思，唯用修行，於所緣相發起勝解，修奢摩他、毘鉢舍那。既修習已，如所尋思麁相、靜相，數起勝解。如是名為勝解作意。
△sa evaṃ kāmān parijñāya prathamaṃ dhyānaṃ yathāvatparyeṣṭau(ṣyau)dārikaśānta-lakṣaṇena śrutaṃ ca cintāṃ ca vyatitkrāmyaikāntena bhāvanākāreṇaivādhimucyate / tannimi-ttālambanām eva śamathavipaśyanāṃ bhāvayati / bhāvayaṃś ca yathā yathā tām audārikaśāntatāṃ punaḥ punar adhimucyataḥ / ity a[u]papadyate /[ā]dhimokṣīko manaskāraḥ

##### 2.1.1.1.3.遠離作意
【漢】即此勝解善修、善習、善多修習為因緣故，最初生起斷煩惱道。即所生起斷煩惱道俱行作意，此中說名遠離作意。

【漢】由能最初斷於欲界先所應斷諸煩惱故，及能除遣彼煩惱品麁重性故。
△ta(ya)syāsevanānvayād bhāvanānvayād bahulīkārānvayāt tat prathamataḥ kleśa-prahāṇāya mārga utpadyate / kleśaprahāṇāya ca mārge samutpanne yas tadbhagavato manaskāraḥ / ayam ucyate prāvivekyaḥ / sa tat prathamataḥ kāmāvacarakleśādipraheyaprahāṇāt tatpakṣye dauṣṭhulyāpagamāc ca /

##### 2.1.1.1.4.攝樂作意
【漢】從是已後，愛樂於斷、愛樂遠離，於諸斷中見勝功德，觸證少分遠離喜樂。於時時間，欣樂作意，而深慶悅；於時時間，厭離作意，而深厭患。為欲除遣惛沈睡眠、掉舉等故。如是名為攝樂作意。
△tadūrdhvaṃ prahāṇārāmo bhavati / vivekārāmaḥ / tasmiṃś ca prahāṇānuśaṃsada-śī[r]parīttapravivekaprītisukhasaṃspṛṣṭaḥ kālena kālaṃ prasadanīyena manaskāreṇa / saṃpraharṣayati / saṃvejanīyena manaskāreṇa saṃvejayati / yāvad eva styānami-ddhauddhatyāpagamāya (/) ayam ucyate / rati-saṃgrāhako manaskāraḥ /

##### 2.1.1.1.5.觀察作意
【漢】彼由如是樂斷、樂修，正修加行，善`[品＝見【元明】]`品任持，欲界所繫諸煩惱纏若行、若住不復現行。便作是念：我今為有於諸欲中貪欲煩惱不覺知耶？為無有耶？為審觀察如是事故，隨於一種可愛淨相作意思惟。猶未`[永＝求【三宮】]`永斷諸隨眠故，思惟如是淨妙相時，便復發起隨習近心、趣習近心、臨習近心、不能住捨，不能厭毀、制伏、違逆。彼作是念：我於諸欲猶未解脫，其心猶未正得解脫，我心仍為諸行制伏，如水被持，未為法性之所制伏。我今復應為欲永斷餘隨眠故，`[正＝心【三宮】]`正`[勤【麗宮聖】，勒【大】]`勤安住樂斷、樂修。如是名為觀察作意。
△tasya tathā prahāṇārāmasya bhāvanārāmasya samyak prayuktasya sataḥ kuśalapakṣa-prayogopastambhakāmapratisaṃyuktaṃ kleśakarmaparyavasthānaṃ carato vā viharato vā na samudācarati /tasyaivaṃ bhavati /kiṃ santam evāhaṃ kāmeṣu kāmacchandaṃ pratisamvedayāmṃy āhosvidasantam parimīmānsayitukāmaḥ / anyatamānyata-maṃ prasadanīyaṃ śubhanimittaṃ manasi karoti / tasyāprahīṇatvāt sarveṇa sarvam anuśayasya tannimittaṃ manasikurvataḥ sevanānimnaṃ cittaṃ bhavati / sevanāpravaṇaṃ / sevanāprabho(bhā)raṃ nāpekṣāpattiyutena nirvijugupsā-(prati)vā niḥpratikū-latā / tasyaivaṃ bhavati/na me samyagvairaktaṃ vimuktaṃ cittaṃ yuduta kāmebhyaḥ saṃskārābhinigṛhītaṃ mecittaṃ vārivad ḍhṛtaṃ /dharmatābhinigṛhītaṃ (/) ya[n]nv ahaṃ bhūyasyā mātrayā tasyānuśayasyāśeṣaprahāṇāya bhūyasyā mātrayā prahāṇārāmo vihareyaṃ / bhāvanārāmaḥ / ayam ucyate mīmānsāmanaskāraḥ /

##### 2.1.1.1.6.加行究竟作意
【漢】從此倍更樂斷、樂修，`[修〔－〕【三宮】]`修、奢摩他、毘鉢舍那，鄭重觀察，修習對治，時時觀察先所已斷。由是因緣，從欲界繫一切煩惱，心得離繫。此由暫時伏斷方便，非是畢竟永害種子。當於爾時，初靜慮地前加行道已得究竟，一切煩惱對治作意已得生起。是名加行究竟作意。
△sa bhūyasyā mātrayā prahāṇārāmo viharati / bhāvanārāmaḥ / śamathavipaśyanāyuktaḥ / paunaḥpunyena ca mīmānsate / tasya pratipakṣaṃ ca bhāvayataḥ kālena kālaṃ prahīṇā 'prahīṇatāṃ mīmānsamānasya sarvebhyaḥ kāmāvacarebhyaḥ kleśebhyaś cittaṃ visaṃyujyate / tāvat kālikayogena (/) na tv atyantād bījasamuddhāto bhavati / tasminś ca samaye prayogadhyānaprayogamārgaparyavasānagataḥ / sarvakleśaprāti-pakṣiko manaskāraḥ / saṃutpanno bavaty ayam ucyate prayoganiṣṭho manaskāraḥ

##### 2.1.1.1.7.加行究竟果作意
【漢】從此無間，由是因緣，證入根本初靜慮定。即此根本初靜慮定俱行作意，名加行究竟果作意。
△tasya ca samanaskārapratyayaṃ taddhetukaṃ prathamaṃ dhyānaṃ samāpadyate / maulaprathamadhyānasahagato yo manaskāraḥ / ayam ucyate prayoganiṣṭhāphalo manaskāraḥ /

【漢】又於遠離、攝樂作意現在轉時，能適悅身離生喜樂，於時時間，微薄現前。加行究竟作意轉時，即彼喜樂轉復增廣，於時時間，深重現前。加行究竟果作意轉時，離生喜樂遍諸身分，無不充滿，無有間隙。彼於爾時，遠離諸欲，遠離一切惡不善法，有尋有伺，離生喜樂，於初靜慮圓滿五支具足安住，名住欲界對治修果，名隨證得離欲界欲。
△tatra pravivekye manaskāre vartamāno,ratisaṃgrāhake ca vivekajena prītisukhena kāyaṃ pratiprīṇayati / kadācit kenacit pratanukasaṃmukhībhāvayogena pra(ā)yoga-niṣṭhāmanaskārakālasyārati[ḥ] /kadācit kadācit dhyāna-vipulatarasaṃmukhībhāvena prayoganiṣṭhāphale punar manaskāre vartamānasya nāsti kiñcid asyā(sya) bhavati / smāraṇīyaṃ sarvataḥ kāyādyuta(dyaduta) vivekajena prītisukhena sa tasmiṃ(smin) samaye viviktaiḥ kāmaiḥ viviktaṃ pāpakair akuśalair dharmaiḥ savitarka-savicāraṃ vivekajaṃ prītisukhaṃ prathamaṃ dhyānaṃ paṃcāṅgam upasampadya viharati / kāmāvacarapratipakṣabhāvanāphale sthitaḥ kāmavairāgya[tā]m anuprāpta ity ucyate /

【漢】又了相作意，於所應斷能正了知。於所應得能正了知。為斷應斷，為得應得，心生希願。勝解作意，為斷為得，正發加行。遠離作意，能捨所有上品煩惱。攝樂作意，能捨所有中品煩惱。觀察作意，能`[於＝令【聖】]`於所得離增上慢，安住其心。加行究竟作意，能捨所有下品煩惱。加行究竟果作意，能正領受彼諸作意善修習果。
△tatra lakṣaṇapratisaṃvedinā manaskāreṇa / yat prahātavyaṃ tat samyak prajānāti / prahātavyasya ca prahāṇāya praptavyasya ca prāptaye cittaṃ praṇidhatte / ādhimoksikeṇa ca manaskāreṇa prahāṇāya prāptaye ca samyak prayogam ārabhate / prāvivekyamanaskāreṇādhimātrajñaśāṃ-(tāṃ) jahāti / ratisaṃgrāhakeṇa sa kleśaprakāraṃ jahāti / mīmānsāmanaskāreṇa prāptinirabhimānatāyāṃ cittam avasthāpayati / prayo-ganiṣṭhena mṛduṃ kleśaprakāraṃ jahāti /prayoganiṣṭhāphalenaiṣāṃ kleśaprakārāṇāṃ bhāvitānāṃ subhāvitānāṃ bhāvanāphalaṃ pratyanubhavati /

【漢】又若了相作意、若勝解作意，總名隨順作意；厭壞對治俱行。

【漢】若遠離作意、若加行究竟作意，總名對治作意；斷對治俱行。若攝樂作意，名對治作意及順清淨作意。

【漢】若觀察作意，名順觀察作意。如是其餘四種作意，當知攝入六作意中。謂隨順作意、對治作意、順清淨作意、順觀察作意。
△api ca yaś ca lakṣaṇapratisaṃvedī manaskāraḥ /yaś cādhimokṣikaḥ /ayam ucyate ānulomiko manaskāro 'pi dūṣaṇāpratipakṣasahagataḥ / yaś ca prārivekyo manaskāraḥ yaś ca prayoganiṣṭo 'yaṃ prātipakṣiko manaskāraḥ / prahāṇapratipakṣagavataḥ(-kṣagataḥ) [/] tatra yo ratisaṃgrāhako manaskāraḥ (/) ayaṃ prātipakṣikaś ca prasadanīyaś ca [/] tatra yo mīmānsāmanaskāraḥ ayaṃ pratyavekṣaṇāmanaskāraḥ / ity ucyate / evaṃ sati ṣaṭṣu manaskāreṣu catvāro manaskārāḥ pravidhnā veditavyāḥ /tad yathā ānulomikaḥ / prātipakṣikaḥ / prasadanīyaḥ / pratyavekṣaṇīyaś ceti /

#### 2.1.1.2.例上諸定離下地欲
【漢】如初靜慮定有七種作意，如是第二、第三、第四靜慮定，及空無邊處、識無邊處、無所有處、非想非非想處定，當知各有七種作意。
△yathā prathamadhyānasamāpattiḥ saptabhir manskārair evaṃ dvitīyatṛtīyacaturtha-dhyānasamāpattiḥ / ākāśavijñānākiṃcanyāyatananaivasaṃjñānāsaṃjñāyatanasamāpa-ttiḥ saptabhir eva manaskāraiḥ /

【漢】若於有尋有伺初靜慮地覺了麁相，於無尋無伺第二靜慮地覺了靜相，為欲證入第二靜慮，應知是名了相作意。謂已證入初靜慮定，已得初靜慮者，於諸尋伺觀為麁性。能正了知：若在定地，於緣最初率爾而起`[怱＝忽【元明】]`怱務行境，麁意言性，是名為尋。即於彼緣隨彼而起、隨彼而行徐歷行境，細意言性，是名為伺。又正了知：如是尋伺是心法性，心生時生，共有、相應、同一緣轉。又正了知：如是尋伺依內而生，外處所攝。
△tatra yena vitarkeṣv audārikalakṣaṇaṃ pratisamvedayate / avitarkaś ca dvitīyadhyāne śāntalakṣaṇaṃ sa lakṣaṇapratisaṃvedī manaskāraḥ / dvitīyadhyāna-samāpattaye [/] tatra dhyānasamāpannaḥ / prathamadhyāna-lābhī vitarkeṣv audārikatām paśyati /
△yaḥ samāhitabhūmiko 'py ugrālambanabhārī tat prathamopanipātitayā cālambane audāriko manojalpaḥ / ayam vitarkas tadanubandhānucārī vyagracāryevālambane sūkṣmataro manojalpaḥ vihāraḥ /
△ete punar vitarkavihācārāś caitasikāś cetasy utpadyamānā utpadyante / sahabhuvaḥ saṃprayuktā [ḥ] / ekālambanavṛttayaḥ / evam ete adhyātmam utpadyante / bāhyāya-tanasaṃgṛhītāś ca /

【漢】又正了知：如`[是＝是尋思【聖】]`是一切過去、未來、現在所攝。從因而生，從緣而生。或增或減，不久安住，暫時而有，率爾現前，令心躁擾、令心散動，不靜行轉。求上地時，`[苦【麗宮】，若【大】]`苦住隨逐，是故皆是黑品所攝。隨逐諸欲，離生喜樂，少分勝利。隨所在地，自性能令有如是相。於常常時、於恒恒時，有尋有伺心行所緣躁擾而轉，不得寂靜。以如是等種種行相，於諸尋伺覺了麁相。又正了知：弟[第]二靜慮無尋無伺，如是一切所說麁相皆無所有。是故宣說第二靜慮有其靜相，彼諸麁相皆遠離故。為欲證入第二靜慮，隨其所應，其餘作意，如前應知。如是乃至為欲證入非想非非想處定，於地地中，隨其所應，當知皆有七種作意。
△sarva tva cātītā anāgatapratyutpannā hetusamutpannāḥ pratītyasamutpannāḥ ākāyikās tāvat kalikāḥ / itvarapratyupasthāyinaś cittasaṃkṣobhakarā ijakā apraśāntākāreṇa var-tante uparimāṃ bhūmim ārabhya duḥkhavihārānugatatvāt kṛṣṇapakṣyā kāmaviveka-prītisukham evānuśaṃsānugatā bhūmiś caiṣā tādṛśī prakṛtyā yatra sthitasya nityaṃ nityakālaṃ dhruvaṃ dhruvakālaṃ savitarkaḥ sa-vicāraḥ cittapracāraḥ pravartate / na śāntapraśāntaity evam ādi bhirākārair vitarkeṣv audārikalakṣaṇaṃ pratisaṃvedayate /
△sarvaśo nāsty etad audārikalakṣaṇam avitarke dvitīye dhyāne ity ataḥ śāntaṃ dvitī-yaṃ dhyānam asyaudārikatvasyāpagamāt / śeṣo(ṣe) manaskārā dvitīyadhyāna-samā-pattaye yathāyogaṃ pūrvavad veditavyaṃ / evaṃ bhūmau bhūmau yāvan naivasaṃjñānāsaṃjñāyatanasamāpattaye yathā-yogaṃ saptamanaskārā veditavyāh /

### 2.1.2.依二相辨
【漢】又彼麁相，遍在一切下地皆有。下從欲界，展轉上至無所有處。當知麁相略有二種，謂諸下地苦住增上，望上所住不寂靜故；及諸壽量時分短促，望上壽量轉減少故。此二麁相，由前六事，如其所應，當正尋思。隨彼彼地樂離欲時，如其所應，於次上地尋思靜相，漸次乃至證得加行究竟果作意。
△audārikalakṣaṇaṃ punaḥ sarvāsvadharimāsu bhūmiṣu yāvad ākiṃcanyāyatanāt samāsena dvividhaṃ veditavyaṃ/duḥkhataraṃ vihāvito(ritā) cādharmū(dhobhū)mīnām apraśāntavihāritā ca /alpāyuṣkatarā ca /ity etad dvividham audārikalakṣaṇaṃ / ṣaḍbhir vastubhir yathāyogaṃ paryeṣate /yasyā yasyā bhūmer vairāgyaṃ karttukāmo bhavaty upariṣṭāc ca yathāyogaṃ śāntalakṣaṇaṃ /yāvat prayoganiṣṭhāphalān manaskārāt

## 2.2.廣辨離欲及諸等至
### 2.2.1.釋經說
#### 2.2.1.1.初禪
【漢】復次，此中離欲者，欲有二種，一者、煩惱欲。二者、事欲。離有二種，一者、相應離，二者、境界離。

【漢】離惡不善法者，煩惱欲因所生種種惡不善法。即身惡行、語惡行等，持杖、持刀、鬪訟、諍競、諂誑、詐偽、起妄語等。由斷彼故，說名為離惡不善法。

【漢】有尋有伺者，由於尋伺未見過失，自地猶有對治欲界諸善尋伺，是故說名有尋有伺。

【漢】所言離者，謂已`[獲【麗】，獄【大】(cf. K15n0570\_p0740a10)]`獲得加行究竟作意故。所言生者，由此為因、由此為緣，無間所生，故名離生。

【漢】言喜樂者，謂已獲得所希求義，及於喜中未見過失，一切麁重已除遣故，及已獲得廣大輕安，身心調暢，有堪能故，說名喜樂。

【漢】所言初者，謂從欲界最初上進，創首獲得，依順次數，說名為初。言靜慮者，於一所緣繫念寂靜，正審思慮，故名靜慮。

【漢】言具足者，謂已獲得加行究竟果作意故。

【漢】言安住者，謂於後時，由所修習多成辦故，得隨所樂、得無艱難、得無梗澁，於靜慮定，其心晝夜能正隨順、趣向、臨入，隨所欲樂，乃至七日七夜能正安住。故名安住。
△tatra viviktaṃ kāmair iti /dvividhāḥ kāmāḥ kleśakāmā vastukāmāś ca [/] kāmavitarko 'pi dvividhaḥ / saṃprayogaviveka ālambanavivekaś ca viviktaṃ pāpakair akuśalair dharmair iti / upakleśāḥ kāmahetukā akuśalā dharmās tad yathā kāyaduścaritaṃ vāg-duścaritaṃ manoduścaritaṃ / daṇḍādānaṃ śastrādānaṃ / kalahabhaṇḍanavigrahavivāda-śāṭhyavañcananikṛtimṛṣāvādāḥ sambhavanti / teṣām prahāṇād viviktaṃ pāpakair akuśalair dharmair avitarkavicāreṣv adoṣadarśanāt svabhūmikair vitarkavicāraiḥ kāmapra[ā]tipakṣikaiḥ kuśalaiḥ [/] savitarkaṃ savicāraṃ prayoganiṣṭho manaskāraḥ kāmavivekaṃ(kaḥ) tasyānantaram utpannaṃ(nnaḥ) / taddhetukaṃ (kas) tatpratyayaṃ (yas) tenāha vivekajam īpsitābhilaṣitārthasaṃprāptaḥ，prītau vā doṣadarśanāt / sarva-dauṣṭhulyāpagamāc ca vipulapraśrabdhi cittakāyakarmaṇyatayā prītisukham anupūrveṇa gaṇayataḥ / tat prathamataś ca kāmadhātūc ca(ci)latāt prathamaṃ samyag ālambana-upanidhyānād ekāgrasmṛtyupanibandhād dhyānaṃ prayoganiṣṭhāphalatvād upa-sampadya / uttaratra ca bhāvanābabulīkāraniṣpādanāt [/] nikāmalābhī akṛcchralābhī akisara-(akṛtsna？)lābhī tathā dhyānasamāpattyā rātrimatināmayati /divabcasam api yāvad ākāṃkṣamāṇaḥ saptarātriṃdivabcasāni tenāha viharatīti /

#### 2.2.1.2.第二禪
【漢】復次，於有尋有伺三摩地相，心能棄捨。於無尋無伺三摩地相，繫念安住。於諸怱務所行境界能正遠離，於不怱務所行境界安住其心；一味寂靜、極寂靜`[轉＝故【三宮】]`轉，是故說言：尋伺寂靜故、內等淨故。

【漢】又彼即於無尋無伺三摩地`[中〔－〕【三宮聖】]`中串修習故，超過尋伺有間缺位，能正獲得無間缺位，是故說言：心一趣故。

【漢】無尋無伺者，一切尋伺悉皆斷故。

【漢】所言定者，謂已獲得加行究竟作意故。所言生者，由此為因、由此為緣，無間所生，故名定生。

【漢】言喜樂者，謂已獲得所希求義，又於喜中未見過失，有欣有喜；一切尋伺初靜慮地諸煩惱品所有麁重皆遠離故，能對治彼廣大輕安身心調柔有堪能樂所隨逐故，名有喜樂。

【漢】依順次數，此為第二。如是一切，如前應知。
△savitarka-savicāra-viviktebhyaś cittam vyāvartayitvā (ttaṃ vyāvartya) avitarkā vicāra samādhinimitteṣūpanibadhnāti / vyagracāriṇa ālambanād vivecya avyagra-cāriṇyālambane ekadharmatayā śāntaṃ prasannaṃ cittaṃ pravarttate /vyavasthāpayati / tenāha vitarkavicārāṇāṃ vyupaśamād adhyātmasaṃprasādanāt sabhāvanābhyāsāt tasyaivāvi-tarkā vicārasya samādheḥ vitarkavicārasya samādheḥ sa [c]chidrasāntara[ā]m avasthām atikramya niśchidranirantarām avasthāṃ prapnoti / tenāha cetasa ekotībhāvāt sarveṇa sarvaṃ vitarkavicāraprahāṇād avitarkam avicāraṃ prayoganiṣṭho manaskāraḥ samādhis tasyānataraṃ taddhetukaṃ taṃtpra(kastatpra)-tyayam utpa(yautpa)dyata iti / tenāha samādhijaṃ īpsitāninditārthaprāpteḥ prītau vā doṣadarśanāt / sa saṃpraha-rṣagataṃ daurmanasyagataṃ vitarkavicāraprathama-dhyānakleśapakṣa sarva dauṣṭhu-lyāpagamāt tatprātipakṣikapraśrabdhi-cittakāyakarmaṇyatāsuravānugatvāt / prītisukham anupūrveṇa gaṇayato dvitīyaṃ bhavaty evaṃ sarvaṃ pūrvavad veditavyam /

#### 2.2.1.3.第三禪
【漢】復次，彼於喜相深見過失，是故說言：於喜離欲。又於爾時，遠離二種亂心災患，能於離喜第三靜慮攝持其心。第二靜慮已離尋伺，今於此中復離於喜，是故說言：安住於捨。如是二法能擾亂心，障無間捨。初靜慮中有尋伺故，令無間捨不自在轉；第二靜慮由有喜故，令無間捨不自在轉。是故此捨，初二靜慮說名無有。由是因緣，修靜慮者，第三靜慮方名有捨。

【漢】由有捨故，如如安住所有正念，如是如是彼喜俱行想及作意不復現行。若復於此第三靜慮不善修故，或時失念，彼喜俱行想及作意時復現行，尋即速疾以慧通達，能正了知，隨所生起能不忍受，方便棄捨、除`[遣＝遺【元】]`遣、變吐，心住上捨，是故說有正念、正知。
△prītinimitteṣu doṣaṃ paśyati / tenāha prīter vivāgāt [/] tasmiṃś ca samaye dvividho 'sya cittakṣobhakaraḥ apaksālo 'dhigato bhavati / niḥprītike tṛtīyadhyāne cittaṃ pra-dadhataḥ / dvitīye ca dhyāne vitarkavicārāḥ,ca etarhi prītiḥ,tenāha upekṣako viharati / etau hi dvau dharmau cittasaṃkṣobhakarau / nirantarāyā upekṣāyā vidhnakārakau / tatra prathame dhyāne vitarkavicārā bhavanti/yena nirantaropekṣā na pravarttate/ dvitīye dhyāne prītirbhavati / yenātrāpi nirantaropekṣā na pravarttate / tenāyaṃ dhyāyī prathamadvitīyeṣu (yayoḥ) dhyāneṣu(nayoḥ) nāsti tena tṛtīye dhyāne upekṣako viharatīty ucyate / sa upekṣakassaṃs tathā tathopasthitasmṛtir viharati / yathā yathā te prī-tisahagatāḥ saṃjñāmanasikārāḥ samudācaranti / sacet punar abhāvitatvāt tṛtīyasya dhyānasya smṛti-saṃpramoṣāt kadācit karha[i]rhacit citte prītisahagatāḥ saṃjñāmanasikārāḥ samudācaranti / tāṃ (tān) laghu laghv eva prajñayā pratividhyati / samyag eva prajñānāti / utpannotpanpannāś ca nādhivāsayati / prajahāti vinodayati / vyantīkaroti cittam adhyupekṣate / tenāha smṛtaḥ saṃprajāna[āna] iti /

【漢】彼於爾時，住如是捨、正念、正知，親近、修習、多修習故，令心踊躍俱行喜受便得除滅。離喜寂靜、最極寂靜，與喜相違心受生起。彼於爾時，色身、意身領納受樂及輕安樂，是故說言：有身受樂。

【漢】第三靜慮已下諸地，無如是樂及無間捨；第三靜慮已上諸地，此無間捨雖復可得，而無有樂。下地樂捨俱無有故，上地有捨而無樂故，是故說言：於是處所，謂第三靜慮，諸聖宣說。謂依於此已得安住補特伽羅，具足捨、念及以正知，住身受樂，第三靜慮具足安住。言諸聖者，謂佛世尊及佛弟子。
△tasya tasmin samaye evam upekṣakasya viharatā smṛtasya saṃprajanyasyāsevanānvayād bahulīkārānvayāt prītisahagataṃ prahīyate / tac cittauddhatyakaraṃ niḥprītikaṃ śāntaṃ praśāntaṃ cetasi veditam utpadyate / prītiprātidvandvyena tasmin samaye rūpakāyena manaḥkāyena veditasukhaṃ ca praśrabdhisukhaṃ pratisamvedayate / tṛtīyāc ca dhyānāt /adhastad rūpaṃ sukhaṃ nāsti nāpi nirantarā upekṣā tṛtīyā-[d]dhyānād ūrdvaṃ yadapy upekṣopalabhyate /na tu sukhaṃ / tatrādhaḥ sukhopekṣābhāvād ūrdhvaṃ ca sukhābhāvāt /idaṃ tadāyatanaṃ yad uta tṛtīyaṃ dhyānaṃ yattadāryā ācakṣate / yatpratilambhavihāriṇaṃ pudgalam adhikṛtya smṛtimāṃ(mān) sukhavihārī tṛtīyaṃ dhyānam upasaṃpadya vihavatīti āryāḥ punaḥ vṛddhāś ca vṛddhaśrāvakāś ca /

#### 2.2.1.4.第四禪
【漢】復次，此中對治種類勢相似故，略不宣說樂斷對治，但說對治所作樂斷。何等名為此中對治？所謂捨、念、及以正知。由即於此數修習故，便能棄捨令不出離第三靜慮第三靜慮地中勝樂，是故說言：由樂斷故。修靜慮者，即於爾時，所有苦樂皆得超越。由是因緣，若先所斷、若今所斷，總集說言：樂斷、苦斷，先喜憂沒。謂入第四靜慮定時，樂受斷故；入第二靜慮定時，苦受斷故；入第三靜慮定時，喜受沒故；入初靜慮定時，憂受沒故。今於此中，且約苦、樂二受斷故，說有所餘非苦樂受，是故說言：彼於爾時不苦不樂。

【漢】從初靜慮一切下地災患已斷。謂尋、伺、喜樂、入息、出息。由彼斷故，此中捨念清淨鮮白。由是因緣，正入第四靜慮定時，心住無動，一切動亂皆悉遠離，是故說言：捨念清淨。第四等言，如前所說初靜慮等，應知其相。
△tatrātulyajātīyatvāt /pratipakṣasya sukhasya prahāṇapratipakṣānākhyātaḥ kṣo'nākhyātaḥ /yad eva tatpratipakṣakṛtaṃ sukhaprahāṇaṃ tad evākhyātaṃ kaḥ punar asau pratipakṣaḥ / yadutopekṣā smṛtisamprajanyañ ca / tasya ca niṣevaṇābhyāsāt tṛtīyadhyānāc calito yatra tṛtīyadhyānabhūmisukhaṃ tatprajahāti / tenāha / sukhasya ca prahāṇāt pūrvam eva ca saumanasyadaurmanasyayor asta(ṅ)-gamāt / tatra caturthadhyānasamāpattikāle tasmin samaye sa dhyayī sukhaduḥkhavyatitkramam anuprāpnoti / tena yaś ca pūrvaprahīṇaṃ yaś cai)tarhi prahīyate / tasya saṃkalanaṃ kurvannovam āha / sukhasya ca prahāṇād duḥkhasya ca prahāṇāt, pūrvam eva ca saumanasya-daurmanasyayor asta[ṅ]gamāt / tanna caturthadhyānasamāpattikāle sukhasye ca prahāṇād dvi-tīyadhyānasamāpattikāle duḥkhasya tṛtīyadhyānasamāpattikāle saumanasyasyāstaṅg-amāt prathamadhyānasamāpattikāle daurmanasyasya asti tāvat sukhaduḥkhasya(yoḥ) prahāṇād aduḥkhāsukhaivāsya vedanā na viśiṣṭā bhavati /tenāha / aduḥkhāsukhā tasmin samaye prathamaṃ dhyānam upādāya sarve adhobhūmikāḥ apakṣālāḥ prahīṇā bhavanti /tad yathā vitarka-vicārāḥ prītir āśvāsapraśvāsāh / teṣāṃ ca prahāṇādyā tatropekṣā / smṛtiś ca sā pariśuddha[ā] bhavati / paryavadātā,yenāsya etac cittaṃ catur-thadhyāna-samāpannasyāniṃjyaṃ santiṣṭhate / sarveñjitāyatanaṃ / tenāha / upekṣā-smṛtipariśuddham iti tatra caturtham iti pūrvavad veditavyam // yathā pramāṇādiṣu sthāneṣu //

#### 2.2.1.5.空無邊處
【漢】復次，以於虛空起勝解故，所有青、黃、赤、白等相應顯色想，由不顯現故，及厭離欲故，皆能超越，是故說言：色想出過故。由不顯現、超越彼想以為因故，所有種種眾多品類，因諸顯色和合積集有障礙想皆得除遣，是故說言：有對想滅沒故。由遠離彼想以為因故，所有於彼種種聚中差別想轉，謂飲、食、瓶、衣、乘、莊嚴具、城、舍、軍、園、山、林等想，於是一切不作意轉，是故說言：種種想不作意故。除遣如是有色、有對種種想已，起無邊`[相＝想【三宮】]`相虛空勝解，是故說言：入無邊空。由已超過近分加行究竟作意，入上根本加行究竟果作意定，是故說言：空無邊處具足安住。當知此中，依於近分，乃至`[未＝天【元】]`未入上根本定，唯緣虛空。若已得入上根本定，亦緣虛空，亦緣自`[地＝他【三宮】]`地所有諸蘊。又近分中，亦緣下地所有諸蘊。
△tatrākāśādhimokṣasya varṇṇasaṃjñā nīlapītalohitāvadātādipratisaṃyuktatām asātām asātayā nirvirāgatayā ca samatikrānto bhavati /tenāha /rūpasaṃjñānāṃ samatitkramād anābhāsagamanahetor yā anekavidhā bahunānāprakārā varṇṇapracayahetukā[ā] āva-raṇasaṃjñā sā (yā) sā vigatā bhavati / tenāha / pratighasaṃjñānām astaṅgamāt tāsām vā punar vigamahetor yā aupacayikīsaṃjñās teṣv avaśiṣṭeṣu viśiṣṭeṣu saṃghāteṣu pravṛttās tad yathā bhojanapānavastrālaṃkāragṛhodyānavanasenā-parvatādisaṃjñā[ḥ] / teṣu sarveṇa sarvam ābhogo 'py asya na pravartate / tenāha / nānātvasaṃjñānām ama-nasikārāt / sa evaṃ rūpapratighanānātvasamjñā bhāvayitvā anantākāreṇā kāśādhimu-kto bhavati /tenāha /anantam ākāśama(śaṃsa) sāmantakam atirkamya prayoganiṣṭhān manasikārād uccaprayoganiṣṭhāphalaṃ maulaṃ samāpadyate / tenāha / ākāśānantyā yatanam upasampadya viharati / tasya yāvan maulaṃ na samāpadyate / tasyākāśam ālambanaṃ samāpannasya punas tac ca tad anye ca skandhāḥ svabhūmikāḥ sāmantake punar adhobhūmikā api skandhāḥ /

#### 2.2.1.6.識無邊處
【漢】復次，若由此識，於無邊空發起勝解，當知此識無邊空相勝解相應。若有欲入識無邊處，先捨虛空無邊處想，即於彼識，次起無邊行相勝解。

【漢】爾時超過近分、根本空無邊處，是故說言：超過一切空無邊處，入無邊識。由彼超過識無邊處所有近分，乃至加行究竟作意，入上根本加行究竟果作意定，是故說言：識無邊處具足安住。
△samayena vijñānenānantam ākāśam adhimucyate /tadeva vijñānam anantākārā kāśādhimokṣikaṃ / vijñānān antyāyatanaṃ samāpattukāmaḥ ākāśān antyāyatanaṣaṃjñāṃ vyāvatya[r] / tad eva vijñānamanantākāreṇādhimucyate /sasāmantake maulam ākāśān antyāyatanaṃ samatikramyate / tenāha / sarvaśa ākāśān antyāyatanaṃ samatikramyānantaṃ vijñānam iti / sa vijñānānantyāyatanam iti sāmantakaṃ samatikramya yāvat prayoganiṣṭhān manasikarān maulaprayoganiṣṭhāphalaṃ samāpadyate / tenāha / vijñānānantyāyatanam upasampadya viharatīti //

#### 2.2.1.7.無所有處
【漢】復次，從識無邊處求上進時，離其識外更求餘境，都無所得。謂諸所有或色、非色相應境性。彼求境界無所得時，超過近分及以根本識無邊處，發起都無餘境勝解，此則名為於無所有假想勝解。即於如是假想勝解多修習故，便能超過無所有處一切近分，乃至加行究竟作意，入彼根本加行究竟果作意定，是故說言：超過一切識無邊處，無少所有無所有處具足安住。
△sa vijñānānantyāyatanād uccalito vijñānāt pareṇālambanaṃ samanveṣamāṇo na punar labhate (/) kiñcana pratisaṃyuktaṃ rūpi vā arūpi vā [/]sa tadālambanam alabhamānaḥ sasāmāntakamaulaṃ vijñānānantyāyatanaṃ [sa] matikramya nāsti kiñcidanyad ālambanam adimucyate / so[a]kiñcanasaṃjñādhimukta eva bhavati / sa tasya saṃjñādhimokṣasya bahulīkārānvayād ākiṃcanyāyatanasāmantakaṃ samatikramya yāvat pra-yoga-niṣṭhā(n) manasikārān maulaṃ prayoganiṣṭhāphale samāpadyate / tenāha / sar-vaśo vijñānānantyāyatanaṃ samatikramya nāsti kiñcidityākiñcanyāyatanam upasaṃspṛṣya (-sampadya) viharatīti /

#### 2.2.1.8.非想非非想處
【漢】復次，從無所有處求上進時，由於無所有處想起麁想故，便能棄捨無所有處想。由是因緣，先入無所有處定時，超過一切有所有想，今復超過無所有想。是故說言：非有想，謂或有所有想，或無所有想；非無想，謂非如無想及滅盡定，一切諸想皆悉滅盡。唯有微細想，緣無`[相＝想【聖】]`相境轉，是故說言：非想非非想。

【漢】即於此處起勝解時，超過一切近分、根本無所有處，及非想非非想處近分，乃至加行究竟作意，入彼根本加行究竟果作意定，是故說言：超過一切無所有處。於非想非非想處具足安住。
△tenāha / saṃjñī yad uta[ā"]kiñcanyāyatanād uccalitaḥ ākiñcanyasaṃjñāyām audārika-saṃjñī ādīna-vasaṃjñī ākiñcanyāyatanasaṃjñāṃ vyāvarttayati / tena pūrvam ākiñca-nyāyatanasamāpattikāle [a]kiñcanasaṃjñāsamatikrāntā etarhy akiṃcanasaṃjñā sama-tikrāntā bhavati / tenāha saṃjñīṃ yuduta kiñcanasaṃjñāyā vā akiñcana-saṃjñāyā vā akiñcanasaṃjñyā vā na ca punaḥ sarveṇa sarvaṃ sāsya saṃjñā niruddhā bhavati / tad yathā āsaṃjñi [ke]-vā nirodhasamāpattau vā nānyatra sūkṣmā sā saṃjña nimittālambane pravartate /na eva saṃjñā nāsaṃjñā [/] evaṃ tadāyatanādhimutkaḥ sasāmantaka-maulam ākiñcanyāyatanaṃ samatikramya na eva samjñānāsaṃjñāyatanasāmantakasya yāvat prayoganiṣṭhān manasikārāt prayoganiṣṭhāphalaṃ maulaṃ samāpadyate / tenāha / sarvaśa ākiñcanyāyatana[ṃ] samatikramya na eva saṃjñānāsaṃjñāyatanam upasampadya viharatīti //

### 2.2.2.辨定相
【漢】復次，此中入靜慮定時，其身相狀如處`[室＝空【三】]`室中；入無色定時，其身相狀如處虛空。當知此中，由奢摩他相，安住上捨，勤修加行。
△tatra dhyānasamāpattikāle adho rasātalapraveśavat / kāyasaṃprakhyānaliṅgaṃ / ārūpyasamāpattikāle ākāśatpatanavat / tatra śamatha (ā) kālenādhyupekṣaṇāt samyak prayogaḥ /

## 2.3.二無心定
【漢】復次，依靜慮等，當知能入二無心定。一者、無想定，二者、滅盡定。

【漢】無想定者，唯諸異生，由棄背想作意方便能入。

【漢】滅盡定者，唯諸聖者，由止息想受作意方便能入。如是二定，由二作意方便能入。
△tatra dve ācittike samāpattī asaṃjñā-(jñi)samāpattir nirodhasamāpattiś ca / tatrāsaṃjñāsamāpatti[ṃ] saṃjñāvimukhena manaskāreṇa pṛthagjana eva samāpadyate niro-dhasamāpattiṃ punar ārya eva/

【漢】謂無想定，由棄背想作意以為上首，勤修加行，漸次能入。若滅盡定，由從非想非非想處，欲求上進，暫時止息所緣作意以為上首，勤修加行，漸次能入。若諸異生作如是念：諸想如病、諸想如癰、諸想如箭，唯有無想寂靜微妙。攝受如是背想作意，於所生起一切想中，精勤修習不念作意。由此修習為因緣故，加行道中是有心`[位＝住【三宮】]`位，入定無間，心不復轉。如是出離想作意為先，已離遍淨貪，未離廣果貪，`[諸心心＝心諸【聖】，心心【宮】]`諸心心法滅，是名`[無＝是【聖】]`無想定。由是方便證得此定。若諸聖者，已得非想非非想處，復欲暫時住寂靜住，從非有想非無想處心求上進；心上進時，求上所緣竟無所得；無所得故，滅而不轉。如是有學已離無所有處貪，或阿羅漢求暫住想作意為先，諸心心法滅，是名滅盡定。由是方便證得此定。
△tatra dvābhyāṃ manaskārābhyām anayoḥ samāpattyoḥ samāpattipraveśo bhavati / tad yathā saṃjñāvimukhena manaskāreṇāsaṃjñā(jñi)sa-māpatteḥ naivasaṃjñānāsaṃjño-ccalitenālambanasanniruddhena ca manaskāreṇa nirodhasamāpatteḥ [/]
△tatra saṃjñārogaḥ saṃjñāgaṇḍaḥ saṃjñaśalyaḥ(maṃ) etac chāntam etat praṇītaṃ yadutāsaṃjñikam iti / saṃjñāvimukhaṃ manaskāraṃ parigṛhyotpannotpannāma-saṃjñāsmṛtyamanasikārānu-(ramanu)careti(rati) tasya bhāvanānvayāt prayogamārge sacittikāvasthā bhavati / samanaskāra samāpannasya ca punaś cittaṃ na pravartata iti / sa evaṃ niḥsaraṇasaṃjñā-pūrvakeṇa manaskāreṇa śubhakṛtyavītarāgasya bṛhat-phalebhyo vītarāgasya cittacaitasikānāṃ dharmāṇāṃ nirodha iyam ucyate [a]saṃjña-(jñi) samāpattiḥ / evaṃ ca punar asyāḥ prāptir bhavati //
△tatra na eva saṃjñānāsaṃjñāyatanalābhī āryaḥ pareṇa śāntena vihāreṇa viharttukāmaḥ na eva samjñānāsaṃjñāyatanāc cittam uccālayati / tac cittam uccalitam ālambanaṃ na labhate / alabhamānaṃ nirudhyate / na pravarttata iti / ya evam ākiñcanyā-yatanavītarāgasya śaikṣasyārhato vā vihārasaṃjñāpūrvakeṇa manaskāreṇa cittacaita-sikānāṃ dharmāṇāṃ nirodha iyam ucyate nirodhasamāpattir evaṃ ca punar asyāḥ prāptir bhavati //

## 2.4.五神通
【漢】復次，依止靜慮發五通等。

【漢】云何能發？謂靜慮者，已得根本清淨靜慮。

【漢】即以如是清淨靜慮為所依止，於五通增上正法，聽聞受持，令善究竟。謂於神境通、宿住通、天耳通、死生智通、心差別通等，作意思惟。

【漢】復由定地所起作意，了知於義、了知於法。由了知義、了知法故，如是如是修治其心。由此修習、多修習故，有時、有分發生修果五神通等。
△tatra dhyānasanniśrayeṇa paṃcānām abhijñānām abhinirhāro bhavati / kathaṃ ca punar bhavati / yathāpi taddhyāyī lābhī bhavati / pariśuddhasya dhyānasya [/]sa tatpariśuddhaṃ dhyānaṃ niśritya yo [a]nenābhijñādhipataye-(pateya[o] dharma[ḥ]-śruto bhavaty udgṛhītaḥ paryavaptaḥ yuduta ṛddhiviṣayamvārabhya pūrvenivāsadiva-bcyaśrotracyutyupapādacetaḥ paryāyam vā tam eva manasi kurvan samāhita-bhūmikena manaskāreṇārthapratisaṃvedī ca bhavati / dharma-pratisaṃvedī ca / tasyārtha-pratisaṃvedino dharma(ḥ)pratisaṃvedinas tathā tathā cittāny abhisaṃskurvato bahu-līkārānvayād bhavati / sa kālo bhavati samayo yadasya bhāja(va)nāphalāḥ(ḥ) paṃcābhijñā utpadyante //

【漢】又即如是了知於義、了知於法，為欲引發諸神通等，修十二想。何等十二？一、輕舉想，二、柔軟想，三、空界想，四、身心符順想，五、勝解想，六、先所受行次第隨念想，七、種種品類集會音聲想，八、光明色相想，九、煩惱所作色變異想，十、解脫想，十一、勝處想，十二、遍處想。
△api ca tasyā (sa tathā)rtha pratisaṃvedī dharmapratisaṃvedī sarvābhijñānirhārāya dvādaśasaṃjñā bhāvayati / tad yathā laghu saṃjñā[ṃ] / mṛdusaṃjñā[ṃ] / ākāśadhātu-saṃjñāṃ / kāyacittasama [va]dhānasaṃjñām adhimuktisaṃjñāṃ pūrvānubhūta-caryā-nukramānusmṛtisaṃjñāṃ nānāprakāraśabdasannipātanirghoṣa-saṃjñām avadātarūpa-nimittasaṃjñāṃ kleśakṛtarūpavikārasaṃjñām adhimokṣasamjñām amibhvāyatana-saṃjñāṃ kṛtsnāyatanasaṃjñāñ ca /

### 2.4.1.神境通攝
【漢】輕舉想者，謂由此想，於身發起輕舉勝解，如妬羅綿、或如疊絮、或似風輪。發起如是輕勝解已，由勝解作意，於彼彼處飄轉其身。謂從床上飄置几上，復從几上飄置床上；如是從床飄置草座，復從草座飄置於床。
△tatra laghusaṃjñāyāṃ laghukam ātmānam adhimucyate / tad yathā tūlapindhur vā karpāsapindhur vā [/] vāyumaṇḍalake vā sa tathā [a]dhimucyamānaḥ tatra prerayatyā-dhimokṣikeṇaiva manaskāreṇa [/] tad yathā mañcāt pīṭhān mañce /evaṃ mañcāt tṛṇa-saṃstarakān mañce
【漢】柔軟想者，謂由此想，於身發起柔軟勝解，或如綿囊、或如毛毳、或如熟練。此柔軟想，長養攝受前輕舉想。於攝受時，令輕舉想增長廣大。
△tatra mṛdusaṃjñā / mṛdukaṃ kāyam adhimucyate / tad yathā kauśayam vā kaccam vā padgam vā itīyaṃ mṛdusaṃjñāyā laghusaṃjñāyā[ḥ]-poṣikā anugrā[hi]hakā [ya] yā anugṛhtyamāṇā laghusaṃjñā pṛthuvṛddhivaikalyatāṃ (vipulatāṃ) gacchati /

【漢】空界想者，謂由此想，先於自身發起輕舉、柔軟二勝解已，隨所欲往，若於中間有諸色聚能為障礙，爾時便起勝解作意，於彼色中作空勝解，能無礙往。
△tatrākāśadhātusaṃjñā yayā saṃjñayā laghutāṃ ca mṛdutāṃ cātmano 'dhimucyate / sacet kvacid gantukāmo bhavati / tatra yadantarālaṃ vivandhacaraṃ rūpigataṃ gamanāya tadākāśam adhimucyate [/] ādhimokṣikaṃ (kena) ca manaskāreṇa /

【漢】身心符順想者，謂由此想，或以其心符順於身，或以其身符順於心。由此令身轉轉輕舉、轉轉柔軟、轉轉堪任、轉轉光潔，隨順於心、繫屬於心，依心而轉。
△tatra cittakāyasamavadhānasaṃjñā yayā cittam vā kāye samavadadhāti / kāyam vā citte yenāsya kāyo laghutaraś ca bhavati mṛdutaraś ca karmaṇyataraś ca prabhāsva-rataraś ca [/] cittānvayaś citta pratibandhaś cittaṃ niśritya varttate /

【漢】勝解想者，謂由此想，遠作近解，近作遠解，麁作細解，細作麁解，地作水解，水作地解，如是一一差別大種展轉相作。廣如變化所作勝解，或色變化、或聲變化。由此五想修習成滿，領受種種妙神境通。或從一身示現多身，謂由現化勝解想故；或從多身示現一身，謂由隱化勝解想故；或以其身，於諸牆壁、垣城等類厚障隔事直過無礙；或於其地出沒如水；或於其水斷流往返，履上如地；或如飛鳥，結`[加＝跏【宋明宮】]`加趺坐，騰颺虛空；或於廣大威德勢力日月光輪，以手捫摸；或以其身，乃至梵世自在迴轉。當知如是種種神變，皆由輕舉、柔軟、空界、身心符順想所攝受勝解想故，隨其所應，一切能作。此中以身於其梵世，略有二種自在迴轉。一者、往來自在迴轉；二、於梵世諸四大種一分造色，如其所樂，隨勝解力，自在迴轉。
△tatrādhimokṣikasaṃjñā yayā saṃjñayā bhū(dū)ragamāsanne [a]dhimucyate āsannaṃ dūre aṇu sthūlaṃ sthūlamaṇu pṛthivī āpaḥ āpaḥ pṛthivī evam ekaikena mahābhūtenā nyo nyaṃ karaṇīyaṃ / vistareṇa tathānirmitaṃ cādhimucyate rūpanirmitaṃ vā śabdanirmitaṃ vā [/] ity
△ābhiḥ pañcasaṃjñābhiḥ bhavanā[ā]yā pariniṣpannābhir anekavidham ṛddhiṣayaṃ pratyanubhavaty eko bhūtvā bahudhātmānam upadarśayati / yudutādhimokṣikayā nairmāṇikayā-(kyā) saṃjñayā tatra bahudhā punar ātmānam upadarśayancai-(yaṃś cai)kī bhavati / yad uta nirmāṇāntardhāyikayā ’dhimuktisaṃjñayā tiraḥkuḍyaṃ tira-ḥprākāramasajjamānena kāyena gacchati / yena gacchati / (yena gacchati) / pṛthi-vyāmunmajjanimajjanaṃ karoti / tad yathodake,udake bhidyamānena srātasā gacchati / tad yathā pṛthivyām ākāśe paya[r]ṅkenākrāmati /tad yathā pakṣī śakuni[ḥ] imau vā sūryācandramasāvevaṃ mahardhikau mahānubhāvau pāṇina āmārṣṭi / para[ā]mārṣṭi / yāvad brahmalokātkayena vaśe varttayati / laghumṛdvākāśa-dhātucittakāyasamava-dhānasaṃjñayā parigṛhītayā adhimukti-saṃjñayā sarvametatkaroti / yathā yogam veditavyaṃ / tatra dvividhābrahmalokasya kāyena vaśe vartanā gamanena ca (/) vaśe varttayati / yatha ivādhimuktyā vā brahmalokād adhaś cartukāmatā bhūtānāṃ tad ekatyasya copādāya-rūpasya [/]

### 2.4.2.宿住通攝
【漢】先所受行次第隨念想者，謂由此想，從童子位迄至于今，隨憶念轉，自在無礙。隨彼彼位，若行、若住、若坐、若臥，廣說一切先所受行，隨其麁略，次第無越，憶念了知，於此修習、多修習故，證得修果，於無量種宿世所住，廣說乃至所有行相、所有宣說，皆能隨念。
△tatra pūrvānubhūtacaritānukramānusmṛtisaṃjñā yayā kumārakabhāvam upādāya ya-trāsya smṛtiḥ pravarttate / na vyāhanyate / yatrā yaṃ gato bhavati sthito niṣaṇṇuḥ-(ṇṇaḥ) śayito vistareṇa sarvāṃ pūrvānubhūtāṃ caryām audāraudārikaudārikatayā anuparivāṭikayā avyutkramanti(nte) / kayāsamanusmaransaṃjānāti / tasyā bhāvanānvayād bhāvanāphalam anekavidhaṃ pūrvenivāsaṃ samanusmarati yāvat sansā(saṃ-sā)raṃ soddeśaṃ vistareṇa [/]

### 2.4.3.天耳通攝
【漢】種種品類集會音聲想者，謂由此想，遍於彼彼村邑、聚落，或長者眾、或邑義眾、或餘大眾、或廣長處、或家、或室，種種品類諸眾集會所出種種雜類音聲、名諠`[譟＝喿【聖】]`譟聲，或於大河眾流激湍波浪音聲，善取其相。以修所成定地作意，於諸天人，若遠、若近，聖、非聖聲，力勵聽採。於此修習、多修習故，證得修果清淨天耳，由是能聞人間、天上，若遠、若近，一切音聲。
△tatra nānāprakāraśabdasannipātanirghoṣasaṃjñā [/] yasmin grāme vā nigame vā śreṇyāmvā pūge vā parṣadi vā āyataviśāle vā gṛhe avavarake vā nānāprakārasya janakāyasya sanniṣaṇṇasya sannipatitasya yo vyatimiśro vicitro nirghoṣo niścarita / yaḥ kalakalaśabda ity ucyate / mahatyā vā nadyā vaha[n] tyā nirghoṣaḥ tatra nimittam udgṛhtya yā saṃjñābhāvanā yayā samāhitabhūmikena manasikāreṇāryā 'nāryeṣu śabdeṣu divabcyamānuṣyakeṣu dūrāntikeṣv ābhogaṃ vārayati / tasyāsya bahulīkārānvayād bhāvanāphalaṃ divabcyaṃ śrotraṃ pratilabhate / yena divabcyamānuṣyakāṃ[kān]-śabdāṃ (bdān)śṛṇoti / ye 'pi dūre ye 'py antike [/]

### 2.4.4.死生智通攝
【漢】光明色相想者，謂於如前所說種種諸光明相，極善取已，即於彼相作意思惟。又於種種諸有情類善不善等業用差別，善取其相，即於彼相作意思惟，是名光明色相想。於此修習、多修習故，證得修果死生智通，由是清淨天眼通故，見諸有情，廣說乃至身壞已後，往生善趣天世間中。
△tatrāvabhāsarūpanimittasaṃjñā [/] pūrvavadālokanimittam udgṛhya tadeva nimittaṃ manasi karoti / iyam avabhāsarūpanimittasaṃjñā [/] tasyā bhāvanānvayād bhāvanāphalaṃ cyutyupapādajñānaṃ pratilabhate / yena divabcyena cakṣuṣā viśuddhena vistareṇa yāvat kāyasya bhedāt svargatau svargaloke devaṣūpapadyante(te) /

### 2.4.5.心差別通攝
【漢】煩惱所作色變異想者，謂由此想，於貪、恚、癡、忿、恨、覆、惱、誑、諂、慳、嫉，及以憍、害、無慚、無愧諸餘煩惱及隨煩惱纏繞其心諸有情類，種種色位色相變異，解了分別。如是色類有貪欲者，有色分位、色相變異，謂諸根躁擾、諸根掉舉，言常含笑。如是色類有瞋恚者，有色分位、色相變異，謂面恒`[顰＝頻【宋宮聖】]`顰蹙，語音謇澁，言常變色。如是色類有愚癡者，有色分位、色相變異，謂多分瘖瘂，事義闇昧，言不辯了，語多下`[里＝俚【明】]`里。由如是等行相流類，廣說乃至無慚愧等所纏繞者，有色分位、色相變異，善取其相，復於彼相作意思惟。於此修習、多修習故，發生修果心差別智，由此智故，於他有情補特伽羅隨所尋思、隨所伺察心、意、識等，皆如實知。
△tatra kleśakṛtarūpa-vikārasaṃjñā / yayā raktadviṣṭamūḍhānāṃ krodhopanāhapra-[yu]-ktaparidāha[ā] hrīkyānapatrāpyakleśopakleśaparyavanaddhacittānāṃ sattvānāṃ rūpāvastha[ā]m upalakṣayati / pari[c]cchinatti [/] evaṃ rūpāraktasya rūpāvasthā bhavati / rūpavikṛtiḥ / tad yathā uddhatendriyatā smita-mukhatā [/] evaṃ rūpā dviṣṭasya rūpā-vasthā bhavati / rūpavikṛtiḥ /tad yathā mukhavivarṇatā sagadgadasvaratā / kṛtabhṛku-ṭitā / evaṃ rūpā mūḍhasya paryavasthā bhavati / rūpavikṛtih / tad yathā mūkatā artha-nidhyaptāvapratipadyanatā(danatā) prākṛtā 'prākṛtā vā vāgvyāhāratā [/] ity ebhir ākā-rair evaṃ bhāgīyair yāvad āhrīkyānapatrāpyaparyavisthitasya yā rūpāvasthā bhavati / rūpavikṛtiḥ / tato nimittam udgṛhya manasi karoti /tad yathā bahulīkārānvayād bhāva-nāphalaṃ cetaḥparyājñānamnutpadyate / yena parasattvānāṃ parapudgalānāṃ vitarkitaṃ vica[ā]ritaṃ mano manasā yathābhūtaṃ prajānāti /

【漢】解脫、勝處、遍處想者，如前三摩呬多地，應知修相。由於此想親近、修習、多修習故，能引最勝諸聖神通，若變事通、若化事通、若勝解通。及能引發無諍、願智、四無礙解。謂法無礙解、義無礙解、辭無礙解、辯無礙解等種種功德。
△tatra vimokṣābhibhvāyatana-kṛtsnāyatanasaṃjñābhāvanā pūrvavad veditavyā / tad yathā samāhitāyāṃ bhūmau / yayā bhāvanayā ā[r]yām ṛddim abhimirharati / vastu-pariṇāminī[ṃ] nairmāṇikīmādhimokṣikīṃ / tad yathā araṇā praṇidhijñānaṃ / catasraḥ pratisamvidah dharma tad yathāpratisaṃvidarthapratisaṃvinniruktipratisamvitprati-bhānapratisamvit

【漢】又聖、非聖二神境通有差別者，謂聖神通，隨所變事、隨所化事、隨所勝解，一切皆能如實成辦，無有改異，堪任有用。非聖神通不能如是，猶如幻化，唯可觀見，不堪受用。

【漢】當知如是十二種想，親近、修習、多修習故，隨其所應，便能引發五種神通，及能引發不共異生如其所應諸聖功德。
△tatrāryāyāś cānāryāyā ṛddher ayaṃ viśeṣaḥ / āryayā ṛddhyā yad yad eva vastu pariṇāmayati /yad yad eva nimittaṃ nirmiṇoti /tat tatha eva bhavati / nānyathā / sarveṇa tena kāryaṃ śakyate kartum / anāryayā na punar na tatha eva bhavaty api tu / māyākārakasyaiva saṃdarśana-mātrakaṃ khyāti / evam ābhirdvādaśabhiḥ saṃjñābhir bahulīkārānvayād yathāyogaṃ sa pañcānām abhijñānām āryāṇāṃ ca guṇānām apṛthagjanasandhāraṇānāṃ yathāyogam abhinirhāro veditavyaḥ //

## 2.5.生差別
【漢】復次，此中於初靜慮下中上品善修習已，隨其所應，當生梵眾天、梵輔天、大梵天眾同分中。於第二靜慮下中上品善修習已，隨其所應，當生少光天、無量光天、`[極〔－〕【三宮聖】]`極光淨天眾同分中。於第三靜慮下中上品善修習已，隨其所應，當生少淨天、無量淨天、遍淨天眾同分中。於第四靜慮下中上品善修習已，隨其所應，當生無雲天、福生天、廣果天眾同分中。
△tatra prathame dhyāne mṛdumadhyādhimātraparibhāvitena yathāyogaṃ brahmakāyikānāṃ brahmapurohitānāṃ mahābrahmaṇāṃ devānāṃ sabhāgatāyām upasampadyate dvitīye dhyāne mṛdumadhyādhimātrabhāvite yathāyogaṃ parīttānāmābhāsvarāṇāṃ ca devānāṃ sabhāgatāyām upasaṃpadyate / tṛtīye dhyāne mṛdumadhādhyimātrabhā-vite yathāyogaṃ parīttaśubhānāṃ sapramāṇaśubhānāṃ śubhakṛtyānāṃ ca devānāṃ sabhāgatāyām upaṣaṃpadyate / caturthe dhyāne mṛdumdhyādhimātrabhāvite/ yathāyogam anabhrakānāṃ puṇyaprasavānāṃ bṛhatphalānāṃ ca devānāṃ sabhāgatāyām upasampadyate /

【漢】若不`[還＝遠【甲】]`還者，以無漏第四靜慮間雜熏修有漏第四靜慮；即於`[此〔－〕【聖】]`此中，下品、中品、上品、上勝品、上極品善修習已，隨其所應，當生五淨居天眾同分中。謂無煩、無熱、善現、善見、色究竟天。若於空處、識處、無所有處、非`[想＝相【聖】]`想非非想處，下中上品善修習已，當生空處、識處、無所有處、非想非非想處隨行天眾同分中。由彼諸天無有形色，是故亦無處所差別。然住所作有其差別。於無想定善修習已，當生無想有情天眾同分中。
△sacet punar anāgāmī anāsraveṇa dhyānena caturthena sāsravaṃ vyavakīrṇṇaṃ bhāvayati / tasmiṃ(smin) mṛdumadhyādhimātrādhimātratarādhimātratamabhāvite yathāyogaṃ pañcānāṃ śuddhāvāsānāṃ devānāṃ sa(ha)bhāgatāyām upasampadyate/ tadyathā adahe(hre)ṣvata[ā]peṣu sudarśaneṣu,akaniṣṭheṣu [/]
△ākāśavijñānākiñcanya-naivasaṃjñānāsaṃjñāyatane mṛdumadhyādhimātrabhāvite ākāśavijñānākiñcanyanavasaṃjñānā-saṃjñāyatanopagānāṃ devānāṃ sabhāgatāyām upasampadyate [/] arūpiṇaś ca devās tasmāt teṣāṃ sthānāntarakṛto bhedo nāsti vihā-rakṛtastu viśeṣo bhavati /asaṃjñisamāpattyāṃ bhāvitāyām asaṃjñisattvānāṃ devā-vāṃ sabhāgatāyām upasampadyate /

## 2.6.離欲者相
【漢】復次，此中云何應知離欲者相？謂離欲者，身業安住，諸根無動，威儀進止無有躁擾，於一威儀能經時久，不多驚懼，終不數數易脫威儀。言詞柔軟、言詞寂靜，不樂諠雜、不樂眾集，言語安`[詳＝詞【宮】，諦【聖】]`詳。眼見色已，唯覺了色，不因覺了而起色貪；如是耳聞聲已、鼻嗅香已、舌甞味已、身覺觸已，唯覺了聲乃至其觸，不因覺了而起聲貪乃至觸貪。能無所畏，覺慧幽深，輕安廣大，身心隱密，無有貪婪、無有憤發，能有堪忍，不為種種欲尋思等諸惡尋思擾亂其心。如是等類，當知名為離欲者相。`[此下聖本有光明皇后願文]`
△tatra katamāni vitarāgasya liṅgāni / āha / sthirakāyakarmānto bhavaty acalendriyaḥ [/] na cāsyeryāpatha āśu paryādīyate / ekenāpīryāpathena ciraṃ kālam atināmayatyapari-tasyamānaḥ / na tāśu(su)īryāntaraṃ spṛhayati / mandabhāṇī ca bhavati praśāntabhāṇī ca na saṃgaṇikārāmo na saṃsargārāmo dhīrā cāsya vāg(k)pravartate/cakṣuṣā rūpāṇi dṛṣṭvā rūpaprati-samvedī bhavati / na rūparāgapratisamvedī / evaṃ śabdagandharasa-spraṣṭavyapratisaṃvedī bhavati / no tu yāvat spraṣṭavyarāgapratisaṃvedī / viśāradaś ca bhavati / gambhīrabuddhir vipulapraśrabdhicittakāyopaguḍhaḥ // anabhidhyālura-vikṣobhyaḥ / kṣamāvānna cāsya kāmavitarkādayaḥ pāpakāś cattaṃ kṣobhayanti ity evaṃ bhāgīyāni vītarāgaliṃgāni veditavyānīty ayaṃ tāvat laukikamārgagamanasya vibhāgaḥ //

【漢】瑜伽師地論卷第三十三



☗s34
【漢】瑜伽師地論卷第三十四`[〔－〕＝(獨覺地附)【元】]`
【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第四瑜伽處之二
# 3.往出世間道
## 3.1.觀察於諸諦
【漢】如是已辯往世間道。

【漢】若樂往趣出世間道，應當依止四聖諦境，漸次生起七種作意。所謂最初了相作意，最後加行究竟果作意，乃至證得阿羅漢果。
△atha lokottareṇa mārgeṇa gantukāmo bhavati tasya catvāryāyasatyāny ārabhya sapta manaskārā anupūrveṇotpadyante / lakṣaṇapratisaṃvedī[di] manaskārādayaḥ prayoganiṣṭhāphalaparyavasānā yāvad arhattvaprāpteḥ /

### 3.1.1.了相作意
【漢】修瑜伽師，於四聖諦略摽、廣辯增上教法，聽聞受持，或於作意已善修習，或得根本靜慮無色。由四種行了苦諦相，謂無常行、苦行、空行、無我行。由四種行了集諦相，謂因行、集行、起行、緣行。由四種行了滅諦相，謂滅行、靜行、妙行、離行。由四種行了道諦相，謂道行、如行、行行、出行。如是名為了相作意。
△tatra caturṇṇām āryasatyānāṃ soddheśavibhaṃgānāṃ śramaṇenodgṛhītayogācāraḥ / subbāvitamanaskāro vā mauladhyānārūpyalābhī vā caturbhir ākārair duḥkhasatyasya lakṣaṇaṃ pratisaṃvedayate /tad yathā 'nityākāreṇa duḥkhākāreṇa anātmākāreṇa ca / caturbhir ākāraiḥ samudayasatyasya tad yathā hetutaḥ samudayataḥ prabhavataḥ pratyayataś ca caturbhir ākārair nirodhasatyasya lakṣaṇaṃ pratisamvedayate / tad yathā nirodhataḥ śāntataḥ praṇītato niḥsaraṇataś ca / caturbhir ākārair mārgasatyasya lakṣaṇaṃ pratisamvedayate / tad yathā mārgato nyāyataḥ pratipattito nairyāṇikataś ca / so ‘sya bhavati lakṣaṇapratisaṃvedī manaskāraḥ //

#### 3.1.1.1.苦諦
【漢】由十種行觀察苦諦，能隨悟入苦諦四行。

【漢】何等為十？一、變異行，二、滅壞行，三、別離行，四、法性行，五、合會行，六、結縛行，七、不可愛行，八、不安隱行，九、無所得行，十、不自在行。如是十行，依證成道理能正觀察。
△tatra daśabhir ākārair duḥkhasatyaṃ parīkṣamāṇaś catura ākārānanupraviśati / katamair daśabhis tad yathā / vipariṇāmākāreṇa avināśākāreṇa viyogākāreṇa sannihitākāreṇa dharmatākāreṇa / saṃyojana-bandhanākāreṇa aniṣṭākāreṇa ayogakṣemākāreṇa anupakāreṇa lambhākāreṇa asvātantrākāreṇa ca / etān punar daśākārān upapattisādhanayuktyā upaparīkṣate /

###### 3.1.1.1.1.1.變異行
###### # 3.1.1.1.1.1.1.依至教量
【漢】此中且依至教量理。如世尊說：諸行無常。
【漢】又此諸行略有二種。一、有情世間，二、器世間。世尊依彼有情世間，說如是言：苾芻當知！我以過人清淨天眼，觀諸有情死時、生時，廣說乃至身壞已後，當生善趣天世界中。由此法門，顯示世尊以淨天眼，現見一切有情世間是無常性。又世尊言：苾芻當知！此器世間長時安住，過是已後，漸次乃至七日輪現，如七日經廣說。乃至所有大地、諸山、大海，及蘇迷盧大寶山王，乃至梵世諸器世界，皆被焚燒。災火滅後，灰燼不現，乃至餘影亦不可得。由此法門，世尊顯示諸器世間是無常性。如是且依至教量理，修觀行者淨信增上作意力故，於一切行無常之性獲得決定。
△tatrāgamas tāvad yathoktaṃ bhagavatā sarvasaṃskārā anityāḥ [/] te punaḥ saṃskārāḥ samāsataḥ sattvalokaś ca bhājanalokaś ca // uktañ ca bhagavatā sattvalokam adhikṛtya paśyāmy ahaṃ bhikṣavo divabcyena cakṣuṣā viśuddhenātitkrāntamānuṣyakeṇa satvāṃś cyavamānāṃś cotpadyamānāṃś ca vistareṇa yāvat kāsasya bhedāt sugatau svargaloke deveṣūpapadyante / ity anena tāvat paryāyeṇa ity anena tāvat paryāyeṇa bhagavatā cakṣuṣmatā pratyakṣadarśinā sattvalokasyānityatā vyākhyātā /
△uktaṃ ca bhagavatā bhavati bhikṣavaḥ sa samayo yaddīrghasyādhvano 'tyayād anupūrveṇa yāvat saptānāṃ sūryāṇāṃ loke prādurbhāvo bhavati / tad yathā saptasūryo-pame sūgre(tre) yāvad asyāḥ khalu mahāpṛthivyāḥ sumeroś ca parvatarājasya /yāvac ca brahma-lokād bhājanalokasya dagdhasya dhmātasya maser api na prajñāyate / chā-yikāvaśiṣṭam api na prajñāyate [/] anena paryāyeṇa bhagavatā bhājanalaukika(loka)s-thānityatā ākhyātā 'yaṃ(temaṃ) tāvad āptāgamaṃ niśrityāyaṃ yogī śraddhādhipateyaṃ sarvasaṃskārā-nityatāyāṃ niścayaṃ pratilabhate //

###### # 3.1.1.1.1.1.2.依現見量
【漢】得決定已，即由如是淨信增上作意力故，數數尋思觀察一切，現見不背、不由他緣無常之性。

【漢】云何數數尋思觀察？謂先安立內外二事。言內事者，謂六處等。言外事者，有十六種。一者、地事。謂城邑、聚落、舍、市廛等。二者、園事。謂藥草、叢林等。三者、山事。謂種種山安布差別。四者、水事。謂江、河、陂、湖、眾流、池、沼。五者、作業事。六者、庫藏事。七者、食事。八者、`[飲＝欣【元】]`飲事。九者、乘事。十者、衣事。十一者、莊嚴具事。十二者、舞歌樂事。十三者、香鬘塗飾事。十四者、資生具事。十五者、諸光明事。十六者、男女承奉事。如是名為十六種事。
△sa evaṃ niścayaṃ pratilabhya śraddhādhipatyena punaḥ punaḥ pratyavekṣatām api parokṣatāmaparapratyayāṃ(yatāṃ) cānityatā(yā)ṃ samanveṣate / kathañ ca punaḥ samanveṣate / āha / dvividhaṃ vastu vyavasthāpayati / āha / ādhyātmikam bāhyaṃ ca / tatrādhyātmikam vastu yatṣaḍāyatanaṃ bāhyam vastu ṣoḍaśavidhaṃ / tadyahā pṛthi-vīvastu [tad yathā] grāmanigamagṛhāpaṇādayaḥ / ārāmavastu tad yathā tṛṇauṣadhiva-naspatayaḥ parvatavastu tad yathā cittrāḥ parvatasanniveśāḥ / utsasara(sa)staḍāgana-dīprasravaṇa-vastu [/] kṣetravastu kośasannidhivastrālaṃkāranṛttagīta-vāditagandha-mālyavilepanamāṇḍopaskāraloka(ā)strī-puruṣapa(ā)rica[r]yā vastūni ca tāny etāni bhavanti / ṣoḍaśavastūni [/]

###### ## 3.1.1.1.1.1.2.1.內事
【漢】安立如是內外事已，復於彼事現見增上作意力故，以變異行尋思觀察無常之性。
【漢】此中內事，有十五種所作變異，及有八種變異因緣。云何內事有十五種所作變異？一、分位所作變異，二、顯色所作變異，三、形色所作變異，四、興衰所作變異，五、支節`[具＝見【元】]`具不具所作變異，六、劬勞所作變異，七、他所損害所作變異，八、寒熱所作變異，九、威儀所作變異，十、觸對所作變異，十一、雜染所作變異，十二、疾病所作變異，十三、終沒所作變異，十四、青瘀等所作變異，十五、一切不現盡滅所作變異。
△sa evam ādhyātmika[ṃ] bāhyaṃ vastu vyavasthāpayitvā-(vyāvasthāpya) [ā]dhyātmi-kasya tāvad vastunaḥ pratyakṣādhipateyena manaskāreṇa viparimāṇā(ṇāmā) kāreṇa vipariṇāmānityatāṃ samanveṣate / tatra pañcadaśavidha ādhyātmikasya vastuno vipa-riṇāmaḥ/ aṣḍau vipariṇāmakaraṇāni / tatra katamaḥ pañcadaśavidho vipariṇāmaḥ / ādhyātmikasya vastunas tadyathā avasthākṛto varṇnakṛtaḥ saṃsthānkṛtaḥ sampattivi-pattikṛtaḥ / aṃgasākalyavaikalyakṛtaḥ [pariśramakṛtaḥ] paropakramakṛtaḥ [śītoṣṇakṛtaḥ] / īryāpathakṛtaḥ [svayaṃkṛtaḥ] saṃkleśa-kṛto(taḥ) [kṛṣikṛtaḥ] maraṇakṛto vinīla-kādikṛtaḥ sarveṇa sarvam asaṃpra-khyānaparikṣayakṛto vipariṇāmaḥ /

###### ### 3.1.1.1.1.1.2.1.1.八種變異因緣
【漢】云何八種變異因緣？一、積時貯畜，二、他所損害，三、受用虧損，四、時節變異，五、火所焚燒，六、水所漂爛，七、風所鼓燥，八、異緣會遇。

【漢】積時貯畜者，謂有色諸法，雖於好處安置守護，而經久時自然敗壞，其色衰損變異可得。

【漢】他所損害者，謂種種色法，若為於他種種捶打、種種損害，即便種種形色變異。

【漢】受用虧損者，謂各別屬主種種色物，受者受用增上力故，損減變異。

【漢】時節變異者，謂秋冬時，叢林藥草華葉果等萎黃零落；於春夏時，枝葉華果青翠繁茂。

【漢】火所焚燒者，謂大火縱逸，焚燒村邑、國城、王都，悉為灰燼。

【漢】水所漂爛者，謂大水洪漫，漂蕩村邑、國城、王都，悉皆淪沒。

【漢】風所鼓燥者，`[謂＝諸【聖】]`謂大風飄扇，濕衣、濕地、稼穡、叢林乾`[㬤＝曝【明】]`㬤枯槁。

【漢】異緣會遇者，謂緣樂受觸，受樂受時，遇苦受觸；緣苦受觸，受苦受時，遇樂受觸；緣不苦不樂受觸，受不苦不樂受時，遇樂受觸、或苦受觸。又有貪者，會遇瞋緣，貪纏止息，發起瞋纏。如是有瞋、癡者，會遇異分煩惱生緣，當知亦爾。如是眼識正現在前，會遇聲、香、味、觸境等餘境餘緣，起異分識。其餘一切，如理應知。

【漢】是名八種變異因緣。一切有色及無色法所有變異，皆由如是八種因緣，除此更無若過若增。
△tatrāṣṭau vipariṇāmakāraṇāni / katamāni [/] āha / tadyathā kālaparivāsaḥ paropakrama upabhogaḥ ṛtuvipariṇāmaḥ agnidāhaḥ udakakledaḥ vāyuśoṣaḥ pratyayāntarasaṃgatiś ceti // tatra kālaparivāso nāma yeṣāṃ bhāvānāṃ rūpiṇāṃ svasthāne 'py upanyastakā-nāṃ kālāntareṇa jarjaratopalabhyate / jīrṇṇatā rūpavikṛtiḥ // tatra paropakramo nāma yathāpi tat paro vividhāni rūpāṇi vividhaiḥ praharanaiḥ vividhair upakramaviśeṣaiḥ vicitrāṃ vikṛtim āpādayati / tatropabhogo nāma yathāpi tatpratisvāmino vividhaṃ rūpam upabhuṃjānā upabhogavidhipatitvā (gamadhipatiṃ kṛtvā vi) kṛtim āpādayanti/ tatra ṛtuvipariṇāmo nāma tad yathā hemante tṛṇauṣadhivanaspatīnāṃ pāṇḍutvaṃ śīr-ṇṇatvaṃ prajāyate / grīṣmavarṣāsu punaḥ saṃpūrṇṇatvaṃ,haritatā ca / tathā phala-samṛddhiḥ puspasamṛddhiḥ patra samṛddhiḥ vipattiś ca teṣām eva [/] tatrāgnidāho nāma yathāpi tadagnir mukto grāma-nigamarāṣṭrarājadhānīrdahan paraiti // tatroda-kakledo nāma tathāpi tanmahān udakaskandhaḥ samudāgato grāmanigamarājarāṣṭra-dhānīṃ plāvayan paraiti /tatra vāyuśoṣo nāma tathāpi tanmahatā vāyuskandhenārdrāḥ pṛthivīpradeśā laghu śuṣyanti laghveva / tathārdrāṇi vastūny ārdrāḥ sasyajātayaḥ / pratyayāntara samudgamo nāma tad yathā sukha-vedanīyaṃ sparśaṃ pratītyasukhāṃ vedanāṃ vedayamānasya sukha-vedanīya(ḥ)-sparśasamudgamaḥ / evaṃ duḥkhāṃ vedanāṃ vedayamānasya su(duḥ)khavedanīya(ḥ) sparśasamudgamaḥ ] aduḥkhāsukhāṃ vedanāṃ vedayamānasya [ā']sukha-vedanīyasya vā 'duḥkhaveda-nīyasya vā sparśasya samudgamaḥ / tathā raktasya pratighanimittasamudgamaḥ yasya samudga-mād rāgaparyavasthānaṃ ca vigacchati /pratighaparyavasthānaṃ cotpadyate (/) evaṃ dviṣṭasya mūḍhasya visabhāgaḥ / kleśotpattinimittaḥ samudgamo veditavyaḥ / tad yathā cakṣurvijñāne saṃmukhībhūte śabdaviṣayasamudgamaḥ / gandharasaspraṣṭa-vya(ā)ḥ / dharmanimittasamudgamoyena viṣayāntareṇa visabhāgāny utpadyante / itīmāny aṣṭau vipariṇāmaka [ā]-raṇāni [/] yā kācid vipariṇatir bhavati / rūpiṇām vā arūpiṇām vā dharmāṇāṃ sarvo(rvvā) sau ebhir aṣṭābhir nāta uttari nāto bhūyaḥ /

###### ### 3.1.1.1.1.1.2.1.2.十五種所作變異
【漢】云何尋思內事分位所作變`[異【北藏明】，壞【大】]`異無常之性？謂由觀見或自、或他，從少年位乃至老位，諸行相續前後差別，互不相似。見是事已，便作是念：如是諸行，其性無常。何以故？此內分位前後變異現可得故。
△tatrādhyātmikasya vastunaḥ katham avasthākṛtaṃ vipariṇamam paryeṣate / ihānecā-(nā)tmano [vā] pareṣām vā dahrāvasthām upādāya yāvaj jīrṇāvasthā dṛṣṭā bhavati / tāṃ pūrveṇāparāṃ visadṛśāṃ(śīṃ) vyatibhinnāṃ vipariṇatāṃ saṃskārasantatiṃ dṛṣṭvā 'syaivaṃ bhavati / anityā bata(te)me saṃskārā[s] tathāpy eṣāṃ // pratyakṣata eveyaṃ pūrvaṇāparā vikṛtir upalabhyate //

【漢】云何尋思內事顯色所作變異無常之性？謂由觀見或自、或他，先有妙色，肌膚鮮澤；後見惡色，肌膚枯槁。復於後時，還見妙色，肌膚鮮澤。見是事已，便作是念：如是諸行，其性無常。何以故？此內顯色前後變異現可得故。
△tatra kathaṃ suvarṇṇakṛtā(nā)ṃ viparināmānityatāṃ paryeṣate / ihānenātmano (sa tathātmano) vā pareṣām vā yā pūrvaṃ(tāma) sva(su)varṇṇatā(tāṃ) succhavitā(tāṃ) tvagvarṇṇatā(tām)/ paścāc ca durvarṇṇatāṃ duśchavitāṃ rukṣatāṃ rukṣavarṇatāṃ ca / paśyati dṛṣṭvā ca punar eva pratyudāvarttyāpareṇa samayena tām eva savarṇṇatāṃ paryavadātatvagvarṇṇatāṃ ca paśyati / tasyaivaṃ bhavaty anityā bata(te)me saṃskā-rāṇā(rāsteṣā)m iyam evaṃ rūpā pratyakṣato varṇṇavikṛtir upalabhyate //

【漢】云何尋思內事形色所作變異無常之性？謂如說顯色，如是形色由肥瘦故，應知亦爾。
△tatra kathaṃ [saṃ]sthānakṛtāṃ vipariṇāmānityatāṃ paryaṣate / yathā varṇna ukta evaṃ kṛśasthūlatayā saṃsthānaṃ veditavyaṃ

【漢】云何尋思內事興衰所作變異無常之性？謂由觀見或自、或他，先時眷屬財位，`[或【磧三宮聖】，戒【大】]`或見悉皆興盛；後見一切皆悉衰損。復於後時還見興盛。見是事已，便作是念：如是諸行，其性無常。何以故？興衰變異現可得故。
△sampattir vipattiś ca / tad yathā jñātismpattir vā bhogasampattir vā śīladṛṣṭisampattir vā [/] etad viparyayeṇa vipattis ta(ttih [/]

【漢】云何尋思內事支節所作變異無常之性？謂由觀見或自、或他，先時支節無有缺減；後時觀見支節缺減。或王所作、或賊所作、或人所作、或非人作。見是事已，便作是念：如是諸行，其性無常。餘如前說。
△katham aṃgapratyaṃga vipariṇāmānityatāṃ paryeṣate / ihānenātmano vā parasya vā pūrvam api (vi)-kalāmgatā dṛṣṭā bhavati / sopareṇa samayena vikalatam paśyati rājato vā corato vā manuṣyato vā amanuṣyato vā /dṛṣṭvā ca punar asyaivaṃ bhavati / anityā bata(te)me saṃskārā iti pūrvavade(t[/]) /

【漢】云何尋思內事劬勞所作變異無常之性？謂由觀見或自、或他，身疲勞性、身疲極性。或馳走所作、或跳踊所作、或趒躑所作、或騙騎所作、或作種種迅疾身業。復於餘時，見彼遠離疲勞疲極。見是事已，便作是念：如是諸行，其性無常。餘如前說。
△(eva)mātmanaḥ pareṣāṃ ca śrāntakāyatāṃ klānta-kāyatāṃ dhāvato vā plavato vā laṃghayato vā abhiru(ro)hato vā vividhaṃ vākkarma drutaṃ kurvvataḥ / sopareṇa samayena vigataklamaśramatāṃ paśyati / tasyaivaṃ bhavaty anityā bateme saṃskārā iti pūrvavat / evam pariśramakṛtāṃ vipariṇāmānityatām paryeṣate //

【漢】云何尋思內事他所損害所作變異無常之性？謂由觀見或自、`[或【麗】，［－］【大】(cf. K15n0570\_p0746b13; T30n1579\_p0471c24)]`或他，他所損害，其身變異。或由刀杖、鞭革、皮繩、矛矟等壞，或由種種蚊虻、蛇`[蝎＝蠍【三宮】]`蝎諸惡毒觸之所損害。復於餘時，見不變異。見是事已，便作是念：如是諸行，其性無常。餘如前說。
△evam ātmano vā pareṣām vā paropakrameṇa kāyavikṛtiṃ paśyati / tad yathā latābhir vā tāḍitasya kaśābhir vā vaitrair vā vara(ta)trābhir vā [/] tathā vividhairdaśamaśaka-sarīsṛpasaṃsparsaiḥ [/] apareṇa vā punaḥ samayena tāṃ vikṛtiṃ na paśyati / dṛṣṭvā ca punar asyaivaṃ bhavaty anityā bata(te)me saṃskārā iti pūrvavadityevaṃ paropakra-makṛtām vipariṇāmānityatām paryeṣate //

【漢】云何尋思內事寒熱所作變異無常之性？謂由觀見或自、或他，於正寒時身不舒泰，踡跼戰`[慄＝慓【宋元宮聖】]`慄；寒凍纏逼，希遇溫陽。於正熱時，身體舒泰，奮身乾語，霡霂流汗；熱渴纏逼，希遇清涼。復至寒時，還見如前所說相狀。見是事已，便作是念：如是諸行，其性無常。餘如前說。
△tathātmānaṃ vā param vā śīla(ta)kāle pratyupasthite aviśadakāyaṃ saṃkucitakāyaṃ śītaparyavasthāna-paryavasthitam uṣṇābhilāṣaparigataṃ paśyati / uṣṇakāle vā punaḥ pratyupasthite aviśadakāyaṃ saṃkucitakāyaṃ śītaparyavasthānaparyavasthitaviśada-gātraprasvinnagātraṃ santaptagātram uccraṣya vacanaṃ tṛṣāparigataṃ / śītasaṃsparśābhilāṣiṇaṃ paśyati / dṛṣṭvā ca punaḥ pratyudāvarttya punaḥ śītakāle pūrvoktair evākāraiḥ paśyati dṛṣṭvā ca punar asyaivaṃ bhavati/anityā bata(te)me saṃskārā iti pūrvavad eva[ṃ] śītakṛtāṃ

【漢】云何尋思內事威儀所作變異無常之性？謂由觀見或自、或他行住坐臥隨一威儀，或時為損、或時為益。見是事已，便作是念：如是諸行，其性無常。餘如前說。
△vipariṇāmānityatāṃ paryeṣate /sa punar adhyātmam vā(rātmano vā) pareṣāṃ vā caṃ-kramasthāniṣadyaśayānair īryāpathair anyatamānyameneryāpathena ātmānam vā param vā paśyati /punas tenaivam ekadā anugṛhyamāṇaṃ paśyati / dṛṣṭvā ca punar asyaivaṃ bhavaty anityā bateme saṃskārā iti pūrvavat / evam īryā-pathakṛtāṃ vipariṇāmānityatāṃ paryeṣate //

【漢】云何尋思內事觸對所作變異無常之性？謂由觸對順樂受觸，領樂觸緣所生樂時，自能了別樂受分位。如能了別樂受分位，如是了別苦受分位、不苦不樂受分位，應知亦爾。彼由了別如是諸受前後變異，是新新性，非故故性，或增或減，暫時而有，率爾現前，尋即變壞。知是事已，便作是念：如是諸行，其性無常。餘如前說。
△kathaṃ sparśakṛtāmvipariṇāmānityatām paryeṣate /sukhavedanīyena sparśena spṛṣṭaḥ sukhavedanīyaṃ sparśaṃ pratītyotpannāṃ sukhāṃ vedanāṃ vedayamānaḥ /sukhā[ṃ] vedanāvasthām ātmanaḥ pari[c]cchinati / yathā sukhavedanāvasthā[ṃ] evaṃ duḥkhā sukhā su(duḥ)khavedanāvasthāṃ [/] tasya pūrvā paryeṣaṇā āsāṃ vedanānāṃ navana-vatāniḥpurāṇapurāṇatām āpāyikataṃ tāvat kālikatāmitvarapratyupāsthāyitamanyathī-bhāvaṃ dṛṣṭvā dṛṣṭvaivaṃ bhavati / anityā bateme saṃskārā iti purvavat //

【漢】云何觀察內事雜染所作變異無常之性？謂能了知先所生起，或有貪心、或離貪心，或有瞋心、或離瞋心，或有癡心、或離癡心。又能了知隨一一種諸隨煩惱所染污心，又能了知隨一一種諸隨煩惱不染污心。又能了知彼心相續，由諸煩惱及隨煩惱，於前後位，趣入變壞、不變壞性。見是事已，便作是念：如是諸行，其性無常。何以故？心由雜染所作變異現可得故。
△tatra kathaṃ kleśakṛtāṃ vipariṇāmānityatāṃ vyavacārayati/sarāgaṃ cittam utpannaṃ parijānāti / vigatarāgaṃ sadveṣam vigatadveṣaṃ / samohaṃ vigatamoham anyatamānyatamena vā upakleśenopakliṣṭaṃ cittam upakliaṣṭam iti parijānāti/ anupakliṣṭam vā punar anupakliṣṭam iti parijānāti / tasya pū(pau)rvāparyeṇaibhiḥ kleśopakleśair avatīparṇavipariṇatā vipariṇata[āṃ] cittasantatiṃ dṛṣṭvaivaṃ bhavaty anityā bateme saṃskārā iti / tathā hy eṣāṃ pratyakṣataḥ saṃkleśakṛto vipariṇāma upalabhyate //

【漢】云何觀察內事疾病所作變異無常之性？謂由觀見或自、或他，先無疾病，安樂強盛；後時觀見或自、或他，遭重病苦，觸對猛利身諸苦受，如前廣說。復於餘時，還見無病，安樂強盛。見是事已，便作是念：如是諸行，其性無常。餘如前說。
△tatra kathaṃ vyādhikṛtāṃ vipariṇāmānityatāṃ vyavacārayati / ihānenaikadā ["]tmā ca pare ca dṛṣṭvā bhavanty arogiṇaḥ sukhino balavantaḥ / so ‘pareṇa samayena paśyaty ātmānam vā param vā ābādhikaṃ duḥkhitaṃ bāḍhaglānaṃ spṛṣṭaṃ śarīrikābhirveda-nābhiḥ duḥkhābhistīvrabhir iti vistareṇa pūrvavat / sa punar apareṇa samayena paśya-tyarogiṇaṃ sukhitaṃ balavantaṃ dṛṣṭvā ca punar asyaivaṃ bhavaty anityā bata(te)me saṃskārā iti pūrvavat //

【漢】云何觀察內事終沒所作變異無常之性？謂由觀見今時存活，安住支持；復於餘時，觀見死沒，唯有尸骸，空無心識。見是事已，便作是念：如是諸行，其性無常。餘如前說。
△tatra kathaṃ maraṇakṛtāṃ vipariṇāmānityatāṃ vyavacārayati /ihāyaṃ jīvitaṃ paśyati dhriyantaṃ tiṣṭhantaṃ yapayantaṃ so ‘pareṇa samayena mṛtaṃ kālagataṃ paśyati / vijñānaśūnyaṃ kalevaraṃ dṛṣṭvā ca punar asyaivaṃ bhavatīti vistareṇa pūrvavat //

【漢】云何觀察內青瘀等所作變異無常之性？謂由觀見死已尸骸，或於一時至青瘀位，或於一時至膿爛位，如是乃至骨鎖之位。見是事已，便作是念：如是諸行，其性無常。餘如前說。
△tatra kathaṃ [vi]nīlakādikṛtāṃ vipariṇāmānityatāṃ vyavacārayati / so ‘pareṇa samayena tāma(tada)sthi-śaṃkalikāvasthānaṃ paśyati / sa tadeva mṛtakalevaraṃ vinīlakāvasthamekadā paśyati / ekadā vipūyakāvasthamenaṃ vistareṇa yāvasthiśaṃkalikāvasthaṃ dṛṣṭvāsyaivaṃ bhavaty anityā bata(te)me saṃskārā iti vistareṇa pūrvavat //

【漢】云何觀察內事一切不現盡滅所作變`[異【北藏明】，壞【大】]`異無常之性？謂由觀見彼於餘時，此骨鎖位亦復不現，皆悉敗壞、離散、磨滅，遍一切種眼不復見。見是事已，便作是念：如是諸行，其性無常。何以故？如是色相數數改轉，前後變異現可得故。

【漢】如是且由現見增上作意力故，十五種行觀察內事種種變異無常之性。
△tatra katham asaṃkhyā(ya)na parikṣayakṛtām vipariṇāmānityatāṃ vyavacārayati[/] so ‘pareṇa [samayena] tāma (tada) pya[sthi] śaṃkalikāvasthānaṃ paśyati / sarveṇa sarvaṃ naṣṭā(ṣṭo) bhavati vidhvastā(sto,viśīrṇṇaḥ / sarveṇa sarva cakṣuṣo[a]nābhāsagatā
△dṛṣṭvā ca punar asyaivaṃ bhavaty anityā bata(te)me samskārās tathā hy eṣāṃ paurvā-paryeṇa pratyakṣata evāyam evaṃ rūpo vikāra upalabhyate / vipariṇāmaḥ /evaṃ tāvat pratyakṣādhipateyena manaskāreṇādhyātmikasya vastunaḥ [paṃca] daśabhir ākārair vipariṇāmānityatāṃ vyavacārayati /

###### ## 3.1.1.1.1.1.2.2.十六外事種種變異
【漢】觀察是已，復更觀察十六外事種種變異無常之性。

【漢】云何觀察地事變異無常之性？謂由觀見此地方所，先`[未＝來【聖】]`未造立道場、天寺、宅舍、市鄽、城牆等事；後見新造，善作善飾。復於餘時，見彼朽故，圮坼、零落、`[5]頹＝隤【元明】＊`頹毀、穿缺，火所`[焚【麗】，梵【大】(cf. K15n0570\_p0747b08; T30n1579\_p0472c04)]`焚燒、水所漂蕩。見是事已，便作是念：如是諸行，其性無常。何以故？如是色相前後轉變現可得故。
△vyavacārayitvā(vyavacārya) ṣoḍaśavidhasya bāhyasya vastuno vipariṇāmānityatāṃ vyavacārayati / ye 'nena pṛthivīpradeśā nābhisaṃskṛtāḥ pūrvaṃ dṛṣṭā bhavanti / gṛha-vastvāpaṇavastu-puṇyaśālā-deva-kulavihāravastuprakāraiḥ paścāc cābhisaṃskṛtān paśyaty anabhisaṃskṛtān paśyaty anandinavānsukṛtān sūpaliptān / so ‘pareṇa sama-yena jīrṇṇān paśyati / jarjarānalūnavilūnāṃ (nān) cchīrṇān cha(kṣa)titapatitān khalu chidrān agninā vā dagchanndakena vāpahratāṃ(hṛtān) / dṛṣṭvā ca punar asyaivaṃ bhavati / anityā bata(te)me saṃskārāḥ [/] tathāpye (hye)ṣāṃ paurvāparyeṇāyam evaṃrūpaḥ pratrakṣo vikāro vipariṇāma upalabhyate /

【漢】云何觀察園事變異無常之性？謂先觀見諸園苑中，藥草、叢林、華果、枝葉悉皆茂盛，青翠丹暉，甚可愛樂；復於後時，見彼枯槁，無諸華果，柯葉零落，火所焚燒、水所漂蕩。見是事已，便作是念：如是諸行，其性無常。餘如前說。
△evaṃ pṛthivyāṃ vipariṇāmānityatāṃ vyavacārayati / evaṃ tṛṇauṣadhivanaspataya ārāmodyānāni ca samṛddhapatrapuṣpaphalāni pasyati / harati tāni(haritāni) prāsādikāny abhiramyāṇi [/] upareṇa sa samayenocchuṣkāṇi pasyati / vigatapatra-puṣphalāni (/) agnidāhena vā dagdhāni (vā)

【漢】云何觀察山事變異無常之性？謂於一時，觀見其山，叢林蓊欝，聳石巉巖；復於一時，見彼叢林，巉巖聳石，彫殘`[＊5-1]頹＝隤【元明】＊`頹毀，高下參差，火所焚燒、水所漂蕩。見是事已，便作是念：如是諸行，其性無常。餘如前說。
△tathā parvatānyekadā samṛddhapāṣāṇāni paśyaty ekadā nirluṭhitapāṣāṇāni patitaśṛṃgāṇi patitakūṭāni utkūlanikūlāny agninā dagchāni udakābhiṣyanditāni

【漢】云何觀察水事變異無常之性？謂先一時，見諸河瀆池泉井等，濤波涌溢，醴水盈滿；後於一時，見彼一切枯涸乾竭。見是事已，便作是念：如是諸行，其性無常。餘如前說。
△tathā utsasarastaḍāka(ga)nadīprasravaṇakūpādīny ekadā,samṛddhodakāni paśyaty ekadā parikṣīṇodakāni sarveṇa vā sarvaṃ viśuṣkāṇi khilībhūtāni koṭarāṇi/

【漢】云何觀察業事變異無常之性？謂先一時，見彼種種`[殉＝徇【三宮】]`殉利牧、農、工巧、正論、行船等業皆悉興盛；復於一時，見彼事業皆悉衰損。見此事已，便作是念：如是諸行，其性無常。餘如前說。
△tathā karmāntānekadā sampadyamānān paśyaty ekadā vipadyamānāṃ (nān) [paśyati/] tad yathā kṛṣikarmāntān naukarmāntān samyag vyavahārakarmāntān vividhāṃ chilpa (vidhā-ñchalpa)sthānakarmāntān

【漢】云何觀察庫藏變異無常之性？謂由觀見種種庫藏，一時盈滿，一時`[滅＝減【宮聖】]`滅盡。見此事已，便作是念：如是諸行，其性無常。餘如前說。
△tathā kośasannidhīnāṃ vicitrāṇāṃ nānāprakārāṇām ekadā ācayaṃ paśyaty ekadā āpacayaṃ /

【漢】云何觀察飲食變異無常之性？謂由觀見種種飲食，一時未辦，一時已辦，一時入口，牙齒咀嚼，和雜涎唾，細細吞咽；一時入腹，漸漸消化；一時變為屎尿流出。見此事已，便作是念：如是諸行，其性無常。餘如前說。
△tathā bhojanapānaṃ ca ekadā[na]bhisaṃskṛtā-(nnā)vasthaṃ paśyaty ekadābhisaṃskṛtāvastham ekadā ālāvisaraviklinnam ekada yāvad uccāraprasrāvāvasthaṃ [paśyati] /

【漢】云何觀察乘事變異無常之性？謂於一時，見種種乘，新妙莊嚴，甚可愛樂；復於一時，見彼朽故，離諸嚴飾。見此事已，便作是念：如是諸行，其性無常。餘如前說。
△tathā vividhāni yānāny ekadā sumaṇḍitāni svalaṃkṛtāny abhinavāni paśyaty ekadā vigatālaṃkārāṇi / vigatamaṇḍanāni jarjarāṇi /

【漢】云何觀察衣事變異無常之性？謂由觀見種種衣服，一時新成，一時故壞，一時鮮潔，一時垢膩。見此事已，便作是念：如是諸行，其性無常。餘如前說。
△tathā vastrāṇām ekadā abhinavatāṃ pasyaty ekadā purāṇatāṃ / prakṣīṇatām ekadā śuddhatām ekadā malinatāṃ /

【漢】云何觀察嚴具變異無常之性？謂由觀見諸莊嚴具，一時未成，一時已成，一時堅固，一時破壞。見此事已，便作是念：如是諸行，其性無常。餘如前說。
△tathālaṃkārāṇām ekadānabhisaṃskṛtatām ekadābhisaṃskṛtatām ekadā sāratām ekadābhinna-prabhinnatām vikṣīṇatāṃ pasyati /

【漢】云何觀察舞歌樂事所有變異無常之性？謂由觀見舞歌伎樂，現在種種音曲差別，異起異謝。見此事已，便作是念：如是諸行，其性無常。餘如前說。
△tathā nṛttagītavāditānāṃ pratyutpannaprayogavicitrabhūya [s]samudgatā[ṃ]-bhavabhaṃgatām paśyti /

【漢】云何觀察香鬘塗飾所有變異無常之性？謂先觀見種種香鬘，鮮榮芬馥；後時見彼萎悴臭爛。見此事已，便作是念：如是諸行，其性無常。餘如前說。
△tathā gandhamālyavilepanānāṃ pratyagrasugandhāmlānatāṃ paśyati / apareṇa samayena nātisugandhadurgandhamlānaviśuṣkatāṃ paśyati /

【漢】云何觀察資具變異無常之性？謂觀見彼，未造、已造、成滿、破壞，前後變異。見此事已，便作是念：如是諸行，其性無常。餘如前說。
△tathā bhāṇḍopaskārāṇām anabhisaṃskārābhisaṃskārasārabhagnatāṃ paśyati /

【漢】云何觀察光明變異無常之性？謂由觀見種種明闇生滅變異。見此事已，便作是念：如是諸行，其性無常。餘如前說。
△tathā ālokānukārayoḥ saṃbhava-vibhavatām paśyati /

【漢】云何觀察男女承奉所有變異無常之性？謂觀見彼，或衰、或盛，不久堅住。見此事已，便作是念：如是諸行，其性無常。餘如前說。
△tathā strīpuruṣacaryāsambhavavibhavatāṃ paśyati / asthiratāṃ [/] dṛṣṭvā ca punar asyaivaṃ bhavaty anityā bata(te)me saṃskārās

【漢】如是一切外事諸行，前之六種是所攝受事，後之十種是身資具事。以要言之，當知其性皆是無常。何以故？形相轉變現可得故。
△tathā hy eṣāṃ bāhyānāṃ saṃskārāṇāṃ ṣaṇṇāṃ ca parigrahavastūnāṃ daśānāñ ca kāya-parivārāṇāṃ pratyakṣatā vikāro viparimāṇo 'yam īdṛśa upalabhyate / sarvatra caitat peyālaṃ veditavyaṃ //

###### 3.1.1.1.1.2.滅壞行
###### # 3.1.1.1.1.2.1.依可現見
【漢】由如是等如前所說諸變異行現見增上作意力故，於內外事，如其所應，以變異行，觀察一切是無常性。由是因緣，於諸變異無常之性，現見不背，不由他緣，非他所引，隨念觀察，審諦決定。即由如是所說因緣，說名現見增上作意。
△ebhir aṣṭābhir vipariṇāmakāraṇaiḥ pūrvanirdiṣṭair asyādhyatmikabāhyasya vastuno yathāyogaṃ pratyakṣādhipateyena manaskāreṇaivaṃ vipariṇāmākāreṇānityatāṃ vyavacārayati/yathānena sā vipariṇāmānityatā pratyakṣaṃ dṛṣṭā bhavaty anubhūtā aparapratyayaś ca tasyāṃ bhavaty ananyaneyaḥ / tathaivānusmaran vyavacārayati / niścitaś ca bhavati / tenocyate pratyakṣādhipateyo manaskāra iti /

【漢】即由如是現見增上作意力故，觀察變異無常性已。

【漢】彼諸色行雖復現有剎那生滅、滅壞無常，而微細故，非現所得。故依現見增上作意，應正比度。

【漢】云何比度？謂彼諸行，要有剎那生滅滅壞，方可得有前後變異，非如是住得有變異。是故諸行必定應有剎那生滅。

【漢】彼彼眾緣和合有故，如是如是諸行得生，生已不待滅壞因緣，自然滅壞。如是所有變異因緣，能令諸行轉變生起。此是變異生起因緣，非是諸行滅壞因緣。所以者何？由彼諸行，與世現見滅壞因緣俱滅壞已，後不相似生起可得，非彼一切全不生起。或有諸行既滅壞已，一切生起全不可得。如煎水等，最後一切皆悉消盡；災火焚燒器世間已，都無灰燼，乃至餘影亦不可得。
△sa evaṃ pratyakṣādhipateyena manaskāreṇa vipariṇāmānityatāṃ vyavahā(cā)rayi-tvā(vyavacārya) yeṣāṃ rūpiṇāṃ saṃskārāṇāṃ satī samvidyamānā kṣaṇotpannabha-gnā-vinīlatā(vilīnatā)nopalabhyate / tatra pratyakṣādhipateyaṃ manaskāraṃ niśrityā-numānaṃ karoty evañ ca punar anumānaṃ karoti/kṣaṇotpannabhganavilīnānām eṣāṃ saṃskārāṇām iyaṃ pūrveṇāparā vikṛtir yujyate / na tu tathaivāvasthitānāṃ iti hi kṣaṇikāḥ samskārās teṣu teṣu pratyayeṣu satsu tathā tathotpadyante / utpannāś cānapekṣya vināśaka [ā]ranaṃ svarasena vipa(na)śyanti/ yāni punar etāni vipariṇāmakāra-ṇāni tāny anyathotpattaye satya(mva)rttante vikṛtāyā utpatteḥ kāraṇībhavanti / na tu vināśasya [/] tatkasya hetoḥ [/] sahaiva tena vināśakāraṇena vinaṣṭānāṃ saṃskārāṇāṃ yasmād visadṛśā(śī) pravṛttir upalabhyate / na tu sarveṇa sarvam apravṛttir eva [/] yeṣām vā punaḥ saṃskārāṇāṃ sarveṇa sarvam apravṛtti rupalabhyate / tad yathā kvāthyamānāmasāmante sarveṇa sarvam parikṣayo bhavati agninirdagdhānāṃ ca lokabhājanānāṃ maser api na [pra]jñāyate / chāyikā ca / śiṣṭam api na prajñāyate

【漢】彼亦因緣後後展轉漸減盡故，最後一切都無所有。不由其火作如是事。是故變異，由前所說八種因緣，令變生起，自然滅壞。如是比度作意力故，由滅壞行，於彼諸行剎那生滅、滅壞無常而得決定。
△teṣām apy uttarottarakaraṇaparyād ānādante sarveṇa sarvam abhāvo bhavati /na tv agninaiva kriyate [/] tasmād vipariṇāmakāraṇāny etāny aṣṭau yathoktāni svarasenaiva tu vināśo bhavati / sa evam ānumānikamanaskāreṇa saṃskāreṇa kṣaṇotpannabhagna-vilīnatāyāṃ

###### # 3.1.1.1.1.2.2.於非所現見
【漢】於如是事得決定已，復於他世非所現見諸行生起，應正比度。
【漢】云何比度？謂諸有情現有種種差別可得。或好形色、或惡形色，或上族姓、或下族姓、或富族姓、或貧族姓，或大宗葉、或小宗葉，或長壽命、或短壽命，言或威肅、或不威肅，或性利根、或性鈍根。如是一切有情差別，定由作業有其差別，方可成立，非無作業。如是有情色類差別，定由先世善不善業造作增長種種品類。
△niścayaṃ pratilabhya punar apy apratyakṣaparalokāsaṃskārapravṛttāv anumānaṃ karoti // evaṃ ca punar anumānaṃ karoti / santi satvā(ttvā) ye avarṇṇā api durvarṇā apy upalabhyante uccakulīnā api ādyakulīnā api daridrakulīnā api alpeśākhyā api dīrghayuṣo (ṣa)āde /yavākyā api anādeyavākyā api tīkṣṇendriyā api / tadetat satva(-ttva) vaicitryaṃ sati karmavaicitrye yujyate [/] nāsati / yud rūpaiḥ sattvair yadrūpaṃ pūrvam eva bhūtaṃ (kṛtaṃ?) kuśalākuśalaṃ citrakarma kṛtam upacitaṃ

【漢】由彼因緣，於今自體差別生起，不應自在變化為因。何以故？若說自在變化為因，能生諸行，此所生行為唯用彼自在為緣？為待餘緣，如是自在方能變化。若唯用彼自在為緣，是則諸行與彼自在俱應本有，何須更生。若言先有自在體性，然後行生，是則諸行不唯自在為緣生起。
△tena hetunā tena pratyayena teṣām idam ātmabhāvavaicitryam abhinirvṛttaṃ //na caitadīśvaranirmāṇahetukaṃ yujyate / saced īśvara-nirmāṇahetukaṃ syāt tadīśvara-pratyayam eva vā syād anyena vopādāneneśvaro nirmimīta / saced īśvara pratyayam eva syāt teneśvarasyaiṣāñ ca saṃskārāṇāṃ yaugapadyaṃ syāt / atha pūrvam īśvaraḥ paścāt saṃskārā neśvarapratyayāḥ saṃskārā bhavanti /

【漢】若言自在隨其所欲、功用、祈願，方能造化，是故亦用欲為因緣，非唯自在。若爾，此欲為有因耶？為無因耶？若言有因，即用自在以為因者，此則同前所說過失，不應道理。若言此欲更有餘因，是則如欲，功用、`[祈＝初【宋元】]`祈願離自在外，餘法為因。如是亦應一切諸行皆用餘法以為其因，何須妄計無用自在。由如是等比度增上作意力故，於有他世諸行生起獲得決定。如是略由三種增上作意力故，尋思觀察內外諸行是無常性。謂淨信增上作意力故，現見增上作意力故，比度增上作意力故。

【漢】於前所舉能隨順修無常五行，已辯變異、滅壞二行。
△atheśvarasya praṇidhānaṃ nirmāṇakāraṇaṃ neśvara eva /tena samīcchā sahetukā(kī) vā syānnirhetukā(kī) vā [/] yadi sahetukā īśvarahetukaiva ca tena pūrvakeṇa doṣeṇa tulyatayā na yujyate / athānyahetukā(kī) tenecchā prayatnaḥ / praṇidhānam īśvara-vinirmuktānyadharmahetukā tathā sarve 'pi samskārā dharmahetukā eva bhaviṣyanti / kim īśvareṇa vṛthā kalpitenety evam ādinā a[ā]numānikena manaskārenaivaṃ bhāgīyena paralokena saṃskārapravṛttau niścayaṃ pratilabhate / sa evaṃ triḥ prakārama-naskārādhipatyena śraddhādhipateyena pratyakṣādhipateyenānumānādhipateyānāṃ-(yām) nityatāṃ vyavacārayati

###### 3.1.1.1.1.3.別離行
【漢】云何復由別離行故觀無常性？謂依內外二種別離，應知諸行是無常性。依內別離無常性者，謂如有一，先為他主，非奴、非使，能自受用，能驅役他作諸事業；彼於後時退失主性，非奴使性，轉得他奴及所使性。於主性等，名為別離無常之性。依外別離無常性者，謂現前有資生財寶，先未變異，未為別離無常滅壞；後時為王、盜賊、非愛，及共財等之所劫奪，或由惡作加行失壞，或方便求而不能得。

【漢】如是等類，應知是名由別離行`[知＝觀【聖】]`知無常性。
△tatra yā pūrva pañcavidhā 'nityatā pañcākārabhāvanānugatā uddiṣṭā tatra vipariṇāmā-kāranirdiṣṭā vināśākārā ca / visaṃyogākārā anityākārā(anityatā)katamā / āha / adhyāt-mam upādāya bahirdhā ca veditavyā // tatrādhyātm anupādāya yathāpi tad ekatyaḥ pūrvam pareṣāṃ stā(svā)mī bhavaty adāsaḥ apreṣyaḥ / aparakarmakaraḥ / so ‘pareṇa samayena svāmibhāvam adāsabhāvaṃ vihāya pareṣāṃ dāsabhāvam upagacchati / svāmibhāvād visaṃyujyate / tathā santaḥ samvidyamānā bhogā avipariṇatā avinaṣṭā rajñā(ḥ) apahriyante / corair vā apriyair vā dāyādair ity anityatā veditavyā /

###### 3.1.1.1.1.4.法性行
【漢】云何復由法性行故觀無常性？謂即所有變異無常、滅壞無常、別離無常，於現在世猶未合會，於未來世當有法性。如實通達如是諸行，於未來世當有法性。如是等類，名為通達法性無常。
△tatra dharmatākārā 'nityatā yathāpi tasyā eva vipariṇāma[ā]nityatāyāḥ vināśānityatāyāḥ / vartamāne 'py adhvanyasamavahitāyāḥ anābhoge(gate) 'dhvani bhāvinyā dharmatāṃ pratividhyaty evaṃ dharmāṇa ete saṃskārā anāgate 'dhvani evaṃ bhāgīyā iti /

###### 3.1.1.1.1.5.合會行
【漢】云何復由合會行故觀無常性？謂即如是變異無常、滅壞無常、別離無常，於現在世合會現前。如實通達如是諸行，於現在世現前合會。如是等類，名為通達合會無常。彼於如是內外諸行五無常性，由五種行，如其所應，作意修習、多修習故，獲得決定。
△eṣu sannihitākārāya-(rayā？) ita eva vipariṇāmānityatāṃ vināśānityatāṃ visaṃyogā-nityatāṃ samavahitāṃ saṃbhuravībhūta [ā]-mākārayati / sa evam ādhyātmikabāhyānāṃ saṃskārāṇāṃ pañcavidhāyām anityatāyām ebhiḥ pañcabhi rākārair yathāyogaṃ manasi kārabāhulyād

##### 3.1.1.1.2.苦行
【漢】如是由證成道理及修增上故，於無常行得決定已，從此無間趣入苦行。

【漢】作是思惟：如是諸行皆是無常；是無常故，決定應是有生法性；如是諸行既是生法，即有生苦；既有生苦，當知亦有老病死苦、怨憎會苦、愛別離苦、求不得苦。如是且由不可愛行趣入苦行。

【漢】如是復於有漏、有取、能順樂受一切蘊中，由結縛行趣入苦行。所以者何？以於愛等結處生愛等結，於貪等縛處生貪等縛。便能招集生老病死愁悲憂苦，一切擾惱純大苦蘊。

【漢】如是復於有漏、有取、順非苦樂一切蘊中，由不安隱行趣入苦行。所以者何？有漏、有取、順非苦樂一切諸蘊，麁重俱行苦、樂種子之所隨逐，苦苦、壞苦、不解脫故，一切皆是無常滅法。
△upapattisādhanabhāvanādhipatyāc ca niye(rme)-yaṃ pratilabhya tada[na]ntaraṃ duḥkhākāram avatarati / tasyaivam bhavati /ya ete samskārā anityās teṣām anityatāṃ(tā)[/] jātidharmato yujyate / iti hy eta eva saṃskārā jātidharmāṇaḥ jātiś ca duḥkhā yadā (yā) jātir eva[ṃ]-jarā vyādhirmaraṇa[ṃ] vipriyasaṃprayogaḥ priyavinābhāva icchāvighātaś ca veditavyaḥ / evaṃ tāvad aniṣṭā(tyā)-kāreṇa duḥkhākāram avatarati / sa ye sukhavedanīyāḥ skandhaḥ sāsravāḥ sopādānās teṣu saṃyojanabandhanākāreṇa duḥ-khākāram avatarati / tathāhi te (tasya)tṛṣṇāsaṃyojanasyākāre 'dhiṣṭhānaṃ tṛṣṇāsaṃyojanaṃ ca jātijarāvyādhimaraṇaśokaparidevaduḥkha-daurmanasyopāyāsabandhanasya rāgadveṣamohabandhanasya cādhiṣṭhānaṃ tatrāyogakṣemāmāreṇa aduḥkhāsukhasthānīyeṣu skandheṣu duḥkhākāram avatarati /tathā hy aduḥkhāsukha(ā)sthānīyāḥ skandhāḥ sopādānā dauṣṭhulyasahagatā abīja[ā]-nugatā avinirmutkā / duḥkhaduḥkhatayā vipariṇāmaduḥkhatayā ca / anityā nirodhadharmāṇaḥ

【漢】如是行者，於能隨順樂受諸行及樂受中，由結縛行趣入壞苦。於能隨順苦受諸行及苦受中，由不可`[愛＝受【三】]`愛行趣入苦苦。於能隨順不苦不樂受諸行及不苦不樂受中，由不安隱行趣入行苦。

【漢】如是由結縛行、不可愛行、不安隱行增上力故，於三受中作如是說：諸所有受皆悉是苦。如是名為由無常行作意為先，趣入苦行。
△evam ayaṃ yogī sukhasthānīyeṣu saṃskāreṣu sukhāyāñca vedanāyāṃ vipariṇāma-duḥkhatām avatīrṇo bhavati / yad uta saṃyojanabandhanākāreṇa duḥkhavedanāsthā-nīyeṣu saṃskāreṣu duḥkhāyāṃ vedanāyāṃ duḥkhaduḥkhatām avatīrṇṇo bhavati /
△yudutāniṣṭākāreṇa aduḥkhāsukhasthānīyeṣu saṃskāreṣu-(ṣva) duḥkhāsukhāyāñ ca vedanāyāṃ saṃskāraduḥkhatām avatīrṇṇo bhavati / yadutāyogakṣemākāreṇa [/] tasyaivaṃ bhavati / saṃyojanabandhanākāramaniṣṭākāraṃ yogakṣema[ā]kāraṃ cādhipatiṃ kṛtvā tisṛṣu vedanāsu yatkiñcid vedayitam idam atra duḥkhasyety evam ayam anityākārapūrvakeṇa manaskāreṇa duḥkhākāram avatīrṇṇo bhavati /

##### 3.1.1.1.3.空行
【漢】復作是念：我於今者，唯有諸根、唯有境界、唯有從彼所生諸受、唯有其心、唯有假名我我所法、唯有其見、唯有假立，此中可得，除此更無若過`[若＝者【元】]`若增。如是唯有諸蘊可得。於諸蘊中，無有常恒、堅住、主宰，或說為我，或說有情，或復於此說為生者、老者、病者、及以死者，或復說彼能造諸業、能受種種果及異熟。由是諸行皆悉是空，無有我故。如是名為由無所得行趣入空行。
△tasyaivaṃ bhavatīndriyamātra(traṃ)saha(saḥ) upalabhate viṣayamātraṃ / tajjama-nubhavamātraṃ / cittamātra hatā-ātmeti(hatātmeti) / nāmamātraṃ / darśanamātram upacāramātraṃ / nāta uttari nāto bhūyaḥ /tad evaṃ sati skandhamātram etan nāstyeṣu skandheṣu nityo dhruvaḥ śāśvataḥ sva(ā)bhūtaḥ /kaścid ātmā vā satvo(ttvo) vā yo 'sau jāyeta vā nīyeta vā mriyate(yeta) vā tatra vā (tatra vā) tatra kṛtakṛtānāṃ/ karmaṇāṃ phalavipākaṃ [/] pratisamvedayeta / iti hi śūnyā ete saṃskārāḥ ātmavirahitā ity evam anupalambhakāreṇa śūnyākāram avatarati

##### 3.1.1.1.4.無我行
【漢】復作是念：所有諸行，與其自相及無常相、苦相相應。彼亦一切從緣生故，不得自在；不自在故，皆非是我。如是名為由不自在行入無我行。
△tasyaivaṃ bhavati / ye punar ete saṃskārāḥ svalakṣaṇenānityalakṣaṇena duḥkhalakṣaṇena yatkāste 'pi pratītyasamutpannatayā asvatantrā ye 'svatantrāste 'nātmāna ity evam asvatantrākāreṇānātmākāram avatarati /

【漢】如是行者，以其十行攝於四行，復以四行了苦諦相。謂無常行五行所攝。一、變異行，二、滅壞行，三、別離行，四、法性行，五、合會行。

【漢】苦行三行所攝。一、結縛行，二、不可愛行，三、不安隱行。

【漢】空行一行`[所攝＝攝所【三宮聖】]`所攝。謂無所得行。

【漢】無我行一行所攝。謂不自在行。

【漢】彼由十行悟入四行。
△evaṃ punar yoginā daśākāraṃ grhītaiś caturbhir ākārair duḥkhasatyalakṣaṇaṃ pratisaṃveditaṃ bhavati // tatrānityākāraḥ pañcabhir ākāraiḥ saṃgṛhītaḥ /tad yathā vipari-ṇāmākāreṇa visaṃyojanākāreṇa sannihitākāreṇa dharmatākāreṇa /duḥkhākāras tribhir ākāraiḥ saṃgṛhītaḥ / saṃyojana-bandhanākāreṇa aniṣṭākāreṇa ayogakṣemākāreṇa ca / śunyākāra ekenākāreṇa saṃgṛhīto yadutānupalaṃbhākāreṇa /ānātmākāra ekenākāreṇa saṃgṛhīto yudutāsvatantrākāreṇa / sa evaṃ daśabhir ākāraiś caturākāra [ā]nupraviṣṭo

#### 3.1.1.2.集諦
【漢】復由四行，於苦諦相正覺了已，次復觀察如是苦諦，何因？何集？何起？何緣？由斷彼故，苦亦隨斷。如是即以集諦四行了集諦相。謂了知愛能引苦故，說名為因。既引苦已，復能招集令其生故，說名為集。既生苦已，令彼起故，說名為起。復於當來諸苦種子能攝受故，次第招引諸苦集故，說名為緣。
△duḥkhalakṣaṇa(āṃ) pratisaṃvedya asya duḥkhasya ko hetuḥ kaḥ samudayaḥ prabhavaḥ pratyayaḥ iti / yasya prahāṇādasya duḥkhasya prahāṇaṃ syād ity ebhiś caturbhir ākārais samudayasatyasya lakṣaṇaṃ pratisaṃvedayati / tṛṣṇāyā duḥkhakṣemakatvād dhetutaḥ ākṣipyābhinirvartakatvāt samudayānayanāt samuda[āna]yataḥ / abhinirvṛttir duḥkhitatvāt prabhavatvāt prabhavataḥ / punar āyatyāṃ duḥkhabījaparigrahatvād anukrameṇa ca / duḥkhasamudayānayanāt pratyayataḥ /

【漢】復有差別。謂了知愛是取因故，復能招集即以其取為`[因有＝有因【聖】]`因有故，復能生起有為上首當來生故，又能引發以生為緣老、病、死等諸苦法故。隨其所應，當知說名因、集、起、緣。
△aparaḥ paryāyaḥ /upādānahetukasya ca bhavasya samudāgamād bhavapūrvikāyā jāteḥ prabhavatvāt jātipratyayatāṃ jāti ca (teś ca) jarāvyādhimaraṇaśokādīnām abhinrvṛtteḥ/
△hetutaḥ samudayataḥ prabhavataḥ pratyayataḥ / yathāyogaṃ veditavyaṃ /

【漢】復有差別。謂正了知煩惱隨眠附屬所依，愛隨眠等是當來世後有生因。又正了知彼所生纏，隨其所應，是集、起、緣。謂後有愛能招引故，即是其集；此後有愛，復能發起喜`[6]貪＝會【聖】＊`貪俱行愛；此喜`[＊6]`貪俱行愛，復與多種彼彼喜愛為緣。如是依止愛隨眠等及三種纏，能生後有，及能發起諸愛差別，是故說名因、集、起、緣。如是行者，由四種行了集諦相。
△aparaḥ paryāyaḥ [/] yaḥ kleśānuśaya āśraya[ḥ] punar bhavām abhinirvṛttaye hetus tajjasya ca paryavasthānasya yathā yogaṃ veditvyaṃ[/] aparaḥ paryāyaḥ [/] yaḥ kleśānuśaya āśrayas tṛṣṇānuśayādikaḥ / sa āyatyāṃ punar bhavābhinirvṛttaye hetus tajjasya ca paryava-sthānasya yathāyogaṃ samudayaḥ prabhavaḥ pratyayaś ca [/]) tatra paunarbhavikyās tṛṣṇāyāḥ samudānanāt samudayataḥ / sa[ā]puna[ḥ] paunar-bhavikī tṛṣṇānandīrāgasahagatāyās tṛṣṇāyāḥ prabhavo bhavati sā punar nandīrāgasahagatā tṛṣṇā prabhūtā tatra tatrābhinandinyāstṛṣṇāyāḥ pratyayo bhavaty evam asyānuśayagatāṃ trividhaparyavasthāgatāṃ ca tṛṣṇāmāgamyāyati[h] / punar bhavasyābhinirvṛttir bhavati prādurbhāvaḥ / tenāha hetu[taḥ] samudayataḥ prabhavataḥ pratyayataś ca / evam ayaṃ yagī ebhiś caturbhir ākārais samudayasatyalakṣaṇaṃ pratisamvedayate /

#### 3.1.1.3.滅諦
【漢】於集諦相正覺了已，復正覺了如是集諦無餘息滅，故名為滅。一切苦諦無餘寂靜，故名為靜。即此滅、靜，是第一故、是最勝故、是無上故、說名為妙。是常住故、永出離故，說名為離。如是行者，由四種行了滅諦相。
△samudayasatyalakṣaṇaṃ pratisaṃvedya asya samudayasatyasyāśaṣoparamannirodhaṃ nirodhata ākārayati / duḥkhasatyasyāśeṣoparam ecchātaḥ agratvāc chreṣṭhatvāt tadantaratvāt praṇītataḥ nityatvān nissaraṇataḥ / evam ayaṃ caturbhir ākārai nirodha-satyasya lakṣaṇaṃ pratisaṃvedayati /

#### 3.1.1.4.道諦
【漢】於滅諦相正覺了已，復正覺了真對治道，於所知境能通尋求義故，能實尋求義故，由於四門隨轉義故，一向能趣涅槃義故，所以說名道、如、行、出。如是行者，由四種行了道諦相。

【漢】如是名為於四聖諦自內現觀了相作意。
△pratisamvedya jñeyaparimārgaṇārthena bhūtaparimārganārthena caturbhir duḥkhair anupravartanārthena /  nirvāṇagamanāyaikāyanārthena mārgaṃ mārga[to] nyayataḥ pratipattito nairyāṇikataś ca ākārayati / sa evaṃ caturbhir ākārair mārgatyasya lakṣaṇaṃ pratisamvedayate / ayam asyocyate caturṣv āryasatyeṣv adhyātmaṃ prayātmaṃ lakṣaṇapratisaṃvedīyate /

【漢】彼既如是於其自內現見諸蘊，`[依諸＝復依諸蘊依諸【聖】]`依諸諦理，無倒尋思正觀察已。

【漢】復於所餘不同分界不現見蘊，比度觀察。謂彼所有，有為、有漏，遍一切處、遍一切種，於一切時，皆`[有如是＝如是有【宮聖】]`有如是法、皆`[墮＝隨【聖】]`墮如是理、皆有如是性。彼所有滅，皆永寂靜，常住安樂。彼所有道，皆能永斷，究竟出離。
△sa evaṃ prayitmikān skandhān pratyeyenopaparīkṣya vyavacārayitvā(vyavacārya)viparokṣakān visabhagadhātukān / skandhān anumānataḥ parāhanti / te py evaṃ dharmāṇah te 'py evaṃ nayapatitā iti /[evaṃ tadevaṃ pratisaṃvedī manaskāraḥ / pratya-yenopaparīkṣyavyavacārayitvā(cārya) viparokṣān visabhāgadhātukān skandhān anumānataḥ parāhanti / te 'pyevaṃ dharmāṇaste pyevaṃ nayapatitā iti] yat kiñcit saṃskṛtaṃ sarvatra sarvaśaḥ evaṃ tadevaṃ prakṛtikaṃ tasya ca nirodhaḥ / śāntaḥ mārgo nairyāṇiko yastatprahāṇāya tasya yadā vipakṣokteṣu pratyātmikeṣu skandheṣu satya-jñānaṃ / yac ca viparokṣeṣu visabhāgadhātukeṣv anumānajñānaṃ /

【漢】當知此中，若於現見諸蘊諦智，若於所`[餘＝解【聖】]`餘不同分界不現見境比度諦智，即是能生法智、類智種子依處。

【漢】又即如是了相作意，當知猶為聞思間雜。
△taddharmajñānānvayajñānayorutpattaye bījasthānīyaṃ bhavati / sa cāyaṃ lakṣaṇa-pratisaṃvedī manaskāraḥ śrutacintāvyavakīrṇṇo veditavyaḥ /
### 3.1.2.勝解作意
【漢】若觀行者，於諸諦中，如是數數正觀察故，由十六行，於四聖諦證成道理已得決定。復於諸諦盡所有性、如所有性，超過聞思間雜作意，一向發起修行勝解，此則名為勝解作意。

【漢】如是作意，唯緣諦境，一向在定。
△yadā teṣu satyeṣv ayaṃ yogī evaṃ samyak(g)-vyavacāraṇānvayādibhiḥ ṣoḍaśabhir ākāraiś caturṣv āryasatyeṣu niścayaḥ[-yaṃ]pratitalabdho bhavati / yadutopapattisādhanayuktyā yad uta yāvadbhāvikatāṃ vā tadā śrutacintāmayaṃ manaskāraṃ samatikramya vyavatīrṇṇavarttinam ekāntena bhavanākāreṇādhimucyate / so ‘sya bhavaty ādhimokṣiko manaskāraḥ / satyālambanaś caikāntasāmahitaś ca [/]

#### 3.1.2.1.盡所有性
##### 3.1.2.1.1.於苦集諦
【漢】於此修習、多修習故，於苦、集二諦境中，得無邊際智。由此智故，了知無常，發起無常無邊際勝解。如是了知苦等，發起苦無邊際勝解、空無我無邊際勝解、惡行無邊際勝解、往惡趣無邊際勝解、興衰無邊際勝解，及老病死愁悲憂苦一切擾惱無邊際勝解。此中無邊際者，謂生死流轉。如是諸法無邊無際，乃至生死流轉不絕，常有如是所說諸法。唯有生死無餘息滅，此可息滅，更無有餘息滅方便。
【漢】即於如是諸有、諸趣死生法中，以無願行、無所依行、深厭逆行發起勝解，精勤修習勝解作意。復於如是諸有、諸生增上意樂深心厭怖，及於涅槃隨起一行深心願樂。彼於長夜，其心愛樂世間色聲香味觸等，為諸色`[聲〔－〕【宋元宮】]`聲香味觸等滋長積集。由是因緣，雖於涅槃深心願樂，而復於彼不能趣入、不能`[證＝澄【三宮】]`證淨、不能安住、不能勝解，其心退轉。於寂靜界未能深心生希仰故，有疑慮故，其心數數厭離、驚怖。
△sa tasyānvayā[d] dve satye adhikṛtya duḥkhasatyañ ca samudayasatyañ ca aparyantaṃ jñānaṃ pratilabhate / yenānityam anityam ity anityāparyantam adhimucyate // evaṃ duḥkhā 'paryantatāṃ śūnyākāyā[rā]paryantatāṃ saṃkleśāparyantām apāyagamanāparyantatāṃ sampatti(ttya) [paryanta]nāṃ(tāṃ) vipati[ttya]paryantatāṃ sa vyā-dhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāparyantatāṃ [/] tatrā 'paryanteti nāsti saṃsāraṃ(raḥ) sansa(saṃsa)rata

##### 3.1.2.1.2.於滅諦
△eṣāṃ dharmāṇām anto nāsti paryantaḥ / yāvat sansā(saṃsā)rabhāvina ete dharmāḥ sansā(saṃsā)-vasya vāśeṣoparamād eṣām uparamo nāsti anyathoparama ity

△evaṃ sarvabhavagaticyutyupapādebhyaḥ apraṇihā(hitā)kāreṇāsanniśrayākāreṇa prāti-kūlyāthī(dhi)kāreṇāsanniśrayāka[ā]reṇa [/] prātikūlyādhikāreṇādhimucyamāna ādhi-mokṣikamanaskāraṃ bhāvayati /

△sa evaṃ sarvabha(ā)vopapattibhyaḥ / cittam udvejayitvā(-mudvejya) / uttrāsya / u(t)trāsayitvā(sya) [a]dhyāśayena nirvāṇe 'py anyatamānyatam enākāreṇa praṇidadhāti /tasya dīrgharātraṃ tac cittaṃ rūpaśabdagandharasaspraṣṭavyaratamā citam upacitaṃ rūpaśabdagandharasaspraṣṭavyaiḥ / yenādhyāśayenāpi nirvāṇaṃ pradadhate / na praskandati na prasīdati / na saṃtiṣṭhate / na vimucyate na pratyudāvarttate (/) mānasaṃ śāntadhātvanabhilakṣitatayā / paritamanām upādāya sa punaḥ punas taccittam udvejayaty u[t]trāsayati /

【漢】雖於一切苦、集二諦，數數深心厭離、驚怖，及於涅槃數數發起深心願樂，然猶未能`[深＝發【聖】]`深心趣入。何以故？以彼猶有能障現觀麁品我慢隨入作意，間、無`[間＝聞【元】]`間轉。作是思惟：我於生死曾久流轉，我於生死，當復流轉；我於涅槃當能趣入，我為涅槃修諸善法；我能觀苦真實是苦，我能觀集真實是集，我能觀滅真實是滅，我能觀道真實是道；我能觀空真實是空，我觀無願真是無願，我觀無相真是無相；如是諸法是我所有。由是因緣，雖於涅槃深心願樂，然心於彼不能趣入。彼既了知如是我慢是障礙已，便能速疾以慧通達。棄捨任運隨轉作意，制伏一切外所知境，趣入作意。隨作意行，專精無間觀察聖諦；隨所生`[起＝趣【三宮聖】]`起心謝滅時，無間生心，作意觀察，方便流注，無有間斷。彼既如是以心緣心，專精無替，便能令彼隨入作意障礙現觀麁品我慢，無容得生。
△duḥkhasatyāt samudayasatyād udvejyo[j]trāsya punaḥ punar adhyāśayato nirvāre pra-ṇidadhāti /tathāpyasya na praskandati / tatkasya hetos tathā hy asau[au]dāriko ‘smi ma[ā]-nobhisamayāya vibandhakaraḥ/ sa manaskārānupraviṣṭaḥ sāntaravyantaro var-tate / aham asmi saṃskṛ(sṛ)tavān aham asmi saṃsariṣyāmi / aham asmi parinirvāsyami aham asmi parinirvāṇāya kuśalāndharmān bhāvayāmi / aham asmi duḥkhaṃ duḥkhataḥ paśyāmi smudayaṃ samudayto nirodhaṃ nirodhataḥ / aham asmi mārgaṃ mārgataḥ paśyāmi / aham asmi śūnyaṃ śūnyato 'praṇihitam apraṇihitataḥ / ānimittam ānimittataḥ paśyāmi mamaite dharmās taddhetos tatpratyayasya tac cittaṃ na praskandatyā-(tya)dhyāśayam vādhyāśayato ‘pi nirvāṇama

##### 3.1.2.1.3.於道諦
△tasmimānaṃ nirba(viba)ndhakā(ka)raṃ vibandhakāra iti laghu laghveva prajñayā pratividhya svarasānupravṛttau manaskāram utsṛjya bahirdhā jñeyālambanād vyāvar-tya manaskārapraviṣṭāṃ manaskārānugatām, satyavyavacārā-(ra)ṇam ārabhate / sa utpannotpannaṃ cittaṃ nirudhyamānam anantarotpannena cittena bhajyamānaṃ paśyati / pravāhānuprabandhayogena / sa tathā cittena cittamālambanīkaroty avaṣṭabhate / yathāsya yo ‘sau manaskārānupraviṣṭo ‘smimāno vipakṣa(bandha)karaḥ sa tasyāvakāśaḥ / punar bhavavyutpattaye //

#### 3.1.2.2.如所有性
##### 3.1.2.2.1.悟入四聖諦
【漢】如是勤修瑜伽行者，觀心相續，展轉別異，新新而生，或增或減，暫時而有，率爾現前，前後變易，是無常性。觀心相續，入取蘊攝，是為苦性。觀心相續，離第二法，是為空性。觀心相續，從眾緣生，不得自在，是無我性。如是名為悟入苦諦。次復觀察此心相續，以愛為因、以愛為集、以愛為起、以愛為緣。如是名為悟入集諦。次復觀察此心相續所有擇滅，是永滅性、是永靜性、是永妙性、是永離性。如是名為悟入滅諦。次復觀察此心相續究竟對治趣滅之道，是真道性、是真如性、是真行性、是真出性。如是名為悟入道諦。
△tathā prayutko 'yaṃ yogī yattasyāś cittasantateḥ anyo 'nyatāṃ navanavatāmāpāyikatāṃ tāvat kālikatāmitvarapratyupasthāyitāñ ca paurvāparyeṇa pasyatīdam asyā-[a]nityatāyā yattasyāś cittasantateḥ upādānaskandhānupraviṣṭatāṃ paśyatīdam asya duḥkhatāyās tatra yaccittaṃ dharmaṃ nopalabhate /idam atra śūnyatāyās tatra yasyā eva cittasantateḥ pratītyasamutpannatām asvatantrām paśyatīdam asyānātmatāyā [ḥ /] evaṃ tāvad duḥkhasatyam avatīrṇo bhavati /

△tasyaivaṃ bhavatīyam api me cittasantatiḥ / tṛṣṇāhaitukī tṛṣṇāsamudayā tṛṇāpra-bhavā tṛṣṇāpratyayā [/] asyā api cittasanteter yo nirodhaḥ so pi śāntaḥ / asyā api yo nirodhagāmī mārgaḥ / sa nairyāṇika ity evam aparīkṣitamanaskāraparīkṣāyogena sūkṣmayā prajñayā na tāny āryasatyāny avatīrṇṇo bhavati /

【漢】如是先來未善觀察，今善作意方便觀察，以微妙慧，於四聖諦能正悟入。即於此慧`[親＝現【元明】]`親近、修習、多修習故，能緣所緣平等平等正智得生。由此生`[故＝故斷【三宮】]`故，能斷障礙愛樂涅槃所有麁品現行我慢。又於涅槃深心願樂，速能趣入，心無退轉，離諸怖畏，攝受增上意樂適悅。如是行者，於諸聖諦，下忍所攝能緣所緣平等平等智生，是名為煗。

【漢】中忍所攝能緣所緣平等平等智生，是名為頂。

【漢】上忍所攝能緣所緣平等平等智生，名諦順忍。
△tasyaivam āsevanānvayād bhāvanānvayāt tasyāḥ samasamālambyālambaka-(ā)jñānam utpadyate / yenāsyaudārikatvāsmimāno nirvāṇābhirataye vibandhakaraḥ samudācarataḥ prahīyate / nirvāṇe cādhyāyataś cittaṃ pradadhataḥ praskandati / napratyudāvartate (yati) mānasaṃ paritamanām upādāya / adhyāśayataś cābhiratiṃ gṛhṇāti /
##### 3.1.2.2.2.起四善根
△tathābhūtasyāsya mṛdukṣāntisahagataṃ samasamālambyālambakajñānaṃ tadūṣmagatam ity ucyate / yan madhyakṣāntiparigṛhītaṃ tan muḍham ity ucyate / yad adhimātrakṣāntisaṃgṛhītaṃ tan madhyānulomā kṣāntir ity ucyate // sa evam vibandhakaram asmimānaṃ prahāya nirvāṇe cādhyāśayaratiṃ parigṛhyayo 'sāvuttarottaraś cittaparikṣayābhisaṃskāraḥ / tam abhisaṃskāraṃ samutsṛjya anabhisaṃskāratāyāṃ nirvikal-pacittam upanikṣipati /

【漢】彼既如是斷能障礙麁品我慢，及於涅槃攝受增上意樂適悅，便能捨離後後觀心所有加行，住無加行無分別心。彼於爾時，其心似滅，而非實滅；似無所緣，而非無緣。又於爾時，其心寂靜，雖似遠離，而非遠離。又於爾時，非美睡眠之所覆蓋，唯有分明無高、無下奢摩他行。復有一類，闇昧愚癡，於美睡眠之所覆蓋，其心似滅非實滅中，起增上慢，謂為現觀。此不如是。既得如是趣現觀心，不久當入正性離生。

【漢】即於如是寂靜心位，最後一念無分別心，從此無間，於前所觀諸聖諦理，起內作意。此即名為世第一法。從此已後，出世心生，非世間心。此是世間諸行最後界畔邊際，是故名為世第一法。
△tasya tac cittaṃ tasmin samaye khyāti niruddham iva / na ca taṃ(tan) niruddhaṃ khyāti bhavaty anālambanam iva / na ca tadālambanaṃ bhavati / tasya tac cittaṃ praśāntaṃ vigatam iva khyāti / na ca tadvigataṃ bhavati / na ca punas tasmiṃ(smin) samaye madhukaramiddhāvaṣṭabdham api tac cittaṃ niruddham iva khyāti / na ca tanniruddhaṃ bhavati /yat tad ekatyānāṃ [mandānāṃ] momūhānām abhisamayā[yā]-bhimānāya bhavatīdaṃ punaś cittam abhisamayāyaiva na cirasye dānīṃ samyaktvaṃ(ttva) nyāmāvakrāntir bhaviṣyatīti / yadi yamīdṛśī cittasyāvasthā bhavati / tasya tatsarvapaścimanirvikalpaṃ cittaṃ yasyānantaraṃ pūrvavicāriteṣu satveṣv adhyāt-mam ābhogaṃ karoti / te laukikā agradharmāḥ / tasmāt pareṇāsya lokottaram eva cittam utpadyate / na laukikaṃ [/] sīmā eṣā laukikānāṃ saṃskārāṇāṃ paryanta eṣas tenocyante laukikā agradharmā iti /
## 3.2.如實而通達
### 3.2.1.明現觀
【漢】從此無間，於前所觀諸聖諦理，起內作意；作意無間，隨前次第所觀諸諦，若是現見、若非現見諸聖諦中，如其次第，有無分別決定智、現見智生。
△teṣāṃ samanantarapūrvāvicāritāni satyā[nyā] bhra(vra)jati /ābhogasamantaraṃ yathā-pūrvānukramaḥ [/]vicāriteṣu satyeṣu anupūrveṇaiva nirvikalpapratyakṣaparokṣeṣu niścayajñānaṃ pratyakṣajñānam utpadyate /

【漢】由此生故，三界所繫見道所斷附屬所依諸煩惱品一切麁重，皆悉永斷。此永斷故，若先已離欲界貪者，彼於今時既入如是諦現觀已，得不還果。彼與前說離欲者相，當知無異。然於此中少有差別。謂當受化生，即於彼處當般涅槃，不復還來生此世間。若先倍離欲界貪者，彼於今時既入如是諦現觀已，得一來果。若先未離欲界貪者，彼於今時既入如是諦現觀已，麁重永息，得預流果。
△tasyotpādāt traidhātukāvacarāṇāṃ darśanaprahātavyānāṃ kleśānāṃ pakṣyaṃ dauṣ-ṭhulyasanniśrayasanniviṣṭa tatprahīyate / tasya prahāṇāt sacet pūrvam eva kāmebhyo vītarāgo bhavati /saha sa(ga？)tyābhisamayāt / tasmin samaye 'nāgāmīty ucyate / tasya tāny eva liṃgani veditavyāni / yāni pūrvam uktāni bītarāgasyāyantu viśeṣaḥ / ayam aupapāduko bhavati / tatra parinirvāyī / anāgantā punar imaṃ lokaṃ [/] sacet punar yad bhūyo vītarāgo bhavati /saha gatyā abhisamayāt sakṛdāgāmī bhavati / sacet punar avītarāgo bhavati / sa bhūyassa tasya dauṣṭulyasya pratipraśrabdheḥ srota āpanno bhavati /

【漢】由能知智與所知境和合無乖，現前觀察，故名現觀。如剎帝利與剎帝利和合無乖，現前觀察，名為現觀。婆羅門等，當知亦爾。
△jñeyena jñānaṃ samāgataṃ bhavati / pratyakṣatayā / tenocyate [a]bhisamayataḥ / tad yathā kṣatriyaḥ kṣatriyeṇa / sārdhaṃ sammukhībhāvaṃ tadanvabhisamayāgata ity ucyate / evaṃ brahmaṇādayo veditavyāḥ /

【漢】此亦成就眾多相狀。謂證如是諦現觀故，獲得四智。謂於一切若行、若住諸作意中，善推求故，得唯法智、得非斷智、得非常智、得緣生行如幻事智。若行境界，由失念故，雖起猛利諸煩惱纏，暫作意時，速疾除遣；又能畢竟不墮惡趣；終不故思違越所學，乃至傍生亦不害命；終不退轉，棄捨所學；不復能造五無間業；定知苦樂非自所作、非他所作、非自他作、非非自他無因而生；終不求請外道為師，亦不於彼起福田想；於他沙門、婆羅門等，終不觀瞻口及顏面；唯自見法、得法、知法、證法源底，越度疑惑，不由他緣；於大師教，非他所引；於諸法中得無所畏；終不妄計世瑞吉祥以為清淨；終不更受第八有生；具足成就四種證淨。
△tasyemāni liṃgāni catvāri jñānānyanena pratilabdhāni bhavanti / sattvacāravihārama-nasikāreṣu tīrayato dharmamātrajñānam anucchedajñānam aśāśvatajñānaṃ / pratītya-samutpannasaṃskāramāyopamajñānaviṣayocāsyapi caratah sutīvram api kleśaparyavasthānaṃ / yadyapi smṛtisaṃpramoṣād utpadyate / tad apy asyābhogamātrāl laghu laghveva vigacchati / tathā agantā bhavaty apāyāṃ(yān) na saṃcidhyaṇikṣāṃ vidhya-[ti]śikṣāṃ) vyatikrāmati /ca tiryagyoni(kṛtaṃ) gataṃ prāṇinaṃ jīvitād vyaparopayati / na śikṣāṃ pratyakhyāya hāvāyārvattate / abhavyo bhavati pañcānām ānantaryāṇāṃ karmmaṇāṃ karaṇatāyai / na svayaṃkṛtasukhaduḥkhaṃ paryeti na parakṛtaṃ na svayaṃkṛtaṃ ca parakṛtaṃ ca na svayaṃkārāparakārāhetusamutpannaṃ / na ito bahir-dhānyaṃ śastāraṃ paryeṣate / na dakṣiṇīyaṃ / na pareṣāṃ śramaṇabrāhmaṇānāṃ sukhāvalokako bhavati / sukhaparīkṣakaḥ /nānyatra dṛṣṭadharmā praptadharmā paryavagāḍhadharmā tīrṇṇakāṃkṣas tīrṇnavicikitsaḥ aparapratyayonanyaneyaḥ śātuḥ śāsane /dharmeṣu vaiśāradyaprāptaḥ / sa kautūhalamaṃgalā ca bhyāṃ śuddhiṃ pratyeti /nāpy aṣṭamaṃ bhavam abhinirvarttayati / caturbhir avetyaprasādaiḥ samanvāgato bhavati /

### 3.2.2.明作意
【漢】如是行者，乃至世第一法已前，名勝解作意。於諸聖諦現觀已後，乃至永斷見道所斷一切煩惱，名遠離作意。
△tasya yāval laukikebhyogradharmebhya adhimokṣiko manaskāraḥ satyāny abhisami-tavataḥ kleśeṣu darśanaprahātavyeṣu prahīṇeṣu prāvivekyo manaskāraḥ prahāṇāya ca /
## 3.3.修習
### 3.3.1.明得果
【漢】復從此後，為欲進斷修所斷惑，如所得道更數修習，永斷欲界上品、中品諸煩惱已，得一來果。如預流果所有諸相，今於此中，當知亦爾。然少差別。謂`[若＝苦【元明】]`若行境界，於能隨順上品猛利煩惱纏處，由失念故，暫起微劣諸煩惱纏，尋能作意，速疾除遣。唯一度來生此世間，便能究竟作苦邊際。得不還果及不還相，如前已說。
△ata ūrdhvaṃ yathāpratilabdhaṃ mārgaṃ bhāvayato bhyasyataḥ kāmāvacarāṇām adhimātram adhyānāṃ kleśānāṃ prahāṇāt sakṛdāgāmī bhavati / tasyāpi yāni srota āpannasya liṃgāni / sarvāṇī veditavyāni / ayañ ca viśeṣo yadviṣaye 'dharakleśasthānīyeṣu adhimātraparyavasthānīye 'pi baddhaṃ kleśaparyavasthānam utpādayatyāśu cāpanayati / sakṛccemaṃ lokamāgamya duḥkhasyāntaṃ karoti / anāgāmī / anāgāmiliṃgāni ca pūrvoktānīty eva

### 3.3.2.辨作意
#### 3.3.2.1.觀察作意
##### 3.3.2.1.1.略標
【漢】當知此中，由觀察作意，於一切修道，數數觀察已斷、未斷，如所得道而正修習。
△tatra sarvo bhāvanāmārgaḥ pratyavekṣya pratyavekṣya mīmānsā(māṃsa) manaskāreṇa prahīṇāprahīṇatāṃ yathāpratilabdhamārgābhyām aprabhāvitaḥ /

##### 3.3.2.1.2.廣分別
###### 3.3.2.1.2.1.修自性
【漢】又於此中，云何名修自性？云何名修業？云何名修品類差別？

【漢】謂由定地作意，於世出世善有為法修習增長，無間所作、殷重所作，令心相續會彼體性。如是名為修`[之＝定【三】]`之自性。
△tatra bhāvanāyāḥ katamaḥ svabhāvaḥ [/] katamat karma / katamaḥ prakārabhedaḥ / yaḥ samāhitabhūmikena manaskāreṇa laukikalokottareṇaiṣāṃ kuśalānāṃ saṃskṛtānāṃ dharmāṇām abhyāsaḥ / paricayaḥ sātatyasatkṛtya kriyā / cittasantates tan mayatā copanaya[na]m ayam ucyate bhāvanā svabhāvaḥ /
###### 3.3.2.1.2.2.修業
【漢】當知修業略有八種。一、有一類法由修故得，二、有一類法由修故習，三、有一類法由修故淨，四、有一類法由修故遣，五、有一類法由修故知，六、有一類法由修故斷，七、有一類法由修故證，八、有一類法由修故遠。若先未得殊勝善法，修習令得，名修故得。若先已得，令轉現前，名修故習。若先已得，未令現前，但由修習彼種類法，當令現前，令轉清淨鮮白生起，名修故淨。若有失念，染法現行，修善法力令不忍受，斷除、變吐，名修故遣。若未生起所應斷法，修善法力，了知如病，深心厭壞；了知如癰、如箭，障礙無常、苦、空及以無我，深心厭壞；名修故知。如是知已，數修習故，無間道生，斷諸煩惱，名修故斷。煩惱斷已，證得解脫，名修故證。如如進趣上地善法，如是如是令其下地已斷諸法轉成遠分，乃至究竟，名修故遠。當知是名八種修業。
△tatra bhāvanāyā aṣṭavidhaṃ karma / ekatyāndharmān bhāvayan pratilabhate / ekat-yāndharmān bhāvanayā niṣevate / ekatyāndharmān viśodhayaty ekatyāndharmān prativinodayaty ekatyāndharmān parija[ā]nāti / ekatyāndharmān prajahāty ekatyān dharmān sākṣātkaroty ekatyāndharmān dūrīkaroti / tatra ye tāvad apratilabdhā dharmāḥ kuśalā vaiśeṣikās tān pratilabhate / ekatyā(tye) dharmābhāvanayā labdhāḥ saṃmukhībhūtāś ca vartta[n]te tān niṣevate / tatra ye pratilabdhā,na ca saṃmukhī-bhūtās te tajjātīyair dharmair niṣevyamāṇau(ṇai)rāyatyāṃ saṃukhīkriyamāṇā[ḥ] pariśuddhatarā[h] paryavadātatarāś cotpadyante tatra ye smṛtisaṃpramosā(t) kliṣṭā(n) dharmān samudācaranti / tān kuśala-dharmābhyāsabalenādhivāsayati / prajahāti / vinodayati / vyantī karoty anutpannān eva vā prahātavyān dharmān rogataḥ parijā-nāti / vidūṣayati /śalyato gaṇḍataḥ aghataḥ anityato duḥkhataḥ śūnyato [a]nātmataś ca parijānāti / vidūṣayati / tasya parijñānābhyāsād ānantaryamārga utpadyate / kleśānāṃ prahāṇāya, yena prajahāti / prahīṇe ca punar vimuktiṃ sākṣātkaroti / yathā ca yathoparimāṃ bhūmim ākramate / tathā tathā adhobhūmikāḥ praḥāṇa(ā)dharmā dūrībhavanti / yāvan niṣṭhāgamanādidaṃ bhāvanīyam aṣṭavidhaṃ karma veditavyam //

###### 3.3.2.1.2.3.修品類差別
【漢】應知此修品類差別，有十一種。一、奢摩他修，二、毘鉢舍那修，三、世間道修，四、出世道修，五、下品道修，六、中品道修，七、上品道修，八、加行道修，九、無間道修，十、解脫道修，十一、勝進道修。

【漢】奢摩他修者，謂九種行令心安住，如前已說。毘鉢舍那修，亦如前說。世間道修者，謂於諸下地見麁相故，於諸上地見靜相故，乃至能趣無所有處一切離欲。出世道修者，謂正思惟苦真是苦、集真是集、滅真是滅、道真是道。由正見等無漏聖道，乃至能趣非想非非想處一切離欲。下品道修者，謂由此故，能斷最麁上品煩惱。中品道修者，謂由此故，能斷所有中品煩惱。上品道修者，謂由此故，能斷所有最後所斷下品煩惱。加行道修者。謂由此故為斷煩惱，發起加行。無間道修者，謂由此故，正斷煩惱。解脫道修者，謂由此故，或斷無間證得解脫。勝進道修者，謂由此故，從是已後修勝善法，乃至未起餘地煩惱能治加行，或復未起趣究竟位。當知是名十一種修品類差別。

【漢】如是於修勤修習者，於時時間，應正觀察所有煩惱已斷、未斷。
△tatra bhāvanāyāme (yā e)kādaśavidhaḥ prakārabhedo veditavyaḥ tad yathā śamatha-bhāvanā vipaśyanābhāvanā [pūrvavad eva tatra] laukikamārgabhāvanā lokottaramār-gabhāvanā mṛdumadhyādhimātrabhāvanā,prayogamārga-bhāvanā ānantaryavimukti-viśeṣamārgabhāvanā [/] tatra śamathabhāvanā navākārāyāś cittasthityā[ṃ]-(ñ cittasthityāṃ) pūrvavat / vipaśyanābhāvanā pūrvavad eva / tatra laukikamārga-bhāvanā [ya]d adhobhūmikānām audārikadarśanatayā uparibhūmīnāṃ ca śāntadarśanatayā yāvad ākiñcanyāyatanavairāgyagamanaṃ [/]tatra lokottaramārgabhāvanā duḥkhaṃ vā duḥkhato manasikurvvataḥ yāvan mārgam vā mārgato manasikurvataḥ / yadanāsrave-ṇa mārgeṇa samyag dṛṣṭyādikana yāvan naivasaṃjñā nāsaṃjñāyatanavairāgyagamanaṃ [/] tatra mṛdumārgabhāvanā yayaudārikān adhimātrān kleśān prajahāti / tatra madhyamārgabhāvanā yayā madhyān kleśān prajahāti /tatrādhi[mātra] mārgabhāvanā yayā mṛduṃ kleśaprakāraṃ prajahāti / sarvam paścātyaheyaṃ / tatra prayogamārgabhāvanā yayā prayogam ārabhate kleśa prahāṇāya / tatrānantaryamārgabhāvanā yayā prajahāti/tatra vimuktimārgabhāvanā yayā samanantaraprahīṇe kleśavimuktiṃ sākṣātkaroti / tatra viśeṣamārgabhāvanā yayāsta(yayā ta)ta ūrdhvaṃ yāvadanyabhūmikasya kleśa-prayogam ārabdhavyaṃ nārabhate / niṣṭhāgato vā nārabhate / ity ayam ekādaśavidho bhāvanāyāḥ prakārabhedo veditevyaḥ /

#### 3.3.2.2.攝樂作意
【漢】於時時間，於可厭法深心厭離；於時時間，於可欣法深心欣慕；如是名為攝樂作意。
△tasyaivaṃ bhāvanāprayuktasya kālena ca kālaṃ kleśānāṃ prahīṇāprahīṇatāṃ mīmānsa(māṃsa)taḥ (mānasya？) / kālena kālaṃ saṃvejanīyeṣu dharmeṣu cittaṃ samvejayataḥ kālena kālam abhipramodanīyeṣv abhipramodayataḥ so 'sya bhavati [rati]saṃgrāha[ko] manaskāraḥ
## 3.4.究竟
### 3.4.1.明道果
#### 3.4.1.1.阿羅漢道
【漢】彼即於此攝樂作意親近、修習、多修習故，有能無餘永斷修道所斷煩惱最後學位喻如金剛三摩地生。由此生故，便能永斷修道所斷一切煩惱。
△tasyāsya ratisaṃgrāhakasya manaskārasyāsevanānvayād bhāvanānvayād bahulīkārānvayān niravaśeṣabhāvanāprahātavya([āḥ] kleśaprahāṇāya sarvapaścimah śaikṣo vajropamaḥ samādhir utpadyate/tasyotpādāt sarve bhāvanāprahātavyāḥ kleśāḥ prahīyante /

【漢】問：何因緣故，此三摩地名金剛喻？

【漢】答：譬如金剛，望餘一切末尼、真珠、琉璃、螺貝、璧玉、珊瑚等諸珍寶，最為堅固；能穿、能壞所餘寶物，非餘寶物所能`[穿＝穿能【三宮】]`穿壞。

【漢】如是此三摩地，於諸有學三摩地中，最上、最勝、最為堅固；能壞一切所有煩惱，非上煩惱所能蔽伏。是故此三摩地名金剛喻。
△kena kāraṇena vajropama ity ucyate / tad yathā vajra[ṃ] sarveṣāṃ tadanyeṣāṃ maṇi-muktāvaiḍuryaśaṃkhaśilāpravāḍā(lā)dīnāṃ maṇīnāṃ sarvasāraṃ sarvadṛḍham tadan-yānvilikhati / na tv anyair maṇibhir vilikhyate evam evāyaṃ samādhiḥ sarvaśaikṣasamādhīnām agryaḥ śreṣṭhaḥ sarvasāraḥ sarvakleśān abhibhavati / na ca punar utpattikleśair abhibhūyate / tasmād vajropama ity ucyate /

#### 3.4.1.2.阿羅漢果
##### 3.4.1.2.1.證極究竟
【漢】從此金剛喻三摩地，無間永害一切煩惱品麁重種子，其心於彼究竟解脫，證得畢竟種`[姓＝性【明】]`姓清淨。於諸煩惱究竟盡中，發起盡智。由因盡故，當來苦果畢竟不生，即於此中起無生智。彼於爾時，成阿羅漢，諸漏已盡，所作已辦，無復所作，證得自義，盡諸有結。已正奉行如`[來＝是【明】]`來聖教，心善解脫。已具成就十無學法。謂無學正見、正思惟，乃至無學正解脫、正智。於諸住中及作意中，能隨己心自在而轉。隨所樂住或聖、或天、或梵住中，即能安住。隨樂思惟所有正法，能引世間或出世間諸`[善＝有【聖】]`善義利，即能思惟。
△tasya vajropamasya samādheḥ samanantaraṃ sarvakleśapakṣyaṃ dauṣṭhulyabījasamuddhātād atyantatāyai cittam adhimucyate / gotrapariśuddliṃ cānuprāpnoti/

△sarva-dauṣṭhulya kleśondhakṣayāya jñānam utpadyate hetukṣayāc cāyatyāṃ duḥkhasya sarveṇa sarvam aprādurbhāvāyānutpādajñānam utpadyate /

△sa tasmin samaye 'rhan bhavati / kṣīṇāsravaḥ kṛtakṛtyaḥ kṛtakaraṇīyo 'nuprāptasvakā-ryaḥ samyagājñāsuvimuktacittaḥ parikṣīṇabhavasaṃyojanaḥ /daśabhir aśaikṣair dhar-maiḥ samanvāgataḥ / aśaikṣayā samyag dṛṣṭyā samyak saṃkalpena yāvadaśaikṣayā samyag vimuktyā samyag jñānena [/]

【漢】言聖住者，謂空住、無願住、無相住、滅盡定住。言天住者，謂諸靜慮，諸無色住。

【漢】言梵住者，謂慈住、悲住、喜住、捨住。
△svacittavaśavartī ca bhavati / ca vihāre manasikāre ca /samayena yena kāṃkṣate / vihāreṇāryeṇa vā divabcyena vā brahmeṇa vā tena tena vihavati / yaṃ yam evākāṃkṣate dharmaṃ manasi karttum kuśala-marthopasaṃhitaṃ / laukikaṃ vā lokottaram vā taṃ tam eva manasi karoti / tatrāryo vihāraḥ śūnya[ta]āvihāro (ra[ā])-nimittavihāro['praṇihita vihāro] nirodhasamāpattivihāraś ca / divabcyo vihāro dhyānārūpyavihāraḥ / brāhmo vihāro maitrīkaruṇāmuditopekṣāvihāraḥ /

【漢】又於爾時，至極究竟，畢竟無垢，畢竟證得梵行邊際。離諸關鍵，已出深坑，已度深塹。已能摧伏彼伊師迦，是為真聖，摧滅高幢。已斷五支，成就六支。一向守護四所依止。最極遠離，獨一諦實，棄捨希求，無濁思惟，身行猗息。`[心＝以【三宮】]`心善解脫，慧善解脫。獨一無侶，正行已立，名已親近無上丈夫。
【漢】具足成就六恒住法。謂眼見色已，無喜無憂，安住上捨，正念正知。如是耳聞聲已、鼻嗅香已、舌甞味已、身覺觸已、意了法已，無喜無憂，安住上捨，正念正知。彼於爾時，領受貪欲無餘永盡，領受瞋恚無餘永盡，領受愚癡無餘永盡。彼貪瞋癡皆永盡故，不造諸惡，習近諸善。其心猶如虛空淨水，如妙香檀，普為一切天帝天王恭敬供養。
△atyantanirmala[o] bhavaty atyantavimalo tyantabrahmacaryaparya vasāṇaḥ / nirgata ivāsi utkṣipta pari ..... ..........

##### 3.4.1.2.2.諸餘功德
△ity api paṃcāṃgaprahīṇaṣaḍaṃgasamanvāgataḥ (e)kārakta .............. //...... // [/]śe(śro) ttu(tra)(kṣetra？) dharmāśrayaḥ / praṇunnaḥ pratye ....

△praviyu(mu)kta cittaḥ suvimuktaprajñaḥ kevalo ukṣi .....cci ....li puruṣa ity ucyate /

△paścitu ... samanvāgato bhavati / pālaṃ dṛṣṭvā caivaṃ sumanāḥ bhavati suṣṭhumamāh upekṣako bhavati smṛtaḥ samprajā[nā]naḥ / evaṃ śrotreṇa śabdān ghrāṇena gandhān jīhvayā rasān kāyena spraṣṭavyān manasā dharmān vijñāya / me va ... tad urdhva / upekṣako viharati smṛtaḥ saṃprajā[nā]naḥ /
△sa tasmin samaye apariśeṣarāgakṣayaṃ pratisaṃvedayati / sa kṣayād rāgadveṣamohānāṃ yattyāgaṃ (yastyāgaḥ) tanna karoti ....samacittaś ca bhavati vāsī candankalpaḥ sendro pitryāṇāṃ devānāṃ mānyaś ca pūjyaś ca

##### 3.4.1.2.3.住二涅槃
【漢】住有餘依般涅槃界，度生死海，已到彼岸。亦名`[任＝住【三宮】]`任持最後有身。先業煩惱所引諸蘊自然滅故，餘取無故，不相續故，於無餘依般涅槃界而般涅槃。此中都無般涅槃者，如於生死無流轉者。唯有眾苦永滅、寂靜、清涼、滅沒。唯有此處最為寂靜。所謂棄捨一切所依，愛盡、離欲、永滅、涅槃。當知此中，有如是相。
△mārgakāśeṣadhātu-pratiṣṭhite ca bhavati tīrṇṇaḥ pāragato ntima(ā) dehadhārīty ucyate pūrvakarmakleśāviddhānāṃ pañca skandhānāṃ svarasaṃ ... nānu pādānāt va nirupa-dhiśeṣanirvāṇa-dhātau (praviṣṭaḥ / praviśati)) (... parinirvavṛte[a] bhavati / yathā na saṃsṛto(tau) nānyatra yad duḥkhaṃ tanniruddhaṃ tavyupaśāntaṃ tac chītībhūtaṃ bhava iṃ gataṃ / śāntaṃ śāntamidaṃ padaṃ / yad uta sarvopadhipratiniḥ sarvasaṃ-jñākṣayo virāgo nirodho nirvāṇaṃ tasyemāni liṃgāny evaṃ bhāgīyāti veditavyāni /

##### 3.4.1.2.4.釋漏盡
【漢】阿羅漢苾芻諸漏永盡，不能習近五種處所。一者、不能故思殺害諸眾生命；二者、不能不與而取；三者、不能行非梵行習婬欲法；四者、**不能知而妄語**；五者、不能貯畜受用諸欲資具。如是不能妄計苦樂自作、他作、自他俱作、非自他作無因而生。又亦不能怖畏一切不應記事；又亦不能於雲、雷電、`[霹靂＝礔礰【宋宮聖】]`霹靂、災雹，及見種種怖畏事已，深生驚怖。
△pañca sthānānyu ... bhikṣuḥ kṣīṇāsravaḥ prati / vi vine / kta manyamasaṃ tathā / prāpayituṃ mandadā tra ma brahmacaryaṃ maithunaṃ dharmaṃ pratiṣevituṃ / **saṃprajāna[āno] mṛṣāpabhāṣitum abhavyaḥ** mandavikāreṇa kāmānparibhoktuṃ /
△tathā bhavyaḥ svayaṃ kṛtaṃ sukhaṃ duḥkhaṃ pratyetuṃ / pūrvavad yāvat svayaṃ kāyakāro-hetusamutpannam ugraduḥkhaṃ praṇītamam avyāyakṛtastubhiḥ-(tiḥ) / satrāsaṃ māṃsaṃ bhakṣya(vya) ...... anyatāmānyatam vā bhayabhairavaṃ ... saṃtrāsamāpattur ^8x1r0g

### 3.4.2.辨作意
【漢】當知此中，金剛喻定所攝作意，名加行究竟作意。最上阿羅漢果所攝作意，名加行究竟果作意。

【漢】由如是等多種作意，依出世道證得究竟。
△ayam asau vajropamaḥ samādhir ayaṃ prayoganiṣṭho manaskāraḥ yaḥ punar agra-phalārhattvasaṃgṛhītamanaskāro 'yaṃ prayogatiṣṭhā phalo manaskāraḥ / ebhiḥ saptabhir manaskārair lokottareṇa mārgeṇātyantaniṣṭhātā / prāpātaḥ

【漢】如是一切名聲聞地。此是一切正等覺者所說一切聲聞相應教法根本，猶如一切名句文身是所制造文章、呪術、異論根本。`[卷第三十四終【元明】]`
△ity ayam ucyate sā / ... sarveṣāṃ samyaksaṃbuddhānāṃ saśrāvakasaṃyuktānāṃ nirdeśasthānīyānāṃ sākṣātkā[ra] sthānīyānāṃ tad yathā sarvanāmakāyapadakāya-vyaṃjanakāyakāvyam anuśāstrāṇi // mātṛkā // //uddānam // lajñaṇapratisaṃvedī syāttathaivādhimojñikaḥ / prāvivekyaratigrāhī tadvyāmīmānsa(māsa)kaḥ //punaḥ prayoganiṣṭhā kṛtyuttaratatphalaḥ paścimo bhavet / manaskāraś ca dhyānānāṃ ārūpyānā(ṇāṃ) vibhāgatā // samāpattī(ttira)abhijñāś ca upapattiś ca liṅgatā / satyānāṃ vyavacāraś ca prativedhas tatha eva ca // bhāvanāyā vibhaṅgaś ca niṣṭhā bhavati paścimā // // śrāvakabhūmau caturthaṃ yogasthānam // samāptā śrāvakabhūmiḥ //

# 本地分中獨覺地第十四
【漢】`[卷第三十五首【元明】，譯號同異如首卷]`
△Sandhill Crane
【漢】如是已說聲聞地。云何獨覺地？當知此地有五種相。一者、種`[10]姓＝性【明】＊`姓，二者、道，三者、習，四者、住，五者、行。
# 1.獨覺種姓

【漢】云何獨覺種`[＊10-1]姓＝性【明】＊`姓？謂由三相，應正了知。一者、本性獨覺，先未證得彼菩提時，有薄塵種`[＊10]`姓。由此因緣，於憒鬧處，心不愛樂；於寂靜處，深心愛樂。二者、本性獨覺，先未證得彼菩提時，有薄悲種`[＊10]`姓。由是因緣，於說正法利有情事，心不愛樂；於少思務寂靜住中，深心愛樂。三者、本性獨覺，先未證得彼菩提時，有中根種，`[姓＝性【明聖】]`姓，是慢行類。由是因緣，深心希願無師、無敵而證菩提。
# 2.獨覺道

【漢】云何獨覺道？謂由三相，應正了知。謂有一類，安住獨覺種`[＊10-4]姓＝性【明】＊`姓，經於百劫，值佛出世，親近承事，成熟相續，專心求證獨覺菩提。於蘊善巧、於處善巧、於界善巧、於緣起善巧、於處非處善巧、於諦善巧勤修學故，於當來世，速能證得獨覺菩提。如是名為初獨覺道。復有一類，值佛出世，親近善士，聽聞正法，如理作意，於先`[所＝所脩【聖】]`所未起順決擇分善根，引發令起，謂煗、頂、忍；而無力能即於此生證法現觀，得沙門果。復修蘊善巧、修處善巧、修界善巧、修緣起善巧、修處非處善巧、修諦善巧故，於當來世能證法現觀，得沙門果。是名第二獨覺道。復有一類，值佛出世，親近善士，聽聞正法，如理作意，證法現觀，得沙門果；而無力能於一切種至極究竟，畢竟離垢，畢竟證得梵行邊際阿羅漢果。復修蘊善巧、修處善巧、修界善巧、修緣起善巧、修處非處善巧、修諦善巧故，依出世道，於當來世至極究竟，畢竟離垢，畢竟證得梵行邊際阿羅漢果。是名第三獨覺道。
# 3.獨覺習

【漢】云何獨覺習？謂有一類，依初獨覺道，滿足百劫修集資糧。過百劫已，出無佛世。無師自能修三十七菩提分法，證法現觀，得獨覺菩提果，永斷一切煩惱，成阿羅漢。復有一類，或依第二、或依第三獨覺道。由彼因緣，出無佛世，無師自能修三十七菩提分法，或證法現觀，乃至得阿羅漢果，或得沙門果，至極究竟，畢竟離垢，畢竟證得梵行邊際，證得最上阿羅漢果。當知此中，由初習故成獨覺者，名麟角喻。由第二、第三習故成獨勝者，名部行喻。
# 4.獨覺住

【漢】云何獨覺住？謂初所習`[麟【麗】，鱗【大】(cf. K15n0570\_p0755b11; T30n1579\_p0478a15)]`麟角喻獨覺，樂處孤林，樂獨居住，樂甚深勝解，樂觀察甚深緣起道理，樂安住最極空、無願、無相作意。若第二、第三所習部行喻獨勝，不必一向樂處孤林、樂獨居住，亦樂部眾共相雜住。所餘住相，如麟角喻。
# 5.獨覺行

【漢】云何獨覺行？謂一切獨覺，隨依彼彼村邑聚落而住，善護其身、善守諸根、善住正念，隨入彼彼村邑聚落，或為乞食。或濟度他下劣愚昧，以身濟度，不以語言。何以故？唯現身相為彼說法，不發言故。示現種種神通境界，乃至為令心誹謗者生歸向故。又彼一切，應知本來一向趣寂。`[不分卷【元明】，此下聖本有光明皇后願文]`

【漢】瑜伽師地論卷第三十四



☗s35
【漢】瑜伽師地論卷第三十五彌勒菩薩說
【漢】ᅟᅟ==[2] 梵本 Bodhisattva-bhūmi 京都帝國大學所藏== 

【漢】三藏法師玄奘奉　詔譯

# 本地分中菩薩地第十五初持瑜伽處種姓品第一
【漢】`[不分卷【元明】，本地分中菩薩地第十五初持瑜伽處種姓品第一 Bodhisattva-bhūmau ādhāre yoga-(sthā)ne prathamaṃ gotra paṭalam]`
【漢】`[4]姓＝性【明】＊`
【漢】`[梵本首缺]`如是已說獨覺地。

【漢】云何菩薩地？嗢`[拕＝柁【宮】]`拕南曰：

【漢】初持、次相、分、　　增上意樂、住、　　生、攝受、地、行、　　建立最為後。

【漢】有十法具攝大乘菩薩道及果。

【漢】何等為十？一者、持，二者、相，三者、分，四者、增上意樂，五者、住，六者、生，七者、攝受，八者、地，九者、行，十者、建立。

【漢】云何名持？

【漢】謂諸菩薩自乘種`[＊4-1]姓＝性【明】＊`姓、最初發心，及以一切菩提分法，是名為持。

【漢】何以故？
【漢】1以諸菩薩自乘種`[＊4-2]姓＝性【明】＊`姓為`[所〔－〕【三宮聖】]`所依止故、為建立故，有所堪任、有大勢力，能證無上正等菩提，是故說彼自乘種`[＊4]`姓，為諸菩薩堪任性持。
【漢】2以諸菩薩最初發心為所依止、為建立故，於施、戒、忍、精進、靜慮、慧，於六波羅蜜多，於福德資糧、智慧資糧，於一切菩提分法，能勤修學，是故說彼最初發心，為諸菩薩行加行持。
【漢】3以諸菩薩一切所行菩提分法為所依止、為建立故，圓滿無上正等菩提。
【漢】是故說彼一切所行菩提分法，為所圓滿大菩提持。
【漢】住無種`[＊4-4]姓＝性【明】＊`姓補特伽羅，無種`[＊4]`姓故，雖有發心及行加行為所依止，定不堪任圓滿無上正等菩提。

【漢】由此道理，雖未發心、未修菩薩所行`[加＝於【元】]`加行，若有種`[＊4-6]姓＝性【明】＊`姓，當知望彼而得名`[持 ādhāra]`持。

【漢】又住種姓`[補 pudgala]`補特伽羅，若不發心、不修菩薩所行加行，雖有堪任，而不速證無上菩提；與此相違，當知速證。

【漢】又此種`[＊4-7]姓＝性【明】＊`姓，已說名持，亦名為`[助 upastambha]`助、亦名為`[因 hotu]`因、亦名為`[依 niśraya]`依、亦名`[階級 upaniṣat]`階級、亦名`[前導 pūrvaṇgama]`前`[導＝道【聖】]`導、亦名`[舍宅 nilaya]`舍宅。如說種`[＊4]`姓，最初發心、所行加行，應知亦爾。
△punar etad gotram ādhāra ity ucyate/ upastambho hetur niśraya upaniṣat pūrvaṅ-gamo nilaya ity ucyate/ yathā gotram evaṃ prathamaś cittotpādaḥ (sarvā ca bodhisattva-caryā)

# 1.種姓品
## 1.1.安住種類別
【漢】云何種`[＊4-9]姓＝性【明】＊`姓？謂略有二種。一、`[本性住種姓 prakṛtisthaṃ gotram]`本`[18]性＝姓【宋元宮聖】＊`性住種`[＊4]`姓，二、`[習所成種姓 samudānītaṃ gotram]`習所成種`[＊4]`姓。本`[＊18]`性住種`[＊4]`姓者，謂諸菩薩`[六處殊勝 ṣaḍ-āyatana-viśeṣa]`六處殊勝有如是相，從無始世展轉傳來，法爾所得，是名本`[＊18]`性住種`[＊4]`姓。習所成種`[＊4]`姓者，謂先串習善根所得，是名習所成種`[＊4]`姓。此中義意，二種皆取。
△tatra gotraṃ katamat/ samāsato gotraṃ (dvi-vidham) prakṛtisthaṃ samudānītaṃ ca/
△tatra prakṛtisthaṃ gotraṃ yad bodhisattvānāṃ ṣaḍ-āyatana-viśeṣaḥ/ sa tadṛśaḥ param-parāgato 'nādikāliko dharmatāpratilabdhaḥ/ tatra samudānītaṃ gotraṃ yat pūrvakuśa-lamūlābhyāsāt pratilabdhaṃ/

## 1.2.名字分位別
【漢】又此種`[＊4-16]姓＝性【明】＊`姓亦名`[種子 vīja]`種子、亦名為`[界 dhātu]`界、亦名為`[性 prakṛti]`性。

【漢】又此種`[＊4-17]姓＝性【明】＊`姓未習成果，說名為`[細 sūkṣma]`細，未有果故。已習成果，說名為`[麁 audārika]`麁，與果俱故。
△tad asminn arthe dvividham apy abhipretaṃ tat punar gotraṃ (bījam ity apy) ucyate dhātuḥ prakṛtir ity api tat punar asamudāgata-phalaṃ sūkṣmaṃ vinā phalena/ samudāgata-phalam audārikaṃ saha phalena/

## 1.3.自他勝劣別
【漢】若諸菩薩成就種`[＊4-18]姓＝性【明】＊`姓，尚過一切聲聞、獨覺，何況其餘一切有情。當知種`[＊4]`姓無上最勝。

【漢】何以故？略有二種淨，一、`[煩惱障淨 Kleśāvaraṇa-viśuddhi]`煩惱障淨，二、`[所知障淨 jāeyāvaraṇa-]`所知障淨。

【漢】一切聲聞、獨覺種`[＊4-20]姓＝性【明】＊`姓，唯能當證煩惱障淨，不能當證所知障淨；菩薩種`[＊4]`姓，亦能當證煩惱障淨，亦能當證所知障淨。是故說言望彼一切無上最勝。復由四事，當知菩薩勝於一切聲聞、獨覺。何等為四？一者、`[根勝 indriya-kṛta]`根勝，二者、`[行勝 pratipatti-]`行勝，三者、`[善巧勝 kauśalya-]`善巧勝，四者、`[果勝 phala-]`果勝。

【漢】言根勝者，謂諸菩薩本`[＊18-3]性＝姓【宋元宮聖】＊`性利根，獨覺中根，聲聞軟根，是名根勝。

【漢】言行勝者，謂諸菩薩亦能自利，亦能利他，利益安樂無量眾生，哀愍世間，令諸天人獲得勝義利益安樂；聲聞、獨覺唯行自利；是名行勝。

【漢】善巧勝者，聲聞、獨覺於蘊、界、處、緣起、處非處中能修善巧；菩薩於此及於其餘一切明處能修善巧；是名善巧勝。

【漢】言果勝者，聲聞能證聲聞菩提，獨覺能證獨覺菩提，菩薩、能證阿耨多羅三藐三菩提，是名果勝。
△tena khalu gotreṇa samanvāgatā bodhisattvānāṃ) sarva-śrāvaka-pratyekabuddhān atikrāmyanti) prāg evānyān sarva-sattvān/ (niruttara-viśeṣaṃ veditavyaṃ) tat kasya hetoḥ/ dvividhe ime samāsato viśuddhī kleśāvaraṇa-viśuddhir jñeyāvaraṇa-viśuddhiś ca/ tatra sarva-śrāvaka-pratyekabuddhānāṃ tad gotraṃ kleśāvaraṇa-viśuddhyā viśu-dhyati na taj jñeyāvaraṇa-viśuddhyā/ bodhisattva-gotraṃ punar api kleśāvaraṇa-viśu-ddhyāpi jñeyāvaraṇa-viśuddhyā viśudhyati/ tasmāt sarvataḥ pariśiṣṭaṃ niruttaram ity ucyate/

△api ca caturbhir ākārair bodhisattvasya śrāvaka-partyekabuddhebhyo viśeṣo vedita-vyaḥ/ katamaiś caturbhiḥ/ indriya-kṛtaḥ pratipatti-kṛtaḥ kauśalya-kṛtaḥ phala-kṛtaś ca/
△tatrāyam indriyakṛto viśeṣaḥ/ prakṛtyaiva bodhisattvas tīkṣṇendriyo bhavati pratyeka-buddho) madhyendriyaḥ śrāvako mṛdvindriyaḥ/ tatrāyaṃ pratipattikṛto viśeṣaḥ/śrāva-kaḥ pratyekabuddhaś cātamhitāya pratipanno bhavati/ bodhisattvo 'py ātama-hitāyāpi para-hitāya bahu-jana-hitāya bahu-jana-sukhāya lokānukaṃpāyai arthāya hitāya suk-bāya deva-manuṣyāṇāṃ/ tatrāyaṃ kauśalya-kṛto viśeṣaḥ/ śrāvakaḥ pratyekabuddhaś ca skandha-dhātv-āyatana-pratītyasamutpāda-sthānā-sthāna-satya)-kauśalyaṃ karoti/ bodhisattvas tatra cānyeṣu ca sarvavidyā-sthāneṣu/ tatrāyaṃ phala-kṛto viśeṣaḥ śrāva-kaḥ śrāvaka-bodhi-phalam adhigacchati pratyekabuddhaḥ (pratyeka-bodhim) adhiga-cchati bodhisattvo 'nuttaraṃ samyak-saṃbodhi-phalam adhigacchati/

## 1.4.白法相應別
【漢】又諸菩薩有六波羅蜜多種`[＊4-22]姓＝性【明】＊`姓相。由此相故，令他了知真是菩薩。謂`[施波羅蜜多種姓相 dāna-pāramitāyā gotra-liṅgam]`施波羅蜜多種`[＊4]`姓相，`[戒 śīla]`戒、`[忍 kṣānti]`忍、`[精進 vīrya]`精進、`[靜慮 dhyāna]`靜慮、`[慧 prajñā]`慧波羅蜜多種`[＊4]`姓相。
△ṣaḍ imāni bodhisattvasya pāramitānāṃ gotra-liṅgānāṃ sampadyante/ yair evaṃ pare saṃjānate bodhisattvo 'yam iti/ dānapāramitāyā gotra-liṅgāṃ śīla-kṣānti-vīryadhyāna-prajñā-pāramitāyā gotra-liṅgam/

### 1.4.1.施種姓相
【漢】云何菩薩施波羅蜜多種`[＊4-25]姓＝性【明】＊`姓相？

【漢】謂諸菩薩本性樂施，於諸現有堪所施物，恒常無間性能於他平等分布，心喜施與，意無追悔。

【漢】施物雖少，而能均布；惠施廣大，而非狹小。`[無所惠施＝若無所惠【聖】]`無所惠施，深懷慚恥。常好為他讚施勸施，見能施者心懷喜悅。於諸尊重、耆宿、福田、應供養者，從座而起，恭敬奉施。

【漢】於其彼彼此世他世有情無`[罪＝情【元明】]`罪利益事中，若請不請，如理為說。

【漢】若諸有`[情【麗三宮聖】，請【大】]`情怖於王賊及水火等，施以無畏，能於種種常極怖中，隨力濟拔。

【漢】受他寄物，未嘗差違。若負他債，終不抵誑。於共財所，亦無欺`[10]罔＝誷【元明】＊`罔。於其種種末尼、真珠、琉璃、螺貝、`[壁＝璧【三宮聖】]`壁玉、珊瑚、金銀等寶資生具中心迷倒者，能正開悟。尚不令他欺`[＊10]`罔於彼，況當自為。其性好樂廣大財位，於彼一切廣大資財心好受用；樂大事業，非狹小門。於諸世間酒色、博戲、歌舞、倡伎種種變現耽著事中，速疾厭捨，深生慚愧。得大財寶，尚不貪著，何況小利。

【漢】如是等類，當知名為菩薩施波羅蜜多種`[＊4-26]姓＝性【明】＊`姓相。
△tatredaṃ bodhisattvaya dāna-pāramitāyā gotra-liṅgam/ iha bodhisattvaḥ prakṛtyaiva dāna-rucir bhavati satsu ca saṃvidyamāneṣu deya-dharmeṣu satata-samitaṃ pareṣāṃ saṃvibhāga-śīlo bhavati pramudita-cittaś ca dadāti na vimanasko 'lpād api ca saṃvi-bhāgasya kartā bhavati/ viśadaṃ ca dānam anuprayacchati (na hīnam) adānena ca jihreti/ pareṣāṃ ca dānasya varṇaṃ vadati) dāne cainān samādāpayati) dātāraṃ ca dṛṣṭvā ātta-manā bhavati sumanaskaḥ/ gurubhyo vṛddhatarakebhyo dakṣiṇīyebhyaḥ sat-kārārhebhya utthāy' āsanam anuprayacchati/ pṛṣṭo 'pṛṣṭo vā teṣu teṣu sattvakṛtyeṣu napāyami) loke para-loka nyāyopadeśam anuprayacchati/ rājacaurāmitrāgny-udakādi-bhayabhītānāṃ ca sattvānām abhayam anuprayacchati/ yathāśaktyā cainān paritrāyate tasmād vicitrāt pratatād ugrād bhayāt/nikṣiptaṃ cāsya haste para-dhanaṃ (nābhidruhṛ ...... yati nābhidruhṛti) svaṃ dāyādaṃ na vañcayate na vipralambhayati/ maṇi-muktā-vaiḍūrya-śaṃkha-śilā-pravāḍa-jātarūpa-rajatāśmagarbha-musāragalva-lohitikā-dakṣi-ṇāvarta-prabhūtiṣūpakaraṇa-jāteṣu (mūḍhaṃ viparīta-cittaṃ) samyak prabodhayati/ (ya......ḥ punaḥ svayam enaṃ vipralambhayiṣyati) prakṛtyā codāra)-bhogādhimukto bhavati/ udāreṣv asya sarvabhoga-paribhogeṣu cittaṃ krāmati/ udāreṣu ca karmānteṣv adhimukto bhavati/ na parīttāyadvāreṣu/ (nivemani) loke vyasanāni tad-yathā strī-vyasanaṃ (madyavyasnā.......saka) lāsakādisaṃdarśanavyasanam ity evaṃrūpebhyo vyasanebhyo laghu laghv eva vairagyāṃ pratilabhate/ hrī-vyapatrāpyaṃ prāviṣkaroti/
△vipule 'pi bhogapratilambhe nādhimātralolupo bhavati/prāg evālpe/ itīmāny evaṃbhā-gīyāni bodhisattvasya dāna-pāramitāyā gotra-liṅgāni veditavyāni/

### 1.4.2.戒種姓相
【漢】云何菩薩戒波羅蜜多種`[＊4-27]姓＝性【明】＊`姓相？

【漢】謂諸菩薩，本性成就軟品不善身語意業，不極暴惡，於諸有情不極損惱。雖作惡業，速疾能悔，常行恥愧，不生歡喜。不以刀杖手塊等事惱害有情；於諸眾生，性常慈愛。
△tatremāni bodhisattvasya śīla-pāramitāyā gotra-liṅgāni/ iha bodhisattvaḥ prakṛtyā mṛdunā kāyāvāṅ-manas-karmaṇā samanvāgato bhavaty akuśalena nātyarthe raudreṇa nātyartha-sattvopaghātakena/ kṛtvā 'pi ca pāpakaṃ karma laghu laghv eva vipratisā-raṃ pratilabhate (….rati) na nandī-jātaḥ/ pāṇi-loṣṭa-daṇḍa-śastrādibhiś ca sattvānām aviheṭhana-jātīyo bhavati/ prakṛti-vatsalaś ca bhavati sattva-priyaḥ/

【漢】於所應敬，時起奉迎，合掌問訊，現前禮拜。修和敬業，所作機捷，非為愚鈍，善順他心。常先含笑，舒顏平視，遠離`[顰＝頻【宋宮聖】]`顰，蹙，先言問訊。
△satkārārheṣu ca kālena kālam abhivādana-vandana-pratyutthānāñjali-sāmīcī-karmaṇā pratyupasthito bhavati/ dakṣiṇaś ca bhavati/ (nāgara...ta-pūrvaṃgamaś ca bhavaty) uttāna-mukha-varṇo vigata-bhṛkuṭiḥ pūrvābhibhāpī/

【漢】於恩有情，知恩知報。於來求者常行質直，不以諂誑而推謝之。
【漢】如法求財，不以非法，不以卒暴。
【漢】性常喜樂修諸福業。於他修福尚能獎助，況不自為。
【漢】若見若聞他所受苦，所謂殺縛、割截、捶打、訶毀、迫脅，於是等苦過於自受，重於法受及重後世。於少罪中尚深見怖，何況多罪。
【漢】於他種種所應作事，所謂商、農、放牧、事王、書印、算數、善和諍訟、追求財寶、守護儲積、方便出息，及以捨施、婚姻、集會。於是一切如法事中，悉與同事。於他種種鬪訟諍競，或餘所有互相惱害，能令自他無義無益，受諸苦惱。如是一切非法事中，不與同事。善能制止所不應作。謂十種惡不善業道。不違他命，善順於他同忍同戒。於他事業隨彼所欲，廢己所作而為成辦。
△upakāriṣu ca sattveṣu kṛtajño bhavati kṛta-vedī/ arthikeṣu ca sattveṣu ṛjukaṃ pratipa-dyate/na māyāśāṭhyenainān vilobhayati/ dharmeṇāsahasena ca bhogān samudānayati nādharmeṇa/ parkṛtyaiva ca (pra...kriyām vapi vyāpārān gacchati) prāg evātmanaḥ/
△parabādhayā cātyarthaṃ bādhyate yad uta pareṣāṃ vadhabandhana-cchedana-tāḍana-kutsanatarjanādikayā dṛṣṭvā vā śrutvā vā/ dharmasamādānagurukaś ca bhavati saṃpa-rāyagurukaḥ/ aṇumātre 'py avadye bhaya-darśī prāg eva prabhūte/ para-kṛtyeṣu para-karaṇīyeṣu sahāyībhāvaṃ gacchati yad uta kṛṣi-vaṇijyā-gaurakṣya-rāja-pauruṣya-lipi-gaṇana-nyasana-saṃkhyā-mudrāyāṃ bhartṛ-prasādane kula-prasādane mitrā-mirta-rāja-prasādane bhogānām arjane rakṣaṇe saṃnidhau prayoge visarge āvāha-vivāhā-bhakṣaṇa-saṃbhakṣaṇeṣv evaṃbhāgīyeṣu sahāyībhāvaṃ gacchati/ na kalahabhaṇḍa-navigrahavivādeṣv anyeṣu vā paraviheṭhana-karaṇīyeṣu ye ātmanaḥ pareṣāṃ cānar-thāya duḥkhāyā-hitāya saṃvartante/ akṛtyāc caitāṃ nivārayati yad uta daśabhyaḥ pāpakebhyo1) 'kuśalebhyaḥ karma-pathebhyaḥ/ para-vaśyaś ca bhavati paravidheyaḥ/ samāna-kṣāntiśīlatayā/ 'pahāya sva-kāryaṃ parair ātma-kārye yathākāmaṃ niyojyate/ ^rp5csr

【漢】其心溫潤、其心純淨，恚心、害心不久相續，隨生隨捨，起賢善心。尊重實語，不誑惑他，不離他親，亦不好樂，不輕爾說無義無利不相應語。言常柔軟，無有麁獷；於己僮僕尚無苦言，況於他所。敬愛有德，如實讚彼。

【漢】如是等類，當知名為菩薩戒波羅蜜多種`[＊4-28]姓＝性【明】＊`姓相。
△ārdracittaś ca bhavati peśala-citto na ca ciram āghāta-cittatāṃ pratigha-cittatām udva-hati/ nānyatra tat-kṣaṇa evāsya/ tac-cittaṃ bhadratāyāṃ parivartate/ satya-gurukaś ca bhavati nābhūtavacanena paraṃ visaṃvādayati/ na cā pareṣāṃ mitra-bhedaṃ rocayati na karoti/ na cāsaṃbaddham apār thaṃ nirarthaṃ sahasā pralapati/ priyaṃ-vadaś ca bhavaty aparakaṭukaḥ api svakasya dāsādiparijanasya/ prāg eva pareṣāṃ/ guṇa-priyaś ca bhavati pareṣāṃ bhūtasya varṇasyāhartā/ itīmāny evāṃbhāgīyāni bodhisattvasya śīla-pāramitāyā gotra-liṅgāni veditavyāni/

### 1.4.3.忍種姓相
【漢】云何菩薩忍波羅蜜多種姓相？

【漢】謂諸菩薩，性於他所遭不饒益，無恚害心，亦不反報。若他諫謝，速能納受，終不結恨，不久懷怨。

【漢】如是等類，當知名為菩薩忍波羅蜜多種`[＊4-29]姓＝性【明】＊`姓相。
△tatremāni bodhisattvasya kṣānti-pāramitāyā gotra-liṅgāni/ iha bodhisattvaḥ prakṛtyā pareṣām antikād apakāraṃ labdhvā nāghāta-cittatāṃ prāviṣkaroti nāpy apakārāya pratipadyate/ saṃjñapyamānaś cāśu saṃjñaptiṃ pratigṛhṇāti/ na ca khilaṃ dhārayati na cirakālikaṃ vairāśayāṃ vahati/ itīmāny evaṃbhāgīyāni bodhisattvasya kṣānti-pāramitāyā gotra-liṅgāni veditavyāni/

### 1.4.4.精進種姓相
【漢】云何菩薩精進波羅蜜多種`[＊4-30]姓＝性【明】＊`姓相？

【漢】謂諸菩薩，性自翹勤，夙興晚寐，不深耽樂睡眠倚樂。於所作事勇決樂為，不生懈怠，思擇方便，要令究竟。凡所施為一切事業，堅固決定；若未皆作、未皆究竟，終不中間懈廢退屈。於諸廣大第一義中，心無怯弱，不自輕蔑，發勇猛心；我今有力能證於彼。或入大眾，或與他人共相擊論，或餘種種難行事業，皆無畏憚。能引義利大事務中，尚無深倦，何況小事。

【漢】如是等類，當知名為菩薩精進波羅蜜多種`[＊4-31]姓＝性【明】＊`姓相。
△tatremāni bodhisattvasya vīrya-pāramitāyā gotra-liṅgāni/ iha bodhisattvaḥ prakṛtyā utthānavān bhavati kālyotthāyī sāyaṃ nipātī na nidrāsukhaṃ śayana-sukhaṃ pārśva- sukham atyarthaṃ svīkaroti/pratyupasthite ca kṛtye abhi bhūyākartukāmatām ālasyaṃ pratisaṃkhyāya prayujyate tasya kṛtyasyābhiniṣpattaye/sarva-kṛtya-samāraṃbheśu ca dṛḍhaniścayo bhavatinā-kṛtvānā-pariprāpya sarveṇa sarvaṃ vīryaṃ sraṃsayati antarā vā viṣādam āpadyate/udāreśu ca parameṣv artheṣu na cetasā saṃkocam āpadyate / nāpy ātmānaṃ paribhavati/ śakto 'haṃ pratibalam eṣām adhigamāyeti utsāhajātaḥ/ vīraś ca bhavati mahāsabhāpraveśe vā paraiḥ sahābhiyogapratyabhiyoge vā tadanya-tra vā duṣkara-karmaṇi mahāvyavasāyeṣv api cārthopasaṃhiteṣu nātyarthaṃ khedam āpadyate. prāg eva parītteṣu/ itīmāny evaṃbhāgīyāni bodhisattvasya vīrya-pāramitāyā gotra-liṅgāni veditavyāni/

### 1.4.5.精進種姓相
【漢】云何菩薩靜慮波羅蜜多種`[＊4-32]姓＝性【明】＊`姓相？

【漢】謂諸菩薩，性於法義能審思惟，無多散亂。若見若聞阿練若處、山巖、林藪、邊際臥具人不狎習離惡眾生，隨順宴默。便生是念：是處安樂，出離、遠離。常於出離及遠離所深生愛`[慕＝念【明】]`慕。性薄煩惱，諸蓋輕微，麁重羸弱。至遠離處，思量自義，心不極為諸惡尋思之所纏擾。於其怨品，尚能速疾安住慈心，況於親品及中庸品。若見若聞有苦眾生，為種種苦之所逼惱，起大悲心，於彼眾生隨能隨力方便拔濟，令離眾苦。於諸眾生，性自樂施利益安樂。親屬衰亡、喪失財寶、殺縛禁閉及驅擯等諸苦難中，`[悉＝志【宮】，心【聖】]`悉能安忍。其性聰敏，於法能受、能持、能思；成就念力，於久所作、所說事中，能自記憶，亦令他憶。

【漢】如是等類，當知名為菩薩靜慮波羅蜜多種`[＊4-33]姓＝性【明】＊`姓相。
△tatremāni bodhisattvasya dhyāna-pāramitāyā gotra-liṅgāni/ iha bodhisattvaḥ prakṛtyā dharmārthopanidhyāne avikṣepa-bahulo bhavati/ araṇya-vana-prasthānāni ca prāntāni śayanāsanāni manuṣya-rahas-sevitāni vigata-janapāpakāni pratisaṃlayanasārūpyakāṇi dṛṣṭvā vā śrutvā vā sukhaṃ bata naiṣkramyaṃ prāvivekyam iti naiṣkramyaprāvivekye tīvram autsukyam utpādayati/prakṛtyā ca mandakleśo bhavati mandanivaraṇo manda-dauṣṭhulyaḥ/ praviveka-gatasya cāsya svārthaṃ paritulayataḥ pāpakaḥ asad-vitarkā nātyarthaṃ cittaṃ kṣobhayanti na paryādāya tiṣṭhanti/ amitra-pakṣepi tvaritaṃ tvari-taṃ maitra-cittatām upasthāpayati prāg eva mitrodāsīna-pakṣe/ vicitraiś ca duḥkhair duḥkhitānāṃ sattvānāṃ duḥkhaṃ śrutvā vā dṛṣṭvā vā mahat kāruṇyacittam utpāda-yati/duḥkhāpanayāya ca teṣāṃ sattvānāṃ yathāśaktyā yathābalaṃ vyāpāraṃ gacchati/ prakṛtyā ca sattveṣu hitakāmo bhavati sukhakāmaḥ/ dhṛtimāṃś ca bhavaty āpatsu jñāti-vyasane vā bhoga-vyasane vā vadhe vā bandhane vā pravāsane vā/ ity evaṃbhā-gīyāsv āpatsu/ medhāvīca dharmāṇāṃ grahaṇadhāraṇohana-samarthaḥ. smṛti-balena ca samanvāgato bhavati/ sa cira-kṛta-cira-bhāṣitam apy anusmartā bhavati/ pareṣāṃ cānusmārayitā/ itīmāny evaṃbhāgīyāni bodhisattvasya dhyāna-pāramitāyā gotra-liṅgāni veditavyāni/

### 1.4.6.慧種姓相
【漢】云何菩薩慧波羅蜜多種`[＊4-34]姓＝性【明】＊`姓相？

【漢】謂諸菩薩成俱生慧，能入一切明處境界。性不頑鈍、性不微昧、性不愚癡。遍於彼彼離放逸處有力思擇。

【漢】如是等類，當知名為菩薩慧波羅蜜多種`[＊4-35]姓＝性【明】＊`姓相。
△tatremāni bodhisattvasya prajñā-pāramitāyā gotraliṅgāni/ iha bodhisattvaḥ sarva-vidyā-sthāna-jñeya-praveśāya saha-jayā prajñayā samanvāgato bhavati/ adhandhaś ca bhavaty amandaḥ amomuhajātīyaḥ/ tāsu tāsu ca pramāda- sthāna-viratiṣu pratisaṃ-khyāna-baliko bhavati/ itīmāny evaṃbhāgīyāni bodhisattvasya prajñā-pāramitāyā gotraliṅgāni veditavyāni/

【漢】應知是名能比菩薩種`[＊4-36]姓＝性【明】＊`姓麁相。決定實義，唯佛世尊究竟現見。

【漢】由諸菩薩所有種`[＊4-37]姓＝性【明】＊`姓性，與如是功德相應，成就賢善諸白淨法。是故能與難得最勝不可思議無動無上如來果位為證得因，應正道理，餘不應理。
△tānīmāni bodhisattvasyaudārikāṇy ānumānikāni gotra-liṅgāni veditavyāni/ bhūtārtha-niścaye tu buddhā eva bhagavanttaḥ pratyakṣa-darśinaḥ/ yasmāc ca tad gotraṃ bodhi-sattvānāṃ prakṛtyaivaṃ guṇayuktaṃ bhadraṃ kalyāṇaṃ śukladharmasamanvāgataṃ/ tasmāt tāvad durabhisaṃbhavasya śreṣṭhasyā-cintyasyācalasyānuttarasya tāthāgata-sya padasyāvāptaye hetu-bhāvena yujyate nānyathā yujyeta/

## 1.5.有染無染別

【漢】種`[＊4-38]姓＝性【明】＊`姓菩薩，乃至未為白法相違四隨煩惱若具不具之所染污，性與如是白法相應。

【漢】若被染污，如是白法皆不顯現，或於一時生諸惡趣。

【漢】菩薩雖生諸惡趣中，由種`[＊4-39]姓＝性【明】＊`姓力，應知與餘生惡趣者有大差別。謂彼菩薩久處生死，或時時間生諸惡趣，雖暫生彼，速能解脫；雖在惡趣，而不受於猛利苦受，如餘有情生惡趣者；雖觸微苦，而能發生增上厭離，於生惡趣受苦有情，深起悲心。如是等事，皆由種`[＊4]`姓。佛大悲因之所熏發，是故當知，種`[姓＝性【三宮】]`姓菩薩`[雖【麗】，離【大】(cf. K15n0570\_p0758c03)]`雖生惡趣，然與其餘生惡趣者有大差別。
△tāvac ca bodhisattavḥ ebhiḥ śuklair dharmaiḥ prakṛtyaiva yukto bhavati yāvan na śukla-dharmavairodhikaiś caturbhir upakleśaiḥ sakala-vikalair upakliṣṭo bhavati/ yataś ca upakliṣṭo bhavati/ sa tadā eṣu ca śukleṣu dharmeṣu na saṃdṛśyate/ apāyeṣu caikadā upapadyate/ apāyopapattāv api bodhisattvasya tad-anyebhyaḥ apāyopapanne-bhyaḥ sattvebhyo gotra-kṛto mahān viśeṣo veditavyaḥ/ iha bodhisattvaḥ dīrgheṇa kālena kadācit karhicit apāyeṣūpapadyate. upapannaś cāśu parimucyate apāyebhyaḥ/ na ca tathā tīvām āpāyikīṃ duḥkhāṃ vedanāṃ vedayate tad-yathā anye apāyopapa-nnāḥ sattvāḥ/ tayā 'pi ca pratanvyā duḥkhayā vedanayā spṛṣṭaḥ adhimātraṃ saṃve-gam utpādayati/ teṣu ca sattveṣu tatropapanneṣu duḥkhiteṣu kāruṇya-cittaṃ pratila-bhate yad uta tenaiva gotreṇa buddha-mahā-karuṇā-hetunā codyamānaḥ/ ity evaṃ-bhāgīyaḥ apāyopapattau bodhisattvasya tad-anyebhyo 'pāyopapannebhyaḥ sattvebhyo viśeṣo veditavyaḥ/

【漢】何等名為種`[＊4-41]姓＝性【明】＊`姓菩薩白法相違四隨煩惱？謂放逸者，由先串習諸煩惱故，性成猛利、長時煩惱，是名第一隨煩惱`[姓＝性【三聖】]`姓。又愚癡者、不善巧者，依附惡友，是名第二隨煩惱性。又為尊長、夫主、`[王〔－〕【三宮】]`王賊及怨敵等所拘逼者，不得自在，其心迷亂，是名第三隨煩惱性。又資生具有匱乏者，顧戀身命，是名第四隨煩惱性。
△tatra katame te bodhisattvasya catvāraḥ śukla-dharma-vairodhikā upakleśāḥ/ pūrvaṃ pramattasya kleśābhyāsāt tīvra-kleśatā āyata-kleśatā cāyaṃ prathama upakleśaḥ/
△mūḍhasyā-kuśalasya pāpa-mitra-saṃśrayo 'yaṃ dvitīya upakleśaḥ/ guru-bhartṛ-rāja-corapratyarthikādy-abhibhūtasyāsvātantryaṃ citta-vibhramaś cāyaṃ tṛtīya upakleśaḥ/ upakaraṇa-vikalasya jīvikāpekṣā 'yaṃ caturtha upakleśaḥ/

## 1.6.有障無障別
【漢】又諸菩薩雖具種`[＊4-42]姓＝性【明】＊`姓，由四因緣，不能速證阿耨多羅三藐三菩提。何等為四？謂諸菩薩，先未值遇諸佛菩薩真善知識，為說菩提無顛倒道。如是名為第一因緣。又諸菩薩，雖遇善友為說正道，而顛倒執，於諸菩薩正所學中顛倒修學。如是名為第二因緣。又諸菩薩，雖遇善友為說正道，於諸菩薩正所學中無倒修學，而於加行方便慢緩、懈怠嬾`[惰＝墮【宋元宮】]`惰，不成勇猛、熾然精進。如是名為第三因緣。又諸菩薩，雖遇善友為說正道，於諸菩薩正所學中無倒修學，亦於加行勇猛精進，然諸善根猶未成熟，菩提資糧未得圓滿，未於長時積習所有菩提分法。如是名為第四因緣。如是菩薩雖有種`[＊4]`姓，因緣闕故，不能速證無上菩提。若具因緣，便能速證。

【漢】若無種`[＊4-44]姓＝性【明】＊`姓補特伽羅，雖有`[一切〔－〕【三】]`一切，一切一切種，當知決定不證菩提。
△caturbhiḥ kāraṇaiḥ evaṃ gotrasampanno 'pi bodhisattvaḥ na śaknoty anuttarāṃ sam-yak-saṃbodhim abhisaṃboddhuṃ/ katamaiś caturbhiḥ/ iha bodhisattvaḥ ādita eva kalyāṇa-mitraṃ na labhate aviparīta-bodhi-mārga-daiśikaṃ buddhaṃ vā bodhisatt-vaṃ vā/ idaṃ prathamaṃ kāraṇaṃ/ punar aparaṃ bodhisattvaḥ labdhvā 'pi kalyāṇa- mitraṃ viparīta-grāhī viparītaṃ śikṣate bodhisattva-śikṣāsu/ idaṃ dvitīyaṃ kāraṇaṃ/
△punar aparaṃ bodhisattvaḥ labdhvā 'pi kalyāṇa-mitraṃ aviparītaṃ śikṣamāṇo bodhi-sattva-śikṣāsu tasmiṃ prayoge śithila-prayogo bhavati kusīdo nodagra-pratata-vīrya-samanvāgataḥ/ idaṃ tṛtīyaṃ kāraṇaṃ/ punar aparaṃ bodhisattvaḥ labdvā 'pi kalyāṇa-mitram aviparītaṃ śikṣamāṇo bodhisattva-śikṣāsu tasmiṃ prayoge ārabdha-vīryaḥ a-paripakvendriyo bhavaty aparipūrṇa-saṃbhāraḥ dīrghakālāparijayād bodhi-pakṣāṇāṃ dharmāṇāṃ/ idaṃ caturthaṃ kāraṇaṃ/ gotre saty etat-kāraṇa-vaikalyād bodher aprāptiḥ/ sāṃnidhyāt tu prāptir bhavati/ bodhisattva-samyak-praṇidhānānām ādyaṃ tad-anya-samyak-praṇidhāna-saṃgrāhakaṃ. tasmāt sa āditaḥ samyak-praṇidhāna-svabhāvaḥ

# 2.發心品
本地分中菩薩地第十五初持瑜伽處發心品第二
【漢】`[7]第十五〔－〕【明】＊`
【漢】`[發心品 cittctpādapaṭala]`
## 2.1.辨相
【漢】復次，菩薩最初發心，於諸菩薩所有`[正願 samyak-praṇidhāna]`正願是初正願，普能攝受其餘正願，是故發心以初正願為其自性。
△iha bodhisattvasya prathamaś cittotpādaḥ sarva-bodhisattva-samyak-praṇidhānānām ādyaṃ tadanyasamyakpraṇidhānasaṃgrāhakaṃ/ tasmāt sa āditaḥ samyak-praṇidhāna-svabhāvaḥ/

【漢】又諸菩薩起正願心求菩提時，發如是心，說如是言：願我決定當證無上正等菩提，能作有情一切義利。畢竟安處究竟涅槃及以如來廣大智中。如是發心，定自希求無上菩提，及求能作有情義利，是故發心以定希求為其行`[相＝初【元】]`相。
△sa khalu bodhisattvo bodhāya cittaṃ praṇidadhad evaṃ cittam abhisaṃskaroti vācaṃ ca bhāṣate/ aho batāham anuttarāṃ samyak-saṃbodhim abhisaṃbudhyeyaṃ sarva-sattvānāṃ cārthakaraḥ syām atyantaniṣṭhe nirvāṇe pratiṣṭhāpayeyaṃ tathāgata-jñāne ca/ sa evam ātmanaś ca bodhiṃ sattvārthaṃ ca prārthayamānaś cittam utpādayati/ tasmāt sa cittotpādaḥ prārthanākāraḥ/

【漢】又諸菩薩`[緣＝發【三】]`緣大菩提，及緣有情一切義利，發心希求，非無所緣，是故發心以大菩提及諸有情一切義利為所緣境。
△tāṃ khalu bodhiṃ sattvārthaṃ cālambya sa cittotpādaḥ prārthayate nānālambya/ tasmāt sa cittotpādo bodhyālambanaḥ sattvārthālambanaś ca/

【漢】又諸菩薩最初發心，能攝一切菩提分法殊勝善根為上首故，是善、極善，是賢、極賢，是妙、極妙，能違一切有情處所三業惡行功德相應。
△sa cittotpādaḥ sarva-bodhi-pakṣa-kuśala-mūla-saṃgrahāya pūrvaṃgamatvāt kuśalaḥ (parama-kauśalya-guṇa-yuktaḥ) bhadraḥ parama-bhadraḥ kalyāṇaḥ parama-kalyāṇaḥ sarva-sattvādhiṣṭhāna-kāya-vāṅ-mano-duś-carita-vairodhikaḥ/

【漢】又諸菩薩最初發心所起正願，於餘一切希求世間、出世間義妙善正願，最為第一，最為無上。

【漢】如是應知最初發心有五種相。一者、`[自性 svabhāva]`自性，二者、`[行相 ākāra]`行相，三者、`[所緣 ālambana]`所緣，四者、`[功德 guṇa]`功德，五者、最勝。
△yāin ca kānicid anyāni laukika-lokottareṣv artheṣu kuśalāni samyak-praṇidhānāni/ teṣāṃ sarveṣāṃ agram etat samyak-praṇidhānaṃ niruttaraṃ yad uta bodhisattvasya prathamaś cittotpādaḥ/ evam ayaṃ prathamaś cittotpādaḥ svabhāvato 'pi veditavyaḥ ākārato 'py ālambanato 'pi guṇato 'pi utkarṣato 'pi paṃca-lakṣaṇo veditavyaḥ/

## 2.2.明業
【漢】又諸菩薩初發心已，即名趣入無上菩提，預在大乘諸菩薩數。此據世俗言說道理，是故發心趣入所攝。
△tasya ca bodhi-cittasya sahotpādād evāvatīrṇo bhavati bodhisattvo 'nuttara-bodhi-mahāyāne/ bodhisattva iti ca saṃkhyāṃ gacchati yad uta saṃketa-vyavahāra-nayena/ tasmāt sa cittotpādaḥ avatāra-saṃgṛhītaḥ/

【漢】又諸菩薩`[要＝初【三】]`要發心已，方能漸次速證無上正等菩提，非未發心，是故發心能為無上菩提根本。
△utpādya ca bodhisattvas tac-cittaṃ krameṇānuttarāṃ samyak-saṃbodhim abhisaṃ-budhyate nānutpāday/

【漢】又諸菩薩悲愍一切有苦眾生，為欲濟拔，發菩提心，是故發心是悲等流。
△tasmād anuttarāyāḥ samyak-sambodheḥ sa cittotpādo mūlaṃ/ duḥkhiteṣu ca sattveṣu sa) kāruṇiko bodhisattvaḥ paritrāṇābhiprāyaḥ tac cittam utpādayati/ tasmāt sa cittotpādaḥ karuṇā-niṣyandaḥ/

【漢】又諸菩薩以初發心為所依止、為建立故，普於一切菩提分法及作一切有情義利菩薩學中皆能修學，是故發心是諸菩薩學所依止。

【漢】如是應知最初發心是趣入攝、菩提根本、大悲等流、學所依止。
△taṃ ca cittotpādaṃ niśritya pratiṣṭhāya bodhisattvo bodhi-pakṣeṣu dharmeṣu sattvār-thakriyāyāṃ ca bodhisattva-śikṣāyāṃ prayujyate/ tasmāt sa cittotpādo bodhisattva-śikṣāyāḥ saṃniśrayaḥ/ evam asau prathamaś cittotpādaḥ saṃgrahato 'pi mūlato 'pi niṣyandato 'pi saṃniśrayato 'pi veditayaḥ/

## 2.3.辨類
### 2.3.1.具明二種
#### 2.3.1.1.出其差別
【漢】又諸菩薩最初發心略有二種。一者、永出，二、不永出。言永出者，謂發心已畢竟隨轉，無復退還。不永出者，謂發心已不極隨轉，而復退還。
△sa ca bodhisattvasya prathamaś cittotpādaḥ samāsena dvi-vidhaḥ nairyāṇikaś cānair-yāṇikaś ca/ tatra nairyāṇiko ya utpanno 'tyantam anuvartate na punar vyāvartate/ anairyāṇikaḥ punar ya utpanno nātyantam anuvartate punar eva vyāvartate/

【漢】此發心退復有二種。一者、究竟，二、不究竟。究竟退者，謂一退已，不能復發求菩提心。不究竟者，謂退已後，數數更發求菩提心。
△tasya ca cittotpādasay vyāvṛttir api dvividhā/ ātyantikī cānātyantikī ca/ tatrātyantikī yat sakṛd-vyāvṛttaṃ cittaṃ na punar utpadyate bodhāya/anātyantikī punaḥ yad vyāvṛ-ttaṃ cittaṃ punaḥ-punar utpadyate bodhāya/

#### 2.3.1.2.顯緣因力

【漢】當知菩薩最初發心，由四種`[緣 pratya]`緣、四`[因 hetu]`因、四`[力 lairvedita]`力。
##### 2.3.1.2.1.四緣
###### 2.3.1.2.1.1.由見神變

【漢】云何四緣？謂善男子或善女人，若見諸佛及諸菩薩，有不思議甚奇希有神變威力，或從可信聞如是事。既見聞已，便作是念：無上菩提具大威德，令安住者及修行者，成就如是所見所聞不可思議神變威力。由此見聞增上力故，於大菩提深生信解，因斯發起大菩提心。是名`[第一初發心因 prathama-hetuś-cittasyatpottaye]`第一初發心緣。
△sa khalu cittasyotpādaḥ caturbhiḥ pratyayiś caturbhir hetubhiḥ caturbhir balaiḥ vedi-tavyaḥ/ catvāraḥ pratyayāḥ katame/ iha kula-putro vā kula-duhitā vā tathāgatasya vā bodhisattvasya vā 'cintyam adbutaṃ prātihāryaṃ prabhāvaṃ paśyati saṃpratyayita-sya vā 'ntikāc chṛṇoti/ tasya dṛṣṭvā vā (śrutvā vaivaṃ) bhavati/mahānubhāvā bateyaṃ bodhir yasyāṃ sthitasya vā pratipannasya vā 'yam evaṃrūpaḥ prabhāvaḥ idam evaṃ-rūpaṃ prātihāryaṃ dṛśyate ca śrūyate ca/ sa tad eva prabhāvasya darśanaṃ śravaṇaṃ vā 'dhipatiṃ kṛtvā mahā-bodhy-adhimukto mahābodhau cittam utpādayati/ ayaṃ prathamaḥ pratyayaś cittasyotpattaye/

###### 2.3.1.2.1.2.由聞說法

【漢】或有一類，雖不見聞如前所說神變威力，而聞宣說依於無上正等菩提微妙正法菩薩藏教，聞已深信；由聞正法及與深信增上力故，於如來智深生信解，為得如來微妙智故，發菩提心。是名第二初發心緣。
△sa na haiva prabhāvaṃ paśyati vā śṛṇoti vā api tv anuttarāṃ samyak-saṃbodhim ārabhya sad-dharmaṃ śṛṇoti bodhisattva-piṭakaṃ deśyamānaṃ/ śrutvā ca punar abhiprasīdati/ abhiprasannaś ca sad-dharma-śravaṇam adhipatiṃ kṛtvā tathāgata-jñānādhimuktaḥ tathāgata-jñānā-pratilṃbhāya cittam utpādayati/ ayaṃ dvitīyaḥ pratyayaḥ cittasyotpattaye/

###### 2.3.1.2.1.3.由住持法
【漢】或有一類，雖不聽聞如上正法，而見一切菩薩藏法將欲滅沒。見是事已，便作是念：菩薩藏法久住於世，能滅無量眾生大苦，我應住持菩薩藏法，發菩提心，為滅無量眾生大苦。由為護持菩薩藏法增上力故，於如來智深生信解，為得如來微妙智故，發菩提心。是名第三初發心緣。
△sa na haiva dharmaṃ śṛṇotiapi tu bodhisattva-sad-dharmāntardhānim āmukhām upa-gatāṃ paśyati/ dṛṣṭvā ca punar asyaivaṃ bhavati/ apramāṇānāṃ bata sattvānāṃ duḥ-khāpagamāya bodhisattva-sad-dharma-sthitiḥ saṃvartate/ yan nv ahaṃ bodhi-sattva-sad-dharma-cira-sthitaye cittam utpādayeyaṃ yad uta eṣām eva sattvānāṃ duḥkhāpa-karṣāya/ sa saddharma-dhāraṇām evādhipatiṃ kṛtvā tathāgata-jñānādhi-muktas tathā-gata-jñāna-pratilaṃbhāya cittam utpādayati/ ayaṃ tṛtīyaḥ pratyayaś cittasyotpattaye/

###### 2.3.1.2.1.4.由見難得

【漢】或有一類，雖不觀見正法欲滅，而於末劫、末世、末時，見諸濁惡眾生身心，`[十隨煩惱，愚癡 moha, 無慚 ahrīkyānāuapatrāpya, 慳嫉 īrṣya-mātsarya, 憂苦 duḥkha, 麁重 dauṣṭulya, 煩惱 kleśa, 惡業 duścarita, 放逸 pramāda, 懈怠 kauśīdya, 不信 nāśraddhysa.]`十隨煩惱之所惱亂。謂多愚癡、多無慚愧、多諸慳嫉、多諸憂苦、多諸麁重、多諸煩惱、多諸惡行、多諸放逸、多諸懈怠、多諸不信。見是事已，便作是念：大濁惡世，於今正起諸隨煩惱所惱亂時，能發下劣聲聞、獨覺菩提心者，尚難可得，況於無上正等菩提能發心者。我當應發大菩提心，令此惡世無量有情，隨學於我起菩`[提＝薩【明】]`提願。由見末劫難得發心增上力故，於大菩提深生信解，因斯發起大菩提心。是名第四初發心緣。
△sa na haiva sad-dharmāntardhāniṃ pratyupasthitāṃ paśyaty api tv antayuge 'ntakāle pratyavarān antayugikān sattvāśrayāṃ paśyati yad uta daśabhir upakleśair upakliṣṭāṃ tadyathā moha-bahulān āhrīkyānapatrāpya-bahulān īrṣyā-mātsarya-bahulāṃ duḥkha- bahulāṃ dauṣṭhulya-bahulāṃ kleśa-bahulāṃ duś-carita-bahulāṃ pramāda-bahulaṃ kausīday-bahulāṃn āśraddhyabahulāṃś ca/ dṛṣṭvā ca punar asyaivaṃ bhavati/mahāṃ batāyaṃ kaṣāyakālaḥ pratyupasthitaḥ/ asminn evam upakliṣṭe kāle na sulabho nihīna-śrāvakapratyekabodhāv api tāvac cittopādaḥ/prāg evānuttarāyāṃ samyak-saṃbodhau/ yan nv aham api tāvac cittam utpādayeyuṃ apy eva nāma mamānuśikṣamāṇā anye 'py utpādayeyur iti/ so 'nta-kāle (cittotpāda-du...kṛtvā) mahābodhāv adhimukto mahā-bodhau cittam utpādayati/ ayaṃ caturthaḥ pratyayaḥ cttasyotpattaye/

##### 2.3.1.2.2.四因
【漢】云何四因？

【漢】謂諸菩薩種姓具足，是名第一初發心因。又諸菩薩賴佛菩薩善友攝受，是名第二初發心因。又諸菩薩於諸眾生多起悲心，是名第三初發心因。又諸菩薩於極長時種種猛利無間無缺生死大苦難行苦行無有怯畏，是名第四初發心因。
△catvāro hetavaḥ katame. gotra-saṃpad bodhisattvasya prathamo hetuḥ cittasyotpttaye.
△buddha-bodhisattva-kalyāṇa-mitra-parigrahaḥ dvitīyo hetuś cittasyotpattaye. sattveṣu kāruṇyaṃ bodhisattvasya tṛtīyo hetuś cittasyotpattaye. saṃsāra-duḥkhād duṣ-kara-caryād duḥkhād api dīrghakālikād vicitrāt tīvrān nir-antarād abhīrutā caturtho hetuś cittasyotpattaye.

###### 2.3.1.2.2.1.種姓具足
【漢】若諸菩薩六處殊勝，從無始世展轉傳來，法爾所得，當知是名種`[＊4-45]姓＝性【明】＊`姓具足。
△tatra gotra-saṃpad bodhisattvasya dharmatā-pratilabdhaiva veditavyā.

###### 2.3.1.2.2.2.善友具足

【漢】由四種相，當知菩薩善友具足。謂諸菩薩所`[遇＝過【甲】]`遇善友，性不愚鈍，聰明黠慧，不墮惡見，是名第一`[善友具足 mitra-sampat]`善友具足。又諸菩薩所遇善友，終不教人行於放逸，亦不授與諸放逸具，是名第二善友具足。又諸菩薩所遇善友，終不教人行於惡行，亦不授與諸惡行具。是名第三善友具足。又諸菩薩所遇善友，終不勸捨增上信、欲、受學、精進、方便功德，而復勸修下劣信、欲、受學、精進、方便功德。所謂終不勸捨大乘，勸修二乘；勸捨修慧，勸修思慧；勸捨思慧，勸修聞慧；勸捨聞慧，勸修福業；勸捨尸羅，勸修`[慧＝惠【三宮聖】]`慧施。終不勸捨如是等類增上功德，而復勸修如是等類下劣功德。是名第四善友具足。
△caturbhir ākārair bodhisattvasya mitrasampad veditavyā. iha bodhisattvasya mitram ādita evājaḍaṃ bhavaty adhandhajatīyaṃ paṃḍitaṃ vicakṣaṇaṃ na ca kudṛṣṭipatitam. iyaṃ prathamā mitra-saṃpat. na cainaṃ pramāde viniyojayati na pramādasthānam asyopasaṃharati. iyaṃ dvitīyā mitra-saṃpat. na cainaṃ duścarite viniyojayati na duś-caritasthānam asyopasaṃharati. iyaṃ tṛtīyā mitra-saṃpat. na cainam utkṛṣṭatarebhyaḥ śraddhā-cchanda-samādāna-vīryopāya-guṇebhyo vicchandya nihīnatarakeṣu śraddhā-cchanda-samādānavīryopāya-guṇeṣu samādāpayati. tad-yathā mahāyānād vicchandya śrāvakayāne vā pratyekabuddhayāne vā bhāvanāmayād vicchandya cintāmaye cintā-mayād vicchandya śrutamaye śrutamayād vicchandya vaiyāpṛtya-karmaṇi śīlamayād vicchandya dānamaye. ity evaṃ bhāgīyebhya utkṛṣṭatarakebhyo guṇebhyo na viccha-ndya evaṃbhāgīyeṣu nihīnatarakeṣu guṇeṣu samādāpayati. iyaṃ caturthī mitra-saṃpat.

###### 2.3.1.2.2.3.多起悲心

【漢】由四因緣，當知菩薩於諸眾生多起悲心。謂諸菩薩雖有十方無量無邊無苦世界，而生有苦諸世界中。於中恒有眾苦可得，非無眾苦。或時見他隨遭一苦觸對逼切，或時見自隨遭一苦觸對逼切，或見自他隨遭一苦觸對逼切，或見二種俱遭長時種種猛利無間大苦觸對逼切。然此菩薩依自種`[＊4-46]姓＝性【明】＊`姓，性自仁賢。依四境處，雖不串習，而能發起下中上悲，無有斷絕。
△caturbhiḥ kāraṇair bodhisattvaḥ karuṇā-bahulo bhavati sattveṣu. santi te loke-dhāta-vaḥ. yeṣu duḥkhaṃ nopalabhyate daśasu dikṣv anantā-paryanteṣu loka-dhātuṣu. sa ca bodhisattvaḥ saduḥkhe dhātau pratyājāto bhavati. yatra duḥkham upalabhyate. nāduḥ-khe. paraṃ cānyatamena duḥkhena spṛṣṭam upadrutam abhibhūtaṃ paśyati. ātmanā cānyatamena duḥkhena spṛṣṭo bhavaty upadruto 'bhibhūtaḥ. punaś ca param ātmānaṃ vā tad-ubhayaṃ vā dīrghakālikena vicitreṇa tīvreṇa nirantareṇa duḥkhena spṛṣṭam upadrutam abhibhūtaṃ paśyati. iti tasya bodhisattvasya sva-gotra-saṃniśrayeṇa prakṛti-bhadratayā ebhiś caturbhir ālaṃbanair adhiṣṭhānaiḥ karuṇā mṛdu-madh-yādhimātrā pravartate anyatrābhyāsataḥ.

###### 2.3.1.2.2.4.無有怯畏
【漢】由四因緣，當知菩薩於諸眾生先起悲心，於極長時種種猛利無間無缺生死大苦難行苦行尚無怯畏，何況小苦。謂諸菩薩性自勇健，堪忍有力，當知是名第一因緣。又諸菩薩性自聰敏，能正思惟，具思擇力，當知是名第二因緣。又諸菩薩能於無上正等菩提成就上品清淨信解，當知是名第三因緣。又諸菩薩於諸眾生成就上品深心悲愍，當知是名第四因緣。
△caturbhiḥ kāraṇair bodhisattvaḥ sattveṣu karuṇāṃ saṃpuraskṛtya saṃsāra-duḥkhād dīrghakālikād vicitrāt tīvrān nir-antarād api na bibheti nottrasyati. prāg eva nihīnāt.
△prakṛtyā sāttviko bhavati dhṛtimāṃ balavān. idaṃ prathamaṃ kāraṇaṃ. paṇḍito bhavati samyag-upanidhyāna-śīlaḥ pratisaṃkhyāna-balikaḥ. idaṃ dvitīyaṃ kāraṇaṃ.
△anuttarāyāṃ samyak-saṃbodhāv adhimātrayā adhimuktyā samanvāgato bhavati. idaṃ tṛtīyaṃ kāraṇaṃ. sattveṣu cādhimātrayā karuṇayā samanvāgato bhavati. idaṃ caturthaṃ kāraṇaṃ.

##### 2.3.1.2.3.四力
【漢】云何四力？一者、自力，二者、他力，三者、因力，四者、加行力。

【漢】謂諸菩薩由自功力，能於無上正等菩提深生愛樂，是名第`[一＝二【元】]`一初發心力。

【漢】又諸菩薩由他功力，能於無上正等菩提深生愛樂，是名第二初發心力。

【漢】又諸菩薩宿習大乘相應善法，今暫得見諸佛菩薩，或暫得聞稱揚讚美，即能速疾發菩提心，況覩神力、聞其正法，是名第三初發心力。

【漢】又諸菩薩於現法中，親近善士，聽聞正法，諦思惟等，長時修習種種善法，由此加行發菩提心，是名第四初發心力。
△catvāri balāni katamāni. adhyātma-balaṃ para-balaṃ hetu-balaṃ prayoga-balaṃ ca. tatra sva-śakti-patitā yā rucir anuttarāyāṃ samyak-saṃbodhāu. idam ucyate (bodhisa-ttvasyādhyātma-balaṃ) cittasyotpattaye. para-śakti-samutpāditā tu rucir anuttarāyāṃ samyaksaṃbodhau bodhisattvasya parabalam ity ucyate cittasyotpattaye. pūrvako bodhisattvasya mahāyāna-pratisaṃyukta-kuśala-dhrmābhyāsa etarhi buddha-bodhisa-ttva (-saṃdarśana-mātrakeṇa) tad-varṇa-śravaṇa-mātrakeṇa vā āśu cittasyotpattaye.) prāg eva prabhāva-darśanena vā sad-dharma śravaṇena vā. hetu-balam ity ucyate cittasyotpattaye. dṛṣṭadhārmiko bodhisattvasya sat-puruṣa-saṃsevā-sad-dharma-śravaṇa-cintādiko dīrghakālikaḥ kuśala-dharmābhyāsaḥ prayoga-balam ity ucyate cittasyotpattaye.

【漢】若諸菩薩依上總別四緣、四因，或由自力、或由因力、或總二力而發心者，當知此心堅固無動。或由他力、或加行力、或總二力而發心者，當知此心不堅不固，亦非無動。
△evaṃ dṛḍhaṃ ca sāraṃ ca niścalaṃ cotpadyate. para-bala-prayoga-balābhyāṃ tu tac cittam adṛḍhodayaṃ veditavyaṃ.

【漢】有四因緣、能令菩薩退菩提心。何等為四？一、種姓不具；二、惡友所攝；三、於諸眾生悲心微薄，四、於極長時種種猛利無間無缺生死大苦難行苦行，其心極生怯畏驚怖。

【漢】如是四種心退因緣，與上發心四因相違，廣`[1]辯＝辨【聖】＊`辯其相，如前應知。
△catvāri bodhisattvasya citta-vyāvṛtti-kāraṇāni. katamāni catvāri. na gotra-sampanno bhavati. pāpa-mitra-parigṛhīto bhavati. sattveṣu manda-karuṇo bhavati. saṃsāra-duḥkhāc ca dīrghakālikād vicitrāt tīvrān nirantarād bhīrur bhavati atyarthaṃ bibhety uttrasyati saṃtrāsam āpadyate. caturṇāṃ cittotpattihetūnāṃ viparyayeṇa catvāry etāni citta-vyāvṛtti- kāraṇāni vistareṇa pūrvavad veditavyāni.

### 2.3.2.廣不退相
#### 2.3.2.1.由不共
【漢】最初發心堅固菩薩，略有二種不共世間甚希奇法。何等為二？一者、攝諸眾生皆為眷屬，二者、攝眷屬過所不能染。攝眷屬過有其二種。謂於眷屬饒益損減、染污違順。如是二事，菩薩皆無。
△dvāv imau dṛḍha-prathama-cittotpādikasya bodhisattvasya lokā-sādhāraṇāv āścaryā-dhutau dharmau. katamau dvau. sarva-sattvāṃs ca kaḍatra-bhāvena parigṛhṇāti. na ca punaḥ kaḍatra-parigraha-doṣeṇa lipyate. tatrāyaṃ kaḍatra-parigraha-doṣaḥ. kaḍatra-syānugrahopaghātābhyāṃ kliṣṭānurodha-virodhau. tau ca bodhisattvasya na vidyete.

#### 2.3.2.2.由意樂

【漢】最初發心堅固菩薩，於諸眾生發起二種善勝意樂。一者、利益意樂，二者、安樂意樂。
【漢】利益意樂者，謂欲從彼諸不善處.拔濟眾生，安置善處。
【漢】安樂意樂者，謂於貧匱無依無怙諸眾生所.離染污心，欲與種種饒益樂具。
△dvāv imau dṛḍha-prathama-cittotpādikasya bodhisatttvasya sattveṣu kalyāṇādhyāśa-yau pravartete. hitādhyāśayaś ca sukhādhyāśayaś ca. tatra hitādhyāśayaḥ yā akuśalāt sthānād vyutthāpya kuśale sthāne pratiṣṭhāpanakāmatā. sukhādhyāśayo yā vighāṭinām anāthānām apratisaraṇānāṃ sattvānāṃ kliṣṭa-varjitānugrāhakavastūpasaṃharaṇakā-matā. ^cl00iq

#### 2.3.2.3.由加行
【漢】最初發心堅固菩薩，有二加行。一、意樂加行，二、正行加行。意樂加行者，謂即利益安樂意樂日夜增長。正行加行者，謂於日夜能自成熟佛法加行，及於眾生隨能隨力，依前所說意樂加行，起與利益安樂加行。
△dvāv imau dṛḍha-prathama-cittotpādikasya bodhisattvasya prayogau. adhyāśaya-pra-yogaḥ pratipatti-prayogaś ca. tatrādhyāśaya-prayogo yā tasyaiva hita-sukhādhyāśaya-sya pratidivasam anubṛṃhaṇā. pratipatti-prayogaḥ pratidivasam ātmanaś ca buddha-dharma-paripāka-prayogaḥ sattvānāṃ ca yathāśakti yathābalaṃ adhyāśaya-prayoyam eva niśritya hita-sukhopasaṃhāra-prayogaḥ.

#### 2.3.2.4.由善法
【漢】最初發心堅固菩薩，有二增長大善法門。一者、自利加行，能證無上正等菩提；二者、利他加行，能脫一切有情眾苦。如二增長大善法門，如是二種大善法聚、二種無量大善法藏，當知亦爾。

【漢】最初發心堅固菩薩，由初發心求菩提故，所攝善法，比餘一切所攝善法，有二種勝。一者、`[因勝 hetu-vaiśeṣya]`因勝，二者、`[果勝 phala-vaiśeṣya]`果勝。謂諸菩薩所攝善法，皆是無上正等菩提能證因故，所證無上正等菩提是此果故，比餘一切聲聞、獨覺所攝善法尚為殊勝，何況比餘一切有情所攝善法。是故菩薩所攝善法，比餘一切所攝善法，因果俱勝。
△dve ime dṛḍhaprathamacittotpādikasya bodhisattvasya mahatī kuśaladharm āyadvāre. svārtha-prayogaś cānuttarāyāḥ samyaksaṃbodheḥ samudāgamāya. parārtha-prayogaś ca sarvasattvānāṃ sarvaduḥkha-nirmokṣāya. yathā dve āyadāre. evaṃ dvau mahāntau kuśala-dharma-saṃnicayau dvāv aprameyau kuśala-dharma-skandhau peyālaṃ. dve ime prathamacittopādikasya bodhisattvasya prathamaṃ cittotpādam upādāya bodhāya kuśala-parigraha-vaiśeṣye tad-anyaṃ kuśala-parigraham upanidhāya. hetu-vaiśeṣyaṃ phala-vaiśeṣyaṃ ca. sa khalu bodhisattvasya kuśala-parigraho 'nuttarāyāḥ samyak-saṃbodher hetuḥ sā ca tasya phalaṃ. na tad-anyaḥ sarva-śrāvaka-pratyekabuddha-kuśala-parigrahaḥ. prāg eva tad-anyeṣāṃ sattvānāṃ. tasmād bodhisattvānāṃ kuśala-parigrahaḥ tad-anyasmāt sarva-kuśala-parigrahād dhetu-bhāvataḥ ca phalataś prativiśiṣṭaḥ.

#### 2.3.2.5.由勝利
【漢】最初發心堅固菩薩，略有二種發心勝利。

【漢】一者、初發菩提心已，即是眾生尊重福田，一切眾生皆應供養；亦作一切眾生父母。

【漢】二者、初發菩提心已，即能攝受無惱害福。
△dvāv imau dṛḍha-prathama-cittotpādikasya bodhisattvasya cittotpādānuśaṃsau. saha cittotpādāc ca sarva-sattvānāṃ dakṣiṇīya-bhūto bhavati guru-bhūtaḥ puṇya-kṣetraṃ pitṛ-kalpaḥ prajānāṃ avyābādhyasya ca puṇyasya parigrahaṃ karoti.

##### 2.3.2.5.1.守護無害
【漢】由此菩薩成就如是無惱害福，得倍輪王護所守護；由得如是護所護故，若寢、若寤、若迷悶等，一切魍魎、藥叉、宅神、人非人等不能嬈害。
△tatredam avyābādhyaṃ puṇyaṃ yena samanvāgato bodhisattvaḥ cakravarti-dvi-guṇen(ārakṣeṇārakṣito) bhavati. yasminn asyārakṣe sadā pratyupasthite na śaknuvanti supta-matta-pramattasyāpi vyāḍā vā yakṣā vā (manuṣyā vā) amanuṣyā vā naivāsikā vā viheṭhāṃ kartuṃ.

##### 2.3.2.5.2.不感病苦
【漢】又此菩薩轉受餘生，由如是福所攝持故，少病、無病，不為長時重病所觸。
△parivṛtta-janmā punar ayaṃ bodhisattvaḥ tena puṇya-parigraheṇālpādādho bhavaty a-roga-jātīyaḥ. na ca dīrgheṇa khareṇa vā ābādhena-spṛśyate.

##### 2.3.2.5.3.無不堪任
【漢】於諸眾生所作義利，能以身語勇猛而作。常為眾生宣說正法，身無極倦，念無忘失，心無勞損。
△sattvārtheṣu ca sattva-karaṇīyeṣu asya vyāyacchamānasya kāyena vācā dharmaṃ ca deśayataḥ nātyarthaṃ kāyaḥ klāmyati na smṛtiḥ pramuṣyate na cittam upahanyate.

##### 2.3.2.5.4.麤重輕微
【漢】菩薩本性住種姓時，一切麁重性自微薄；既發心已，所有麁重轉復輕微。謂身麁重及心麁重。
△prakṛtyaiva tāvad gotrastho bodhisattvo manda-dauṣṭhulyo bhavati. utpādita-bodhi-cittas tu bhūyasyā mātrayā manda-dauṣṭhulyo bhavati yad uta kāya-dauṣṭhulyena (vāg-dauṣṭhulyena) citta-dauṣṭhulyena ca.

##### 2.3.2.5.5.咒句有驗
【漢】若餘眾生為欲息滅疾疫災橫，所用無驗呪句、明句，菩薩用之尚令有驗，何況驗者。
△asiddhāny api ca tad-anya-sattva-hasta-gatāni sattvānām īty-(upadravopasarga-saṃśa-makāni) mantra-padāni vidyā-padāni tad-dhasta-gatāni sidhyanti. kaḥ punar vādaḥ siddhāni.

##### 2.3.2.5.6.伏遣隨惑
【漢】成就增上柔和忍辱，能忍他惱，不惱於他；見他相惱，深生悲惱。

【漢】忿、嫉、諂等諸隨煩惱，皆能摧伏，令勢微薄；或暫現行，速能除遣。
△adhikena ca kṣānti-sauratyena samanvāgato bhavati. parata-upatāpa-sahaḥ aparopa-tāpī ca. pareṇāpi ca param upatāpyamānam upalabhyātyarthaṃ bādhyate. krodherṣyā-śāṭhya-mrakṣādayaś cāsyopakleśā hata-vegā mandāyamānāḥ kadācit samudācaranti āśu ca vigacchaṃti.

##### 2.3.2.5.7.現住安樂
【漢】隨所居止國土城邑，於中所有恐怖、鬪諍、饑饉過失，非人所作疾疫災橫，未起不起，設起尋滅。
△yatra ca grāma-kṣetre prativasati. tasmiṃ bhaya-bhairava-dur-bhikṣa-doṣāḥ amanu-ṣyākṛtāś copadravāḥ anutpannāś ca notpadyante utpannāś ca vyupaśāmyanti.

##### 2.3.2.5.8.厭苦生悲
【漢】又此最初發心菩薩，或於一時生極惡趣那落迦中，多分於此那落迦趣速得解脫。受小苦受，生大厭離；於彼受苦諸眾生等，起大悲心。

【漢】如是一切皆因攝受無惱害福。最初發心堅固菩薩，由能攝受無惱害福，便得領受如是等類眾多勝利。
△sacet punaḥ prathama-cittotpādiko bodhisattvaḥ ekadā narakeṣv apāya-bhūmāv upa-padyate. sa bhūyasyā mātrayāśutaraṃ ca mucyate narakebhyaḥ. tanutarāṃ ca duḥ-khāṃ vedanāṃ vedayate bhṛśataraṃ ca saṃvegam utpādayati teṣāṃ ca sattvānām antike karuṇā-cittatāṃ avyābādhya-puṇya-parigraha-hetoḥ. ity evaṃbhāgīyāṃ bahūn anuśaṃsān avyābādhya-puṇya-parigrahāt prathama-cittotpādiko bodhisattvaḥ pratya-nubhavati. bodhisattva-bhūmāv ādhāre yoga-sthāne dvitīyaṃ cittotpāda-paṭalaṃ samāptam.

# 3.覺分持
本地分中菩薩地第十五初持瑜伽處自他利品第三之一
【漢】`[＊7-1]第十五〔－〕【明】＊`
【漢】`[自他利品 svaparārtha-paṭala]`
【漢】如是菩薩`[既【麗】，即【大】(cf. K15n0570\_p0762a14; T30n1579\_p0482b15)]`既發心已。

【漢】云何修行諸菩薩行？略說菩薩若所學處、若如是學、若能修學。如是一切總攝為一，名`[菩薩行 bodhisattva-caryā]`菩薩行。

## 3.1.所學處
【漢】是諸菩薩於何處學？謂七處學。云何`[七處 Sapta-sthāna, 自利 svārtha, 利他 parārtha, 真實義 tāttvārtha, 威力 prabhāva, 成熟有情 Sattva-paripāka, 成熟自佛法 ātmano buddhadharma-paripāko, 無上正等菩提 anuttarā ca samyak-saṁbodhi.]`七處？

【漢】嗢`[拕＝柁【宮】]`拕南曰：

【漢】自、他利、實義、　　威力、熟有情、　　成熟自佛法、　　第七菩提處。

【漢】一、自利處，二、利他處，三、真實義處，四、威力處，五、成熟有情處，六、成熟自佛法處，七、無上正等菩提處。
△evam utpādita-cittānāṃbodhisattvānāṃ bodhisattva-caryā katamā. samāsato bodhisa-ttvā yatra ca śikṣante yathā ca śikṣante ye ca śikṣante. tat sarvam aikadhyam abhi-saṃkṣipya bodhisattva-caryety ucyate. bodhisattvāḥ śikṣante. saptasu sthāneṣu śikṣ-ante. sapta-sthānāni katamāni. uddānaṃ sva-parārthaś ca tattvārthaḥ prabhāvaḥ pari-pācane sattva-sva-buddha-dharmāṇāṃ parā bodhiś ca saptamī. kutra punar svārthaḥ parārthaḥ tattvārthaḥ prabhāvaḥ sattva-paripākaḥ ātmano buddha-dharma-paripākaḥ anuttarā ca samyak-saṃbodhiḥ saptamaṃ sathānaṃ.

### 3.1.1.自利利他品
【漢】云何自利利他處？謂自利利他略有十種。一、純自利利他，二、共自利利他，三、利益種類自利利他，四、安樂種類自利利他，五、因攝自利利他，六、果攝自利利他，七、此世自利利他，八、他世自利利他，九、畢竟自利利他，十、不畢竟自利利他。
△sva-parārthaḥ katamaḥ. samāsato daśa-vidhaḥ sva-parārtho veditavyaḥ. kevalaḥ para-saṃbaddhaḥ hitānvayaḥ sukhānvayaḥ hetu-saṃgṛhītaḥ phala-saṃgṛhītaḥ aihikaḥ āmutrikaḥ ātyantikaḥ anātyantikaś ca.

#### 3.1.1.1.純共自利利他
【漢】云何菩薩純共自利利他？

【漢】謂諸菩薩，於純自利利他應知應斷，違越不順菩薩儀故。於其所餘應勤修學，不越隨順菩薩儀故。
△tatra yaḥ kevalaḥ svārthaḥ parārthaś ca. sa bodhisattvena parijñāya prahātavyaḥ bodhisattva-vidhi-samatikrāntatvād ananurūpatvāc ca. pariśiṣṭe ca śikṣitavyaṃ.

##### 3.1.1.1.1.純自利
【漢】此中菩薩於純自利應知應斷者，謂為己樂，求財受用；或為悋法，於佛菩薩所說教法追訪受持。或為生天受天快樂，受持禁戒，發勤精進修習定慧；或求世間有染果報，為世財食，恭敬供養諸佛`[Caitya]`制多。或貪利養，為利養故，自說種種無有義利不實功德，誑惑於他，招集利養。或欲貪他作己僮僕，為驅使故，非法攝眾，不如正法。`[矯＝橋【聖】]`矯設方便拔濟有情，令於他所免為僮僕，還自攝受為己僮僕；拔濟有情令脫繫縛，還自拘執成己事業；拔濟有情，令於他所解脫種種治罰怖畏，還自攝伏令懼於己。若諸菩薩耽著諸定`[現法樂住 dṛṣṭa-dharma-sirkha-vihāra.]`現法樂住，棄捨思惟利眾生事。當知此等名純自利。菩薩於是純自利行應知應斷。
△tatrāyaṃ kevalaḥ svārtho bodhisattvasya yo 'nena parijñāya prahātavyo bhavati.
△ātmanaḥ sukha-kāmasya bhogānāṃ paryeṣaṇā upabhogaś ca. dharma-matsariṇo vā punaḥ sataḥ dharmāṇāṃ buddha-bodhisattva-bhāṣitānāṃ paryeṣaṇā dhāraṇā ca. svarga-kāmasya svargārthaṃ (śīla-viryārambha-dhyāna)-prajñāṃ samādāya vartanā. lokāmiṣa-phalābhilāṣiṇo vā punaḥ lokāmiṣa-nimittaṃ tathāgata-caityapūjā. lābha-kāmasya vā lābha-nimittaṃ lābha-nirvartakaṃ mamā rthaṃ pareṣām utplāvakaṃ vicitrābhūta-guṇākhyānaṃ. ātmanaḥ paricaryā-svīkaraṇa-kāmasya paricaryā-svīka-raṇārtham adharmeṇa gaṇa-saṃgraho na dharmeṇa. parato dāsa-bhūtāṃ sattvān dāsa-bhāvād vimokṣayati yāvad evātmano dāsa-bhāvāya. bandhana-baddhāṃ sattvāṃ ban-dhanād vimokṣya svayam eva badhnāti yāvad evātmanaḥ kṛtya-niṣpattaye. daṇḍādi-bhaya-bhītāṃś ca sattvāṃ parato daṇḍādi-bhayād vimokṣayati yāvad eva svayam eva bhaya-grabaṇārthaṃ. dṛṣṭa-dharma-sukha-vihāraś ca bodhisattvasya sattvārtha- nidhyāna-virahitaḥ. kevalaḥ svārtho veditavyaḥ.

##### 3.1.1.1.2.自利共他
【漢】若諸菩薩或悲為首，或為迴向無上菩提，及為生天，於一切時修施、忍等，當知是名自利共他。又除如前所說諸相，其餘一切與彼相違所有自利諸菩薩行，當知皆名自利共他。菩薩於此應勤修學。
△ity evaṃbhāgīyo bodhisattvasya kevalaḥ svārtho veditavyo yo bodhisattvena pari-jñāya prahātavyaḥ. dānaṃ punaḥ bodhisattvasya kṣāntiś ca kāruṇya-pūrvakaṃ vā bodhi-pariṇataṃ vā svarga-nimittaṃ vā nitya- kālaṃ para-saṃbaddha eva svārtho veditavyaḥ. ity etān yathā-nirdiṣṭān ākārān sthāpayitvā tad-anya etad-viparyayāt svārtho bodhisattvānāṃ sarva eva parātha-saṃbaddho veditavyaḥ.

##### 3.1.1.1.3.自利共他
【漢】此中菩薩於純利他應知應斷者，謂以邪見修行施等。以無因見及無果見，毀犯尸羅，遠離正行，為他說法。若諸菩薩於諸靜慮善巧迴轉，已超`[下地 kāma-dhātu.]`下地，而更攝受下地白法。謂彼已能安住靜慮，由悲願力捨諸靜慮，隨其所樂還生欲界。又諸菩薩已得自在，於十方界種種變化，作諸眾生種種義利。又諸牟尼自事已辦，依止如來力、無畏等所有一切不共佛法，遍於十方無量眾生，能作無量大利益事。當知此等名純利他。如是所說純利他行，菩薩於前所說二種應知應斷。於餘所說純利他行，多應修學。
△tatrāyaṃ bodhisattvasya kevalaḥ parārtho yo bodhisattvena parijñāya prahātavyaḥ. viparīta-dṛṣṭer dānam. anāgama-dṛṣṭer aphala-darśinaḥ bhraṣṭa-śīlasya pratipatti- virahitasya pareṣāṃ dharma-deśanā. adhobhūmi-samatikrāntasyādho-bhūmika-śukla-dharmopasaṃhāro dhyāna-vyāvartana-kuśalaya bodhisattvasya. tathā hi sa dhyānair vihṛtya dhyānaṃ vyāvartya praṇidhāya yatra kāmaṃ tatra kāma-dhātāv upapadyate.
△vaśitā-prāptasya ca bodhisattvasya daśasu dikṣu vicitrair nirmāṇair vicitrāṇāṃ satt-vānām artha-kriyā. sva-kṛtārthasya ca munes tathāgatasya bala-vaiśāradyādi-sarvāve-ṇika-buddha-dharma-saṃniśrayeṇā-pramāṇeṣu sattveṣv apramāṇārthakriyā. so 'pi parārthaḥ kevalo veditavyaḥ. tatra pūrvako dvi-vidhaḥ parārthaḥ kevalo yathānirdiṣṭo bodhisattvena parijñāya prahātavyaḥ. tad-anyatra ca kevale parārthe bhūyasyā mātrayā śikṣitavyaṃ.

#### 3.1.1.1.4利他共自
【漢】又除如前所說諸相，其餘一切與彼相違所有利他諸菩薩行，當知皆名利他共自。菩薩於此應勤修學。
△ity etān ākārāṃ sthāpayitvā etad-viparyāc ca bodhisattvānāṃ sarvaḥ parārthaḥ svārthasaṃbaddhaḥ. tatrāpi bodhisattvena śikṣitavyaṃ.

#### 3.1.1.2.利益種類自利利他
【漢】云何菩薩利益種類自利利他？略說應知有`[五種相，無罪相 anavadya-lakṣaṇa, 攝受相 anugrāhaka-, 此世相 aihika-, 他世相 āmutrika-?, 寂滅相 aupaśamika-.]`五種相。一、無罪相，二攝受相，三、此世相，四、他世相，五、寂滅相。
△hitānvayaḥ sva-parārtho bodhisattvasya katamaḥ. samāsataḥ paṃcākāro veditavyaḥ. anavadya-lakṣaṇaḥ anugrāhaka-lakṣaṇaḥ aihikaḥ āmutrikaḥ aupaśamikaś ca.
【漢】1若諸菩薩所有自能若少若多攝受善法、增長善法；或復令他若少若多攝受善法、增長善法，勸`[勉＝免【三宮】]`勉、調伏、安置、建立；是名菩薩利益種類自利利他無有罪相。
△tatra yatkiṃcid bodhisattvaḥ ātmanā vā parīttaṃ prabhūtaṃ vā kuśala-parigrahaṃ kuśalopacayaṃ karoti paraṃ vā parītte vā prabhūte vā kuśala-parigrahe kuśalopacaye samādāpayati vinayati niveśayati pratiṣṭhāpayati. ayam anavadya-lakṣaṇo bodhisa-ttvasya hitānvayaḥ sva-parārtho veditavyaḥ.
【漢】2若諸菩薩能引所有若自若他無染污樂、或眾具樂、或住定樂、是名菩薩利益種類自利利他能攝受相。
△yatkiṃcid bodhisattvaḥ ātmano vā parasya vā kliṣṭa-varjitaṃ sukham upasaṃharati upakaraṇa-sukhaṃ vā dhyāna-vihāra-sukhaṃ vā. ayaṃ bodhisattvasyānugrāhaka-lakṣaṇo hitānvayaḥ sva-parārtho veditavyaḥ.
【漢】34若諸菩薩自利利他，或有此世能為利益，非於他世；或有他世能為利益，非於此世；或有此世及於他世俱為利益；或有此世及於他世俱非利益。如是四種自利利他，**於四法受**`[法受 dharma-samādāna.]`，隨其次第，如應當知。[notea1](notea1.md#法受) 
【漢】云何名為四種法受？a或有法受，現在受樂，於當來世受苦異熟；b或有法受，現在受苦，於當來世受樂異熟；c或有法受，現在受樂，於當來世受樂異熟；d或有法受，現在受苦，於當來世受苦異熟。此四廣`[＊1-1]辯＝辨【聖】＊`辯，如經應知。
【漢】是名菩薩利益種類自利利他此他世相。
△asti bodhisattvasya sva-parārthaḥ iha-hito nāmutra. asty amutra neha. asty amutra caiha ca. asti naivāmutra-neha-hitaḥ. sa punar eṣa catur-vidhaḥ sva-parārthaḥ caturṣu dharma-samādāneṣv anupūrvaṃ yathāyogaṃ draṣṭavyaḥ. catvāri dharmasamā-dānāni katamāni. asti dharma-samādānaṃ pratyutpanna-sukham āyatyāṃ duḥkha-vipākam. asti pratyutpanna-duḥkham āyatyāṃ sukha-vipākam. asti pratyutpanna-sukham āyatyāṃ sukha-vipākam. asti pratyutpanna-duḥkham āyatyāṃ duḥkha-vipākaṃ. vibhaṅga eṣāṃ yathā-sūtram eva veditavyaḥ.
【漢】5若諸菩薩所有涅槃，及得涅槃世出世間涅槃分法，是名菩薩利益種類自利利他寂滅略相。當知此相望餘一切，無上最勝。
△tatra-nirvāṇaṃ nirvāṇa- saṃprāpakāś ca nirvāṇa-pakṣyā laukika-lokottarā dharmā ity eṣa samāsato bodhisattvasya hitānvayaḥ aupaśamikaḥ sva-parārthaḥ sarva-prativiśiṣṭo niruttaro veditavyaḥ. ^9q3tp3

#### 3.1.1.3.安樂種類自利利他
##### 3.1.1.3.1.出五體性
【漢】云何菩薩安樂種類自利利他？略說應知五樂所攝。何等`[五種樂，因樂 hetu-sukha, 受樂 vedita-, 苦對治樂 duḥkha-prātipakṣika-, 受斷樂 vedito paccheda-, 無惱害樂 avyāvādhya-.]`五樂？一者、因樂，二者、受樂，三者、苦對治樂，四者、受斷樂，五者、無惱害樂。
△sukhānvayo bodhisattvasya svaparārthaḥ katamaḥ. samāsataḥ paṃcavidhena sukhena saṃgṛhīto veditavyaḥ. tatredaṃ paṃca-vidhaṃ sukbaṃ. hetu-sukhaṃ vedita-sukahṃ duḥkha-prātipakṣikaṃ sukhaṃ veditopaccheda-sukhaṃ avyābādhyaṃ ca paṃcamaṃ sukhaṃ.

【漢】言因樂者，謂二樂品諸根境界，若此為因順樂受觸，若諸所有現法當來可愛果業，如是一切總攝為一，名為因樂。除此更無若過若增。
△tatra sukha-pakṣaṃ dvayam indriyaṃ viṣayaś ca. tad-dhetukaś ca yaḥ sparśaḥ sukha-vedanīyaḥ yac ca kiṃcid iṣṭaphalaṃ karma dṛṣṭe dharme abhisaṃparāye vā. tat sarvam aikadhyam abhisaṃkṣipya hetu-sukham ity ucyate. nāsty ata uttari nāsty ato bhūyaḥ.

【漢】言受樂者，謂待苦息，由前所說因樂所攝三因緣故，有能攝益身心受生，名為受樂。略說此樂復有二種。一者、`[有漏 āśrava]`有漏，二者、`[無漏 anāś ava]`無漏。無漏樂者，學無學樂。有漏樂者，欲、色、無色三界繫樂。又此一切三界繫樂，隨其所應六處別故，有其六種。謂`[眼觸所生 c'akṣuḥ saṃsparśajam]`眼觸所生，乃至`[意觸所生 manaḥsaṃsparśajam]`意觸所生。如是六種復攝為二。一者、身樂，二者、心樂。五識相應，名為身樂；意識相應，名為心樂。
△duḥkha-praśamān-apekṣaḥ ebhir eva hetu-sukha-saṃgṛhītais tribhiḥ kāraṇaiḥ saṃ-bhūtaḥ kāya-cittānugraha-karo 'nubhavo vedita-sukham ity ucyate. tat punaḥ samā-sato dvi-vidhaṃ. sāsravam anāsravaṃ ca. tatra yad anāsravaṃ tac chaikṣam aśaikṣaṃ ca. sāsravaṃ punas traidhātukaṃ kāma-rūpārūpya-pratisaṃyuktaṃ. tat punaḥ sarvaṃ traidhātukaṃ yathāyogaṃ ṣaḍvidhaṃ āyatana-bhedena. cakṣuḥ-saṃsparśa-jaṃ yāvan manaḥ-saṃsparśa-jaṃ. tat punaḥ ṣaḍ-vidhaṃ (dvi-vidhaṃ.) kāyikaṃ caitasikaṃ ca. tatra paṃca-vijñāna-kāya-saṃprayuktaṃ kāyikaṃ mano-vijñāna-saṃprayuktaṃ caitasikaṃ.

【漢】`[若＝苦【宮】]`若對治樂者，謂因寒熱飢渴等事，生起非一眾多品類種種苦受，由能對治息除寒熱飢渴等苦，即於如是苦息滅時，生起樂覺，是則名為苦對治樂。
△śītoṣṇakṣutpipāsādikānām aneka-vidhānāṃ duḥkhānāṃ bahu-nānā-prakārāṇām utpa-nnotpannānāṃ śītoṣṇa-kṣut-pipāsādi-duḥkha-pratikāreṇa praśamāt tasminn eva duḥ-kho-paśama-mātrake yā sukha-buddhir utpadyate. idam ucyate duḥkha-prātipakṣikaṃ sukhaṃ.

【漢】滅想受定，名受斷樂。
△saṃjñā-vedita-nirodha-samāpattir veditopaccheda-sukham ity ucyate.

【漢】無惱害樂，應知略說復有四種。一、`[出離樂 naiṣkramya-sukha]`出離樂，二、`[遠離樂 praviveka-]`遠離樂，三、`[寂靜樂 upaśama-]`寂靜樂，四、`[三菩提樂 Sambodhi-]`三菩提樂。

【漢】正信捨家，趣於非家，解脫煩籠居家迫迮種種大苦，名出離樂。

【漢】斷除諸欲惡不善法，證初靜慮離生喜樂，名遠離樂。

【漢】第二靜慮已上諸定，尋伺止息，名寂靜樂。

【漢】一切煩惱畢竟離繫，於所知事如實等覺，此樂名為三菩提樂。
△avyābādhyasukhaṃ punaḥ samāsataś caturākāraṃ veditavyaṃ. naiṣkramya-sukhaṃ praviveka-sukhaṃ upaśama-sukhaṃ saṃbodhi-sukhaṃ ca. samyag eva śraddhayā agārād anāgārikāṃ pravrajitasya āgārika-vicitra-vyāsaṅga-duḥkha-nirmokṣān naiṣ-kramya-sukham ity ucyate. kāma-pāpakā-kuśala-dharma-prahāṇa-vivekāt prathame dhyāne viveka-jaṃ prīti-sukhaṃ praviveka-sukham ity ucyate. dvitīyādiṣu dhyāneṣu vitarka-vicāropaśamād upaśama-sukham ity ucyate. sarva-kleśātyanta-visaṃyogāj jñeya-vastu-yathābhūtābhisaṃbodhāc ca yat sukham. idam ucyate saṃbodhi-sukhaṃ.

##### 3.1.1.3.2.釋得樂名
【漢】此中因樂，是樂因故，說名為樂。非自性故。此中受樂，樂自性故，說名為樂，非樂因故。苦對治樂，息眾苦故、遣眾苦故，說名為樂，非樂因故、非自性故。其受斷樂，非樂因故、非自性故，亦非`[息＝自【三宮】]`息遣種種苦故，說名為樂。然依勝義，諸所有受皆悉是苦，住滅定時，此勝義苦暫時寂靜，故名為樂。無惱害樂所攝最後三菩提樂，由當來世此勝義苦永寂滅故，於現法中附在所依諸煩惱品一切麁重永寂滅故，說名為樂。諸餘所有無惱害樂，於最後樂能隨順故，是彼分故，能引彼故，當知亦名無惱害樂。
△tatra hetu-sukhaṃ sukha-hetutvāt sukhaṃ na svabhāvataḥ. vedita-sukhaṃ na hetu-bhāvād api tu svabhāvata eva. duḥkha-prātipakṣikaṃ sukhaṃ na ca hetu-bhāvān nāpi svabhāvataḥ api tu duḥkhopaśama-mātrād duḥkhāpakarṣaṇāt sukhaṃ. veditopa-cche-da-sukhaṃ na hetu-bhāvān na svābhāvyān na duḥkhāpakarṣaṇād api tu yatkiṃcid veditam. idam atra duḥkhasyeti kṛtvā pāramārthikasya duḥkhasya tāvatkālika-vihāra-vyupaśamāt sukhaṃ. avyābādhya-sukha-saṃgṛhītaṃ paścimaṃ saṃbodhi-sukham āyatyāṃ ca tasyaiva pāramārthikasya duḥkhasyātyanta-vypaśamād dṛṣṭe ca dharme sarvakleśapakṣasya dauṣṭhulyasyāśraya-gatasyātyantoparamāt sukhaṃ. tad-avaśiṣṭam avyābādhya-sukhaṃ tasyiva paścimasyānukūlatvāt tat-pakṣyatvāt tad-āvāhakatvāt a-vyābādhyasukhaṃ veditavyaṃ.

##### 3.1.1.3.3.思則所應
###### 3.1.1.3.3.1.汎明道理
【漢】此中菩薩念與眾生有利益品所有安樂，終不念與無利益品所有安樂。

【漢】菩薩於此無利益品所有安樂，以無倒慧如實了知；勸諸眾生令悉捨離，隨力所能方便削奪。
△tatra bodhisattvo yad eva hita-pakṣyaṃ sukhaṃ tad eva sattvānām upasaṃharet. na tv ahitapakṣyaṃ. ahita-pakṣyaṃ punaḥ sukhaṃ yathābhūtaṃ samyak-prajñayā parijñāya tasmāt sattvāṃ vicchandayec chaktitaś ca tasya apakarṣa-apahārāya vyāyaccheta.

【漢】若苦所隨有利益事，眾生於此雖無`[樂欲＝欲樂【三宮聖】]`樂欲，菩薩依止善權方便，設兼憂苦，應授與之。若樂所隨無利益事，眾生於此雖有樂欲，菩薩依止善權方便，設兼喜樂，應削奪之。何以故？當知如是善權方便，與兼憂苦有利益事，奪兼喜樂無利益事，令彼眾生決定於後得安樂故。是故菩薩於諸眾生若樂利益，當知義意即樂安樂；於諸眾生若與利益，當知義意即與安樂。所以者何？利益如因，安樂如果。是故當知，於諸眾生若與利益，必與安樂。
△duḥkhānugatam api yad dhitaṃ syāt. tad bodhisattvena sahaiva duḥkhena sahaiva daurmanasyenākāmakānāṃ sattvānāṃ upasaṃhartavyam upāyakauśalasaṃniśrayeṇa.
△sukhānugataṃ cāpi yad ahitaṃ syāt. tad api sahaiva sukhena saha saumanasyena kāmakānāṃ sattvānām apahartavyam apakraṣṭavyam upāya-kauśala-saṃniśrayeṇa. tat kasya hetoḥ. sukhāyaiva sa āyatyāṃ sattvānāṃ niyato veditavyaḥ. yo 'sau duḥkhe-na saha hitopasaṃhāraḥ sukhena ca sahāhitāpakarṣaḥ. ata eva ca bodhisattvaḥ sattv-eṣu yo hita-kāmaḥ arthataḥ sukha-kāmo 'pi. sa jñeyaḥ. yo hita-pradaḥ sukha-prado 'pi. sa jñeyaḥ. tathā hi hitaṃ hetu-sthānīyaṃ sukhaṃ phalasthānīyaṃ. tasmāt sukhānugata eva sa sattveṣu veditavyaḥ.

###### 3.1.1.3.3.2.思擇五樂
【漢】當知所有現法當來可愛果業所攝因樂、`[苦＝若【明】]`苦對治樂，及受斷樂、無惱害樂，菩薩於此不應思量，於諸眾生一向授與，以能饒益及無罪故。於彼受樂及根塵觸所攝因樂，若能生染，若性是染，有罪無益，非所宜者，於諸眾生不應授與。若不生染，若性非染，無罪有益，是所宜者，於諸眾生即應授與。

【漢】菩薩於此隨自力能，亦應如是修行受學。

【漢】當知是名菩薩利益安樂種類自利利他。除此無有若過若增。`[此下聖本有光明皇后願文]`
△yaḥ kaścid dhitānugataḥ. tatra yac ceṣṭa-phalaṃ karma dṛṣṭe dharme abhisaṃparāye ca hetusukhasaṃgṛhītaṃ yac ca duḥkhaprātipakṣikaṃ yac ca veditopaccheda-sukhaṃ yac cāvyābādhya-sukham. etad ekāntena nirvimarśo bodhisatvaḥ sattveṣūpasaṃharet. etad dhy anugrāhakaṃ cānavadyaṃ ca. vedita-sukhaṃ indriya-viṣaya-sparśa-saṃgṛ-hītaṃ ca hetu-sukhaṃ yat saṃkleśāya vā kliṣṭaṃ vā sāvadyam ahitam apathyaṃ. tan nopasaṃharet. yat punar asaṃkleśāyā-saṃkliṣṭaṃ vānavadyaṃ hitaṃ pathyaṃ ca.tad bodhisattvaḥ sattveṣūpasaṃhared yathāśakti yathābalam. api cātmanā tathaiva samā-carec chikṣeta pratyanubhavet. ity ayaṃ bodhisattvānāṃ hita-sukhānvayaḥ sva-parā-rtho veditavyaḥ. nāta uttari nāto bhūyaḥ.

#### 3.1.1.4.因攝果攝自利利他
【漢】瑜伽師地論卷第三十五



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【漢】瑜伽師地論卷第三十六
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中菩薩地第十五初持瑜伽處自他利品第三之餘
【漢】`[持〔－〕【宋元宮】]`
【漢】`[餘＝二【明】]`

【漢】云何菩薩因攝果攝自利利他？略說應知`[三因；異熟因 vipāka-hetu, 福因 puṇya-hetu, 知因 jñana-hetu.]`三因`[三果；異熟果 vipāka-phala, 福果 puṇya-phala，知果 jñana-phala.]`三果。何等為三？一者、異熟因、異熟果，二者、福因、福果，三者、智因、智果。
△tatra katamo bodhisattvasya hetu-phala-saṃgṛhītaḥ sva-parārthaḥ. samāsatas tri-vidho hetus trividham eva ca phalaṃ veditavyaṃ. vipākahetuḥ vipāka-phalaṃ puṇya-hetuḥ puṇya-phalaṃ jñāna-hetur jñāna-phalaṃ.

##### 3.1.1.4.1.異熟因果
###### 3.1.1.4.1.1.異熟體
【漢】云何異熟？

【漢】謂略有`[八＝八種【聖】，八具足；壽量具足 āyuḥ sampat, 形式具足 varṇa-, 族姓具足 kula-, 自在具足 aiśvarya-, 信言具足 ādeya-vākyatā-, 大勢具足 maheśākhyātā-, 人性具足 mannṣyatvam-, 大力具足 valam-.]`八。一者、壽量具足；二者、形色具足；三者、族姓具足；四者、自在具足；五者、信言具足，六者、大勢具足，七者、人性具足，八者、大力具足。

【漢】若諸菩薩長壽久住，是名菩薩壽量具足。

【漢】形色端嚴，眾所樂見，顏容`[殊＝姝【三宮】]`殊妙，是名菩薩形色具足。

【漢】生豪貴家，是名菩薩族姓具足。

【漢】得大財位、有大朋翼、具大僚屬，是名菩薩自在具足。

【漢】眾所信奉，斷訟取則，不行諂誑、偽斗`[秤＝稱【聖】]`秤等，所受寄物終不差違，於諸有情言無虛妄；以是緣故，凡有所說無不信受，是名菩薩信言具足。

【漢】有大名稱，流聞世間。所謂具足勇健精進、剛毅、敏捷、審悉善戒，種種`[伎＝技【元明】]`伎藝工巧業處，展轉妙解，出過餘人。由此因緣，世所珍敬，為諸大眾供養、恭敬、尊重、讚歎，是名菩薩大勢具足。

【漢】具丈夫分，成就男根，是名菩薩人性具足。

【漢】為性少疾，或全無病，有大堪能，是名菩薩大力具足。
△vipākaḥ katamaḥ.samāsato 'ṣṭavidho vipākaḥ. āyuḥ-sampat varṇa-sampat kula-saṃpat aiśvarya-saṃpat ādeya-vākyatā maheśākhyatā manusyatvaṃ balam evāṣṭamaṃ. dīr-ghāyuṣkaṃ cirasthitikatā bodhisattvasyāyuḥ-saṃpat. abhirūpatā darśanīyatā prāsādi-katvaṃ varṇa-sampat. ucceṣu kuleṣu pratyājātiḥ kula-saṃpat. mahā-bhogatā mahā-pakṣatā mahā-parivāratā ca aiśvaryasaṃpat. yat punaḥ śraddheyo bhavati pratyayitaḥ sattvānām utpannotpanneṣv adhikaraṇeṣu prāmāṇikatvena stheyaḥ kāṃsa-kūṭa-tulā-kūṭādibhiḥ nirmāyāśāṭhyena. nikṣiptasya ca draviṇasyānabhidrohī bhavaty avisaṃ-vādakaḥ. tan-nidānaṃ ca sattvānāṃ gṛhītavākyo bhavati. iyam ucyate ādeyavacanatā. mahad yaśaḥ khyātiś cāsya loke prathitā bhavati yad uta śauryaṃ vā vīryaṃ vā dhair-yaṃ vā vaicakṣaṇyaṃ vā naipuṇyaṃ vā sauśīlyaṃ vā vicitra-śilpakarma-sthānātireka-taratama-kauśalaṃ vā ārabhya. tan-nidānaṃ ca gurur bhavati mahā-jana-kāyasya sat-karaṇīyo guru-karaṇīyaḥ mānanīyaḥ pūjanīyaḥ. iyam ucyate maheśākhyatā. puruṣa-bhāvaḥ puruṣendriyeṇa samanvāgamo manuṣyatvaṃ alpābādhatā aroga-jātīyatā mahotsāhatā ca prakṛtyā bala-sampat.

###### 3.1.1.4.1.2.異熟因
【漢】云何異熟因？

【漢】謂諸菩薩於諸眾生不加傷害，遠離一切傷害意樂，是名菩薩壽量具足因。

【漢】惠施光明鮮淨衣物，是名菩薩形色具足因。

【漢】於諸眾生捨離憍慢，是名菩薩族姓具足因。

【漢】於資生具有所匱乏遊行乞匃諸眾生所，隨欲惠施，是名菩薩自在具足因。

【漢】所言誠諦，亦不好習乖離、麁獷不相應語，是名菩薩信言具足因。

【漢】攝持當來種種功德於自身中，發弘誓願、供養三寶及諸尊長，是名菩薩大勢具足因。

【漢】樂丈夫體，厭婦女身深見過患。由二因緣，施他人性。一者、女人樂女身者，勸令厭離解脫女身；二者、丈夫將失男根，方便護攝令不失壞，及說正法令得男身。是名菩薩人性具足因。

【漢】於諸眾生以身供事，隨其所作如法事業皆往營助，如己力能，以其正法，不以卒暴，用能增長身心勢力餅、飯、糜等種種飲食施諸眾生，是名菩薩大力具足因。

【漢】當知前說八種異熟，以此所說八種為因。
△vipāka-hetuḥ katamaḥ. ahiṃsā sattveṣv ahiṃsāśayaś cāyuḥ-sampado hetuḥ. āloka-śuci-vastra-dānaṃ varṇa-saṃpado hetuḥ. nihata-mānatā sattveṣu kula-saṃpado hetuḥ. dānam arthiṣu copakaraṇa-vikaleṣu caiśvarya-saṃpado hetuḥ. satya-vacano 'piśunā-paruṣā-saṃbhinna- pralāpādhyāsaḥ ādeya-vacanatāyā hetuḥ. āyatyām ātmani vicitra-guṇādhānapraṇidhānavato ratnatrayapūjā gurupūjā maheśākhyatāyā hetuḥ. manuṣya-bhāveṣv abhiratiḥ strī-bhāva-vidveṣaś ca. tatrādīnava-darśinaḥ. pareṣāṃ ca manuṣya-tvopasaṃhārād dvābhyāṃ kāraṇābhyāṃ. vicchandanatayā ca striyaḥ strībhāvābhira-tānāṃ ca strībhāvāt. vinirmokṣaṇatayā ca dharmeṇa puruṣendriya-vipralopāyopāttā-nām upanītānāṃ manuṣyāṇāṃ manuṣyatvasya hetuḥ. kāyena sattvānāṃ vaiyāpṛtya-kriyā sahāyakriyā utpannotpanneṣu kṛtyeṣu yathāśaki yathābalaṃ dharmeṇāsāhasena bhakta-tarpaṇa-yavāgū-pānānām ca vṛṣyāṇām utsāha-karāṇām annapānānāṃ sattve-ṣūpasaṃhāro bala-saṃpado hetuḥ. ity aṣṭa-vidhasya vipākasyāyam aṣṭa-vidho hetur veditavyaḥ.

【漢】又此諸因略由三緣而得增長，能感圓滿增上廣大異熟令起。何等`[三緣 (trīṇi kāranāni); 心清淨 citta-śuddhi, 加行清淨 prayoga-, 田清淨 kṣetra-.]`三緣？一、心清淨，二、加行清淨，三、田清淨。若於無上正等菩提清淨意樂，用彼善根決定迴向猛利意樂，純厚廣大淨信修行，見同法者深生歡喜，日夜剎那於多隨法隨尋、隨伺，名心清淨。即於其中長時數習無間所作、常委所作，他於此善若未受行，讚美令受；若已受行，讚美令喜。即於如是所有善根，安處建立，名加行清淨。當知略說能正發起如是加行，及正安住此加行果，名田清淨。
△sa punar ayaṃ hetuḥ samāsatas tribhiḥ kāraṇaiḥ puṣṭo bhavati paripūrṇasya puṣṭasyo-dārasya vipākasyābhinirvṛttaye. trīṇi kāraṇāni katamāni. cittaviśuddhiḥ prayoga-viśu-ddhiḥ kṣetraviśuddhiś ca.

△tatra yā ca śuddhāśayatā anuttarāyāṃ samyaksaṃbodhau teṣāṃ kuśala-mūlānāṃ pariṇamanād yā ca tīvrāśayatā ghana-rasenodāreṇa prasādenādhyācaraṇād yā ca sahadhārmikasya darśanenābhipramodanā yā ca pratidivasaṃ pratikṣaṇaṃ tad-anudharmasyaiva bahulam anuvitarkaṇā anuvicāraṇā. iyam ucyate citta-viśuddhiḥ.

△tatra yo dīrgha-kālābhyāso nirantatra-kāritā ca nipuṇa-kāritā ca pareṣāṃ cāsamātte tasmiṃ kuśale samādāpanāya varṇa-vāditā samātte vā punaḥ saṃpraharṣaṇāya varṇavāditā. teṣām eva ca tasmiṃ kuśala-mūle saṃniveśanā pratiṣṭhāpanā. iyam ucyate prayoga-viśuddhiḥ.

△tatra samāsataḥ prayogasya samyak-saṃpādanāt tasyaiva ca samyak-prayogasya phale 'vasthānāt kṣetra-viśuddhir veditavyā.

###### 3.1.1.4.1.3.異熟果
【漢】云何異熟果？

【漢】謂諸菩薩壽量具足故，能於長時修習善品，依自他利積集增長無量善根，是名菩薩壽量具足果。

【漢】若諸菩薩形色具足故，大眾愛樂；眾愛樂故，咸共歸仰。如是形色可愛樂故，一切大眾咸歸仰故，凡所發言無不聽用，是名菩薩形色具足果。

【漢】若諸菩薩族姓具足故，大眾尊敬供養稱讚；眾所尊敬供養稱讚故，於彼彼事勸諸眾生精勤修學，無不敬用速疾修行，無違無犯；是名菩薩族姓具足果。

【漢】若諸菩薩自在具足故，能以布施攝諸眾生，速令成熟，是名菩薩自在具足果。
△tatra vipāka-phalaṃ katamat. āyuḥ-saṃpanno bodhisattvaḥ dīrghakālaṃ kuśala-pakṣe prayujyate prabhūtaṃ ca kuśalamūlopacayaṃ karoti svārthaṃ parāthaṃ cārabhya. idam āyuḥ-saṃpadaḥ phalaṃ.varṇa-saṃpanno bodhisattvaḥ priyo bhavati mahā-jana-kāyasya. priyatvāc cābhigamanīyo bhavati. tayā ca mano-jña-rūpatayā saṃmukhībhā-vopagamanāc cāsya mahā-jana-kāyo vacanaṃ śrotavyaṃ kartavyaṃ manyate. idaṃ varṇa-saṃpadaḥ phalaṃ bodhisattvasya veditavyaṃ. kula-sampanno bodhisattvaḥ sammato bhavati mahājanakāyasya pūjyaś ca praśasyaś ca. sammatatvāc ca pūjyatvāt praśasyatvād yatra yatra vastuni sattvān samādāpayati. te tejograstās tatra tatrāśu pra-tipadyante na vivahanti na viceṣṭante akriyāyai. idaṃ kula-saṃpadaḥ phalaṃ bodhi-sattvasya veditavyaṃ. aiśvarya-sampanno bodhisattvo dānena sattvān saṃgṛhṇāti paripācayati. idam aiśvarya-saṃpado bodhisattvasya phalaṃ veditavyaṃ.

【漢】若諸菩薩信言具足故，能以愛語、利行、同事攝諸眾生，速令成熟，是名菩薩信言具足果。
△ādeya-vacano bodhisattvaḥ priya-vāditayā artha-caryayā samānārthatayā ca sattvāṃ saṃgṛhṇāti paripācayai. idam ādeya-vacanatāyā bodhisattvasya phalaṃ veditavyaṃ.

【漢】若諸菩薩大勢具足故，於諸眾生種種事業皆能營助，施布恩德；由此恩德感眾生心，彼知恩故，咸來歸仰；所出言教，速疾隨轉恭敬信用；是名菩薩大勢具足果。
△maheśākhyo bodhisattvaḥ sattvānāṃ vicitraiḥ kṛtya-karaṇīyaiḥ sahāyībhāvaṃ gacchaṃ upakārī bhavati. yenopakāreṇāvabaddha-cittāḥ sattvā asya gauravāt kṛta-jñatayā ca laghu-laghv evājñām anuvartante satkṛtyādareṇa. idaṃ maheśākhyatāyāḥ bodhisattvasya phalaṃ veditavyaṃ.

【漢】若諸菩薩人性具足故，成就男根，堪為一切勝功德器；能於一切所作事業，思擇一切所知境界，都無所畏無礙而行。一切有情於一切時皆來臻赴同共集會，屏處、露處言論同止，受用飲食皆無嫌礙。是名菩薩人性具足果。
△manuṣya-bhūto bodhisattvaḥ puruṣendriyeṇa samanvāgato bhavati sarva-guṇānāṃ sarva-vyavasāyānāṃ sarva-jñeya-pravicayānāṃ. viśāradaś ca bhavati anāvṛta-gatiḥ sarva-sattva-sarva-kālopasaṃkramaṇa-saṃbhāṣaṇa-saṃvāsa-saṃbhoga-rahoraho-vihārāṇām. idaṃ puruṣatva-phalaṃ bodhisattvasya veditavyaṃ.

【漢】若諸菩薩大力具足故，於能引攝善法加行，及能饒益有情加行，皆無厭倦，勇猛精進、堅固精進，速證通慧，是名菩薩大力具足果。
△bala-saṃpanno bodhisattvo 'khinno bhavati kuśala-dharmārjana-prayogeṇa sattvānu-graha-prayogeṇa ca. ārabdha-vīryaś ca bhavati dṛḍha-vīryaḥ kṣiprābhijñaś ca bhavati. idaṃ bala-saṃpado bodhisattvasya phalaṃ veditavyaṃ.

【漢】若諸菩薩成就如是八種異熟，具八種果，能善饒益一切有情，隨順生起一切佛法。

【漢】菩薩安住異熟果中，於諸有情種種眾多利益事業，自有力能；及善安處所化有情，彼於自事隨順而作；如是乃名隨其所欲所作成辦。若諸菩薩自有力能，不善安處所化有情，彼於自事不隨順作；如是於他所作利益不名熾盛、不名隨順。由是因緣，不名能作他利益事。若諸菩薩自無力能，而善安處所化有情，彼於自事隨順而作；如是於他所作利益不名熾盛、不名隨順。由是因緣，不名能作他利益事。是故菩薩要具二事，方於有情所作利益名為熾盛、名為隨順。由是因緣，乃名能作他利益事。如是菩薩住異熟果，自能成熟一切佛法，亦能令他於三乘道隨其所應速得成熟；又能令自速證無上正等菩提，亦能令他已成熟者速得解脫。由諸菩薩安住八種異熟果中，能使有情利益安樂，是故一切有情所處空無義利無始生死，菩薩處之，能令不空，`[有大＝大有【聖】]`有大義利。
△itīdaṃ bodhisattvānām aṣṭavidhasya vipākasyāṣṭavidhaṃ phalaṃ yad bhavati sattvā-nāṃ copakārāya buddha-dharmāṇāṃ codayāyānukūlam anuguṇaṃ. asmiṃ khalu bo-dhisattvo vipāka-phale vyavasthitaḥ svayaṃ ca śakto bhavati pratibalaḥ sattvānāṃ vicitra-prabhūtārtha-karaṇe. te 'pi cāsya vineyā niyojyā bhavanti yathākāma- karaṇī-yāya yad uta svārtha-kriyām ārabhya. svayaṃ ced ayaṃ bodhisattvaḥ pratibalaḥ syād vineyāś cāsya na niyojyā bhaveyuḥ. evam asya na pracurā syān na pradakṣiṇā parār-thakriyā yenāyaṃ na śaknuyāt parārthaṃ kartuṃ. svayaṃ ced ayaṃ bodhisattvaḥ aśaktaḥ syād apratibalo vineyāś cāsya niyojyāḥ syuḥ svārtha-kriyām ārabhyaivam api bodhisattvasya parāthakriyā na pracurā na pradakṣiṇā syād yenāyaṃ na śaknuyāt parārthaṃ kartuṃ. tasmād ubhaya-sāṃnidhya ubhaya-saṃpadisatyāṃ bodhisattvasya sattvārtha-kriyā pracurā bhavati pradakṣiṇā yena śaknoti parāthaṃ kartuṃ. tathābhū-taś cāsau bodhisattvaḥ ātmanaś ca buddha-dharmāṃ sattvāṃś ca triṣu yāneṣu kṣipram eva paripācayati. ātmanā cānuttarāṃ samyaksambodhim abhisaṃbudhyate. paripa-kvāṃś ca sattvān vimocayati. tad anena paryāyeṇa bodhisattvānāṃ yasmād aṣṭa-vidhaṃ vipāka-phalaṃ hita-sukhāya sattvānāṃ vartate. tasmād yaḥ sarva-sattvānāṃ vaṃdhyo nirarthakaḥ saṃsāraḥ. sa teṣāṃ avandhyaś ca mahārthaś ca bhavati.

##### 3.1.1.4.2.福智因果
###### 3.1.1.4.2.1.福智體
【漢】云何為福？云何為智？謂略說福，即是三種波羅蜜多。一、施波羅蜜多，二、戒波羅蜜多，三、忍波羅蜜多。智唯一種波羅蜜多。謂慧波羅蜜多。精進、靜慮波羅蜜多，應知通二分。一者、福分，二者、智分。
△tatra katamat puṇyaṃ. katamaj jñānaṃ. puṇyam ucyate samāsatas tisraḥ pāramitāḥ dāna-pāramitā śīla-pāramitā kṣānti-pāramitā ca. jñānaṃ punar ekā pāramitā yad uta prajñā-pāramitā. vīrya-pāramitā dhyāna-pāramitā ca puṇya-pakṣyā jñāna-pakṣyā ca veditavyā

【漢】若依精進修行布施、受護淨戒，及修慈等四種無量，如是等類所有精進，名為福分。若依精進習聞思修所成三慧，修蘊善巧、修界善巧、修處善巧、修緣起善巧、修處非處善巧，修能觀察苦為真苦、集為真集、滅為真滅、道為真道，及於一切善不善法，有罪、無罪、若劣、若勝、若黑、若白，并廣分別緣生法中，皆能如實思擇觀察，如是等類所有精進，名為智分。若依靜慮，修習慈等四種無量，如是等類所有靜慮，名為福分。若依靜慮，能修如前精進中說蘊善巧等，如是等類所有靜慮，名為智分。如是福智略有六種；一一分別，應知無量。
△yad vīryaṃ niśritya dānaṃ dadāti śīlaṃ vā samādatte rakṣati maitry-ādīni cāpramāṇā-ni bhāvayati. idam evaṃbhāgīyaṃ puṇya-pakṣyaṃ vīryaṃ. yat punar vīryaṃ. niśritya śrutacintābhāvanāmayyāṃ prajñāyāṃ yogaṃ karoti skandhakauśalaṃ vā karoti dhā-tukauśalyam āyatana-kauśalyaṃ pratītyasamutpāda-kauśalyaṃ sthānā-sthāna-kauśa-lyaṃ duḥkhaṃ vā duḥkhataḥ samudayaṃ samudayato nirodhaṃ nirodhato mārgaṃ mārgataḥ pratyavekṣate. kuśalā-kuśalāṃ dharmāṃ sāvadyānavadyāṃ sevitavyān asevitavyāṃ hīna-praṇītāṃ kṛṣṇa-śukla-sapravibhāga-pratītyasamutpannān dharmān yathābhūtaṃ pravicinoti pratyavekṣate. idam ucyate jñāna-pakṣyaṃ vīryaṃ

△yad dhyānaṃ niśritya dānaṃ vā dadāti śīlāṃ vā samādatte rakṣati maitry-ādīni cāpra-māṇāni bhāvayati. idam evaṃbhāgīyaṃ puṇyapakṣyaṃ dhyānaṃ. yat punar dhyānaṃ niśritya śruta-cintā-bhāvanā-mayyāṃ prajñāyāṃ yogaṃ karoti skandha-kauśalyaṃ vā pūrvavad vaktavyaṃ tadyathā vīrye. idam ucyate jñāna-pakṣyaṃ dhyānaṃ. tac caitad puṇya-jñānaṃ samāsataḥ ṣaḍ-vidhaṃ bhavati. apramāṇaṃ tv etad ekaika prabhedato veditavyaṃ.

###### 3.1.1.4.2.2.福智因
【漢】云何福因？云何智因？略說應知福因、智因總有三種。一者、於福於智，能得、能住、能增長欲；二者、於福於智，善能隨順無違背緣；三者、於福於智，先已串習。此中隨順無違背緣者，謂顛倒緣不現在前不會遇性，不顛倒緣正現在前正會遇性。若遇惡友倒說福智，或倒作意顛倒而取，名顛倒緣現前會遇；與此相違所有白品，當知名為不顛倒緣現前會遇。若於福智能得、能住及能增長，勤修習障遠離不起，當知是名無違背緣。若諸菩薩於此三種福智因中隨有所闕，當知不能生福、生智。
△puṇya-jñānahetuḥ katamaḥ. samāsatas trayaḥ puṇya-jñāna-hetavo veditavyāḥ. puṇya-jñānapratilambha-sthānopacayāya yaś chandaḥ anukūlo 'vidhuraḥ pratyayaḥ pūrvakaś ca puṇya-jñānābhyāsaḥ. tatrāyam avidhuraḥ pratyayaḥ yā viparītasya ca pratyayasyā-pratyupasthānam asaṃnihitatā. aviparītasya ca pratyayasya pratyupasthānaṃ saṃni-hitatā. tatra yā pāpamitraṃ āgamya viparītā puṇya-jñāna-deśanā viparītena vā manas-kāreṇa viparīta-grāhitā. idam ucyate viparīta-pratyaya-sāṃnidhyam. etad-viparyayeṇa śuklapakṣeṇāviparītapratyayasāṃnidhyaṃ veditavyaṃ. ye ca puṇyajñānapratilambha-sthityupacayāya prayuktasyāntarāyāḥ. teṣāṃ vivarjanam anutpādaḥ pratyayo 'vidhura ity ucyate bodhisattvasya puṇya-jñānayoḥ. eṣāṃ trayāṇāṃ hetūnāṃ anyatama-vaika-lyān nāpi puṇyasya nāpi jñānasya prasūtir veditavyā.

###### 3.1.1.4.2.3.福智果
【漢】云何福果？云何智果？謂諸菩薩依止福故，雖復長時流轉生死，不為極苦之所損惱；又隨所欲能攝眾生，為作義利。依止智故，所攝受福是正非邪；又能起作種種無量善巧事業，乃至究竟當證無上正等菩提。如是略說福果、智果，如其所應當知四種；品類差別，復有無量。
△puṇya-jñāna-phalaṃ katamat. puṇyam āśritya bodhisattvo 'kṣataḥ saṃsāre saṃsarati. nātyarthaṃ duḥkhair bādhyamānaḥ. yathepsitaṃ ca sattvārthaṃ sattvānugrahaṃ śaknoti kartuṃ. jñānam āśritya bodhisattvaḥ samyak puṇya-parigrahaṃ karoti na mithyā. vicitrā-prameya-kauśalya-kriyayā ca yāvad anuttarāṃ samyak-saṃbodhim abhisaṃbudhyate. itīdaṃ samāsena puṇya-jñāna-phalaṃ yathāyogaṃ caturvidhaṃ veditavyaṃ. apramāṇaṃ tv etatprakāra-prabhedataḥ.

【漢】應知此中若異熟體、若異熟因、若異熟果，如是一切皆依於福，從福所生；福復依智，從智所起。是故二種，於證無上正等菩提雖俱是勝；而於其中福為最勝，智為無上。若諸菩薩於福、於智隨闕一種，決定不能證於無上正等菩提。是名菩薩因攝果攝自利利他。
△tatra yaś ca vipāko yaś ca vipākahetur yac ca vipāka-phalaṃ sarvam etat puṇyāśritaṃ puṇya-prabhavaṃ. puṇyaṃ punar jñānāśritaṃ jñānaprabhavaṃ. tasmād ubhayam etat pradhānaṃ anuttarāyai samyak-saṃbodhaye. puṇyaṃ pradhānaṃ jñānaṃ punar nir-uttaraṃ. puṇya-jñāna-tad-anyatara-vaikalyād ayaṃ bodhisattvo 'nuttarāṃ samyak-saṃbodhiṃ nādhigacchet. ity ayaṃ bodhisattvasya hetuphalasaṃgṛhītaḥ svaparārtho veditavyaḥ.

#### 3.1.1.5.現法後法自利利他
##### 3.1.1.5.1.現法自利利他
【漢】云何菩薩現法後法自利利他？

【漢】謂諸菩薩以如正理工巧業處士夫作用積集財物，即於如是所集財物知量受用。

【漢】又先所造可愛果業異熟果熟，於現法中受用彼果。

【漢】又諸菩薩於諸靜慮善迴轉者，為欲獲得現法樂住，於現法中依此靜慮；不為成立利他事故，依此靜慮。

【漢】又諸如來現法涅槃，所有世間及出世間一切能得現法涅槃諸有為法。是名菩薩現法自利。

【漢】如諸菩薩現法自利，如是菩薩所化有情，由此獲得現法利益，當知即是現法利他。
△tatra katamo bodhisattvasya dṛṣṭadhārmikaḥ sva-parārthaḥ. katamaḥ sāmparāyikaḥ. yuktena śilpa-sthāna-karma-sthānena puruṣa-kāreṇa yā bhogānām ārjanā. teṣāṃ eva copārjitānāṃ bhogānāṃ mātrayopabhogaḥ. pūrvakasya ceṣṭa-phalasya karmaṇo vipa-kvavipākasya yo dṛṣṭe dharme phalopabhogaḥ. dhyānavyāvartanakuśalasya ca bodhi-sattvasya dṛṣṭadharmasukhavihārārthaṃ dṛṣṭa eva dharme tat-saṃniśrayo na parārtha-prasādhanārthaṃ dhyānasaṃniśrayaḥ.yac ca dṛṣṭadharmanirvāṇaṃ tathāgatabhūtasya. ye ca laukika-lokottara dṛṣṭa-dharma-nirvāṇa-saṃprāpakāḥ saṃskṛtā dharmāḥ. ayam ucyate bodhisattvasya dṛṣṭadhārmika eva svārthaḥ. yathā bodhisattvasayaivaṃ pareṣām api parārtho veditavyaḥ ye sattvā bodhisattva-vinītāḥ.

##### 3.1.1.5.2.後法自利利他
【漢】若於欲界能獲他世財寶具足、自體具足，及能當生靜慮、無色；若生靜慮及無色中，能獲他世財寶具足、自體具足；若現法中與憂苦俱，數數思擇修習善因，是名菩薩修習後法自利利他。
△tatra yā ca kāma-dhātau bhoga-sampat paratra. yā cātma-bhāva-saṃpat paratra. yā ca paratra dhyānārūpyopapattiḥ. tasyāś ca paratrabhogātmabhāvasampado dhyānārūpyo-patteś ca yā dṛṣte dharme sahaiva duḥkhena sahaiva daurmanasyena pratisaṃkhyāya pratisaṃkhyāya hetvāsevanā.ayaṃ sāmparāyika eva bodhisattvasya svaparārtho vedi-tavyaḥ.

##### 3.1.1.5.3.現法後法自利利他
【漢】若諸菩薩於現法中與喜樂俱，修習當來財寶具足、自體具足所有善因，及非退分靜慮、無色一切等至，是名菩薩現法後法自利利他。
△yā punar dṛṣṭe dharme sahaiva sukhena sahaiva saumanasyena bhogātma-bhāva-saṃpado hetv-āsevanā. yā cehāhānabhāgīyā dhyānārūpya-samāpattiḥ. ayaṃ dṛṣṭa-dharma-sāmparāyikaḥ sva-parārtho veditavyaḥ.

#### 3.1.1.6.畢竟及不畢竟自利利他
【漢】云何畢竟及不畢竟自利利他？謂於欲界財寶具足、自體具足若因若果，及諸`[異＝果【元】]`異生世間清淨若因若果，是不畢竟自利利他。若諸煩惱一切永斷，若諸所有八支聖道，若此為依獲得一切世間善法，是名畢竟自利利他。
△ātyantikaḥ svaparārthaḥ katamaḥ. katamaś cānātyantikaḥ. kāma-dhātau bhogātma-bhāva-saṃpattiḥ sahetu-phalā laukikī ca pṛthag-janānāṃ śuddhiḥ sa-hetu-phalā an- ātyantikaḥ sva-parārthaḥ. sarvātyanta-kleśa-praḥāṇam āryāṣṭāṅgaś ca mārgaḥ tad-āśrayeṇa ca ye laukikāḥ kuśalā dharmāḥ pratilabdhāḥ. ayam ucyate ātyantikaḥ sva-parārthaḥ.

【漢】由三因緣，應知畢竟及不畢竟。一、由自性故；二、由退不退故；三、由受用果有盡無盡故。由自性故者，究竟涅槃，名為畢竟；一切有為，名不畢竟。由退不退及受用果有盡無盡故者，八支聖道無有退故，及受用果無有盡故，名為畢竟；其餘一切善有漏法，由有退故，及受用果有終盡故，名不畢竟。

【漢】如是菩薩十種自利利他，若略若廣，菩薩隨力隨能當勤修學。除此無有若過若增。過去未來所有一切已學當學自利利他，亦皆唯有如此十種自利利他。除此無有若過若增。
△tatra tribhiḥ kāraṇair ātyantikatā anātyantikatā ca veditavyā. svabhāvataḥ parihāṇitaḥ phalopabhoga-parikṣayataḥ. tatra svabhāvato nirvāṇam ātyantikaṃ. saṃskṛtaṃ sar-vam evānātyantikaṃ. āryāṣṭaṅgo mārgaḥ aparihāṇīyatvād aphalopabhoga-parikṣayād ātyantikaḥ. tad-anye kuśala-sāsravā dharmāḥ parihāṇitaḥ phalopabhoga-parikṣayataś cānātyantikāḥ. ity ayaṃ bodhisattvānāṃ daśa-vidhaḥ sva-parārthaḥ samāsavistarataḥ. yatra bodhisattvair yathāśakti-yathābalaṃ śikṣitavyaṃ. nāta uttari nāto bhūyaḥ. atīte 'dhvany anāgate 'pi ye svaparārthe śikṣitavantaḥ śikṣiṣyante. sarve te asminn eva daśa-vidhe sva-parārthe. nata uttari nāto bhūyaḥ.
### 3.1.2.真實義品
本地分中菩薩地第十五初持瑜伽處真實義品第四
【漢】`[本＝瑜伽師地論本【宋宮】]`
【漢】`[第十五〔－〕【宋明宮聖】]`
【漢】云何`[真實義 tattvārtha]`真實義？謂略有二種。一者、依如所有性，諸法真實性，二者、依盡所有性，諸法一切性。如是諸法真實性、一切性，應知總名真實義。
△tattvārthaḥ katamaḥ. samāsato dvi-vidhaḥ. yathāvadbhāvikatāṃ ca dharmāṇām ārabhya yā bhūtatā yāvadbhāvikatāṃ cārabhya yā dharmāṇāṃ sarvatā. iti bhūtatā sarvatā ca dharmāṇāṃ samastas tattvārtho veditavyaḥ.

【漢】此真實義品類差別，復有四種。一者、`[世間極成 loka-prasiddha]`世間極成真實，二者、`[道理極成 yuktiprasiddha]`道理極成真實，三者、`[煩惱障淨智所行 kleśavrṇa-viśuddhi-jñāna-gocara]`煩惱障淨智所行真實，四者、`[所智障淨智所行 jñeyāvarṇa-viśuddhi-jñāna-gocara]`所知障淨智所行真實。
△sa punar eva tattvārthaḥ prakāra-prabhedataś catur-vidhaḥ. loka-prasiddho yukti-pra-siddhaḥ kleśāvaraṇa-viśuddhi-jñāna-gocaraḥ jñeyāvaraṇa-viśuddhi-jñāna-gocaraś ca.

#### 3.1.2.1.世間極成真實
【漢】云何世間極成真實？謂一切世間，於彼彼事隨順假立、世俗串習、悟入覺慧所見同性。謂地唯是地，非是火等。如地如是，水、火、風、色、聲、香、味、觸，飲食衣乘諸莊嚴具、資產什物，塗香、華鬘、歌舞伎樂、種種光明、男女承事、田園、邸店、宅舍等事，當知亦爾。苦唯是苦，非是樂等；樂唯是樂，非是`[苦＝若【元】]`苦等。以要言之，此即如此，非不如此；是即如是，非不如是。決定勝解所行境事，一切世間從其本際展轉傳來，想自分別共所成立，不由思惟、籌量、觀察，然後方取。是名世間極成真實。
△tatra laukikānāṃ sarveṣāṃ yasmiṃ vastuni saṃketa-saṃvṛti-saṃstavanāgama-pravi-ṣṭayā buddhyā darśana-tulyatā bhavati tad-yathā pṛthivyāṃ pṛthivyaiveyaṃ nāgnir iti. yathā pṛthivyām evam agnāv apsu vāyau rūpeṣu śabdeṣu gandheṣu raseṣu spraṣṭavye-ṣu bhojane pāne yāne vastre alaṃkāropavicāre bhāṇḍopaskare gandhamālya-vilepane nṛtyagītavāditre āloke strīpuruṣaparicaryāyāṃ kṣetrāpaṇa-gṛha-vastuni. sukha-duḥkhe duḥkham idaṃ na sukhaṃ sukham idaṃ na duḥkham iti.samāsataḥ idam idaṃ.nedam. evam idaṃ nānyatheti niścitādhimukti-gocaro yad vastu sarveṣām eva laukikānām paraṃparāgatayā saṃjñayā sva-vikalpa-prasiddhaṃ na cintayitvā tulayitvā upaparī-kṣyodgṛhītam. idam ucyate loka-prasiddha-tattvaṃ.

#### 3.1.2.2.道理極成真實
【漢】云何道理極成真實？謂諸智者有道理義。諸聰叡者、諸黠慧者、能尋思者、能伺察者、住尋伺地者、具自辯才者、居異生位者、隨觀察行者，依止現、比及至教量，極善思擇決定智所行、所`[知【麗】，智【大】(cf. K15n0570\_p0768a06; T31n1602\_p0507b25)]`知事，由證成道理所建立、所施設義。是名道理極成真實。
△yukti-prasiddha-tattvaṃ katamat. satāṃ yuktārtha-paṇḍitānāṃ vicakṣaṇānāṃ tārkikā-ṇāṃ mīmāṃsakānāṃ tarka-paryāpannāyāṃ bhūmau sthitānāṃ svayaṃ-prātibhānik-yāṃ pārthagjanikyāṃ mīmāṃsānucaritāyāṃ pratyakṣam anumānam āptāgamaṃ pra-māṇaṃ niśritya suviniścita-jñāna-gocaro jñeyaṃ vastūpapatti-sādhana-yuktyā prasā-dhitaṃ vyavasthāpitam. idam ucyate yukti-prasiddhaṃ tattvaṃ.

#### 3.1.2.3.煩惱障淨智所行真實
【漢】云何煩惱障淨智所行真實？謂一切聲聞、獨覺，若無漏智、若能引無漏智、若無漏後得世間智所行境界，是名煩惱障淨智所行真實。由緣此為境，從煩惱障智得清淨，於當來世無障礙住，是故說名煩惱障淨智所行真實。
△kleśāvaraṇa-viśuddhijñānagocaras tattvaṃ katamat. sarvaśrāvakapratyekabuddhānāṃ anāsraveṇānāsravāvāhakena cānāsrava-pṛṣṭha-labdhena ca laukikena jñānena yo go-cara-viṣayaḥ. idam ucyate kleśāvaraṇaviśuddhijñānagocaras tattvaṃ. tenālambanena. kleśāvaraṇāj jñānaṃ viśudhyati. anāvaraṇatve cāyatyāṃ saṃtiṣṭhate. tasmāt kleśāva-raṇa-viśuddhi-jñāna-gocaras tattvam ity ucyate.

【漢】此復云何？謂`[四聖諦 catvāryārya satyāni; 苦諦 dukkha, 集諦 samudaya, 滅諦 nirodha, 道諦 mārga]`四聖諦。一、苦聖諦，二、集聖諦，三、滅聖諦，四、道聖諦。即於如是四聖諦義極善思擇，證入現觀。入現觀已，如實智生。此諦現觀，聲聞、獨覺能觀唯有諸蘊可得，除諸蘊外我不可得。數習緣生諸行生滅相應慧故，數習異蘊`[補特伽羅 pudgala]`補特伽羅無性見故，發生如是聖諦現觀。
△tat punas tattvaṃ katamat. catvāry ārya-satyāni. duḥkhaṃ samudayo nirodho mārgaś ca. ity etāni catvāry ārya-satyāni pravicinvato 'bhisamāgacchato 'bhisamāgateṣu ca taj-jñānam utpadyate.

△sa punaḥ satyābhisamayaḥ śrāvaka-pratyekabuddhānāṃ skandha-mātram upalabha-mānānāṃ skandhebhyaś cānyam arthantaram ātmānam anupalabhamānānāṃ pratītya-samutpanna-saṃskārodaya-vyaya-pratisaṃyuktayā prajñayā skandha-vinirmukta-pudgalābhāva-darśanābhyāsād utpadyate.

#### 3.1.2.4.所知障淨智所行真實
【漢】云何所知障淨智所行真實？謂於所知能礙智故，名所知障。從所知障得解脫智所行境界，當知是名所知障淨智所行真實。此復云何？謂諸菩薩諸佛世尊入法無我，入已善淨，於一切法`[離言自性 nirabhilāpya-svabhāva]`離言自性、`[假說自性 prajñāpti-vāda-svabhāva]`假說自性平等平等無分別智所行境界。如是境界為最第一、`[真如 tathatā]`真如無上、所知邊際，齊此一切正法思擇皆悉退還，不能越度。
△jñeyāvaraṇa-viśuddhi-jñāna-gocaras tattvaṃ katamat. jñeye jñānasya pratighāta āva-raṇam ity ucyate. tena jñeyāvaraṇena vimuktasya jñānasya gocaro viṣayas taj-jñeyā-varaṇa-viśuddhi-jñāna-gocaras tattvaṃ veditavyaṃ. tat punaḥ katamat. bodhisattvā-nāṃ buddhānāṃ ca bhagavatāṃ dharmanairātmyapraveśāya praviṣṭena suviśuddhena ca sarva-dharmāṇāṃ nirabhilāpya-svabhāvatām ārabhya prajñapti-vāda-svabhāva-nir-vikalpa-jñeyasamena jñānena yo gocaraviṣayaḥ. sā sauparamā tathatā niruttarā jñeya-paryanta-gatā yasyāḥ samyak sarva-dharma-pravicayā nirvartante nābhivartante.

##### 3.1.2.4.1.智行門
###### 3.1.2.4.1.1.真實義相
【漢】又安立此真實義相，當知即是`[無二所顯 advaya prabhāvita]`無二所顯。所言二者，謂`[有 bhāva]`有、`[非有 abhāva]`非有。此中有者，謂所安立假說自性，即是世間長時所執，亦是世間一切分別戲論根本。
△tat punaḥ tattva-lakṣaṇaṃ vyavasthānataḥ advaya-prabhāvitaṃ veditavyaṃ. dvayam ucyate bhāvaś cābhāvaś ca.

△tatra bhāvo yaḥ prajñapti-vāda-sva-bhāvo vyavasthāpitaḥ. tathaiva ca dīrgha-kālam abhiniviṣṭo lokena. sarva-vikalpa-prapaṃca-mūlaṃ lokasya.

【漢】或謂為色、受、想、行、識，或謂眼、耳、鼻、舌、身、意，或`[復〔－〕【三宮】]`復謂為地、水、火、風，或謂色、聲、香、味、觸、法，或謂為`[善 kuśala]`善、`[不善 akuśala]`不善、`[無記 avyākṛta]`無記、或謂`[生滅 utpāda, vyāya]`生滅、或謂`[緣生 pratītya samutpanna]`緣生，或謂過去、未來、現在，或謂`[有為 saṁskṛta]`有為，或謂`[無為 asaṃskṛta]`無為，或謂`[此世 ayaṃ loka]`此世，或謂`[他世 para loka]`他世，或謂日月，或復謂為`[所見 dṛṣta]`所見、`[所聞 śruta]`所聞、所覺、`[所知 jñāta]`所知、`[所求 prāpta]`所求、所得，意隨尋伺，最後乃至或謂涅槃。如是等類，是諸世間共了諸法假說自性，是名為有。
△tadyathā rūpam iti vā vedanā saṃjñā saṃskārā vijñānaṃ iti vā. cakṣur iti vā śrotraṃ ghrāṇaṃ jihvā kāyo mana iti vā. pṛthivīti vā āpas tejo vāyur iti vā. rūpam iti vā śabdo gandho rasaḥ spraṣṭavyam iti vā. kuśalam iti vā akuśalam iti vā avyākṛtam iti vā.
△utpāda iti vā vyaya iti vā. pratītyasamutpanna iti vā. atītam iti vā anāgatam iti vā pra-tyutpannam iti vā. saṃskṛtam iti vā asaṃskrtam iti vā. ayaṃ lokaḥ paro lokaḥ. ubhau sūrya-candramasau. yad api dṛṣṭa-śruta-mata-vijñātaṃ prāptaṃ paryeṣitaṃ manasā anuvitarkitam anuvicāritam iti vā. antato yāvan nirvāṇam iti vā. ity evaṃbhāgīyaḥ prajñapti-vāda-nirūḍhaḥ svabhāvo dharmāṇāṃ lokasya bhāva ity ucyate.

【漢】言非有者，謂即諸色假說自性，乃至涅槃假說自性，無事無相，假說所依，一切都無。假立言說依彼轉者皆無所有，是名非有。先所說有，今說非有，有及非有二俱遠離，法相所攝真實性事，是名無二。由無二故，說名`[中道 madhya]`中道，遠離二邊，亦名無上。佛世尊智於此真實已善清淨，諸菩薩智於此真實學道所顯。
△tatrābhāvo yā asyaiva rūpam iti prajñaptivādasya yāvad antato nirvāṇam iti prajñapti-vādasya nirvastukatā nirnimittatā prajñapti-vādāśrayasya sarveṇa sarvaṃ nāstikatā asṃvidyamānatā yām āśritya prajñapti-vādaḥ pravartate. ayam ucyate abhāvaḥ.

△yat punaḥ pūrvakeṇa ca bhāvenānena cābhāvena tad-ubhābhyāṃ bhāvābhāvābhyāṃ vinirmuktaṃ dharma-lakṣaṇa-saṃgṛhītaṃ vastu. tad advayaṃ. yad advayaṃ sā madhyamā pratipad aṃta-dvaya-vivarjitaṃ niruttarety ucyate.

△tasmiṃś ca tattve buddhānāṃ bhagavatāṃ suviśuddhaṃ jñānaṃ veditavyaṃ. bodhisattvānāṃ punaḥ śikṣā-mārga-prabhāvitaṃ tatra jñānaṃ veditavyaṃ.

###### 3.1.2.4.1.2.境相應慧
###### # 3.1.2.4.1.2.1.勝解方便
【漢】又即此慧，是諸菩薩能得無上正等菩提廣大方便。何以故？以諸菩薩處於生死，彼彼生中修`[空勝解 śūnyāta-vimokṣa]`空勝解，善能成熟一切佛法及諸有情。又能如實了知生死，不於生死以無常等行深心厭離。若諸菩薩不能如實了知生死，則不能於貪瞋癡等一切煩惱深心棄捨；不能棄捨諸煩惱故，便雜染心受諸生死；由雜染心受生死故，不能成熟一切佛法及諸有情。若諸菩薩於其生死以無常等行深心厭離，是則速疾入般涅槃；彼若速疾入般涅槃，尚不能成熟一切佛法及諸有情，況能證無上正等菩提。
△sā ca prajñā mahān upāyo bodhisattvasyānuttarāyāḥ samyak-saṃbodheḥ prāptaye. tat kasya hetoḥ. tathā hi bodhisattvas tena śūnyatādhimokṣeṇa tāsu tāsu jātiṣu prayujya-mānaḥ sattva-svabuddha-dharma-paripākāya saṃsāre saṃsaraṃtaṃ ca saṃsāraṃ yathābhūtaṃ prajānāti.na ca punas tasmāt saṃsārād anityādibhir ākārair mānasam udvejayate.

△sacet saṃsāraṃ yathābhūtaṃ na parijānīyān na śaknuyād rāga-dveṣa-mohādikāt sarva-saṃkleśāc cittam adhyupekṣitum. anadhyupekṣamāṇaś ca saṃkliṣṭa-cittaḥ saṃsāre saṃsaraṃ naiva buddha-dharmān paripācayet. nāpi sattvān. sacet punar a-nityādibhir ākāraiḥ saṃsārān mānasam udvejayed evaṃ sati bodhisattvo laghu-laghv eva parinirvāyāt. laghu-laghv eva parinirvāyaṃ bodhisattva evam api naiva buddha-dharmān naiva sattvān paripācayet. kutaḥ punar anuttarāṃ samyak-saṃbodhim abhisaṃbhotsyate.

【漢】又諸菩薩，由習如是空勝解故，則於涅槃不深怖畏，亦於涅槃不多願樂。若諸菩薩深`[怖＝怖畏【聖】]`怖涅槃，即便於彼涅槃資糧不能圓滿。由於涅槃深怖畏故，不見涅槃勝利功德；由不見故，便於涅槃遠離一切清淨勝解。若諸菩薩於其涅槃多住願樂，是則速疾入般涅槃；彼若速疾入般涅槃，則便不能成熟佛法及諸有情。
△tenaiva ca śūnyatādhimokṣeṇa bodhisattvaḥ prayujyamānaḥ na nirvāṇād uttrasyati nāpi ca nirvāṇaṃ prārthayate. saced bodhisattvo nirvāṇād uttrasyet paratra-nirvāṇa- saṃbhāro 'sya na pūryeta yathāpi taduttrastamānasatvān nirvāṇe ananuśaṃsa-darśinas tad-gata-guṇa darśana-prasādādhimukti-vivarjitasya bodhisattvasya. sacet punar bodhisattvo nirvāṇe prārthanā-bahula-vihārī bhaved āśv eva parinirvāyāt. āśu-parinir-vāṇān naiva buddha-dharmān na sattvān paripācayet.

【漢】當知此中，若不如實了知生死，即雜染心流轉生死；若於生死深心厭離，即便速疾入般涅槃。若於涅槃深心怖畏，即於能證涅槃資糧不能圓滿；若於涅槃多住願樂，即便速疾入般涅槃。是諸菩薩，於證無上正等菩提無大方便。若能如實了知生死，即無染心流轉生死。若於生死不以無常等行深心厭離，即不速疾入般涅槃。若於涅槃不深怖畏，即能圓滿涅槃資糧；雖於涅槃見有微妙勝利功德，而不深願速證涅槃。是諸菩薩，於證無上正等菩提有大方便。是大方便，依止最勝空性勝解；是故菩薩修習學道所攝最勝空性勝解，名為能證如來妙智廣大方便。
△tatra yā ca saṃsāraṃ yathābhūtaṃ aparijānataḥ saṃkliṣṭa-cittasya saṃsāra-saṃsṛtiḥ.
△yā ca saṃsārād udvigna-mānasasyāśu-nirvṛtiḥ. yā ca nirvāṇād uttrasta-mānasasya tat-saṃbhārā-paripūryā ca nirvāṇa-prārthanā-bahula-vihāriṇaḥ āśu-parinirvṛtiḥ. ayam an-upāyo bodhisattvasya veditavyo 'nuttarāyāḥ samyak-saṃbodheḥ. yā punaḥ saṃsāraṃ yathābhūtaṃ parijānato 'saṃkliṣṭa-cittasya saṃsāra-saṃsṛtiḥ.
△yā ca saṃsārād anityādibhir ākāraiḥ anudvignamānasasyānāśunirvṛtiḥ. yā ca nirvāṇād anuttrasta-mānasasya tat-saṃbhāra-paripūryā ca nirvāṇe guṇānuśaṃsa-darśino na cātyartham utkaṇṭhāṃ prāptasyāśu-nirvṛtiḥ. ayaṃ bodhisattvasya mahān upāyo 'nuttarāyāḥ samyak-saṃbodher anuprāptaye. sa cāyam upāyas tasmin parama-śūnya-tādhimokṣe saṃniśritaḥ. tasmāt sā parama-śūnyatādhimokṣa-bhāvanā bodhisattvasya śikṣā-mārga-saṃgṛhīto mahān upāya ity ucyate yad uta tathāgata-jñānādhigamāya.

###### # 3.1.2.4.1.2.2.入法無我
【漢】又諸菩薩，由能深入法無我智，於一切法離言自性如實知已，達無少法及少品類可起分別。唯取其事，唯取真如。不作是念，此是唯事，是唯真如；但行於義。
△sa khalu bodhisattvas tena dūrānupraviṣṭena dharmanairātmya-jñānena nirabhilāpya-sva bhāvatāṃ sarva-dharmāṇāṃ yathābhūtaṃ viditvā na kaṃcid dharmaṃ kathaṃcit kalpayati nānyatra vastumātraṃ gṛhṇāti tathatā-mātraṃ. na cāsyaivaṃ bhavati. vastu-mātraṃ tat tathatā-mātraṃ ceti. arthe tu sa bodhisattvaś carati.

【漢】如是菩薩行勝義故，於一切法平等平等。以真如慧如實觀察，於一切處具`[平等見 samadarsin]`平等見、具`[平等心 samscitta]`平等心，得最勝`[捨 upekṣā]`捨。依止此捨，於諸`[明處 vidyāsthāna]`明處一切善巧勤修習時，雖復遭遇一切劬勞、一切苦難，而不退轉，速疾能令身無勞倦、心無勞倦。於諸善巧速能成`[辦＝熟【元明】]`辦，得大念力。不因善巧而自貢高，亦於他所無有祕吝。於諸善巧心無怯弱，有所堪能。所行無礙，具足堅固`[甲冑＝鉀鎧【三宮聖】]`甲冑加行。是諸菩薩於生死中，如如流轉遭大苦難，如是如是於其無上正等菩提堪能增長。如如獲得尊貴殊勝，如是如是於`[諸＝者【元】]`諸有情憍慢漸減。

【漢】如如證得智慧殊勝，如是如是倍於他所難詰、諍訟、諠雜語論、本惑、隨惑、犯禁現行，能數觀察深心棄捨。如如功德展轉增長，如是如是轉覆自善、不求他知、亦不希求利養恭敬。如是等類菩薩所有眾多勝利是菩提分。隨順菩提，皆依彼智。

【漢】是故一切已得菩提、當得、今得，皆依彼智。

【漢】除此更無若劣若勝。
△arthe parame caraṃ sarva-dharmāṃs tayā tathatayā sama-samān yathābhūtaṃ pra-jñayā paśyati. sarvatra ca samadarśī samacittaḥ san paramāṃ upekṣāṃ pratilabhate.

△yām āśritya sarva-vidyā-sthāna-kauśaleṣu prayujyamāno bodhisattvaḥ sarva-pariśra-maiḥ sarva-duḥkhopanipātaiḥ na nivartate. kṣiparṃ cāklāntakāyaḥ aklānta-cittaḥ tat-kauśalaṃ samudānayati. mahā-smṛti-balādhāna-prāptaś ca bhavati. na ca tena kauśa-lenonnatiṃ gacchati. na ca pareṣām ācārya-muṣṭiṃ karoti. sarvakauśaleṣu cāsaṃlīna-citto bhavati. sāhavān avyāhata-gatiś ca bhavati. dṛḍha-saṃnāha-prayogaḥ

△yathā yathā saṃsāre saṃsaraṃ duḥkha-viśeṣaṃ labhate. tathā tathā utsāhaṃ vardha-yaty anuttarāyāṃ samyaksaṃbodhau. yathā-yathā samucchrayaviśeṣam adhigacchati. tathā-tathā nirmānataro bhavati sattvānām antike. yathā-yathā jñāna-viśeṣam adhiga-cchati. tathā-tathā bhūyasyā mātrayā paropāraṃbha-vivāda-prakīrṇalapitā-kleśopakle-śebhyaś ca vṛttaskhalita-samudācārebhyaḥ parijñāya (parijñāya) cittam adhyupekṣate.
△yathāyathā guṇaiḥ vardhate. tathātathā praticchannakalyāṇo bhavati. na parato jñātuṃ samanveṣate. na lābhasatkāraṃ. imā evaṃbhāgīyā bahavaḥ anuśaṃsā bhavanti bodhi-sattvasya bodhipakṣyā bodhyanukūlāḥ tajjñānasaṃniśritasya.tasmād ye kecid bodhim anuprāptavanta ye kecit prāpsyanti ye ca prāpnuvanti. sarve ta etad eva jñānaṃ niśritya. nānyan nyūnaṃ prativiśiṣṭaṃ vā.

###### # 3.1.2.4.1.2.3. 修行正行
【漢】又諸菩薩乘御如是無戲論理，獲得如是眾多勝利。為自成熟諸佛法故，為成熟他三乘法故，修行正行。彼於如是修正行時，於自身財遠離貪愛，於諸眾生學離貪愛，能捨身財，唯為利益諸眾生故。又能防護、極善防護由身語等修學律儀，性不樂惡，性極賢善。又能忍他一切侵惱，於行惡者能學堪忍，性薄瞋忿，不侵惱他。又能勤修一切明處令其善巧，為斷眾生一切疑難，為惠眾生諸饒益事，為自攝受一切智因。
△evaṃ niṣprapaṃcanayārūḍho bodhisattvo evaṃ ca bahvanuśaṃsaḥ ātmanaś ca buddha-dharma-paripākāya pareṣāṃ ca yāna-traya-dharma-paripākāya samyak pratipanno bhavati.

△evaṃ ca punaḥ samyak pratipanno bhavati. bhogeṣv ātma-bhāve ca nistṛṣṇo bhavati. nistṛṣṇatāyāṃ ca śikṣate sattveṣu bhogātma-bhāva-parityāgāya sattvānām evārthāya.

△saṃvṛtaś ca bhavati su-saṃvṛtaḥ. kāyena vācā saṃvarāya ca śikṣate prakṛtyā pāpā-rucitāyai prākṛti-bhadra-kalyāṇatāyai.

△kṣamo bhavati parataḥ sarvopatāpa-vipratipattīnāṃ. kṣamitvaṃ ca śikṣate. manda-krodhatāyai ca a-paropatāpanatāyai ca.

△sarva-vidyā-sthāneṣu cābhiyukto bhavati kuśalo vā. sattvānāṃ vicikitsā-prahāṇāyānu-grahopasaṃhārāya cātmanaś ca sarvajñatva-hetu-parigrahāya.

【漢】又能於內安住其心令心善定，於心安住常勤修學，為淨修治四種`[梵住 brāhma-vihāra]`梵住，為能遊戲五種`[神通 abhijñā]`神通，為能成立利眾生事，為欲除遣精勤修學一切善巧所生勞倦。又性黠慧成極真智，為`[極真智 paramatattvajña]`極真智常勤修學，為自當來般涅槃故修習`[大乘 mahāyāna]`大乘。又諸菩薩即於如是修正行時，於具功德諸有情所，常樂現前供養恭敬。
△adhyātma-sthita-cittaś ca bhavati susamāhitaḥ. citta-sthitaye ca śikṣate catur-brāhma-vihāra-pariśodhanatāyai paṃcā- bhijñā-vikrīḍanatāyai ca sattva-kṛtyānuṣṭhānatāyai sarva-kauśalābhiyoga-ja-klama-vinodanatāyai ca.

△vicakṣaṇaś ca bhavati parama-tattva-jñaḥ. parama-tattva-jñatāyai ca śikṣate. mahāyāne cāyatyām ātmanaḥ parinirvāṇāya.

△sa khalu bodhisattvaḥ evaṃ samyak prayukto guṇavatsu sattveṣu pūjā-lābha-sat-kāreṇa pratyupasthito bhavati.

【漢】於具過失諸有情所，常樂現前發起最勝悲心、愍心，隨能隨力，令彼除斷所有過失。於己有怨諸有情所，常起慈心，隨能隨力，無諂無誑，作彼種種利益安樂，令彼怨者意樂加行所有過失及怨嫌心自然除斷。於己有恩諸有情所，善知恩故，若等若增現前酬報，隨能隨力，如法令其意望滿足。雖無力能，彼若求請，即於彼彼所作事業示現殷重精勤營務，終不頓止彼所希求，云何令彼知我無力，非無欲樂。

【漢】如是等類，當知名為菩薩乘御無戲論理，依極真智修`[正加行 sanyak-prayoga]`正加行。
△doṣavatsu sattveṣu parameṇa kāruṇya-cittenānukampā-cittena pratyupasthito bhavati. yathāśaktyā ca yathābalaṃ doṣa-prahāṇāyaiṣāṃ prayujyate.

△apakāriṣu sattveṣu maitra-cittatayā pratyupasthito bhavati. yathāśaktyā ca yathābalaṃ aśaṭho bhūtvā amāyāvī teṣāṃ hita-sukham upasaṃharati teṣām apakāriṇāṃ svenāśa-ya-prayoga-doṣeṇa vaira-cittatāyāḥ prahāṇārthaṃ.

△upakāriṣu sattveṣu kṛta-jñatāyās tulyādhikena pratyupakāreṇa pratyupasthito bhavati. āśāṃ ca dhārmikīṃ paripūrayaty asya yathāśaktyā yathābalaṃ. apratibalo 'pi ca yāci-taḥ san teṣu teṣu kṛtya-karaṇīyeṣv ādāraṃ-vyāyāmam upadarśayati na sakṛd eva nirā-karoti. katham ayaṃ saṃjñāpyetāśakto 'haṃ nākartu-kāma iti. ity ayam evaṃbhāgīyo bodhisattvasya niṣprapañca-nayārūḍhasya parama-tattva-jñāna-saṃniśritasya samyak prayogo veditavyaḥ.

###### 3.1.2.4.1.3.離言自性
###### # 3.1.2.4.1.3.1.理成
###### ## 3.1.2.4.1.3.1.1.顯自
【漢】以何道理應知諸法離言自性？

【漢】謂一切法假立自相，或說為色，或說為受，如前廣說乃至涅槃。當知一切唯假建立，非有自性。亦非離彼別有自性，是言所行、是言境界。如是諸法，非有自性如言所說，亦非一切都無所有。如是非有，亦非一切都無所有。云何而有？謂離增益實無妄執，及離損減實有妄執，如是而有；即是諸法勝義自性。當知唯是無分別智所行境界。
△tatra kayā yuktyā nirabhilāpyasvabhāvatā sarvadharmāṇāṃ pratyavagantavyā. yeyaṃ sva-lakṣaṇa-prajñaptir dharmāṇāṃ yad uta rūpam iti vā vedaneti vā pūrvavad antato yāvan nirvāṇam iti vā. prajñapti-mātram eva tad veditavyaṃ. na svabhāvo nāpi ca tad-vinirmuktas tad-anyo vāg-gocaro vāg-viṣayaḥ.

△evaṃ sati na svabhāvo dharmāṇāṃ tathā vidyate. yathābhilapyate. na ca punaḥ sarve-ṇa sarvaṃ na vidyate. sa punar evam avidyamāno na ca sarveṇa sarvam avidyamā-naḥ. kathaṃ vidyate. asad-bhūtasamāropāsaṃgrāha-vivarjito bhūtāpavādā-saṃgrāha-vivarjitaś ca vidyate. sa punaḥ pāramarthikaḥ svabhāvaḥ sarva-dharmāṇāṃ nir-vikal-pasyaiva jñānasya gocaro veditavyaḥ.

###### ## 3.1.2.4.1.3.1.2.斥他
【漢】若於諸法諸事隨起言說，即於彼法彼事有自性者，如是一法一事應有眾多自性。何以故？以於一法一事制立眾多假說而詮表故。亦非眾多假說詮表決定可得。謂隨一假說，於彼法彼事有體、有分、有其自性；非餘假說。是故一切假說若具不具，於一切法、於一切事，皆非有體、有分、有其自性。
△sacet punar yathaivābhilāpo yeṣu dharmeṣu yasmin vastuni pravartate. tad-ātmakās te dharmās tad vastu syāt. evaṃ sati bahu-vidhā bahavaḥ svabhāvā ekasya dharmasyai-kasya vastuno bhaveyuḥ. tat kasya hetoḥ. tathā hy ekasmin dharma ekasmin vastuni bahu-vidhā bahavo bahubhir abhilāpaiḥ prajñaptaya upacārāḥ kriyante.

△na ca bahu-vidhānāṃ bahūnāṃ prajñapti-vādānāṃ niyamaḥ kaścid upalabhyate. yad anyatamena prajñapti-vādenaikena tasya dharmasya tasya vastunaḥ tādātmyaṃ tan-mayatā tat-svabhāvatā syān nānyair avaśiṣṭaiḥ prajñapti-vādaiḥ. tasmāt sakala-vika-laiḥ sarva-prajñapti-vādaiḥ sarva-dharmāṇāṃ sarva-vastūnāṃ nāsti tādātmyaṃ nāsti tan-mayatā nāsti tatsvabhāvatā.

【漢】又如前說色等諸法，若隨假說有自性者，要先有事，然後隨欲制立假說。先未制立彼假說時，彼法彼事應無自性；若無自性，無事制立假說詮表，不應道理；假說詮表既無所有，彼法彼事隨其假說而有自性，不應道理。
△api ca saced rūpādayo dharmā yathā pūrva-nirdiṣṭāḥ prajñapti-vāda-svabhāvā bhave-yuḥ. evaṃ sati pūrvaṃ tāvad vastu paścāt tatra cchandataḥ prajñapti-vādopacāraḥ. prāk prajñapti-vādopacārād akṛte prajñapti-vādopacāre sa dharmas tad vastu niḥ-sva-bhāva eva syāt. sati niḥsva-bhāvatve nirvastukaḥ prajñapti-vādo na yujyate. prajñapti- vādopacāre cāsati prajñapti-vāda-svabhāvatā dharmasya vastuno na yujyeta.

【漢】又若諸色未立假說詮表已前，先有色性，後依色性制立假說攝取色者，是則離色假說詮表，於色想法、於色想事應起色覺，而實不起。

【漢】由此因緣由此道理，當知諸法離言自性。如說其色，如是受等如前所說乃至涅槃，應知亦爾。
△sacet  punaḥ pūrvam eva prajñaptivādopacārād akṛte prajñapti-vādopacāre sa dharmas tad vastu tadātmakaṃ syāt. evaṃ sati vinā tena rūpam iti prajñaptivādopacāreṇa rūpa-saṃjñake dharme rūpe saṃjñake vastuni rūpabuddhiḥ pravarteta. na ca pravartate. tad anena kāraṇenānayā yuktyā nirabhilāpyaḥ svabhāvaḥ sarvadharmāṇāṃ pratyavagan-tavyaḥ. yathā rūpam evaṃ vedanādayo yathā nirdiṣṭā dharmā antato yāvan nirvāṇa- paryantā veditavyāḥ.

【漢】有二種人，於佛所說`[法毘奈耶 dharma-vinaya]`法毘奈耶，俱為失壞。一者、於色等法、於色等事，謂有假說`[自性 svalakṣṇa]`自性自相，於實無事起增益執。二者、於假說`[相處 nimittādhiṣṭana]`相處、於假說`[相依 nimittā sanniśraya]`相依離言自性勝義法性，謂一切種皆無所有，於實有事起損減執。
△dvāv imāv asmād dharmavinayāt praṇaṣṭau veditavyau. yaś ca rūpādīnāṃ dharmāṇāṃ rup'ādikasya vastunaḥ prajñapti-vāda-svabhāvaṃ svalakṣaṇaṃ asadbhūta-samāropato 'bhiniviśate. yaś cāpi prajñapti-vāda-nimittādhiṣṭhānaṃ prajñapti-vāda-nimitta-saṃ-niśrayaṃ nirabhilāpyātmakatayā paramārtha-sad-bhūtaṃ vastv apavadamāno nāśayati sarveṇa sarvaṃ nāstīti.

【漢】於實無事起增益執，妄立法者所有過失，已具如前顯了開示；於色等法實無事中，起增益執有過失故；於佛所說法毘奈耶甚為失壞。

【漢】於色等法實有唯事起損減執壞諸法者所有過失，由是過失，於佛所說法毘奈耶甚為失壞，我今當說。
△asad-bhūta-samārope tāvad ye doṣāḥ. te pūrvam eva nirūpitāḥ uttānā viśaditāḥ prakā-śitāḥ. yaiḥ doṣaiḥ rūpādike vastuny asad-bhūta-samāropāt praṇaṣṭo bhavaty asmād dharma-vinayād iti veditavyaḥ. yathā punā rūp'ādikeṣu dharmeṣu vastu-mātram apy apavadamānaḥ sarva-vaināśikaḥ praṇaṣṭo bhavaty asmād dharma-vinayāt. tathā vakṣyāmi

【漢】謂若於彼色等諸法實有唯事起損減執，即無真實，亦無虛假。如是二種皆不應理。譬如要有色等諸蘊，方有假立補特伽羅，非無實事而有假立補特伽羅；如是要有色等諸法實有唯事，方可得有色等諸法假說所表，非無唯事而有色等假說所表。

【漢】若唯有假，無有實事，既無依處，假亦無有，是則名為壞諸法者。
△rūpādīnāṃ dharmāṇāṃ vastu-mātram apayadamānasya naiva tattvaṃ nāpi prajñaptis tad-ubhayam etan na yujyate. tad-yathā satsu rūpādiṣu skandheṣu pudgala-prajñaptir yujyate. nāsatsu. nirvastukā pudgala-prajñaptiḥ. evaṃ sati rūpādīnāṃ dharmāṇāṃ vastu sa rūpādi-dharma-prajñapit-vādopacāro yujyate. nāsati. nirvastukaḥ prajñapti-vādopacāraḥ. tatra prajñapter vastu nāstīti nirprajñaptir api nāsti.

【漢】如有一類，聞說難解大乘相應、空性相應、未極顯了密意趣義甚深經典，不能如實解所說義，起不如理虛妄分別。由不巧便所引尋思，起如是見，立如是論：一切唯假，是為真實，若作是觀名為正觀。
【漢】彼於虛假所依處所實有唯事，撥為非有，是則一切虛假皆無，何當得有一切唯假是為真實。由此道理，彼於真實及以虛假二種俱謗都無所有。由謗真實及虛假故，當知是名最極無者。
△ato ya ekatyā durvijñeyān sūtrāntān mahāyānapratisaṃyuktāṃ gambhīrāṃ cchūnyatā-pratisaṃyuktān ābhiprāyikārtha-nirūpitāṃ cchrutvā yathābhūtaṃ bhāṣitasyārtham an-abhijñāyāyoniśo vikalpyā-yoga-vihitena tarka-mātrakeṇaivaṃ dṛṣṭayo bhavanty evaṃ vādinaḥ. prajñapti-mātram eva sarvam etat tattvaṃ.yaś caivaṃ paśyati sa samyak paśyatīti. teṣāṃ prajñapty-adhiṣṭhānasya vastu-mātrasyā-bhāvat saiva prajñaptiḥ sarveṇa sarvaṃ na bhavati. kutaḥ punaḥ prajñapti-mātraṃ tattvaṃ bhaviṣyati. tad anena paryāyeṇa tais tattvam api pmjñaptir api tad-ubhayam apy apavāditaṃ bhavati. prajñapti-tattvāpavādāc ca pradhāno nāstiko veditavyaḥ.

【漢】如是無者，一切有智同梵行者`[梵行者 brahmacārin]`不應共語、不應共住。如是無者，能自敗壞，亦壞世間隨彼見者。
△sa evaṃ nāstikaḥ sann akathyo bhavaty asaṃvāsyo vijñānāṃ sabrahmacāriṇām. sa ātmānam api visaṃpādayati loko 'pi yo 'sya dṛṣṭy-anumata āpādyate.

【漢】世尊依彼密意說言：寧如一類起我見者，不如一類惡取空者。何以故？
【漢】起我見者，唯於所知境界迷惑，不謗一切所知境界；不由此因墮諸惡趣。於他求法、求苦解脫不為虛誑，不作稽留；於法、於諦亦能建立；於諸學處不生慢緩。
【漢】惡取空者，亦於所知境界迷惑，亦謗一切所知境界；由此因故，墮諸惡趣`[趣【麗】，越【大】(cf. K15n0570\_p0771a14; T30n1579\_p0488c13)]`。於他求法、求苦解脫能為虛誑，亦作稽留；於法、於諦不能建立；於諸學處極生慢緩。如是損減實有事者，於佛所說法毘奈耶甚為失壞。
△idaṃ ca saṃdhāyoktaṃ bhagavatā. varam ihaikatyasya pudgaladṛṣṭir na tv evaikatya-sya durgṛhītā śūnyateti. tat kasya hetoḥ. pudgaladṛṣṭiko jantur jñeye kevalaṃ muhyan na tu sarvaṃ jñeyam  apavadeta. na tato nidānam apāyeṣūpapadyeta. nāpi dharmārthi-kaṃ duḥkha-vimokṣārthikaṃ paraṃ visaṃvādayen na vipralambhayet. dharme satye ca pratiṣṭhāpayet. na ca śaithiliko bhavec chikṣā-padeṣu. durgṛhītayā punaḥ śūnyatayā jñeye vastuni muhyet. apy apavadeta jñeyaṃ sarvaṃ. tan-nidānaṃ cāpāyeṣūpapadya-te. dhārmikaṃ ca duḥkhavimokṣārthikaṃ paraṃ vipādayet. śaithilikaś ca syāc chikṣā-padeṣu. evaṃ-bhūtaṃ vastu apavadamānaḥ praṇaṣṭo bhavaty asmād dharma-vinayāt. ^kd0583

【漢】云何名為惡取空者？謂有沙門、或婆羅門，由彼故空亦不信受，於此而空亦不信受，如是名為惡取空者。何以故？由彼故空，彼實是無；於此而空，此實是有。由此道理可說為空。若說一切都無所有，何處、何者、何故名空？亦不應言由此、於此即說為空。是故名為惡取空者。
△kathaṃ punar durgṛhītā bhavati śunyatā. yaḥ kaścic chramaṇo vā brāhmaṇo vā tac ca necchati yena śūnyaṃ. tad api necchati yat śūnyaṃ. iyaṃ evaṃrūpā durgṛhītā śūnya-tety ucyate. tat kasya hetoḥ. yena hi śūnyaṃ. tad asad-bhāvāt. yac ca śūnyaṃ. tad sad-bhāvāc chūnyatā yujyeta. sarvābhāvāc ca kutra kiṃ kena śūnyaṃ bhaviṣyati. na ca tena tasyaiva śūnyatā yujyate. tasmād evaṃ durgṛhītā śūnyatā bhavati.

【漢】云何復名善取空者？謂由於此彼無所有，即由彼故正觀為空；復由於此餘實是有，即由餘故如實知有。如是名為悟入空性，如實無倒。謂於如前所說一切色等想事、所說色等假說性法，都無所有，是故於此色等想事，由彼色等假說性法說之為空。於此一切色等想事，何者為餘？謂即色等假說所依。如是二種皆如實知。謂於此中實有唯事，於唯事中亦有唯假；不於實無起增益執，不於實有起損減執。不增不減、不取不捨，如實了知如實真如離言自性。如是名為善取空者，於空法性能以正慧妙善通達。

【漢】如是隨順證成道理，應知諸法離言自性。
△kathaṃ ca punaḥ sugṛhītā śūnyatā bhavati. yataś ca yad yatra na bhavati. tat tena śūn-yam iti samanupaśyati. yat punar atrāvaśiṣṭaṃ bhavati. tat sad ihāstīti yathābhūtaṃ prajānāti. iyam ucyate śūnyatāvakrāntir yathābhūtā aviparītā. tadyathā rūpādi-saṃjña-ke yathānirdiṣṭe vastuni rūpam ity evam-ādi-prajñapti-vādātmako dharmo nāsti. (atas tad rūpādi-saṃjñakaṃ vastu---- prajñaptivādātmanā śūnyaṃ). kiṃ punaḥ tatra rūpādi- saṃjñake vastuny avaśiṣṭaṃ. yad uta tad eva rūpam ity evamādiprajñaptivādāśrayaḥ.

△tac cobhayaṃ yathābhūtaṃ prajānāti yad uta vastumātraṃ ca vidyamānaṃ vastumā-tre ca prajñaptimātraṃ na cāsadbhūtaṃ samāropayati.na bhūtam apavadate nādhikaṃ karoti na nyūnīkaroti notkṣipati na prakṣipati. yathābhūtāṃ ca tathatāṃ nirabhilāpya-svabhāvatāṃ yathābhūtaṃ prajānāti. iyam ucyate sugṛhītā śūnyatā samyak-prajñayā supratividdheti. iyaṃ tāvad upapatti-sādhana-yuktir ānulomikī yayā nirabhilāpya-svabhāvatā sarva-dharmāṇāṃ pratya vagantavyā.

###### # 3.1.2.4.1.3.2.教證
###### ## 3.1.2.4.1.3.2.1.轉有經
【漢】復由至教，應知諸法離言自性。

【漢】如佛世尊`[轉有經 bhavasaṁkrānti-sūtra]`轉有經中，為顯此義而說頌曰：

【漢】以彼彼諸名，　　詮彼彼諸法；　　此中無有彼，　　是諸法法性。

【漢】云何此頌顯如是義？謂於色等想法，建立色等法名；即以如是色等法名，詮表隨說色等想法。或說為色，或說為受，或說為想，廣說乃至說為涅槃。於此一切色等想法、色等自性都無所有，亦無有餘色等性法，而於其中色等想法離言義性，真實是有。當知即是勝義自性，亦是法性。
△āptāgamato 'pi nirabhilāpya-svabhāvāḥ. sarva-dharmā veditavyāḥ. yathoktaṃ bhaga-vatā evam evārthaṃ gāthābhigītena paridīpayatā bava-saṃkrānti-sūtre. yena yena hi nāmnā vai yo yo dharmo 'bhilapyate na sa saṃvidyate tatra dharmāṇāṃ sā hi dharma-teti. kathaṃ punar iyaṃ gāthā etam evārthaṃ paridīpayati. rūpādi-saṃjñakasya dhar-masya yad rūpam ity evam-ādi nāma. tena rūpam ity evam-ādinā nāmnā te rūpādi-saṃjñakā dharmā abhilapyante rūpam iti vā vedaneti vā vistareṇa yāvan nirvāṇam iti vā. tatra na ca rūpādi-saṃjñakā dharmāḥ svayaṃ rūpādy-ātmakāḥ na ca teṣu tad-anyo rūpādy-ātmako dharmo vidyate. yā punas teṣāṃ rūpādi-saṃjñakānāṃ dharmāṇāṃ nirabhilāpyenārthena vidyamānatā saiṣā paramārthataḥ svabhāva-dharmatā veditavyā.

###### ## 3.1.2.4.1.3.2.2.義品
【漢】又佛世尊`[義品 artha-vargīya]`義品中說：

【漢】世間諸世俗，　　牟尼皆不著，　　無著、孰能取，　　見、聞而不愛。
△uktaṃ ca bhagavatā Arthavargīyeṣu. yāḥ kāścana saṃvṛtayo hi loke sarvā hi tā munir nopaiti anupago hy asau kenopādatīta dṛṣṭa-śrute kāntim asaṃprakurvan.

【漢】云何此頌顯如是義？謂於世間色等想事，所有色等種種假說，名諸世俗。如彼假說於此想事有其自性，如是世俗牟尼不著。何以故？以無增益、損減見故，無有現前顛倒見故，由此道理名為不著。如是無著，誰復能取？由無見故，於事不取增益、損減，於所知境能正觀察，故名為見；聽聞所知境界言說，故名為聞。依此見聞，貪`[愛＝受【元】]`愛不生，亦不增長，唯於彼緣畢竟斷滅，安住上捨，故名不愛。
△katham iyaṃ gāthā etam evārthaṃ paridīpayati. rūpādi-saṃjñake vastuni yā rūpam ity evam ādyāḥ prajñaptayaḥ. tāḥ saṃvṛtaya ity ucyante. tābhiḥ prajñaptibhis tasya vastunas tādātmyam ity evaṃ nopaiti tāḥ saṃvṛtīḥ. tat kasya hetoḥ.samāropāpavādikā dṛṣṭir asya nāsti. ato 'sau tasyā viparyāsa-pratyupasthānāyā dṛṣṭer abhāvād anupaga ity ucyate. sa evam anupagaḥ san kenopādadīta. tayā dṛṣṭyā vinā tad-vastusamāropato vāpavādato vā. anupādadānaḥ samyagdarśī bhavati jñeye tad asya dṛṣṭaṃ. yas tasyai-va jñeyasyābhilāpānuśravaḥ tad asya śrutaṃ. tasmiṃ dṛṣṭa-śrute tṛṣṇāṃ notpādayati na vivardhayati. nānyatra tenālambanena prajahāty upekṣakaś ca viharati. evaṃ kāntiṃ na karoti.

###### ## 3.1.2.4.1.3.2.3.散他迦多衍那經
【漢】又佛世尊為彼`[散他迦多衍那 Saṁthekātyayana]`散他迦多衍那`[他＝地【明】]`作如是說：`[散他 Saṁthe]`散`[他＝地【元明】]`他`[8]苾芻＝比丘【三宮】＊`苾芻！不依於地而修靜慮，不依於水、不依於火、不依於風、不依空處、不依識處、不依無所有處、不依非想非非想處、不依此世他世、不依日月光輪、不依見聞覺知、不依所求所得、不依意隨尋伺、不依一切而修靜慮。云何修習靜慮`[＊8]`苾芻，不依於地而修靜慮，廣說乃至不依一切而修靜慮？[akgm](俱舍所依阿含.md#9.15) 

【漢】散他`[＊8-2]苾芻＝比丘【三宮】＊`苾芻！或有於地除遣地想，或有於水除遣水想，廣說乃至或於一切除一切想，如是修習靜慮`[＊8]`苾芻，不依於地而修靜慮，廣說乃至不依一切而修靜慮。

【漢】如是修習靜慮`[＊8-4]苾芻＝比丘【三宮】＊`苾芻，為`[因陀羅 indra]`因陀羅、為`[伊舍那 īśāna]`伊舍那、為諸`[世主 prajāpati]`世主并諸天眾遙為作禮而讚頌曰：

【漢】敬禮吉祥士，　　敬禮士中尊，　　我今不知汝，　　依何修靜慮。
△punaś coktaṃ bhagavatā Saṃthakātyāyanam ārabhya iha Saṃtha bhikṣur na pṛthivīṃ niśritya dhyāyati nāpaḥ na tejo na vāyuṃ nākāśavijñānākiṃcanyanaivasaṃjñānāsaṃ-jñāyatanaṃ nemaṃ lokaṃ na paraṃ nobhau sūryā-candramasau na dṛṣṭa-śruta-mata-vijñātaṃ prāptaṃ paryeṣitaṃ manasā (nuvitarkitam anuvicāritaṃ.) tat sarvaṃ na niśritya dhyāyati. kathaṃ dhyāyī.pṛthivīṃ na niśritya dhyāyati vistareṇa yāvat sarvaṃ na niśritya dhyāyati. iha Saṃtha bhikṣor yā pṛthivyāṃ pṛthivī-saṃjñā sā vibhūtā bhavati. apsu ap-saṃjñā vistareṇa yāvat sarvatra sarva-saṃjñā sā vibhūtā bhavati. evaṃ dhyāyī bhikṣuḥ na pṛthivīṃ niśritya dhyāyati vistareṇa yāvan na sarvaṃ sarvam iti niśritya dhyāyati. evaṃ dhyāyinaṃ bhikṣuṃ sendrā devāḥ seśānāḥ saprajāpatayaḥ ārān namasyanti. namas te puruṣā janya namas te puruṣottama yasya te nābhijānīmaḥ kiṃ tvaṃ niśritya dhyāyasīti.

【漢】云何此經顯如是義？謂於一切地等想事，諸地等名施設假立，名地等想。即此諸想，於彼所有色等想事，或起增益、或起損減。若於彼事起能增益有體自性執，名增益想；起能損減唯事勝義執，名損減想。彼於此想能正除遣，能斷、能捨，故名除遣。

【漢】如是等類無量聖言，名為至教。由此如來最勝至教，應知諸法離言自性。
△kathaṃ punar etat sūtra-padam etam evārthaṃ paridīpayati. pṛthivy-ādi-saṃjñake vastuni yā pṛthivīty evam-ādikā nāma-saṃketa-prajñaptiḥ. sā pṛthivy-ādi-saṃjñake vastuni samāropikā cāpavādikā ca. tan-maya-sva-bhāva-vastu-grāhikā samāropikā. vastu-mātra-paramārtha-nāśa-grāhikāpavādikā saṃjñety ucyate. sā ca saṃjñāsya vibhūtā bhavati. vibhava ucyate prahāṇaṃ tyāgaḥ. tasmād āgamato 'pi tāthāgatāt paramāptāgamād veditavyaṃ nirabhilāpya-sva-bhāvāḥ sarva-dharmā iti.

#### 何因緣起言說
【漢】問：若如是者，何因緣故，於一切法離言自性而起言說？

【漢】答：若不起言說，則不能為他說一切法離言自性，他亦不能聞如是義。若無有聞，則不能知此一切法離言自性。為欲令他聞知諸法離言自性，是故於此離言自性而起言說。
△evaṃ nir-abhilāpya-sva-bhāveṣu sarva-dharmeṣu kasmād abhilāpaḥ prayujyate.
△tathā hi vinābhilāpena sā nirabhilāpya-dharmatā pareṣāṃ vaktum api na śakyate. śrotum api. vacane śravaṇe cāsati sā nirabhilāpya-sva-bhāvatā jñātum api na śakyate. tasmād abhilāpaḥ prayujyate śravaṇa-jñānāya.

##### 3.1.2.4.2.淨障門
###### 3.1.2.4.2.1.障因緣
【漢】又諸愚夫，由於如是所顯真如不了知故，從是因緣，八分別轉，能生三事，能起一切有情世間及器世間。

【漢】云何名為八種分別？一者、`[自性分別 svabhāva-vikalpa]`自性分別，二者、`[差別分別 viśeṣa-]`差別分別，三者、`[總執分別 piṇḍagrāha-]`總執分別，四者、`[我分別 ahamiti-]`我分別，五者、`[我所分別 mameti-]`我所分別，六者、`[愛分別 priya-]`愛分別，七者、`[非愛分別 apriya]`非愛分別，八者、`[彼俱相違分別 tadubhaya-viparīta-]`彼俱相違分別。
△tasyā eva athatāyāḥ evam aparijñātatvād bālānāṃ tan-nidāno 'ṣṭa-vidho vikalpaḥ pra-vartate tri-vastu-janakaḥ. sarva-sattva-bhājana-lokānāṃ nirvartakaḥ. tad-yathā sva-bhāva-vikalpo viśeṣa-vikalpaḥ piṇḍa-grāha-vikalpaḥ aham iti vikalpaḥ mameti vikal-paḥ priya-vikalpaḥ apriya-vikalpaḥ tad-ubhaya-viparītaś ca vikalpaḥ.

【漢】云何如是八種分別能生三事？謂若自性分別、若差別分別、若總執分別，此三分別能生分別戲論所依、分別戲論所緣事。謂色等想事為依緣故，名想言說所攝、名想言說所顯分別戲論，即`[於＝論【元】]`於此事分別計度非一眾多品類差別。若我分別、若我所分別，此二分別能生一切餘見根本及慢根本`[薩迦耶見 satkāya-dṛṣti]`薩迦耶見，及能生一切餘慢根本所有我慢。若愛分別、若非愛分別、若彼俱相違分別，如其所應能生貪欲、瞋恚、愚癡。

【漢】是名八種分別，能生如是三事。謂分別戲論所依緣事，見、我慢事，貪瞋癡事。

【漢】當知此中，分別戲論所依緣事為所依止，生薩迦耶見及以我慢；薩迦耶見、我慢為依，生貪瞋癡。由此三事，普能顯現一切世間流轉品法。
△sa punar ayam aṣṭavidho vikalpaḥ katameṣāṃ trayāṇāṃ vastūnāṃ janako bhavati. yaś ca sva-bhāva-vikalpo yaś ca viśeṣa-vikalpo yaś ca piṇḍa-grāha-vikalpaḥ itīme trayo vikalpā vikalpa-prapaṃcādhiṣṭhānaṃ vikalpa-prapaṃcālambanaṃ vastu janayanti rūpādi-saṃjñakaṃ. yad vastv adhiṣṭhāya sa nāma-saṃjñābhilāpa-parigṛhīto nāma-saṃjñābhilāpa-paribhāvito vikalpaḥ prapaṃcayaṃs tasminn eva vastuni vicaraty an-eka-vidho bahu-nānā-prakāraḥ.

△tatra yaś cāham iti vikalpo yaś ca mameti vikalpaḥ itīmau dvau vikalpau sat-kāya-dṛṣṭiṃ ca tad-anya-sarva-dṛṣṭi-mūlaṃ māna-mūlaṃ ca asmi-mānaṃ ca tad-anya-sarva-māna-mūlaṃ janayataḥ.

△tatra priyavikalpo 'priya-vikalpaḥ tad-ubhaya-viparītaś ca vikalpaḥ yathāyogaṃ rāga-dveṣa-mohāṃ janayanti. evam ayam aṣṭa-vidho vikalpaḥ asya trividhasya vastunaḥ prādurbhāvāya saṃvartate. yad uta vikalpādhiṣṭhānasya prapaṃcavastunaḥ dṛṣṭy-asmi-mānasya rāgadveṣa-mohā-nāṃ ca. tatra vikalpa-prapaṃca-vastv-āśrayā satkāya-dṛṣṭir asmi-mānaś ca. satkāyadṛṣṭy-asmi-mānāśritā rāga-dveṣa-mohāḥ. ebhiś ca tribdir vastubhiḥ sarva-lokānāṃ pravṛtti-pakṣo niravaśeṣaḥ paridīpito bhavati.

【漢】云何名為自性分別？謂於一切色等想事，分別色等種種自性所有尋思。如是名為自性分別。
△tatra sva-bhāva-vikaklpaḥ katamaḥ. rūpādike vastuni rūpam ity evamādir yo vikalpaḥ. ayam ucyate sva-bhāva-vikalpaḥ.

【漢】云何名為差別分別？謂即於彼色等想事，謂此`[有色 rūpī]`有色、謂此`[無色 arūpī]`無色，謂此有見、謂此無見，謂此有對、謂此無對，謂此有漏、謂此無漏，謂此有為、謂此無為，謂此是善、謂此不善、謂此無記，謂此過去、謂此未來、謂此現在。由如是等無量品類差別道理，即於自性分別依處，分別種種彼差別義。如是名為差別分別。
△viśeṣavikalpaḥ katamaḥ. tasminn eva rūpādisaṃjñake vastuny ayaṃ rūpī ayam arūpī ayaṃ sa-nidarśano 'yam anidarśanaḥ evaṃ sa-pratigho 'pratighaḥ sāsravo 'nāsravaḥ saṃskṛto 'saṃskrtaḥ kuśalo 'kuśalo 'vyākṛtaḥ atīto 'nāgataḥ pratyutpanna ity evaṃ bhāgīyenāpramāṇena prabhedena yena yā sva-bhāva-vikalpādhiṣṭhānā tad-viśiṣṭārtha-vikalpanā. ayam ucyate viśeṣa-vikalpaḥ.

【漢】云何名為總執分別？謂即於彼色等想事，`[我 ātma]`我及`[有情 sattva]`有情、`[命者 jīva]`命者、`[生者 janta]`生者等假想施設所引分別。於總多法總執為因，分別而轉。於`[舍 gṛha]`舍、`[軍 sena]`軍、`[林 vana]`林、`[飲食 bhojanapāna]`飲食、`[衣 yāna]`衣乘等假想施設所引分別，如是名為總執分別。
△piṇḍa-grāha-vikalpaḥ katamaḥ. yas tasminn eva rūpādi-saṃjñake vastuni ātma-sattva-jīvajantusaṃjñāsaṃketopasaṃhitaḥ piṇḍiteṣu bahuṣu dharmeṣu piṇḍa-grāha-hetukaḥ pravartate gṛhasenāvanādiṣu bhojanapānayānavastrādiṣu ca tatsaṃjñasaṃketopasaṃ-hitaḥ. ayam ucyate piṇḍa-grāha-vikalpaḥ.

【漢】云何名為我、我所分別？謂若諸事有漏有取，長時數習我、我所執之所積`[聚＝取【聖】]`聚；由宿串習彼邪執故，自見處事為緣所生虛妄分別。如是名為我、我所分別。
△aham iti mameti ca vikalpaḥ katamaḥ. yad vastu sāsravaṃ sopādānīyaṃ dīrgha-kālam ātmato vā ātmīyato vā saṃstutam abhiniviṣṭaṃ paricitaṃ tasmād agrāha-saṃstavāt svaṃ dṛṣṭi-sthānīyaṃ vastu pratītyotpadyate vitatho vikalpaḥ. ayam ucyate aham iti mameti ca vikalpaḥ.

【漢】云何名為愛分別？謂緣淨妙、可意事境所生分別。

【漢】云何名為非愛分別？謂緣不淨妙、不可意事境所生分別。

【漢】云何名為彼俱相`[違＝進【元】]`違分別？謂緣淨妙不淨妙、可意不可意俱離事境所生分別。
△priya-vikalpaḥ katamaḥ. yaḥ śubha-manāpa-vastvālambano vikalpaḥ. apriya-vikalpaḥ katamaḥ. yaḥ aśubhā-manāpa-vastv-ālambano vikalpaḥ. priyā-priyobhaya-viparīto vikalpaḥ katamaḥ. yaḥ śubhāśubha-manāpā-manāpa-tad-ubhaya-vivarjita-vastv-ālambano vikalpaḥ.

【漢】此中所說略有二種。一者、分別自性，二者、分別所依、分別所緣事。如是二種，無始世來，應知展轉更互為因。謂過去世分別為因，能生現在分別所依及所緣事。現在分別所依緣事既得生已，復能為因，生現`[在＝生【元明】]`在世由彼依緣所起分別。於今分別不了知故，復生當來所依緣事；彼當生故，決定當生依彼、緣彼所起分別。
△tac caitad dvayaṃ bhavati samāsataḥ vikalpaś ca vikalpādhiṣṭhānaṃ ca vikalpālamba-naṃ vastu. tac caitad ubhayam anādikālikaṃ cānyonya-hetukaṃ ca veditavyaṃ. pūr-vako vikalpaḥ pratyutpannasya vikalpālambanasya vastunaḥ prādurbhāvāya pratyut-pannaṃ punar vikalpālambanaṃ vastu prādurbhūtaṃ pratyutpannasya tad-ālambana-sya vikalpasya prādurbhāvāya hetuḥ. tatraitarhi vikalpasyā-parijñānam āyatāṃ tad-ālambanasya vastunaḥ prādurbhāvāya. tat-saṃbhavāc ca punar niyataṃ tad-adhiṣṭhā-nasyāpi tad-āśritasya vikalpasya prādurbhāvo bhavati.

###### 3.1.2.4.2.2.淨方便
###### # 3.1.2.4.2.2.1.四種尋思
【漢】云何了知如是分別？謂由四種尋思、四種`[如實智 yathā-bhūtā-parijñāni]`如實智故。

【漢】云何名為四種尋思？一者、`[名尋思 nāma-paryeṣaḥā]`名尋思，二者、`[事 vastn-]`事尋思，三者、`[自性假立 svabhāva-prajñāpti-]`自性假立尋思，四者、`[差別假立 viśeṣa-prajñāpti-]`差別假立尋思。

【漢】名尋`[思【麗三宮聖】，想【大】]`思者，謂諸菩薩於名唯見名，是名名尋思。

【漢】事尋思者，謂諸菩薩於事唯見事，是名事尋思。

【漢】自性假立尋思者，謂諸菩薩於自性假立，唯見自性假立，是名自性假立尋思。

【漢】差別假立尋思者，謂諸菩薩於差別假立，唯見差別假立，是名差別假立尋思。此諸菩薩於彼名、事，或離相觀、或合相觀。依止名、事合相觀故，通達二種自性假立、差別假立。
△kathaṃ ca punar asya vikalpasya parijñānaṃ bhavati. catasṛbhiḥ paryeṣaṇābhiḥ catur-vidhena ca yathābhūta-parijñānena. catasraḥ paryeṣaṇāḥ katamāḥ. nāma-paryeṣaṇā vastu-paryeṣaṇā svabhāva-prajñapti-paryeṣaṇā ca viśeṣa-prajñapti-paryeṣaṇā ca. tatra nāma-paryeṣaṇā yad bodhisattvo nāmni nāma-mātraṃ paśyati. evaṃ vastuni vastu-mātra-darśanaṃ vastu-paryeṣaṇā. svabhāva-prajñaptau svabhāva-prajñapti-mātra- darśanaṃ svabhāva-prajñapti-paryeṣaṇā. viśeṣa-prajñaptau viśeṣa-prajñapti-mātra-darśanaṃ viśeṣa-prajñapti-paryeṣaṇā. sa nāma-vastuno bhinnaṃ ca lakṣaṇaṃ paśyaty anuśliṣṭaṃ ca. nāma-vastv-anuśleṣa-saṃniśritāṃ ca svabhāva-prajñaptiṃ viśeṣa-prajñaptiṃ pratividhyati.

###### # 3.1.2.4.2.2.2.四如實智
【漢】云何名為四如實智？一者、名尋思所引如實智，二者、事尋思所引如實智，三者、自性假立尋思所引如實智，四者、差別假立尋思所引如實智。
△catvāri yathā-bhūta-parijñānāni katamāni. nāmaiṣaṇāgataṃ yathā-bhūta-parijñānaṃ vastv-eṣaṇāgataṃ sva-bhāva-prajñapty-eṣaṇāgataṃ viśeṣa-prajñapty-eṣanāgataṃ ca yathā-bhūta-parijñānam.

【漢】云何名尋思所引如實智？謂諸菩薩於名尋思唯有名已，即於此名如實了知。謂如是名為如是義，於事`[假立【麗】，立假【大】(cf. K15n0570\_p0773b19; T42n1828\_p0514b16)]`假立，為令世間起想、起見、起言說故。若於一切色等想事，不假建立色等名者，無有能於色等想事起色等想；若無有想，則無有能起增益執；若無有執，則無言說。若能如是如實了知，是名名尋思所引如實智。
△nāmaiṣaṇāgataṃ yathābhūta-parijñānaṃ katamat. sa khalu bodhisattvo nāmni nāma-mātratāṃ paryeṣya tan nāmaivaṃ yathābhūtaṃ parijānāti itīdaṃ nāma ity arthavastu-ni vyavasthāpyate yāvad eva saṃjñārthaṃ dṛṣṭyartham upacārāthaṃ. yadi rūpādisaṃ-jñake vastuni rūpam iti nāma na vyavasthāpyate na kaścit tad vastu rūpam ity evaṃ saṃjānīyāt. asaṃjānaṃ samāropato nābhiniveśetānabhiniveśamāno nābhilapet. iti yad evaṃ yathābhūtaṃ prajānāti. idam ucyate nāmaiṣaṇāgataṃ yathābhūtaparijñā-naṃ.

【漢】云何事尋思所引如實智？謂諸菩薩於事尋思唯有事已，觀`[見＝如【三】，〔－〕【宮】]`見一切色等想事性離言說，不可言說。若能如是如實了知，是名事尋思所引如實智。
△vastv-eṣaṇā-gataṃ yathā-bhūta-parijñānaṃ katamat. yataś ca bodhisattvo vastuni vastu-mātratāṃ paryeṣya sarvābhilāpa-viśilṣṭaṃ nirabhilāpyaṃ tad rūpādi-saṃjña-kaṃ vastu paśyati. idaṃ dvitīyaṃ yathā-bhūta-parijñānaṃ vastv-eṣaṇāgataṃ.

【漢】云何自性假立尋思所引如實智？謂諸菩薩於自性假立尋思唯有自性假立已，如實通達了知色等想事中，所有自性假立非彼事自性，而似彼事自性顯現。又能了知彼事自性，猶如變化、影像、`[嚮＝響【三宮】]`嚮應、光影、水月、焰`[水＝火【三】]`水、夢、幻相似顯現，而非彼體。若能如是如實了知最甚深義所行境界，是名自性假立尋思所引如實智。
△svabhāvaprajñapty-eṣaṇāgataṃ yathābhūtaparijñānaṃ katamat. yataś ca bodhisattvaḥ rūpādisaṃjñake vastuni sva-bhāva-prajña ptau prajñapti-mātratāṃ paryeṣya tayā sva-bhāva-prajñaptyā tat-svabhāvābhāvasya vastunaḥ tat-svabhāvābhāsatāṃ yathābhūtaṃ pratividhyati prajānāti. tasya nirmāṇa-pratibimba-pratiśrutkā-pratibhāsodaka-candra-svapna-māyopamaṃ tat-svabhāvaṃ paśyataḥ tad-ābhāsam atanmayam. idaṃ tṛtīyaṃ yathā-bhūta-parijñānaṃ su-gambhīrārtha-gocaraṃ.

【漢】云何差別假立尋思所引如實智？謂諸菩薩於差別假立尋思唯有差別假立已，如實通達了知色等想事中差別假立不二之義。謂彼諸事非有性、非無性。可言說性不成實故，非有性；離言說性實成立故，非無性。如是由勝義諦故，非有色，於中無有諸色法故；由世俗諦故，非無色。於中說有諸色法故。如有性無性、有色無色，如是有見無見等差別假立門，由如是道理，一切皆應了知。若能如是如實了知差別假立不二之義，是名差別假立尋思所引如實智。
△viśeṣa-prajñapty-eṣaṇāgataṃ yathā-bhūta-parijñānaṃ katamat. yataś ca bodhisattvaḥ viśeṣa-prajñaptau prajñaptimātratāṃ paryeṣya tasmiṃ rūpādisaṃjñake vastuni viśeṣa-prajñaptim advayārthena paśyati. na tad vastu bhāvo nābhāvaḥ. abhilāpyenātmanā a-pariniṣpannatvān na bhāvaḥ. na punar abhāvo nirabhilāpyen' ātmanā vyavasthitatvāt. evaṃ na rūpi paramārtha-satyatayā. nārūpi saṃvṛtisatyena tatra rūpopacāratayā. yathā bhāvaś cābhāvaś ca rūpi cārūpi ca. tathā sanidarśanā-nidarśanādayo viśeṣa-prajñapti-paryāyāḥ sarve anena nayenaivaṃ veditavyāḥ. iti yad etāṃ viśeṣa-prajñaptim evam a-dvayārthena yathābhūtaṃ prajānāti. idam ucyate viśeṣa-prajñapty-eṣaṇāgataṃ yathā-bhūta-parijñānam.

###### 3.1.2.4.2.3.障過患
【漢】愚夫於此四如實智有所闕故，不現前故，便有八種邪分別轉，能生三事，能起一切有情世間及器世間。謂由如是邪分別故，起諸雜染；起雜染故，流轉生死；於生死中常流轉故，恒有無量隨逐生死種種生老病死等苦，流轉不息。
△tatra yo 'yam aṣṭa-vidho mithyā-vikalpo bālānāṃ tri-vastu-janako loka-nirvartakaḥ. so 'sya catur-vidhasya yathābhūta-parijñānasya vaikalyād asamavadhānāt pravartate. tasmāc ca punar mithyā-vikalpāt saṃkleśaḥ. saṃkleśāt saṃsāra-saṃsṛkiḥ. saṃsāra-saṃsṛteḥ saṃsārānugataṃ jāti-jarā-vyādhi-maraṇādikaṃ duḥkhaṃ pravartate.
###### 3.1.2.4.2.4.淨勝利
【漢】菩薩依此四如實智，能正了知八種分別；於現法中正了知故，令當來世戲論所攝所依緣事不復生起；不生起故，於當來世從彼依緣所`[起＝趣【三】]`起分別亦不復生。如是分別及依緣事二俱滅故，當知一切戲論皆滅；菩薩如是戲論滅故，能證大乘大般涅槃。於現法中，勝真實義所行處智極清淨故，普能獲得一切自在。

【漢】謂諸菩薩於種種化，獲得能化神通自在；於種種變，獲得能變神通自在。普於一切所知境智，皆得自在。若欲久住，隨其所樂自在能住；若欲終歿，不待害緣，自在能歿。由諸菩薩得如是等無量自在，於諸有情最勝無上。
△yadā ca bodhisattvena catur-vidhaṃ yathā-bhūta-parijñānaṃ niśritya so 'ṣṭa-vidho vikalpaḥ parijñāto bhavati. dṛṣṭe dharme tasya samyak-parijñānād āyatyāṃ tad-adhi-ṣṭhānasya tad-ālaṃbanasya prapaṃca-patitasya vastuno na prādurbhāvo bhavati. tasyānudayād aprādurbhāvāt tad-ālaṃbanasyāpi vikalpasyāyatyāṃ prādurbhāvo bhavati. evaṃ tasya savastukasya vikalpasya nirodho yaḥ. sa sarva-prapaṃca-nirodho veditavyaḥ. evaṃ ca prapaṃca-nirodho bodhisattvasya mahāyāna-parinirvāṇam iti veditavyaṃ. dṛṣṭe ca dharme tasya śreṣṭha-tattvārtha-gocara-jñānasya viśuddhatvāt sarvatra vaśitā-prāptiṃ labhate

△sa bodhisattvaḥ yad uta nirmāṇe 'pi vicitre nairmāṇikayā ṛddhyā. pariṇāme ca vicitre pāriṇāmikyā ṛddhyā. sarva-jñeyasya ca jñāne. yāvadabhipretaṃ cāvasthāne. kāma-kārataś ca vinopakramaṃ cyutau.

【漢】菩薩如是普於一切得自在故，獲得五種最上`[勝利 anuśaṁsā]`勝利。一者、獲得心極寂靜。由住`[最＝寂【三宮】]`最靜故，不由煩惱寂靜故。二者、能於一切明處無所罣礙，清淨鮮白妙智見轉。三者、為利諸有情故，流轉生死無有厭倦。四者、善入一切如來密意言義。五者、所得大乘勝解不可引奪、不從他緣。
△sa evaṃ vaśitāprāptaḥ sarva-sattvataś ca śreṣṭho bhavati niruttaraḥ. evaṃ ca sarvatra-vaśinas tasya bodhisattvasya uttamāḥ paṃcānuśaṃsā veditavyāḥ. paramāṃ citta-śāṃ-tim anuprāpto bhavati vihārapraśāṃtatayā na kleśa-praśāntatayā. sarvavidyā-sthāneṣu cāsyāvyāhataṃ pariśuddhaṃ paryavadātaṃ jñāna-darśanaṃ pravartate. akhinnaś ca bhavati sattvānām arthe saṃsāra-saṃsṛtyā. tathāgatānāṃ ca sarva-saṃdhāya-vacanān anupraviśati. na ca mahāyānādhimukteḥ saṃhāryo bhavati aparapratyayatayā.

【漢】當知如是五種勝利，有五種業。一者、菩薩成就最勝現法樂住，能滅一切為趣菩提精勤加行所生身心種種勞倦。當知是名心極寂靜勝利之業。二者、菩薩普能成熟一切佛法。當知是名於諸明處無礙清白微妙智見勝利之業。三者、菩薩普能成熟一切有情。當知是名流轉生死無有厭倦勝利之業。四者、菩薩能正除遣所化有情隨所生起一切疑惑；護持如來妙正法眼，令得久住；於能隱沒如來聖教像似正法，能知、能顯、能正除滅。當知是名善入如來密意言義勝利之業。五者、菩薩能摧一切外道異論，精進堅牢，正願無動。當知是名大乘勝解不可引奪、不從他緣勝利之業。
△asya khalu paṃcavidhasyānuśaṃsasya paṃcavidham eva karma veditavyaṃ. paramo dṛṣṭa-dharma-sukha-vihāro bodhisattvasya bodhāya prayoga-niryātasya kāyika-caita-sikasya vyāyāma-klamasya nāśāya citta-śānter anuśaṃsasyaitat karma veditavyaṃ. sarva-buddha-dharmāṇāṃ paripāko bodhisattvasya sarva-vidyā-sthāneṣv avyāhata-jñānatāyā anuśaṃsasyaitat karma veditavyaṃ. sattva-paripāko bodhisattvasya saṃ-sārākheditāyāḥ anuśaṃsasya karma veditavyaṃ. vineyānām utpannotpannānāṃ saṃ-śayānāṃ prativinodanaṃ. dharma-netryāś ca dīrgha-kālaṃ parikarṣaṇaṃ saṃdhāra-ṇaṃ sad-dharma-prati-rūpakāṇāṃ śāsanāntardhāyakānāṃ parijñāna-prakāśanāpakar-ṣaṇatayā. sarva-saṃdhāya-vacana-praveśānuśaṃsasyaitat karma veditavyaṃ. sarva- para-pravādi-nigraho dṛḍha-vīryatā ca praṇidhānāc cācyutiḥ. asaṃhāryatāparapratya-yatvānuśaṃsasyaitat karma veditavyaṃ.

【漢】如是菩薩所有一切菩薩所作，皆為如是五勝利業之所攝受。

【漢】云何一切菩薩所作？謂自安樂而無雜染，普能成熟一切佛法，普能成熟一切有情，護持如來無上正法，摧伏他論、精進勇猛、正願無動。

【漢】當知如是四真實義，初二下劣，第三處中，第四最勝。`[此下聖本有光明皇后願文]`
△evaṃ hi bodhisattvasya yāvat kiṃcid bodhisattva-karaṇīyaṃ. tat sarvam ebhiḥ paṃ-cabhir anuśaṃsa-karmabhiḥ parigṛhītaṃ bhavati. tat punaḥ karaṇīyaṃ katamat. asaṃ-kliṣṭaṃ cātmasukhaṃ buddha-dharma-paripākaḥ sattva-paripākaḥ sad-dharmasya dhāraṇaṃ acala-praṇidhānasyottapta-vīryasya paravāda-vinigrahaś ca. tatra caturṇāṃ tattvārthānāṃ prathamau dvau hīnau. tṛtīyo madhyaḥ. caturtha uttamo veditavyah. Bodhisattva-bhūmāv ādhāre yoga-sthāne caturthaṃ tattvārtha-paṭalam.
【漢】瑜伽師地論卷第三十六



☗s37
【漢】瑜伽師地論卷第三十七
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

### 3.1.3.威力品
本地分中菩薩地第十五初持瑜伽處威力品第五
【漢】`[4]第十五〔－〕【明】＊`
#### 3.1.3.1.三種
【漢】云何諸佛菩薩威力？當知略有三種。一者、`[聖威力 ārya-prabhāva]`聖威力。謂佛菩薩得定自在，依定自在，隨其所欲一切事成。心調柔故，善修心故，是名聖威力。二者、`[法威力 dharma-]`法威力。謂諸勝法有廣大果，有大勝利，是名法威力。此中法者，即是六種波羅蜜多。所謂布施乃至般若。如是諸法有大威力，名法威力。三者、`[俱生威力 sahaja-]`俱生威力。謂佛菩薩先集廣大福德資糧，證得俱生甚希奇法，是名俱生威力。
△tatra prabhāvo bodhisattvānāṃ kartamaḥ. samāsataḥ samādhi-vaśitā-prāptasya samādhi-vaśitā-saṃniśrayeṇecchā-mātrāt sarvārtha-samṛddhiḥ karmaṇya-cittasya su-paribhāvita-cittasyāryaḥ prabhāva ity ucyate. dharmāṇāṃ ca yā mahāphalatā mabānu-śaṃsatā. teṣāṃ prabhāva ity ucyate. pūrvaṃ mahāpuṇyasaṃbhāropacayāt buddhānāṃ bodhisattvānāṃ ca sahajā āścaryādbhuta-dharmatā. ayam api teṣāṃ sahajo 'paraḥ prabhāvo veditavyaḥ.

#### 3.1.3.2.五種
【漢】又佛菩薩如是威力品類差別，復有五種。一者、`[神通威力 abhijñā-]`神通威力，二者、`[法威力 dharma-]`法威力，三者、`[俱生威力 sahaja-]`俱生威力，四者、`[共諸聲聞獨覺威力 śrāvaka-pratyeka-buddhair-sadhāraṇa-]`共諸聲聞、獨覺威力，五者、`[不共聲聞獨覺威力 śrāvaka-pratyekabuddhair-asadhāraṇa-]`不共聲聞、獨覺威力。
△sa khalv eṣa prakāraprabhedena buddhabodhisattvānāṃ paṃcavidho bhavati. abhijñā-prabhāvo dharmaprabhāvaḥ sahajaḥ prabhāvaḥ sādbāraṇaś ca śrāvakapratyekabu-ddhair asādhāraṇaś ca taiḥ.

##### 3.1.3.2.1.神通威力
【漢】云何諸佛菩薩神通威力？謂`[六神通，神境智 ṛddhiviṣya, 隨念宿住智 pūrvanivāsānusmṛti, 天耳智 divyam śrotra, 見死生智 cyutyupapāda-dsrśana, 知心差別智 cetaḥ-paryāya, 漏盡智 āśrava-kṣaya]`六神通。一者、神境智作證通，二者、隨念宿住智作證通，三者、天耳智作證通，四者、見`[死生＝生死【三宮】]`死生智作證通，五者、知心差別智作證通，六者、漏盡智作證通。是名神通威力。
△tatra ṣaḍ abhijñāḥ ṛddhi-viṣayo divyaṃ śrotraṃ cetasaḥ paryāyaḥ pūrvenivāsānus-mṛtiḥ cyuty-upapāda-darśanam āsrava-kṣaya-jñāna-sākṣātkriyā ca abhijñā-prabhāva ity ucyate. tatra ṣaṭ pāramitāḥ dānam śīlaṃ kṣāṃtir vīryaṃ dhyānaṃ prajñā sarva-dharmā ity ucyaṃte. teṣāṃ dharmāṇāṃ yo 'nubhāvaḥ sarva-dharma-prabhāva ity ucyate. ^fwis9z

###### 3.1.3.2.1.1.神境智通
【漢】云何諸佛菩薩神境智通？謂佛菩薩神境智通略有二種。一者、`[能變通 pariṇāmikī]`能變通，二者、`[能化通 nairmāṇikī]`能化通。如是二種品類差別，各有多種。
△tatra rddhiḥ katamā. samāsato dvi-vidhā. pāriṇāmikī nairmāṇikī ca. sā punar dvi-vidhāpy aneka-vidhā prakāra-prabhedataḥ.

###### # 3.1.3.2.1.1.1.能變神境智通
【漢】云何能變神境智通品類差別？謂`[十八變，振動 kampana, 熾然 jvalana, 流布 spharaṇa, 示現 vidarśana, 轉變 anyatī-bhāvakaraṇa, 往來 gamanāgamana, 卷 saṃkṣepa, 舒 prathana, 眾像入身 sarvarūpa kārya praveśana, 同類往趣 sabhāgatopasaṃkranti, 顯 āvirbhāva, 隱 nirobhāva, 所作自在 vaśitva kāraṇa, 制他神通 pararddhyabhibhava, 能施辯才 pratibhāna-dāna, 能施憶念 smṛti dāna, 能施安樂 sukha-dāna, 放大光明 rasmi-pramokṣa]`十八變。一者、`[振＝震【三宮】下同]`振動，二者、熾然，三者、流布，四者、示現，五者、轉變，六者、往來，七者、卷，八者、舒，九者、眾像入身，十者、同類往趣，十一者、顯，十二者、隱，十三者、所作自在，十四者、制他神通，十五者、能施辯才，十六者、能施憶念，十七者、能施安樂，十八者、放大光明。如是等類，皆名能變神境智通。
△tatra pāriṇāmika-rddhi-prakāra-bhedaḥ katamḥ. tadyathā kaṃpanaṃ jvalanaṃ sphara-ṇaṃ vidarśanaṃ anyathībhāva-karaṇaṃ gamanāgamanaṃ saṃkṣepaḥ prathanaṃ sarva-rūpa-kāya-praveśanaṃ sabhāgatopasaṃkrāntir āvirbhāvas tirobhāvaḥ vaśitva-karaṇaṃ para-rddhy-abhibhavanaṃ pratibhā-dānaṃ smṛti-dānaṃ sukha-dānaṃ raśmi-pramokṣaṇaṃ ity evaṃbhāgīyaḥ pāriṇāmikīty ucyate.

【漢】振動者，謂佛菩薩得定自在，心調柔故，善修心故；依定自在，普能振動寺館舍宅、村邑聚落、城郭國土、`[那落迦世界 naraka-loka]`那`[落＝洛【三】]`落迦世界、`[傍生世界 tirvag-]`傍生世界、`[祖父世界 preta-]`祖父世界、`[人世界 manuṣya-]`人世界、`[天世界 deva-]`天世界、`[一四大洲 catur-dvīpaka]`一四大洲、`[一千世界 sahasrika-lokadhātu]`一千世界、二千世界、三千大千世界、百三千大千世界、千三千大千世界、百千三千大千世界、乃至無量無數三千大千世界皆能振動。是名振動。
△tatra kampanaṃ iha tathāgataḥ samādbi-vaśi-prāpto vā karmaṇya-citto vā bodhisattvo vihāram api kampayati gṛham api grāma-nagraraṃ kṣetram api naraka-lokarm api tiryag-lokam api preta-lokam api manuṣya-lokam api deva-lokam api cāturdvīpikam api sāhasrikam api loka-dhātuṃ dvi-sāhasrikam api tri-sāhasra-mahā-sāhasraṃ śatam api sahasram api śata-sahasram api yāvad aprameyān asaṃkhyeyāṃ tri-sāhasrakāṃ loka-dhātūṃ kaṃpayati.

【漢】熾然者，謂佛菩薩依定自在，從其身上發猛焰火，於其身下注清冷水；從其身下發猛焰火，於其身上注清冷水。入火界定，舉身`[洞＝烱【三宮】]`洞然，遍諸身分出種種焰，青、黃、赤、白、紅紫、碧綠`[頗胝迦 sphāṭika]`頗胝迦色。是名熾然。
△tatra jvalanaṃ ūrdhvaṃ-kāyāt prajvalati. adhaḥ-kāyāc chītalā vāri-dhārāḥ syandante. 'dhaḥ-kāyāt prajvalati. uparimāt kāyāc chītalā vāridhārāḥ syandante. tejo-dhātum api samāpadyate. sarva-kāyena prajvalati. sarva-kāyena prajvalitasya vividhā arciṣaḥ kāyān nirgacchaṃti nīla-pīta-lohitāvadāta-mañjiṣṭhā-sphaṭika-varṇāḥ.

【漢】流布者，謂佛菩薩依定自在，流布光明，遍滿一切寺館舍宅，乃至無量無數世界無不充滿，如前振動。是名流布。
△tatra spharaṇaṃ yathāpi tad gṛham apy ābhayā spharati vihāram api pūrvavad yāvat aprameyan asaṃkhyeyāṃ loka-dhātūn ābhayā spharati pūrvavat tad-yathā kaṃpane.

【漢】示現者，謂佛菩薩依定自在，如其所樂，示彼一切諸來會眾沙門、婆羅門、聲聞、菩薩、天、龍、藥叉、健達縛、阿素洛、揭路`[荼＝茶【明】]`荼、緊捺洛、牟呼洛伽、人、非人等，令悉現見下諸惡趣、上諸人天。復令現見諸餘佛土，及於其中諸佛菩薩。乃至超過殑伽沙等諸佛國土，種種名聲所表佛土，及彼土中某名如來，悉令現見；亦為宣說彼佛土名，及如來名。齊彼至此，若復過彼諸佛國土及諸如來，隨其所欲，乃至所欲皆令現見，亦為宣說。是名示現。

【漢】轉變者，謂佛菩薩依定自在，若於其地起水勝解，即令成水如實非餘；火、風勝解亦復如是。若於其水起地勝解，即令成地如實非餘；火、風勝解亦復如是。若於其火起地勝解，即令成地如實非餘；水、風勝解亦復如是。若於其風起地勝解，即令成地如實非餘；水、火勝解亦復如是。若於一切起餘勝解，即隨勝解如實非餘。如於大種互相轉變，色、香、味、觸，當知亦爾。若於草葉、牛`[糞【麗】，冀【大】(cf. K15n0570\_p0776a08)]`糞、泥等，起於飲食、車乘、衣服、嚴飾資具、種種塗香、華鬘勝解，即隨勝解如實非餘。若於沙石、瓦礫等物，起於末尼、真珠、琉璃、螺貝、`[壁＝璧【三宮】]`壁玉、珊瑚勝解，即隨勝解如實非餘。若於諸山、雪山王等起金勝解，即隨勝解如實非餘。若於一切起餘勝解，即隨勝解如實非餘。若於好色有情起惡色勝解，於惡色有情起好色勝解，於俱非有情起好色、惡色勝解，於俱有情起俱非勝解，即隨勝解如實非餘。如於好色、惡色，於具支節、不具支節，及肥瘦等，當知亦爾。如是於餘所有自相可變色物起餘勝解，皆隨勝解一切轉變，如實非餘。是名轉變。
△tatra vidarśanaṃ yathā sukhopaniṣaṇṇādyāgatāyāḥ śramaṇabrāhmaṇa-śrāvaka-bodhi-sattva-deva-nāga-yakṣāsura-garuḍa-kiṃnara-mahoragāyāḥ parṣadaḥ tathāgato vā bodhisattvo vā apāyān api vidarśayaty adhaḥ. deva-manuṣyān api vidarśayaty ūrdhvaṃ. tad-anyāni ca buddha-kṣetrāṇi vidarśayati. teṣu ca buddha-bodhisattvān yāvad gaṃgā-nadī-vālikā-samāny api buddha-kṣetrāṇy atikramya yena nāmnā saṃ-śabditaṃ bhavati buddhakṣetraṃ. tatra ca buddba-kṣetre yan-nāmako bhavati tathāga-taḥ. tac ca buddha-kṣetraṃ darśayati taṃ ca tathāgataṃ. tac ca nāma vyapadiśati tasya ca. tato 'py arvāg vidarśayati vyapadiśati tato 'pi pareṇa yatkāmaṃ yāvatkāmaṃ.

【漢】往來者，謂佛菩薩依定自在，隨其所樂，於諸牆壁、山石等中縱身往來，無有滯礙。廣說乃至往於梵世，乃至上至色究竟天，還來無礙。或復傍於無量無數三千大千世界，若往、若來皆無滯礙。或運麁重四大種身，或於遠處作近勝解，或如意勢速疾往來。是名往來。
△tatra gamanāgamanaṃ tiraḥ kuḍyaṃ tiraḥ śailaṃ tiraḥ prākāram asajjamānena kāyena gacchati vistareṇa yāvad Brahmalokam upasaṃkrāmati pratyāgacchati ca yāvad Aka-niṣṭhād ūrdhvaṃ tiryag vā punar yāvad evāprameyāsaṃkhyeyāṃ tri-sāhasra-mahā-sāhasrāṃ loka-dhātūṃ gacchaty āgaccati ca. kāyena vā audārikeṇa cāturmahābhūti-kena. dūraṃ cāsannam adhimucya manaḥ-sadṛśena vā javena gacchati cāgacchati ca.

【漢】卷、舒者，謂佛菩薩依定自在，能卷一切雪山王等如一極微，舒一極微令如一切雪山王等。是名卷、舒。
△tatra saṃkṣepa-prathanaṃ Himavantam api parvata-rājaṃ paramāṇumātram abhisaṃ-kṣpati. paramāṇum api Himavantaṃ parvata-rājaṃ pratānayati.

【漢】眾像入身者，謂佛菩薩依定自在，能以種種現前大眾，及以一切村邑、聚落、草木、叢林、諸山、大地一切色像內己身中，令諸大眾各各自知入其身內。是名眾像入身。
△tatra sarva-rūpa-kāya-praveśanaṃ mahatyā vicitrāyāḥ parṣadaḥ purastāt sa-grāma-nigama-tṛṇa-vana-bhūmi-parvataṃ rūpa-kāyam ātma-kāye praveśayati. sā ca sarvā parṣat tasmiṃn eva kāye praviṣṭam ātmānaṃ saṃjānīte.

【漢】同類往趣者，謂佛菩薩依定自在，或能往趣剎帝利眾，同其色類，如彼形量，似彼言音。彼若以此名如是義，亦即以此名如是義；彼不以此名如是義，亦不以此名如是義。然後為其演說正法，示現、教導、讚勵、慶慰。化事既終，欻然隱沒。沒後時眾迭相顧言：不知沒者天耶？人耶？如能往趣剎帝利眾，如是往趣婆羅門眾、若沙門眾、若長者眾、若居士眾、`[四天王天 caturmahārājakāyikā]`四`[大＝天【三宮】]`大王天、`[三十三天 trayāstriṃśa]`三十三天、`[夜摩天 yāmā]`夜摩天、`[覩史多天 tuṣitā]`覩史多天、`[樂變化＝樂化【宋元宮】，化樂【明】，樂變化天 nirmāṇa-rataya]`樂變化天、`[他化自在天 para-nirmita-vaśavartina]`他化自在天、`[梵眾天 brahmakāyikā]`梵眾天、`[梵光益天 brahma purohitā]`梵`[先＝光【三】]`先益天、`[大梵天 mahā-brahmāṇa]`大梵天、`[少光天 parīttābha]`少光天、`[無量光天 apramāṇābhā]`無量光天、`[光音天 ābhāśvarā]`光音天、`[少淨天 parīta-śubhā]`少淨天、`[無量淨天 apramāṇa-śubhā]`無量淨天、`[遍淨天 śubhakṛtsnā]`遍淨天、`[無雲天 anabharakā]`無雲天、`[福生天 puṇya-prasavā]`福生天、`[廣果天 vṛhat-phalā]`廣果天、`[無煩天 avṛhā]`無煩天、`[無熱天 atapā]`無熱天、`[善現天 sudṛśā]`善現天、`[善見天 sudarśanā]`善見天、`[色究竟天 akaniṣṭhā]`色究竟天，當知亦爾。是名同類往趣。
△tatra sabhāgatopasaṃkrāntiḥ kṣatriya-parṣadam upasaṃkrāmati. upasaṃkrāntasya yādṛśī teṣāṃ varṇa-puṣkalatā bhavati. tādrśī tasya. yādṛśa āroha-pariṇāhaḥ. tādṛśas tasya bhavati. yādṛśī svara-guptis teṣāṃ. tādṛśī tasya bhavati. yaṃ ca te 'rthaṃ mantrayaṃte. tam asāv arthaṃ mantrayate. yam api te 'rthaṃ na mantrayaṃte. tam api so 'rthbaṃ na mantrayate. uttaraṃ caitān ānudhārmyā kathayā saṃdarśya samādāpya samuttejya saṃpraharṣyāntarhitaḥ. antarhitaṃ naiva ca prajānaṃti ko 'yam antarhito devo vā manuṣyo veti. yathā kṣatriya-parṣadam. evaṃ brāhmaṇa-gṛha-pati-śramaṇa-parṣadaṃ Cāturmahārājakāyikāṃ devāṃ Trayastriṃśān Yamāṃs Tuṣitāṃ Nirmāṇaratīn Paranirmita-vaśavartino devān Brahmakāyikāṃ Brahma- purohitāṃ Mahā-brahmaṇaḥ Parīttābhān Apramāṇābhān Ābhās-varāṃ Parītta-śubhān A-pramāṇa-śubhāṃ Cchubha- kṛtsnān An-abhrakāṃ Puṇya-prasavāṃ Bhṛhat-phalān A-bṛhān A-tapāṃ Su-dṛśāṃ Su-darśanān Agha-niṣṭhān.

【漢】隱、顯者，謂佛菩薩依定自在，於大眾前，百度、千度，或過於是，隱沒自身，復令顯現。是名隱、顯。
△tatrāvir-bhāva-tiro-bhāvaḥ mahatyā parṣadaḥ purastāc chata-kṛtvaḥ sahasra-kṛtvaḥ ato vā pareṇāntardhīyate. punaś ca tatbaivātmānam upadarśayaty āviṣkaroti.

【漢】所作自在者，謂佛菩薩依定自在，普於一切諸有情界往、來、住等所作事中，皆自在轉。令去即去，令住即住，令來即來，令語即語。是名所作自在。
△tatra vaśitva-karaṇaṃ yāvāṃ kaścit sattva-dhātuḥ. taṃ sarvaṃ gamanāgamanāsthā-nādyāsu kriyāsu vartayati. saced asyaivaṃ bhavati. gacchatu. gacchati. tiṣṭhatu. tiṣṭhati. āgacchatu. āgacchati. bhāṣatāṃ. bhāṣate.

【漢】制他神通者，謂佛菩薩依定自在，能制伏他所現神通。如來神通普能制伏其餘一切具神通者所現神通，如其所欲，令事成辦。究竟菩薩一生所繫，或最後有所有神通，除諸如來、等類菩薩，悉能制伏其餘一切具神通者所現神通。諸餘菩薩所有神通，除入上地、等類菩薩，悉能制伏其餘一切具神通者所現神通。是名制他神通。
△tatra pararddby-abhibhavaḥ tathāgatas tad-anyeṣāṃ sarva-rddhimatām ṛddhy-abhi-saṃskāram abhibhūya yathākāmam arthaṃ saṃpādayati. niṣṭhāgato bodhisattva eka-jāti-pratibaddhaś carama-bhaviko vā tathāgataṃ sthāpayitvā tulya-jātīyaṃ bodhisa-ttvaṃ tad-anyeṣāṃ sarveṣām ṛddhy-abhisaṃskāraṃ abhibhavati. tad-anye bodhisattvā utkṛṣṭatara-bhūmi-praviṣṭāṃ tulya-jātīyāṃś ca bodhisattvāṃ sthāpayitvā tad-anyeṣāṃ sarva-rddhimatām ṛddhy-abhisaṃskāram abhibhavati.

【漢】能施辯才者，謂佛菩薩依定自在，若諸有情辯才窮盡，能與辯才。是名能施辯才。
△tatra pratibhā-dānaṃ pratibhāne paryādatte pratibhānam upasaṃharati.

【漢】能施憶念者，謂佛菩薩依定自在，若諸有情於法失念，能與憶念。是名能施憶念。
△tatra smṛti-dānaṃ dharmeṣu smṛtau pramuṣitāyāṃ smṛtim upasaṃharati.

【漢】能施安樂者，謂佛菩薩依定自在，說正法時，與聽法者饒益身心輕安之樂，令離諸蓋，專心聽法。暫時方便，而非究竟。又令諸界互相違`[變＝反【三宮】]`變能為損害、非人所行、災癘、疾疫皆得息滅。是名能施安樂。
△tatra sukhadānaṃ (ye 'sya) bhāṣamāṇasya dharmaṃ śrṇvanti. teṣām tādṛśaṃ kāyikaṃ caitasikam anugraham upasaṃharati pratiprasrabdhi-sukhaṃ. yena te vigata-nivaraṇā dharmāṃ śṛṇvaṃti. tac ca tāvatkālika-yogena na tv atyaṃtaṃ. dhātu-vaiṣamikāṃś ca aupakramikān amanuṣyābhisṛṣṭāṃś copasargaṃ vyupaśamayati.

【漢】放大光明者，謂佛菩薩依定自在，以神通力，身放光明。或有一光往十方面無量無數諸世界中，令惡趣等一切有情息彼眾苦。或有一光往諸天界，令大威德天、龍、藥叉、健達縛、阿素洛、揭路`[荼＝茶【明】]`荼、緊捺洛、牟呼洛伽等住自宮中，蒙光覺悟，皆來集會。或有一光往十方面無量無數諸世界中，令住他方世界菩薩蒙光覺悟，皆來集會。以要言之，諸如來等能放無量無數品類種種光明，能作無量無數世界無量無數諸有情類無量無數利益之事。是名放大光明。當知如是一切能變神境智通品類差別，一一分別無量無數。由此神通，能轉所餘有自性物令成餘物，故名能變神境智通。
△tatra raśmipramokṣo bodhisattvo vā tathāgato vā ṛddhyā tadrūpān raśmīn kāyāt pra-muṃcati. ya ekatyā daśasu dikṣv aprameyāsaṃkheyeṣu lokadhātuṣu gatvā nārakāṇāṃ sattvānāṃ nārakāṇi duḥkhāni pratiprasraṃbhayati. ekatyā devalokasthān udārāṃ deva-nāga-yakṣāsura-garuḍa-kiṃnara-mahoragāṃ svabhavana-sthān gatvā ihāgama-nāya saṃcodayati. tathā tad-anya-lokadhātusthitān bodhisattvān ihāgamanāya saṃco-dayati daśasu dikṣv aprameyāsaṃkhyeyeṣu loka-dhātuṣu. samāsatas tathāgataḥ a-prameyair asaṃkhyeyair nānā-prakārai raśmibhir apramāṇānāṃ satt vānāṃ vicitram aprameyam asaṃkhyeyam arthaṃ karoti. tena punar ete sarve pāriṇāmikyā ṛddhyāḥ prakārā ekaikaśaḥ prabhidyamānā aprameyāsaṃkhyeyā veditavyāḥ. anyathā prakṛtyā vidyamānasya vastunas tad-anyathā-vikārāpādanatā pariṇāma ity ucyate. tasmād eṣā pāriṇāmikī ṛddhir ity ucyate.

###### # 3.1.3.2.1.1.2.能化神境智通
【漢】云何能化神境智通品類差別？

【漢】謂若略說，無事而有，是名為化。能以化心，隨其所欲，造作種種未曾有事，故名能化神境智通。

【漢】此復多種。或化為身及化為境，或化為語。

【漢】或化為身及化為境者，化似自身，或不相似；化似他身，或不相似。

【漢】又所化身，若自、若他，或似、不似，唯能化作與根相似根所依處，而非實根。

【漢】復能化作相似境界。謂飲食等，末尼、真珠、琉璃寶等，所有色、香、味、觸所攝外資生具。若彼相似，若異於彼，隨其所欲一切能化。

【漢】又所化身與己同類，非一眾多種種差別。或作天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽色像，或作人、傍生、鬼、那洛迦色像，或作聲聞、獨覺、菩薩、如來色像。若所化身與菩薩身極相似者，名所化身與自相似。若不爾者，名所化身非自相似。又所化身與他同類亦有多種。若作天身，與彼天身極相似者，名所化身與他相似；若不爾者，名所化身非他相似。如作天身，乃至佛身，當知亦爾。
△tatra nairmāṇikī ṛddhiḥ katamā. samāsato nirvastukaṃ nirmāṇaṃ. nirmāṇa-cittena yathākāmam abhisaṃskṛtaṃ samṛdhyatīyaṃ nairmāṇikī ṛddhir ity ucyate. sā cāneka- vidhā. kāyanirmāṇaṃ (vān-nirmāṇaṃ) viṣayanirmāṇaṃ ca. tat punaḥ kāya-nirmāṇam ātmano vā sadṛśaṃ visadṛśaṃ vā (parasya vā sadṛśaṃ visadṛśaṃ vā) nirmimīte. tat punaḥ kāya-nirmāṇam ātmanaḥ pareṣāṃ ca sadṛśā-sadṛśam. indriya-sabhāgam indri-yādhiṣṭhānaṃ nirmimīte. na tv indriyaṃ. viṣaya-sadṛśam api nirmāṇaṃ nirmimīte. tad-yathā bhojana-pānādi maṇi-muktā-vaiḍūryādi ca yat-kiṃcid rūpa- gandha-rasa-spraṣṭavya-saṃgṛhītaṃ bāhyam upakaraṇaṃ tat- sadṛśaṃ tad-vinirmuktaṃ sarvaṃ yathākāmaṃ nirmimīte. tat punar ātma-sabhāgam aneka-bahu-nānā-prakāraṃ deva-nāga-yakṣāsura-garuḍa-kiṃnara-mahoraga-varṇaṃ manuṣya-varṇaṃ tiryak-preta-nārakavarṇaṃ śrāvakavarṇaṃ pratyekabuddha-varṇaṃ bodhisattva-varṇaṃ tathāgata-varṇaṃ. sa yadi yādṛśa eva bodhisattvo bhavati. tādṛśam eva nirmānaṃ nirmimīte. ātmasabhāgam asya tan-nirmāṇaṃ bhavati. anyathā tu visabhāgaṃ bhavati nirmāṇam ātmanaḥ. sacet paraṃ deva-bhūtaṃ tad-sādṛśyena nirmimīte para-sadṛśam asya tan-nirmāṇaṃ bhavati. saced vaisādṛśyena nirmimīte para-visabhāgaṃ bhavati. yathā deva-bhūtam. evaṃ yāvat tathāgata-bhūtaṃ veditavyaṃ.

【漢】云何此中化作多身？謂佛菩薩於十方面無量無數諸世界中，一時化作種種形類，能為無量無數有情作利益事。如是所化種種形類，於中或有諸佛菩薩雖滅度後，由住持力而故隨轉；或有暫時作利益已，化事便息。

【漢】又佛菩薩或作化事，唯令眾生覩見而已，如幻所作不堪受用。或復化作飲食、衣服、末尼、真珠、琉璃、螺貝、`[壁＝璧【三宮】]`壁玉、珊瑚、車乘等事，與實無異。如是所作財食眾具，令諸眾生常得受用。

【漢】是名化身及化境界。
△tatra prabhūta-kāya-nirmāṇaṃ katamat. iha tathāgato vā bodhisattvo vā daśasu dikṣv aprameyā-saṃkhyeyeṣu loka-dhātuṣu sakṛd a-prameyā-saṃkhyeyānāṃ sattvānām arthaṃ karoti tair vicitra-varṇair nirmitaiḥ. kiṃcic ca nirmāṇam adhitṣṭhati yad upa-rate 'pi bodhisattve tathāgate vānuvartata eva. kiṃcin nirmāṇaṃ buddha-bodhisattvā-nāṃ kevalaṃ sattvānāṃ vidarśanāya māyopamaṃ bhavati. kiṃcit punar bhūtaṃ bho-jana-pāna-yāna-vastrādi maṇi-mukti-vaiḍūrya-śaṃkha-śilā-pravāḍādi ca nirmitaṃ bhavati. tathaiva nānyathā. yena vittopakaraṇena vittopakaraṇa- kāryaṃ kriyate. idaṃ tāvat kāya-nirmāṇaṃ viṣaya-nirmāṇaṃ ca.

【漢】或化為語者，或有化語妙音相應，或有化語廣音具足，或有化語繫屬於`[自【麗宮】，目【大】]`自，或有化語繫屬於他，或有化語無所繫屬，或有化語宣說正法言`[詞＝辭【三宮】下同]`詞所攝，或有化語誨責放逸言詞所攝。

【漢】妙音相應者，謂佛菩薩所說化語，其聲深遠如雲雷音，其聲和雅如頻迦音，能感眾心，甚可愛樂。又此化語，圓上、微妙、顯了、易解、樂聞、無逆、無依、無盡。

【漢】廣音具足者，謂佛菩薩所說化語，其聲廣大，隨其所樂，無量種類天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽、聲聞、菩薩、人、非人等無量眾會，一`[踰＝瑜【宋元宮】]`踰繕那皆悉充滿，以妙圓音隨類遍告。又隨所樂，小千世界、二千世界、三`[千＝大千【三宮】]`千世界，乃至十方無量無數諸世界中，若近、若遠所有眾會，以妙圓音隨類遍告。於此聲中出種種音，為諸眾生說種種法，隨其所應，各得義利。
△vān-nirmāṇaṃ punar asti susvaratā-yuktam. asti viśada-svarānvitaṃ sva-saṃbaddhaṃ parasaṃbaddham asaṃbaddhaṃ dharma-deśanā-saṃgṛhītaṃ pramatta-saṃcodana-saṃgṛhītaṃ ca. tatra susvaratā buddha-bodhisattvānāṃ nirmito vāgvyāhāraḥ gaṃbhī-ro bhavati megharavaḥ kalaviṃka-manoña-svara-sadṛśo ḥrdayaṃ-gamaḥ premaṇīyaḥ. paurī ca sā vāṅ nirmitā bhavati valgur vispaṣṭā vijñeyā śravaṇīyā apratikūlā aniśritā aparyantā bhavati. tatra viśada-svaratā ākāṃkṣaṃs tathāgato vā bodhisattvo vā vicitrāṃ deva-nāga-yakṣa-gandharvāsura-garuḍa-kiṃnara-mahoraga-śrāvaka-bodhi-sattva-parṣadaṃ saṃniṣaṇṇāṃ saṃnipatitāṃ yāvad yojana-parṣan- maṇḍala-paryaṃ-tāṃ sarvāṃ svareṇa su-paripūrṇena vijñapayati ye 'pi dūre ye 'py aṃtike niṣaṇṇāḥ. ā-kāṃkṣaṃ sāhasrika-cūḍika-loka-dhātūn svareṇa vijñapayati. dvi-sāhasraṃ vā tri-sāhasraṃ vā yāvad daśasu dikṣv aprameyā-saṃkhyeyān loka-dhātūṃ svareṇa vijña-payati. tasmāc ca ghoṣād an-eka-prakārā sattvānāṃ dharma-deśanā niścarati. Yā sattvānām arthāya saṃvartate.

【漢】繫屬於自者，謂佛菩薩所說化語，於化自身出種種音，宣說正法，誨責放逸。

【漢】繫屬於他者，謂佛菩薩所說化語，於化他身宣說正法，誨責放逸。

【漢】無所繫屬者，謂佛菩薩所說化語，或於空中、或於所化非情法上而有所說。

【漢】宣說正法言詞所攝者，謂佛菩薩所說化語，開示正理，令諸愚癡於種種法皆得悟解。

【漢】誨責放逸言詞所攝者，謂佛菩薩所說化語，為不愚癡獲得淨信而放逸者，責其放逸，令生慚愧；誨不放逸，令勤修學。

【漢】如是所說眾多化事略有三種，化身、化境，及以化語。當知如是一切能化神境智通品類差別，一一分別無量無數。

【漢】如是二種諸佛菩薩神境智通能`[辦＝辨【宋元宮】]`辦二事。一者、示現種種神通，引諸眾生入佛聖教。二者、示現種種神通，`[惠＝慧【三宮】]`惠施無量受苦眾生眾多品類利益安樂。
△tatra sva-saṃbaddhaṃ vāg-nirmāṇaṃ yat svayam eva nirmitayā vācā dharmaṃ vā deśayati pramattaṃ vā saṃcodayati. para-saṃbaddhaṃ punar yat para-nirmitayā vācā dharmaṃ vā deśayati pramattaṃ vā saṃcodayati. tatrāsaṃbaddhaṃ vāg-nirmāṇaṃ yad ākāśād vāṅ niścarati nirmitād vā na sattva-saṃtānāt. tatra dharma-deśanā-nirmā-ṇaṃ yat tatra-tatra saṃmūdḥānāṃ yukti-saṃdarśanārthaṃ. tatra-codanā-nirmāṇaṃ yad asaṃmūdḥānāṃ pratilabdha-prasādānāṃ pramattānāṃ pramāde hrī-saṃjananāya. apramāde ca samādāpanāya. tad etad anekavidhaṃ nirmāṇaṃ samāsataḥ kāya-nirmā-ṇaṃ vāṅ-nirmāṇaṃ viṣaya-nirmāṇaṃ ca veditavyaṃ. itīyaṃ nairmāṇikī ṛddhiḥ. esāpi caikaika-prakārabhedenāprameyā cāsaṃkhyeyā ca veditvayā. sā punar eṣā dvividhāpi rddhir buddha-bodhisattvānāṃ samāsato dve kārye niṣpādayati. āvarjya vā ṛddhi-prātihāryeṇa sattvān buddha-śāsane avatārayati. anugrahaṃ vāneka-vidhaṃ bahu-nānā-prakāraṃ duḥkhitānāṃ sattvānām upasaṃharati.

###### 3.1.3.2.1.2.隨念宿住智通
【漢】云何諸佛菩薩隨念宿住智通？

【漢】謂佛菩薩以宿住智，自能隨念己之宿住，曾於如是有情類中，我如是名，如經廣說。亦能隨念他諸有情身等一切品類差別，如自隨念己事無異。又能令他得宿住智，能自隨念前際所經若自、若他身等一切品類差別，曾於如是有情類中，我如是名，乃至廣說。如是有情轉復令他得宿住智，能自隨念一切宿住，如前無異。如是展轉令憶宿住，皆如自己。於現法中，又能隨念諸微細事，所有一切若少若多先所造作、先所思惟，皆無忘失。又能隨念無間剎那，次第所作無間斷故。

【漢】又能隨念有量有數宿住差別，所知時劫可算數故。

【漢】又能隨念無量無數宿住差別，所知時劫不`[可＝可算【三宮】]`可數故。

【漢】以要言之，此宿住智於如是處、於如是類、於如是量，隨其所欲皆無礙轉。

【漢】如是名為諸佛菩薩隨念宿住所攝威力。
△tatra pūrve-nivāsa-jñānaṃ buddha-bodhisattvānāṃ katamat. iha tathāgato vā bodhi-sattvo vā ātmanaivātmanas tāvat pūrva-nivāsaṃ samanusmarati amukā nāma te sattvā yatrāham abhūvam evaṃ-nāmeti vistareṇa yathāsūtraṃ sattva-kāyādikaṃ sarvam anusmarati. yathā cātmanātmanaḥ samanusmarati. tathā pareṣām api anusmārayati. svayam eva ca pareṣām anusmarati. ye 'pi te sattva-kāyāḥ pūrvāṃte. tān apy ātmanā smarati pareṣāṃ smārayati. amukā nāma te sattvā yatrāham abhūvam evaṃ-nāmeti vistareṇa. teṣām api sattvānāṃ tathaiva sarva-pūrve-nivāsaṃ samanusmarati. Yathai-vātmano dṛṣṭa-dharme. sūkṣmam api samanusmarati yat-kiṃcid alpaṃ vā prabhūtaṃ vā pūrvaṃ ceṣṭitaṃ pūrvam eva cetayitvāpramuṣitaṃ. niraṃtaram api samanusmarati kṣaṇaṃ nairaṃtaryayogenāvicchinnaṃ. yayaivānupūrvyā kṛtaṃ. mitam apy anusma-rati. yasya kalpa-gaṇanāyogena śakyā saṃkhyā kartum. aprameyāsaṃkhyeyam apy anusmarati. yasya kalpa-gaṇanāyogenāśakyā saṃkhyā kartuṃ. avyāhatam asya samā-sataḥ pūrve-nivāsa-jñānaṃ pravartate yatreṣṭaṃ yatheṣṭaṃ yāvadiṣṭaṃ. evaṃ-rūpo bodbisattvasya tathāgatasya ca pūrve-nivāsa-saṃgṛhītaḥ prabhāvaḥ.

【漢】又由隨念宿住智故，憶念本生，為諸有情開示先世種種品類第一希有菩薩所行難行苦行。令於佛所生淨信故，起恭敬故，令於生死深厭離故。又由此智憶念本事，為諸眾生開示種種先世相應業果異熟，為令妄計前際常論、一分常論常見眾生破常見故。
△sa tena pūrvenivāsānusmṛtijñānena jātakān pūrvāṃ bodhisattvacaryāparamādbhuta-caryāṃ sattvānāṃ buddhe bhagavati prasāda-jananārthaṃ gauravotpādanārthaṃ saṃvejanārthañ ca vicitrān aneka-prakārāṃ prakāśayati. iti vṛttakāṃś ca pūrva-yoga-pratisaṃyuktāṃ sattvānāṃ karma-phala-vipākam ārabhya śāśvatadṛṣṭikānāṃ śāśvata-dṛṣṭiṃ nāśayati tad-yathā pūrvāṃtakalpakānāṃ śāśvatavādinām ekatyaśāśvatikānaṃ.

###### 3.1.3.2.1.3.天耳智通
【漢】云何諸佛菩薩天耳智通？謂佛菩薩以淨天耳，能於種種天聲、人聲，聖聲、非聖聲，大聲、小聲，辯聲、非辯聲，化聲、非化聲，遠聲、近聲皆悉得聞。
△divyaṃ śrotra-jñānaṃ buddha-bodhisattvānāṃ katamat. iha tathāgato bodhisattvo vā divyena śrotreṇa divyān mānuṣyakāṃ cchabdān āryān apy anāryān api ghanān apy aṇukān api vyaktān apy avyaktān api nirmitān apy anirmitān api dūrāṃtika-sthāṃ cchrṇoti.

【漢】聞天聲者，若不作意，下從欲界，上至色究竟宮，其中受生諸有情類種種音聲皆悉能聞。若作意時，過是已上諸世界聲皆亦能聞。

【漢】聞人聲者，遍於一切傍四大洲受生有情種種音聲皆悉能聞。
△tatra divyāḥ śabdāḥ ūrdhvaṃ yāvad Agha-niṣṭha-bhavanopapannānāṃ sattvānāṃ sacet pareṇābhogaṃ na karoti. atha karoti tato 'pi pareṇānyeṣūrdhvaṃ loka-dhātuṣu śṛṇoti. tatra mānuṣyakāḥ śabdāḥ tiryak sarva-cāturdvīpakopapannānāṃ sattvānāṃ.

【漢】聞聖聲者，於諸如來、聲聞、獨覺及諸菩薩，若從彼聞展轉為餘諸有情類宣說種種示現、教導、讚勵、慶慰，勸修諸善、勸捨諸惡所有音聲皆悉能聞。又於一切無染污心受持讀誦、論議決擇、無倒諫誨、為作憶念、教授、教誡，及餘所有善言善說能引義利種種音聲皆悉能聞。如是等類，名聞聖聲。

【漢】聞非聖聲者，於諸有情`[虛【麗】，慮【大】(cf. K15n0570\_p0779a05; T30n1579\_p0522b11)]`虛妄、離間、邪綺、麁獷、生下惡趣、生上天趣、生傍人趣種種音聲皆悉能聞。
△tatrāryāḥ śabdāḥ ye buddhānāṃ buddha-śrāvakāṇāṃ ca bodhisattvānāṃ pratyeka-buddhānāṃ ca. teṣāṃ vāntikā chrutvānuśrāvayatāṃ tad-anyeṣāṃ sattvānāṃ. tad-yathā saṃdarśayatāṃ samādāpayatāṃ samuttejayatāṃ saṃpraharṣayatāṃ kuśala-samādānam ārabhyā-kuśala-tyāgaṃ ca. tathāsaṃkliṣṭa-cittānām uddeśaḥ svādhyāyo viniścayaḥ samyak-codanā-smāraṇāvavādānuśāsanī iti yad vā punar anyad api kiṃcit su-bhāṣitaṃ su-lapitam arthopasaṃhitam. amī ucyante āryāḥ śabdāḥ. tatrānāryāḥ śabdāḥ ye sattvānāṃ mṛṣā-vāda-paiśunya-pāruṣya-saṃbhinna-pralāpa-śabdāḥ. adho vāpāyopapannānām ūrdhvaṃ vā devopapannānāṃ tiryag vā manuṣyeṣūpapannānāṃ.

【漢】聞大聲者，謂於大眾生聲、大集會聲、種種苦具所逼切聲、大號哭聲、相呼召聲、大雷吼聲、諸螺貝聲、諸鼓角等種種音聲皆悉能聞。

【漢】聞小聲者，下至耳語諸微細聲皆悉能聞。
△tatra ghanāḥ śabdāh ye mahā-sattva-saṃgha-śabdā vā vividhair vā kāraṇaiḥ kārya-māṇānām ārtta-svaraṃ krandamānānāṃ vikrośatāṃ vā meghastanitaśabdā vā śaṅkha-bherī-paṭaha-śabdā vā. aṇukāḥ śabdāḥ antato yāvat karṇa-jāpa-śabdāḥ.

【漢】聞辯聲者，於義易了種種音聲皆悉能聞。

【漢】聞非辯聲者，於義難了種種音聲，謂達羅弭荼種種明呪、風、鈴、樹響、鸚鵡、`[鸜＝鴝【三宮】]`鸜鵒、百舌、鸝`[黃＝鷜【三宮】]`黃、命命鳥等所出音聲、皆悉能聞。
△vyaktāḥ śabdā yeṣām artho vijñāyate. avyaktāḥ śabdā yeṣām artho na vijñāyate. tad-yathā Drāmiḍānāṃ mantrāṇāṃ vāyuvanaspati-śuka-śārikā-kokila-jīvaṃjīvakādīnāṃ.

【漢】聞化聲者，謂於一切得心自在具神通者，依神通力所化音聲皆悉能聞。

【漢】聞非化聲者，謂於種種異彼音聲皆悉能聞。
△tatra nirmitā ye śabdā rddhimadbhiś ceto-vaśi-prāptair ṛddhy-abhisaṃskṛtāḥ.

【漢】聞遠聲者，除佛菩薩所住聚落、城邑等中所有音聲，於餘乃至無量無數世界中聲皆悉能聞。

【漢】聞近聲者，聞所`[除＝餘【三】]`除聲。
△Dūrāḥ śabdāḥ. yatra grāme kṣetre vihāre vā tathāgato vā bodhisattvo vā viharati. tatra ye śabdā niścaranti. tān sthāpayitvā tad-anyatra yāvad aprameyā-saṃkhyeyeṣu loka-dhātuṣu.

###### 3.1.3.2.1.4.見死生智通
【漢】云何諸佛菩薩見死生智通？謂佛菩薩以超過人清淨天眼，見諸有情死時、生時、`[妙＝好【三宮】]`妙色、惡色、若劣、若勝，及於後際生已增長，諸根成熟，身諸所作善、惡、無記差別而轉。又現見知諸光明色、諸微細色、諸變化色、諸淨妙色，下至無間，上至色究竟宮，不由作意皆能見知。若作意時，能見上下無量無數餘世界色，亦能見傍無量無數諸世界中一切諸色，乃至能見彼彼佛土彼彼如來安坐彼彼異類大會，宣說正法，顯然無`[亂＝乳【元】]`亂。
△cyuty-upapatti-jñānaṃ buddha-bodhisattvānāṃ katamat. iha tathāgato vā bodhisattvo vā divyena cakṣuṣā viśuddhenātikrānta-mānuṣyakeṇa sattvān paśyati cyuti-kāle 'pi cyutān api su-varṇa-dur-varṇān hīna-praṇītān aparānte ca jātān. vṛddheś cānvayād indriyāṇāṃ paripākād vicitre kāya-ceṣṭite kuśalā-kuśalā-vyākṛteṣu pravartamānān. tathāvabhāsam api paśyati jānīte sūkṣmam api paśyati yad rūpaṃ nirmitaṃ yac ca divyam acchaṃ rūpam adho yāvad Avīcim ūrdhvaṃ yāvad Akaniṣṭha-bhavanaṃ. saced adha ūrdhvaṃ vānyeṣu loka-dhātuṣu rūpa-darśanam ārabhyābhogaṃ karoti tiryag yāvad aprameyeṣv asaṃkhyeyeṣu loka-dhātuṣu sarvaṃ rūpaṃ paśyati antatas teṣu teṣu buddha-kṣetreṣu tāṃs tāṃs tathāgatān vicitreṣu mahatsu parṣan-maṇḍaleṣu niṣaṇṇān dharmaṃ deśayataḥ paśyati.

【漢】又佛菩薩以淨天眼，普見十方無量無數諸有情類身之所作淨不淨業。既見彼已，隨其所應、隨其所宜，施作種種利益安樂。以淨天耳，普聞十方無量無數諸有情類語之所作淨不淨業。既聞彼已，隨其所應、隨其所宜，施作種種利益安樂。是名略說諸佛菩薩天眼、天耳之所作業。
△tatra divyena cakṣuṣā tathāgato vā bodhisattvo vā daśasu dikṣu kāya-ceṣṭitaṃ śubhā-śubhaṃ dṛṣṭvā yathāyogaṃ yathārhaṃ teṣu sattveṣu pratipadyate. divyena śrotreṇa vāk-ceṣṭitaṃ śubhāśubhaṃ śrutvā teṣu sattveṣu yathāyogaṃ yathārhaṃ pratipadyate. evaṃ divyena cakṣuṣā divyena śrotreṇa bodhisattvas tathāgato vā samāsena karma karoti.

###### 3.1.3.2.1.5.知心差別智通
【漢】云何諸佛菩薩知心差別智通？謂佛菩薩以他心智，遍知十方無量無數諸世界中他有情類，若有纏煩惱心，若離纏煩惱心，若有隨縛、有隨眠煩惱心，若離隨縛、離隨眠煩惱心。又遍了知有染心、邪願心，謂諸外道心及有愛染心。又遍了知無染心、正願心，謂與上相違心。又遍了知劣心，謂生欲界諸有情類，下至一切禽獸等心。又遍了知中心，謂生色界諸有情類諸所有心。又遍了知勝心，謂生無色界諸有情類諸所有心。又遍了知樂相應心、苦相應心、不苦不樂相應心。
△tatra cetaḥ-paryāya-jñānaṃ buddha-bodhisattvānāṃ katamat. iha bodhisattvo vā tathāgato vā pareṣāṃ daśasu dikṣv aprameyā-saṃkhyeyeṣu loka-dhātuṣu sattvānāṃ kleśa-paryavasthitam api cittaṃ jānāti. vigata-kleśa-paryavasthānam api kleśa-sānu-bandhaṃ sānuśayaṃ api kleśa-niranubandhaṃ niranuśayam api mithyā-praṇihitam api cittaṃ jānāti. tad-yathā tīrthika-cittaṃ yac ca kiṃcit sāmiṣābhiprāyasyā-kliṣṭaṃ api cittaṃ samyak-praṇihitam api cittaṃ jānāti. etad-viparyayeṇa hīnam api cittaṃ jānāti. tad-yathā kāma-dhātūpapannānāṃ sarva-sattvānām antato mṛga-pakṣiṇām api. madhyam api cittaṃ jānāti. tad-yathā sarveṣāṃ rūpa-dhātūpapannānāṃ sattvānāṃ. praṇītam api cittaṃ jānāti tadyathā ārūpyopapannānāṃ sattvānāṃ. sukha-saṃprayu-ktam api duḥkhasaṃprayuktam apy aduḥkhā-sukha-vedanā-saṃprayuktam api cittaṃ jānāti.
【漢】又能以一知他心智，於一有情如是所有、如是體性、如是品類、如是行相、如是分齊心起現前，於一念頃並如實知。又能以一知他心智，於多有情如是所有、如是體性、如是品類、如是行相、如是分齊心起現前，於一念頃並如實知。
△ekena paracittajñānenaikasya sattvasya yasya yad yathā yādṛśaṃ yāvac cittaṃ pratyu-pasthitaṃ bhavati. tat sakṛd yathābhūtaṃ prajānāti. ekenaiva para-citta-jñānena bahūnām api sattvānāṃ yeṣāṃ yad yathā yādṛśaṃ yāvac cittaṃ pratyupasthitaṃ bhavati. tad api sakṛd yathābhūtaṃ prajānāti.
【漢】又佛菩薩此他心通，知諸有情諸根勝劣，知諸有情種種勝解，知諸有情種種`[界行 dhātu-racita]`界行，隨其所應，能正安處趣涅槃宮種種正行。當知是名此所作業。
△sā punar iyam abhijñā buddhasya bodhisattvānām indriya-parāpara-jñānāya sattvā-nāṃ nānādhimukti-jñānāya nānā-dhātu-carita-jñānāya yathāyogaṃ ca pratipatsu citrāsu nirvāṇa-puraḥsarīṣu samyak-saṃniyogāya. idam asyāḥ karma veditavyaṃ.

###### 3.1.3.2.1.6.漏盡智通
【漢】云何諸佛菩薩漏盡智通？謂佛菩薩如實了知煩惱盡得，如實了知若自、若他於諸漏盡已得未得，如實了知若自、若他所有能得漏盡方便。如能如實了知方便，於非方便亦如實知。

【漢】如實知他於漏盡得有增上慢，如實知他於漏盡得離增上慢。又諸菩薩，雖能如實了知一切漏盡功德能證方便，而不作證。是故菩薩於有漏事及與諸漏不速捨離；雖行種種有漏事中，而不染污。如是威力，於諸威力最為殊勝。

【漢】又佛菩薩由漏盡智，自無染污；亦善為他廣分別說，壞增上慢。當知是名此所作業。
△tatrāsravakṣayajñānaṃ buddha-bodhisattvānāṃ katamat. iha tathāgato vā bodhisattvo vā kleśānāṃ kṣaya-prāptiṃ yathābhūtaṃ prajānāti. prāpto mayā parair vā āsrava-kṣayo (na veti.) āsrava-kṣaya-prāpty-upāyam apy ātmanaḥ pareṣāṃ ca yathābhūtaṃ. prajānāti. yathā upāyam evam anupāyam api yathābhūtaṃ prajānāti. āsrava-kṣaya-prāptāv abhimānaṃ pareṣāṃ yathābhūtaṃ prajānāti. nir- abhimānaṃ ca yathābhūtaṃ prajānāti. bodhisattvaḥ punaḥ sarvaṃ caitat prajānāti āsrava-kṣayaṃ ca na svayaṃ sākṣātkaroti. ataḥ sāsravaṃ ca na svayaṃ sākṣātkaroti. ataḥ sāsravaṃ ca vastu bodhi-sattvaḥ sahāsravair na vijahāti. tatra vicarati sāsrave vastuni. na ca saṃkliśyata iti so 'sya sarva-prabhāvānāṃ mahattamaḥ prabhāvo veditavyaḥ. tena khalv āsrava-kṣaya-jñānena buddhabodbisattvāḥ svayaṃ na kliśyante. pareṣāṃ vyapadiśyaṃti. abhimā-naṃ ca nāśayaṃti. idam asya karma veditavyaṃ.

##### 3.1.3.2.2.法威力
【漢】云何法威力？

【漢】謂布施威力乃至般若威力。

【漢】此布施等諸法威力，應知一一略有四相。一者、`[斷所對治相 vipakṣa-prahāṇata ākāra]`斷所對治相，二者、`[資糧成熟 saṃbhāra-paripākata]`資糧成熟相，三者、`[饒益自他 sva-parānngrahata]`饒益自他相，四者、`[與當來果 āyatyāmphala-dānata]`與當來果相。
△tatra dharma-prabhāvaḥ katamaḥ. dāna-prabhāvaḥ śīla-kṣāṃti-vīrya-dhyāna-prajñā-prabhāvaś ca. sa punar eṣa dānādīnāṃ dharmāṇāṃ prabhāvaḥ samāsataś caturbhir ākārair veditavyaḥ. vipakṣa-prahāṇataḥ saṃbhāra-paripākataḥ sva-parānugrahataḥ āyatyāṃ phala-dānataś ca.

###### 3.1.3.2.2.1.布施四相
【漢】布施四相者，謂諸菩薩修行`[5]惠＝慧【三宮】＊`惠施，能斷慳悋，施所對治。是名第一。即此`[＊5]`惠施，能作自己菩提資糧，亦即能作布施攝事成熟有情。是名第二。施先意悅，施時心淨，施已無悔，於三時中心常歡喜，以自饒益；亦能除他飢渴、寒熱、種種疾病、所欲匱乏、怖畏眾苦，以饒益他。是名第三。於當來世在在生處，恒常富樂，得大祿位、得大財寶、得大朋黨、得大眷屬。是名第四。是名布施威力四相。此外無有若過若增。
△dānaṃ dadad bodhisattvo dānavipakṣaṃ mātsaryaṃ prajahāti. ātmano bodhisaṃ-bhāra-bhūtaṃ ca bhavati tad asya dānaṃ. dānena ca saṃgraha-vastunā sattvāṃ pari-pācayati. pūrvaṃ dānāt sumanāḥ. dadac cittaṃ prasādayati. dattvā cāvipratisārī. triṣu kāleṣu pramudita-cittatayā ātmānam anugṛḥṇāti. pareṣāṃ ca jighatsā-pipāsā-śītoṣṇa-vyādhīcchā-vighāta-bhaya-duḥkhāpanayanāt param anugṛhṇāti. paratra ca yatra-yatra pratyājāyate āḍhyo bhavati mahābhogo mahāpakṣo mahāparivāro dānaṃ ca rocayati. ity eṣa catur-ākāro dānasya prabhāvo nāta uttari nāto bhūyaḥ.

###### 3.1.3.2.2.2.持戒四相
【漢】持戒四相者，謂諸菩薩受持清淨身語律儀，能斷犯戒，戒所對治。是名第一。即所受持清淨`[尸羅 śīla]`尸羅，能為自己菩提資糧，亦即能作同事攝事成熟有情。是名第二。受持淨戒，捨離犯戒為緣所生怖畏、眾罪、怨敵等事，寢寤安樂，以自饒益。又由淨戒、無悔、歡喜乃至心定，以自饒益；受持淨戒，不損惱他，普施一切有情無畏，以饒益他。是名第三。由是因緣，身壞已後。生於善趣天世界中。是名第四。是名持戒威力四相。此外無有若過若增。
△kāyavāksaṃvaraśīlaṃ samādadāno bodhisattvaḥ śīla-vipakṣaṃ dauḥśīlyaṃ prajahāti. bodheś ca saṃbhārabhūtaṃ bhavati tad asya śīlasamādānaṃ. samānārthatayā ca saṃ-graha-vastunā sattvāṃ paripācayati. dauḥśīlya-pratyayaṃ bhayam avadyaṃ vairaṃ prajahad ātmānam anugṛhṇāti sukhaṃ svapan sukhaṃ pratibudhyamānaḥ. tathā śīla-vato 'vipratisāraḥ prāmodyaṃ yāvac citta-samādhiḥ. ity evam ātmānam anugṛhṇāti. sarva-sattvānāṃ ca sarva-prakārair aviheṭhanatayā abhayam anuprayacchati. evaṃ param anugṛhṇāti. tannidānaṃ ca kāyasya bhedāt su-gatau svarga-loke deveṣūpapa-dyate śīlaṃ ca rocayati. ity evaṃ catur-ākāraḥ prabhāvaḥ śīlasya. nāta uttari nāto bhūyaḥ.

###### 3.1.3.2.2.3.忍辱四相
【漢】忍辱四相者，謂諸菩薩修行忍辱，能斷不忍，忍所對治。是名第一。即此忍辱，能作自己菩提資糧，亦即能作同事攝事成熟有情。是名第二。由此忍辱，濟`[㧋＝拔【三宮】]`㧋自他大怖畏事，饒益自他。是名第三。由是因緣，能令菩薩於當來世無多怨敵、無多離隔、無多憂苦；於現法中，臨命終時心無憂悔，身壞已後生於善趣天世界中。是名第四。是名忍辱威力四相。此外無有若過若增。
△kṣamo bodhisattvaḥ kṣāṃti-vipakṣam akṣāṃtiṃ prajahāti. bodheś ca saṃbhāra-bhūtā sā kṣāṃtir bhavati. samānārthatayaiva ca sattvāṃ paripācayati. ātmānaṃ ca paraṃ ca mahato bhayāt paritrāyamāṇas tāyā kṣāṃtyā ātmānaṃ paraṃ cānugṛhṇāti. tato nidā-naṃ bodhisattva āyatyām avaira-bahulo bhavaty abheda-babulaś cāduḥkha-daurma-nasya-bahulaḥ. dṛṣṭe ca dbarme avipratisārī kālaṃ karoti. kāyasya bhedāt su-gatau svarga-loke deveṣūpapadyate. kṣāṃtiṃ ca rocayati. ity ayaṃ catur-ākāraḥ kṣānteḥ prabhāvaḥ. nāta uttari nāto bhūyaḥ.

###### 3.1.3.2.2.4.精進四相
【漢】精進四相者，謂諸菩薩住勤精進，能斷`[懈【麗】，解【大】(cf. K15n0570\_p0780c04; T31n1613\_p0853c20)]`懈怠，精進所治。是名第一。即此精進，能作自己菩提資糧及所依止，亦即能作同事攝事成熟有情。是名第二。勤精進故，得安樂住。不為一切惡不善法之所雜亂，後後所證轉勝於前，倍生`[歡【麗】，觀【大】(cf. K15n0570\_p0780c09)]`歡喜，以自饒益；勤修善品，不以身語損惱於他，令他發生精進樂欲，以饒益他。是名第三。由此因力，於當來世，愛樂殊勝士夫功業。是名第四。是名精進威力四相。此外無有若過若增。
△ārabdha-vīryo bodhisattvo viharaṃ vīrya-vipakṣaṃ kausīdyaṃ prajahāti. bodheś ca saṃbhāra-bhūtaṃ bhavati saṃniśrayaś ca tad vīryaṃ. samānārthatayaiva ca sattvāṃ paripācayati. ārabdha-viryaś ca sukhaṃ sparśaṃ viharaṃn avyavakīrṇaḥ pāpakair a-kuśalair dharmaiḥ pūrveṇāparaṃ viśeṣādhigamaṃ paśyan prīti-prāmodyenātmānam anugṛhṇāti. kuśala-pakṣābhiyuktaś ca paraṃ na kāyena vācā vā viheṭhayati. pareṣāṃ cārabdha-vīryatāyāṃ cchandam janayati. evaṃ param apy anugṛhṇāti. hetu-balikaś ca bhavati. āyatyāṃ puruṣa-kārābhirataś ca. ity ayaṃ catur-ākāro vīrya-prabhāvaḥ. nāta uttari nāto bhūyaḥ.

###### 3.1.3.2.2.5.靜慮四相
【漢】靜慮四相者，謂諸菩薩入靜慮時，能斷煩惱、語言尋、伺、喜、樂、色想等隨煩惱，靜慮所治。是名第一。即此靜慮，能作自己菩提資糧及所依止，亦即能作同事攝事成熟有情。是名第二。現法樂住以自饒益，其心寂靜、最極寂靜，遠離貪愛；於諸有情無損、無惱，以饒益他。是名第三。由此因緣，智得清淨，能發神通，於當來世生淨天處，得靜慮果。是名第四。是名靜慮威力四相。此外無有若過若增。
△dhyānaṃ samāpadyamāno bodhisattvo dhyānavipakṣaṃ kleśaṃ vāgvitarkaprītisukha-rūpasaṃjñādīṃś copakleśāṃ prajahāti.bodheś ca saṃbhārabhūtaṃ saṃniśrayabhūtaṃ bhavati tad asya dhyānaṃ. samānārthatayaiva ca sattvāṃ paripācayati. dṛṣṭa-dharma-sukha-vihāratayātmānam anugṛhṇāti. śāṃta-praśāṃta-vīta-rāga-cittatayā sattveṣv a-vyābādhyo bhavan na vikopyaḥ param apy anugṛhṇāti.jñānaviśuddhir abhijñānirhāra-viśuddhir devopapattiś cāyatyāṃ dhyānaphalaṃ. ity eṣa caturākāro dhyānaprabhāvaḥ. nāta uttari nāto bhūyaḥ.

###### 3.1.3.2.2.6.般若四相
【漢】般若四相者，謂諸菩薩具足妙慧，能斷無明，慧所對治。是名第一。即此般若，能作自己菩提資糧，能以`[布施 dāna]`布施、`[愛語 priya-vāditā]`愛語、`[利行 artha-caryā]`利行、`[同事 samānārthatā]`同事攝事成熟有情。是名第二。於所知事如義覺了，能引廣大清淨歡喜，以自饒益；普為有情稱理說法，令其獲得現法當來利益安樂，以饒益他。是名第三。由是因緣，攝諸善根，能正所作，於當來世能證二障`[離繫 visaṃyoga]`離繫，謂煩惱障離繫及所知障離繫。是名第四。是名般若威力四相。此外無有若過若增。

【漢】是名法威力。
△prajñāvāṃ bodhisattvaḥ prajñāvipakṣam avidyāṃ prajahāti.bodheś ca saṃbhārabhūtā bhavaty asya sā prajñā. dānenāpi priyavāditayāpy arthacaryayāpi samānārthatayāpi ca sattvāṃ paripācayati. jñeya-vastu-yathārtha-pratyavagamopasaṃhitenodāreṇa prīti-prāmodyena ātmānam anugṛhṇāti. sarvatra nyāyopadeśena dṛṣṭe dharme saṃparāye ca hita-sukhābhyāṃ sattvāny apy anugṛhṇāti. sarva- kuśala-mūla-parigrahaṃ ca tayā samyak karoti. āyatyāṃ ca dvi-vidham apy āvaraṇa-visaṃyogaṃ kleśāvaraṇa-visaṃ-yogaṃ jñeyāvaraṇa-visamyogaṃ ca. ity ayaṃ catur-ākāraḥ prajñāyāḥ prabhāvaḥ. nāta uttari nāto bhūyaḥ. ayam ucyate dharma-prabhāvaḥ.

##### 3.1.3.2.3.俱生威力
【漢】云何諸佛菩薩俱生威力？

【漢】謂性能憶念諸本生事。

【漢】為欲利益諸有情故，不由思擇，於極長時種種猛利無間大苦悉能堪忍。

【漢】為欲利益諸有情故，欣樂領受能辦有情利益事苦。
△saha-ja-prabhāvo buddha-bodhisattvānāṃ katamaḥ. prakṛti-jāti-smaratā. sattvānām arthe 'pratisaṃkhyāya dīrghakālikavicitratīvra-nirantara-duṣkara-sahiṣṇutā. sattvānām evārthe sattvārthasaṃpādakena duḥkhena modanā. tuṣiteṣu copapannasya yāvad-āyus Tuṣiteṣv avasthānaṃ. tribhiś ca sthānais Tuṣitopapannānāṃ tad-anyeṣāṃ deva-putrāṇām abhibhavaḥ.

【漢】為欲利益諸有情故，上生第四覩史多天，盡覩史多壽量而住。有三勝事，映彼受生諸天子眾。一、天`[壽量 āyus]`壽量，二、天`[形色 varṇa]`形色，三、天`[yaśas]`名稱。將欲下生入母胎時，放大光明，普照世界。於降母胎入、住、出位，皆正了知。既出胎已，即於地上，不待扶侍而行七步，自稱德號。於初生時，有大威德天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽等，散以種種天妙華香，持天伎樂、上妙衣服、幢幡、寶蓋，殊勝供具而為供養。又以無上三十二大丈夫相等，莊嚴其身。
△divyenāyuṣā divyena varṇena divyena yaśasā. upapadyamānasya ca mātuḥ kukṣāv udāreṇāvabhāsena lokadhātuspharaṇaṃ. samyak-prajānataś ca mātuḥ kukṣi-praveśaḥ sthānaṃ nirgamo janma ca. jāta-mātrasya ca pṛthivyāṃ saptapadagamanaṃ aparigṛhī-tasya kenacit. vācaś ca bhāṣaṇā jātasya codāra-deva-nāga-yakṣāsura-garuḍa-kiṃnara-maho-ragair divyair mālyair vādyair dhūpaiś celavikṣepaiś chattra-dhvaja-patākā-dibhir vara-pravarābhiḥ pūjā-karma. niruttaraiś ca dvātriṃśatā mahā-puruṣa-lakṣaṇaiḥ su-lakṣita-gātratā.

【漢】住最後有最後生中，一切怨敵、一切魔軍、一切災橫不能侵害。坐菩提座，以慈定力摧伏眾魔。一一支節，皆悉備足`[那羅延 nārāyaṇa]`那羅延力。於稚童時，不由習學，自然善巧，於諸世間工巧業處疾疾能入。無師自然獨處三千大千世界，證得無上正等菩提。索訶界主大梵天王自然來下，慇懃勸請哀愍世間宣說正法。其定寂靜，設大雲雷，曾無覺受，安然不起。為菩薩時，一切禽獸蠕動之類，皆極仰信，常來歸趣，隨其所欲親附而住。既成佛已，下至傍生亦來供養。如彼獼猴獻清淨蜜，世尊哀受，歡喜舞躍。龍雲常候，洗便降雨；若出遊行，止而不落。菩薩如是若坐樹下，一切枝條並皆垂影，隨蔭其身，曾無虧捨。證菩提已，於六年中，魔求其便竟不能得。常俱行念每恒現前；由此念故，受`[想＝相【元明】]`想尋思生住滅等無不覺了。
△carame ca bhave paścime janmani sarvapratyarthikair api sarvopakramaiś cābādhya-tā. bodhimaṇḍe ca niṣaṇṇasya maitryā sarva-Māra-bala-parājayaḥ. sarva-parvasu caikasmiṃ parvaṇi Nārāyaṇa-bala-saṃniviṣṭatā. dahrasyaiva ca kumārakasya svayam eva kauśala-kṛtāvinaḥ sarva-laukika-śilpa-sthānānāṃ tvaritatvaritam anupraveśaḥ. svayaṃ cānāyakasyaikākina eva trisāhasre mahā-bodher abhisaṃbodhaḥ. Brahmaṇā ca Sahāpatinā svayam upasaṃkramya loke sad-dharma-deśanāyai

△adhyeṣaṇā mahā-megha-ravā-pratisaṃvedanāvyutthānatayā ca samāpatteḥ śāṃtatā. Bodhisattve ca mṛga-pakṣiṇām apy aṃtataḥ kṣudra-mṛgāṇām api paramā viśvāsyatā sarvakālam upasaṃkramaṇaṃ. tasya cāṃtike yathā-kāma-vihāritā. tiraścām aṃtikāt tathāgatasya pūjā tadyathā markaṭo (madhv aneḍakaṃ) Tathāgatāyānuprāptavāṃ. pratigṛhīte ca tasmiṃ Bhagavatā sa markaṭo hṛṣṭa-mānasaḥ (pratyavasṛṣṭaḥ sa nṛtya-mānaḥ). Bhagavaṃtam evoddiśya Tathāgataḥ snāsyati taṃ snāpayiṣyāmīti megha-pratīkṣaṇā. vṛkṣamūle ca Bodhisattvasya Tathāgatasya vā niṣaṇṇasya sarva-vṛkṣāṇāṃ prācīna-nimnāsu cchāyāsu tasya vṛkṣasya cchāyayā kāyāvijahanatā. ṣaḍbhir varṣair abhisaṃbuddha-bodhes Tathāgatasyāvatāra-gaveṣiṇo 'pi Mārasyā-labdhāvatāratā. satata-sahagatāyāś ca smṛteḥ satata-samitaṃ pratyupasthānatā. smṛtasya ca pratisaṃ-viditānāṃ vedanānāṃ saṃjñānāṃ tarkānām utpādaḥ sthānaṃ nirodhaś ca.

【漢】又佛成就俱生威力，或有見便饒益所攝，或有賢聖行住所攝。見便饒益所攝俱生威力者，謂諸世間若見如來，癲癎心亂還得本心，逆胎得順，盲者得視，聾者能聽，懷貪欲者得離貪纏，懷瞋恚者得離瞋纏，懷愚癡者得離癡纏。如是等類，當知是名見便饒益所攝俱生威力。賢聖行住所攝俱生威力者，謂佛菩薩常右脇臥，如師子王。雖現安處草葉等蓐，一脇而臥，曾無動亂。一切如來應正等覺，雖現睡眠而無轉側。大風卒起，不動身衣。行如師子，步若牛王。先舉右足，方移左足。隨所行地，高處便下，下處遂高，坦然如掌，無諸礫石、塼瓦等物。心專遠離而入聚落，隨所入門，門若狹小自然高廣。食所食時，有粒皆碎，無口不殫。如是等類，當知是名賢聖行住所攝俱生威力。
△tathā darśanānugraha-karaḥ saha-jaḥ prabhāvo buddhānām āryacāravihārasaṃgṛhītaś ca. tatra darśanānugraha-karaḥ tad-yathā unmattāḥ kṣipta-cittāḥ tathāgataṃ dṛṣṭvā svacittaṃ pratilabhaṃte. viloma-garbhāḥ striyaḥ anuloma-garbhā bhavaṃti. andhakāś cakṣūṃsi labhaṃte. badhirā śrotrāṇi. raktānāṃ rāga-paryavasthānaṃ vigacchati. dviṣṭānāṃ dveṣa-paryavasthānaṃ. mūḍhānāṃ moha-paryavasthānaṃ. ity ayam evaṃbhāgīyo darśanānugraha-karaḥ saha-jaḥ prabhāvo veditavyaḥ.

△tatrārya-cāra-vihāra-saṃgṛhītaḥ saha-jaḥ prabhāvas tad-yathā dakṣiṇena pārśvena siṃha-śayyāṃ kalpayate. sa cāsya tṛṇa-parṇa-saṃstara eka-pārśvādhiśayito bhavaty avikopitas tathāgatārhatsamyak-saṃbuddhaḥ śayānaḥ. na cāsya vāyuḥ kāyāc cīvaram apakarṣati. siṃha-gatim api gacchati. ṛṣabha-gatim api gacchati. dakṣiṇaṃ pādaṃ tat-prathamata uddharati tato vāmena pādenānugacchati. gacchataś cāsya uccā bhūmi-pradeśā nīcā bhavaṃti. nīcāś coccāḥ. samāḥ pāṇi-tala-jātāḥ. apagata-pāṣāṇa-śarkara-kapālāḥ. viveka-nimnena cittena grāmaṃ praviśati. praviśataś cāsya nīcāni dvārāṇy uccā bhavaṃti. āhāram āharataḥ naikaudana-pulāko 'py avyatibhinnaḥ praviśati. na cāvaśiṣṭaṃ bhavati yāvad dvitīyam ālopaṃ prakṣipati. ity ayam evaṃbhāgīya ārya-cāra-vihāra-saṃgṛhītaḥ prabhāvo veditavyaḥ.

【漢】般涅槃時，大地`[振＝震【三宮】]`振動，眾星晃耀，交流而隕，諸方一時欻然大熱，遍滿虛空奏天大樂。

【漢】如是無量甚希有事，皆是如來俱生威力，非是神通威力所作。如是名為諸佛菩薩俱生威力。
△parinirvāṇa-samaye ca mahā-pṛthivī-cāla ulkā-pātā diśo dāhā antarikṣe deva-dundu-bhīnām abhinadatā. so 'pi sahaja eva tathāgatānāṃ prabhāvo nābhijñā-saṃskṛtaḥ. ayaṃ buddha-bodhisattvānāṃ saha-jaḥ prabhāva ity ucyate.

##### 3.1.3.2.4.共不共
【漢】云何諸佛菩薩威力，與聲聞、獨覺有共不共？略由三相應知不共。一者、微細故；二者、品類故；三者、界故。諸佛菩薩於無量無數諸有情類，及無量無數威力方便，如所應作諸利益事，皆如實知，無不能作。是名`[微細 sūkṣma]`微細。一切品類神通威力、法威力、俱生威力悉皆成就。是名`[品 prakāra]`品類。以一切世界、一切有情界為威力境。是名為`[界 dhātu]`界。
△tatra katamo buddhabodhisattvānāṃ śrāvakapratyekabuddhair asādhāraṇaḥ prabhā-vaḥ. katamaś ca sādhāraṇaḥ. asādhāraṇatā samāsatas tribhir ākārair veditavyā. sūkṣ-mataḥ prakārato dhātutaś ca. iha tathāgato bodhisattvo vāprameyā-saṃkhyeyānāṃ sattvānām aprameyāsaṃkhyeyena prabhāvopāyena yathārtha-kriyā bhavati tad yathā-bhūtaṃ prajānāti. evaṃ sūkṣmataḥ. sarva-prakāreṇa cābhijñā-prabhāvena dharma-prabhāvena saha-jena prabhāvena samanvāgato bhavati. evaṃ prakārataḥ. sarva- loka-dhātavas sarva-sattva-dhātavaś cāsya prabhāva-viṣayo bhavati. evaṃ dhātutaḥ.

【漢】聲聞但以二千世界及有情界為神通境，獨覺但以三千世界為神通境。何以故？由彼唯為調伏一身而修正行，非諸有情；是故最極唯以一界為神通境。除上所說，所餘諸佛菩薩威力，當知麁相，與諸聲聞、獨覺等共。如是諸佛菩薩威力，聲聞、獨覺尚不能及，何況所餘一切天人異生外道。
△śrāvakasya tu saha sattva-dhātunā dvi-sāhasrā loka-dhātur abhijñā-viṣayaḥ. pratyeka-buddhasya sarva eva trisāhasrābhijñā-viṣayaḥ. tat kasya hetoḥ. tathā hi te ekasyaivāt-mano damāya pratipannāḥ.no tu sarvasattvānāṃ.tasmāt teṣām eva ekadhātuḥ parama-prabhāva-viṣayo bhavati. etān ākārāṃ sthāpayitvā buddha-bodhisattvānāṃ tad-anyaḥ prabhāvaḥ śrāvaka-pratyekabuddhaiḥ sādhāraṇo veditavyaḥ. tad evaṃ sati śrāvaka-pratyekabuddhā evaṃ tāvad buddha- bodhisattvaiḥ saha na tulyābhijñā bhavaṃti. kutaḥ punaḥ sarve deva-manuṣyās tīrthyāḥ pṛthagjanāś cāpi.

【漢】諸佛菩薩略有三種神變威力。一者、神境神變所攝，二者、記說神變所攝，三者、教誡神變所攝。當知此三，如其所應，攝入三種神通威力。謂神境智通威力、心差別智通威力、漏盡智通威力。
△yaḥ prātihārya-prabhāvo bodhisattvānāṃ ṛddhy-ādeśanānuśāsti-saṃgṛhītaḥ. so 'py abhijñā-prabhāva eva yathāyogaṃ praviṣṭo veditavyaḥ ṛddhi-viṣaya-cetasaḥ-paryā-yāsrava-kṣaya-jñānābhijñā-prabhāveṣu. ādhāre yoga-sthāne Bodhisattva-bhūmau paṃcamaṃ prabhāva-paṭalaṃ.

### 3.1.4.成熟品
本地分中菩薩地第十五初持瑜伽處成熟品第六
【漢】`[＊4-1]第十五〔－〕【明】＊`

【漢】云何`[成熟 paripāka]`成熟？當知成熟略有六種。一者、`[六種成熟，成熟自性 svabhāva-, 所成熟補特伽羅 paripcya pudgala, 成熟差別 prabheda-, 成熟方便 upāya- 能成熟補特伽羅 paripācakapudgala, 已成熟補特伽羅 Paripakva-pudgala-lakṣaṇa]`成熟自性，二者、所成熟補特伽羅，三者、成熟差別，四者、成熟方便，五者、能成熟補特伽羅，六者、已成熟補特伽羅相。
△tatra paripākaḥ katamaḥ. paripākaḥ samāsataḥ ṣaḍbhir ākārair veditavyaḥ. svabhāvato 'pi paripācya-pudgalato 'pi paripāka-prabhedato 'pi paripākopāyato 'pi paripā caka-pudgalato 'pi paripakva-pudgala-lakṣaṇato 'pi ca.

#### 3.1.4.1.成熟自性
【漢】云何成熟自性？謂由有`[善法種子 kṣala-dharma-vīja]`善法種子、及數習諸善法故，獲得能順二障斷淨增上身心有堪`[任＝住【元】]`任性、極調善性，正加行滿。安住於此，若遇大師、不遇大師，皆有堪任、有大勢力，無間能證煩惱障斷、所知障斷。
△tatrāyaṃ paripāka-sva-bhāvaḥ kuśala-dharma-bīje sati kuśalānāṃ dharmāṇām āseva-nānvayād yā kleśa-jñeyāvaraṇa-prahāṇa-viśuddhy-anukūlā kāya-citta-karmaṇyatā kalyatā samyak-prayoga-niṣṭhā yatra sthitāḥ śāstāraṃ vā āgamyānāgamya vā śāstā-raṃ bhavyo bhavati pratibalo 'nantaraṃ kleśāvaraṇa-prahāṇaṃ vā sākṣātkartuṃ jñeyāvaraṇa-prahāṇaṃ vā.

【漢】譬如癰痤，熟至究竟無間可破，說名為熟。又如瓦器，熟至究竟無間可用，說名為熟。又如眾果，熟至究竟無間可噉；說名為熟。如是由有善法種子及數修習諸善法故，獲得能順廣說乃至正加行滿，無間能證二障清淨，說名成熟。如是名為成熟自性。
△tadyathā vraṇo yadā paripāṭanāya niṣṭhāgato bhavaty anaṃtaraṃ pāṭanārhaḥ. sa paripakva ity ucyate. ghaṭa-ghaṭī-śarāvādi ca mṛnmayaṃ bhāṇḍaṃ yadā paribhogāya bhavaty anantaraṃ paribhogārhaṃ. tadā paripakva ity ucyate. phalāni vā āmra-pana-sādīni yadā paribhogāya niṣṭhā-gatāni bhavaṃty anantaraṃ paribhogārhāṇi. tadā pakvānīty ucyaṃte. evam eva kuśalānāṃ dharmāṇām āsevanānvayād yāsau samyak-prayoga-niṣṭhā anantaraṃ viśuddhaye saṃvartate. sa paripāka-svabhāvaḥ.

#### 3.1.4.2.所成熟補特伽羅
【漢】云何所成熟補特伽羅？謂所成熟補特伽羅略有四種。一者、住聲聞種`[10]姓＝性【三宮】＊`姓，於聲聞乘應可成熟補特伽羅；二者、住獨覺種`[＊10]`姓，於獨覺乘應可成熟補特伽羅；三者、住佛種`[＊10]`姓，於無上乘應可成熟補特伽羅；四者、住無種`[＊10]`姓，於住善趣應可成熟補特伽羅。諸佛菩薩於此四事，應當成熟如是四種補特伽羅。是名所成熟補特伽羅。
△tatra paripācyāḥ pudgalāḥ samāsataś catvāraḥ. śrāvaka-gotraḥ śrāvakayāne. pratyeka-buddhagotraḥ pratyekabuddhayāne. buddhagotro mahāyāne paripācayitavyaḥ. agotra-stho 'pi pudgalaḥ sugatigamanāya paripācayitavyo bhavati. bodhisattvānāṃ buddhā-nāṃ ca bhagavatāṃ ity ete catvāraḥ pudgalāḥ eṣu caturṣu vastuṣu paripācayitavyāḥ. evaṃ paripācya-pudgalataḥ paripāko veditavyaḥ.

#### 3.1.4.3.成熟差別
【漢】云何成熟差別？謂此差別略有六種。一、`[六種成熟；諸根成熟 indriya-paripāka, 善根 krśala-mūla-, 智慧 jñāna-, 下品 mṛdu-, 中品 madhya-, 上品 adhimātra-]`諸根成熟，二、善根成熟，三、智慧成熟，四、下品成熟，五、中品成熟，六、上品成熟。
△tatra paripāka-prabhedaḥ katamaḥ. samāsataḥ ṣaḍ-vidhaḥ. indriya-paripākaḥ. kuśala-mūla-paripākaḥ jñāna-paripākaś ca mṛdu-madhyādhimātraś ca paripākaḥ.

##### 3.1.4.3.1.諸根成熟
【漢】諸根成熟者，謂壽量具足、形色具足、族姓具足、自在具足、信言具足、大勢具足、人性具足、大力具足。此依身果異熟具足為所依故，堪任發起勇猛精進，修諸善法，於勤修集一切明處心無厭倦。
△tatrendriya-paripāko yā āyur-varṇa-kulaiśvarya-saṃpad ādeya-vacanatā maheśā-khyatā manuṣyatvaṃ mahotsāhatā yām āśraya-paripāka-phala-saṃpadam āgamya bhavyo bhavaty ātaptānuyogāyā-parikhinna-mānasaś ca bhavati sarva-vidyā-sthāna-samudāgamābhiyogeṣu.

##### 3.1.4.3.2.善根成熟
【漢】善根成熟者，謂性薄塵垢為所依止，性於諸惡不善法中心不樂入；諸蓋輕微，尋思薄弱，柔和正直，隨順而取。
△kuśalamūlaparipākaḥ katamaḥ. yā prakṛtyā mandarajaskatāyām āgamya prakṛtyaivā-sya pāpakeṣv akuśaleṣu cittaṃ na krāmati. mandanivaraṇaś ca bhavati mandavitar-kaḥ ṛju-pradakṣiṇa-grāhī.

##### 3.1.4.3.3.智慧成熟
【漢】智慧成熟者，謂具足正念，為性聰敏，有所堪任、有大勢力，能解善說、惡說法義，能受、能持、能正通達，具足成`[熟＝就【三宮】]`熟俱生妙慧。依此妙慧，有所堪任、有大勢力，能令其心究竟解脫一切煩惱。當知此中，諸根成熟故，解脫異熟障；善根成熟故，能解脫業障；智慧成熟故，解脫煩惱障。
△jñāna-paripākaḥ katamaḥ. smṛtimāṃ bhavati medhāvī pratibalaś ca bhavati subhāśita-dur-bhāṣitānāṃ dharmāṇām arthasya ājñānāyodgrahaṇāya dhāraṇāya prativedhāya. saha-jayā prajñayā samanvāgato bhavati yāṃ prajñām āgamya bhavyo bhavati prati-balaḥ sarvato 'tyaṃtaṃ sarva-saṃkleśāc cittaṃ vimocayituṃ. tatrendriya-paripākena vipākāvaraṇāt vimukto bhavati. kuśala-mūla-paripākena karmāvaraṇād vimukto bhavati. jñāna-paripākena kleśāvaraṇāt vimukto bhavati.

##### 3.1.4.3.4.品成熟
【漢】下品成熟者，謂二因緣下品成熟。一者、未久修習，諸根、善根、智慧成熟因緣未極增長；二者、串習下劣因緣。

【漢】中品成熟者，謂即於此二種因緣，隨一闕減，隨一具足。

【漢】上品成熟者，謂二因緣俱無闕減。
△mṛdu-paripāko katamaḥ. dvābhyāṃ kāraṇābhyāṃ mṛduḥ. adīrgha-kālābhyāsataś cen-driya-kuśalamūla-jñāna-paripākahetoḥ aparipuṣṭaḥ nihīnatvābhyāsataś ca. madhyaḥ paripākaḥ tayor eva dvayoḥ kāraṇayor anyatara-vaikalyād anyatara-sāṃnidhyāc ca veditavyaḥ. adhimātraḥ punaḥ paripākaḥ ubhayor anayoḥ kāraṇayor avaikalyād veditavyaḥ.

#### 3.1.4.4.成熟方便
【漢】云何成熟方便？當知此有二十七種。一者、`[二十七種成熟方便，界增長 dhātu-puṣtvā, 現緣攝受 varttamānapratya(-hara a,) 趣入 avatārata, 攝樂 ratārati-grahanata, 初發處 adasthāna, 非初發處 nādiprasthāna, 遠清淨 śuddhi-dūrata, 近清淨 śuddhyāsannata, 加行 p ayogataḥ, 意樂 āśayata, 財攝受 āmiśopasaṃhārata, 法攝受 dharmopasaṃhā ata, 神通引攝 ṛddhyāvarja-nayā, 宣說正法 dharmadeśa-nayā, 隱密說法 aguhyadharmākhyānata, 顯了說法 vaivṛta-dharmākhyānata,下品加行 ṛduprayoga, 中品加行 madhya-prayoga, 上品加行 adhimātraprayoga, 聽聞 śravana, 思惟梵本缺，修習 bhāvanata, 攝受 saṃgrahata, 降伏 nigrahata, 自成熟 svayakṛta, 請他成熟 parādhyeṣaṇata, 俱成熟 tadubhayata]`界增長，二者、現緣攝受，三者、趣入，四者、攝樂，五者、初發處，六者、非初發處，七者、遠清淨，八者、近清淨，九者、加行，十者、意樂，十一者、財攝受，十二者、法攝受，十三者、神通引`[攝＝接【三宮】]`攝，十四者、宣說正法，十五者、隱密說法，十六者、顯了說法，十七者、下品加行，十八者、中品加行，十九者、上品加行，二十者、聽聞，二十一者、思惟，二十二者、修習，二十三者、攝受，二十四者、降伏，二十五者、自成熟，二十六者、請他成熟，二十七者、俱成熟。
△tatra paripākopāyaḥ katamaḥ. sa sapta-viṃśati-vidho veditavyaḥ. dhātu-puṣṭyā varta-māna-pratyayopasaṃhārataḥ avatarataḥ rati-grahaṇataḥ ādi-prasthānataḥ (anādi-pras-thānataḥ) śuddhi-dūrataḥ śuddhy-āsannataḥ prayogataḥ āśayataḥ āmiṣopasaṃhārataḥ dharmopasaṃhārataḥ ṛddhy-āvarjanatayā dharma-deśanayā guhya-dharmākhyānato vivṛta-dharmākhyānataḥ mṛdu-prayogato madhya-prayogataḥ adhimātra-prayogataḥ śravaṇataḥ cintānato bhāvanataḥ saṃgrahaṇato nigrahaṇataḥ svayaṃkṛtataḥ parādh-yeṣaṇataḥ tad-ubhayataś ca.

【漢】界增長者，謂本性善法種子具足為所依止，先來串習諸善法故，後後位中善法種子轉增轉勝，生起堅住。是名界增長。
△tatra dhātu-puṣṭiḥ katamā. yā prakṛtyā kuśala-dharma-bīja-saṃpadaṃ niśritya pūrva-kuśala-dharmābhyāsād uttarottarāṇāṃ kuśala-dharma-bījānāṃ paripuṣṭatarā paripu-ṣṭatamā utpatti-sthitiḥ. iyam ucyate dhātu-puṣṭiḥ.

【漢】現緣攝受者，謂於現法中無倒說法、無倒受持，如理修行法隨法行。當知界增長，由先世因現在成熟；現緣攝受，由現在因現在成熟。
△tatra vartamānapratyayopasaṃhāraḥ katamaḥ. dṛṣṭe dharme aviparītā dharma-deśanā. tatra cāviparīta-grāhitā. yathāvad dharmānudharma-pratipattiś ca. tatra dhātu-puṣṭeḥ pūrvakeṇa hetunā vartamānaḥ paripāko nirvartate. vartamāna-pratyayopasaṃhārato vartamāna eva hetur vartamāna-paripāko veditavyaḥ.

【漢】趣入者，謂得淨信增上力故，或有在家遠離惡行，受持學處；或趣非家遠離諸欲，受持學處。
△tatrāvatāraḥ katamaḥ. śraddhā-pratilaṃbham adhipatiṃ kṛtvā āgārikasya duś-carita-viveka-ṣikṣā-pada-samādāpanam. anagārikāṃ vā pravrajitasya kāma-viveka-śikṣā-pada-samādāpanaṃ.

【漢】攝樂者，謂依出離眾苦行迹，及依遠離欲樂、自苦二邊行迹，於佛善說法毘奈耶真實聖教深生愛樂。
△rati-grahaḥ katamaḥ. yā sarva-duḥkha-nairyāṇikīṃ ca pratipadaṃ kāma-sukhātma-klamathāṃta-vivarjitāṃ ca sukhāṃ pratipadam āgamya svākhyāte dharma-vinaye śāsane 'bhiratiḥ.

【漢】初發處者，謂即最初於可厭法深生厭離；於能成辦真實理義，如實了知有勝功德，而創趣入。名初發處。

【漢】非初發處者，謂已趣入補特伽羅，現成熟時，常不捨離諸佛菩薩，諸明了處轉轉明了。由此成熟，轉轉增進。
△tatrādi-prasthānaṃ katamat. ya eva tatprathamataḥ saṃvejanīyeṣu dharmeṣu saṃve-gam āgamya nyāyārtha-pratipādane cānuśaṃsāṃ viditvā avatāraḥ. idam ādi-prasthā-nam ity ucyate. anādi-prasthānaṃ katamat. yā avatīrṇasya pudgalasya paripācyamā-natāyāṃ vartamānasya bodhisattvebhyo buddhebhyaś cānadhyupekṣām āgamya vivṛtānāṃ ca sthānānāṃ bhūyo-bhūyaḥ uttāna-kriyām āgamya uttarottara-paripāka-gamanatā.

【漢】遠清淨者，謂由懈怠，或由違緣，`[經極＝或經【三宮】]`經極長時，或經多生、或經多劫方能清淨。

【漢】近清淨者，當知一切與此相違。
△tatra viśuddhi-dūratā katamā. yat kausīdyaṃ vā āgamya pratyaya-vaidhuryaṃ vā mahatā dīrgheṇa kālena prabhūtair janmāntara-parivartaiḥ kalpa-parivartair vā bhavyo bhavati viśuddhaye. etad-viparyayeṇa viśuddhy-āsannatā veditavyā.

【漢】加行者，謂為獲得自勝義利，猛利樂欲為所依故；或怖當來墮諸惡趣，或怖現法他所譏毀，於諸學處常勤護持；無間所作、殷重所作。
△tatra prayogaḥ katamaḥ. yā svārtha-prāptau tīvra-cchandatām āgamya vinipāta-bhayaṃ vā amutra dṛṣṭe vā dharme parato 'yaśo-bhayam āgamya śikṣā-padeṣv anupālanā sātatyakāritā satkṛtyakāritā ca.

【漢】意樂者，謂於諸法正觀察忍為所依故，於佛善說法毘奈耶不可引奪，於他所證深生信解。信有功德為所依故，於三寶所及於獲得自義利所深信無動。

【漢】財攝受者，謂於一切飲食等物有匱乏者，施與一切飲食等物；或於隨順飲食等物有匱乏者，施與隨順飲食等物。
△tatrāśayaḥ katamaḥ. dharmeṣu yā samyak-saṃtīraṇā-kṣāṃtim āgamyāsmād dharma-vinayād asaṃhāryatāyai pareṣāṃ cādhigame 'bhisaṃpratyayaṃ guṇa-saṃbhāvanām āgamya yā triṣu ratneṣu svārtha-prāptau cāvicalā śraddadhānatā.

【漢】法攝受者，謂或宣說正法，施諸有情；或開顯正義，施諸有情。

【漢】神通引攝者，謂具神通者，哀愍有情故，或為有情意樂清淨、或為有情加行清淨增上力故，示現種種神通變化。欲令有情見已、聞已，於佛聖教，或當獲得意樂清淨，或當修行無倒加行。彼諸有情，由此神變引攝心故，或有獲得意樂清淨，或有修行無倒加行。
△āmiṣopasaṃhāraḥ katamaḥ. yaḥ sarveṇa sarvaṃ bhojana-pānādi-vikalānāṃ bhojana-pānādy-upasaṃhāraḥ. anukūla-pāna-bhojanādi-vikalānāṃ cānukūla-pāna-bhojanādy- upasaṃhāraḥ. tatra dharmopasaṃhāraḥ katamaḥ. yad uddeśato vā dharmāṇām anu-pradānam samyag-artha-vivaraṇena vā. ṛddhy-āvarjanatā katamā. yā ṛddhimata ṛddhi-prātihārya-vidarśanā sattvānukaṃpayā sattvānām āśaya-śuddhiṃ vā adhipatiṃ kṛtvā prayoga-śuddhiṃ vā ete sattvāḥ prātihāryaṃ dṛṣṭvā vā śrutvā āśaya-śuddhiṃ vā śāsane pratilapsyaṃte prayokṣyaṃte samyag iti. te ca tena prātihāryeṇ' āvarjita-mānasā āśaya-śuddhiṃ vā pratilabhante prayujyaṃte vā samyak.

【漢】宣說正法者，謂於獲得自勝義利若無堪能，為說正法，伴助令彼發生正行；若有堪能，為說正法，隨順令彼速證通慧。

【漢】隱密說法者，謂於嬰兒智慧有情，隱覆廣大甚深義法，為說麁淺易可悟入、易為方便趣入處法。

【漢】顯了說法者，謂於廣大智慧有情，已善悟入聖教理者，為其開示廣大甚深道理處法。
△tatra deśanā katamā. svayaṃ svārtha-prāptāv aśaktasya sad-dharma-deśanā samyak-pratipatti-sahāya-bhūtā. śaktasyāpi ca kṣiprābhijñatāyai anukūlā sad-dharma-deśanā.
△tatra guhya-dharmākhyānaṃ katamat. yā bālaprajñānāṃ sattvānām atyudāra-gaṃbhī-rārtha-dharma-praticchādanatā uttāna-supraveśa-sukhopāyāvatāra-dharma-deśanatā.
△vivṛtadharmākhyānaṃ katamat. yā pṛthuprajñānāṃ sattvānāṃ sukhapraviṣṭa-buddha-śāsanā-nayānām atyudāra- gaṃbhīra-sthāna-vivaraṇatā.

【漢】下品加行者，謂若遠離`[無【麗】，【大】(cf. K15n0570\_p0784a05; T30n1579\_p0503c11)]`無間加行及殷重加行。

【漢】中品加行者，謂或遠離無間加行，或復遠離殷重加行，於二加行隨闕一種。

【漢】上品加行者，謂無間加行及殷重加行二俱相應。
△tatra mṛduḥ prayogaḥ katamaḥ. yaḥ sātatya-prayoga- vivarjitaḥ satkṛtya-prayoga-vivarjitaś ca. madhyaḥ prayogaḥ katamaḥ. yas sātatya-prayoga- vivarjitaḥ satkṛtya-prayoga-vivarjito vā. ity anayor dvayoḥ prayogayor anyatara-vivarjitaḥ. adhimātraḥ prayogaḥ katamaḥ. yas tad-ubhaya-prayoga- saṃprayuktaḥ sātatya-prayaga-saṃpra-yuktaḥ satkṛtya-prayoga-saṃprayuktaś ca.

【漢】聽聞者，謂於佛語深生信解，精勤聽聞、受持、讀誦契經等法。

【漢】思惟者，謂居遠離，樂思惟法，推度其義，解了決定。

【漢】修習者，謂於止、舉、捨相正審觀察為先，深心欣樂修止、舉、捨。
△tatra śrutaṃ katamat. yo buddha-vacanādhimuktasya sūtrādīnāṃ dharmāṇām udgra-haṇa-dhāraṇa-svādhyāyābhiyogaḥ. cintā katamā. praviveke dharma-nidhyānābhṅa-tasya arthābhyūhanā-saṃlakṣaṇāniścayaḥ. bhāvanā katamā. śamatha-pragrahopekṣā-nimitteṣu samyag-upalakṣaṇā-pūrvikā śamatha-vipaśyanopekṣābhyāsa-ratiḥ.

【漢】攝受者，謂無染心，以親教師及軌範師道理方便，無有顛倒與作依止。又即於彼發起種種別供事行。謂看病行，給施如法衣服、飲食、諸坐臥具、病緣醫藥資生具行，除遣憂愁及惡作行，除遣煩惱、隨煩惱行。如是等類，當知皆名別供事行。
△saṃgrahaḥ katamaḥ. samyaṅ nirāmiṣacittasya niśrayadānam ācāryopādhyāyanyāyena. pṛthagvidhā paricaryā. tadyathā glānopasthāna-paricaryā-dharmya-cīvara-piṇḍa-pāta-śayanāsanaglānapratyayabhaiṣajya-paricaryā śoka-kaukṛtya-prativinodana-paricaryā saṃkleśaprativinodanaparicaryā. ity evaṃbhāgīyā dharmāḥ pṛthag-vividhāḥ paricaryā veditavyāḥ.

【漢】降伏者，謂深防護自身雜染。於毀犯者，若犯下品，慈心諫誨；若犯中品，慈心訶罰；若犯上品，慈心驅擯。當知此中，諫誨、訶罰，令彼及餘利益安樂。驅擯一種，若重攝受，令彼及餘利益安樂。若驅擯已，不重攝受，但令其餘利益安樂。何以故？餘若見彼毀犯因緣，既被驅擯，便自防護，不`[起【麗】，超【大】(cf. K15n0570\_p0784b04; T43n1829\_p0140a26)]`起毀犯故。
△nigrahaḥ katamaḥ. ātma-gatāṃ saṃkleśārakṣāṃ saṃvidhāya skhalita-codanā mṛdau vyatikrame. avasādanā madhye vyatikrame. adhimātre vyatikrame pravāsanā (---tad- anyeṣāṃ ca.) yā punaḥ pravāsanā punaḥ-pratisaṃharaṇāya. sāpi teṣāṃ cānyeṣāṃ ca hitasukhāya. yā punar-apratisaṃhāryā) pravāsanā. sā pareṣām eva hita-sukhāya. tathā hi pareṣāṃ (pravāsanāṃ vyatikra---valabhyā-vyatikramāya) cetayate.

【漢】自成熟者，謂自宣說隨順正法，令諸有情出不善處，安立善處。如自所說，亦自修行法隨法行，令諸有情同分隨轉。勿使他人作如是說：汝自不能出不善處，安立善處，云何於他教授、諫舉、為作憶念？他應於汝教授、諫舉、為作憶念。

【漢】請他成熟者，謂若有餘無量有情，於彼發起上品愛敬；或復有餘善知方便，於說正法已善修學；即應勸請慇懃營助，令其成熟無量有情。

【漢】俱成熟者，謂具二種。若自成熟，若勸請他令其成熟。

【漢】由此所說二十七種成熟方便，當知令前六種成熟差別圓滿。所謂諸根成熟、善根成熟、智慧成熟、下品成熟、中品成熟、上品成熟。
△kathaṃ svayaṃ paripācayati. ānulomikaṃ ca dharmaṃ deśayati akuśalād sthānād vyutthāpya kuśale sthāne pratiṣṭhāpanāya. yathāvādī ca bhavati tathākārī. dharmānu-dharma-pratipannaḥ. sva-sabhāgānuvartī. yenainaṃ pare naivam. tvaṃ tāvat svayaṃ nākuśalāt sthānād vyutthitaḥ kuśale ca sthāne pratiṣṭhitaḥ kasmāt tvaṃ tatra paraṃ samādāpayitavyaṃ codayitavyaṃ smarayitavyaṃ manyase. tvam eva tāvat paraiś codayitavyaḥ smarayitavyas samādāpayitavyaḥ. kathaṃ param adhyeṣate. yasyāṃtike sattvānām adhimātraṃ ca prema-gauravaṃ niviṣṭaṃ bhavati. yaś copāyajño bhavati dharma-deśanāyāṃ suśikṣitaḥ. tam adhyeṣate vyāpārayati paripākāya. ubhābhyām ābhyāṃ samastābhyāṃ sva- parādhyeṣaṇā-kṛtaḥ paripāko veditavyaḥ. ity anena sapta-viṃśati-vidhena paripākopāyena sā ṣaḍ-vidhā paripāka-prabheda-saṃpad veditavyā. indriya-paripākasya kuśala-mūla-paripākasya jñāna-paripākasya mṛdu-madhyādhimātrasya ca paripākasya.

#### 3.1.4.5.能成熟補特伽羅
【漢】云何能成熟補特伽羅？謂略有六種菩薩，住菩薩六地，能成熟有情。一`[者【麗宮】，切【大】]`者、勝解行菩薩住勝解行地，二者、淨勝意樂菩薩住淨勝意樂地；三者、行正行菩薩住行正行地；四者、墮決定菩薩住墮決定地；五者、決定行正行菩薩住決定行正行地；六者、到究竟菩薩住到究竟地。住無種`[2]姓＝性【三宮】＊`姓補特伽羅，於往善`[趣＝趣種性【三宮】]`趣而成熟時，有數退轉、有數應作。安住種`[＊2]`姓補特伽羅，於往三乘而成熟時，無數退轉、無數應作。
△tatra paripācakāḥ pudgalāḥ katame. samāsataḥ ṣaṭ. bodhisattvā ṣaṭsu bodhisattva-bhū-miṣu vyavasthitāḥ sattvān paripācayaṃti. adhimukti-caryā-bhūmi-sthito bodhisattvo 'dhimukti-cārī. śuddhy-adhyāśaya-bhūmi-sthito bodhisattvaḥ śuddhy-adhyāśayaḥ. caryā-pratipatti-bhūmi-sthito bodhisattvaḥ caryā-pratipannaḥ. niyata-bhūmi-sthito bodhisattvo niyata-patitaḥ. niyata-caryā-(pratipatti-bhumi) -sthito bodhisattvo niyata-caryā-pratipannaḥ. niṣṭhā-gamana-bhūmi-sthito bodhisattvo niṣṭhā-gataḥ. tatrā-gotra-sthānāṃ pudgalānāṃ su-gati-gamanāya paripākaḥ punaḥ-punaḥ pratyāvartyo bhavati punaḥ-punaḥ karaṇīyaḥ. (gotra-sthā---- yaḥ.)

#### 3.1.4.6.已成熟補特伽羅相
【漢】云何已成熟補特伽羅相？謂諸聲聞先已串習諸善法故，
【漢】若時安住下品成熟，爾時便有下品欲樂、下品加行。猶往惡趣，非於現法證沙門果，非於現法得般涅槃。
【漢】若時安住中品成熟，爾時便有中品欲樂、中品加行。不往惡趣，於現法中證沙門果，非於現法得般涅槃。
【漢】若時安住上品成熟，爾時便有上品欲樂、上品加行。不往惡趣，於現法中證沙門果，即於現法得般涅槃。
△tatra paripakvapudgala-lakṣaṇaṃ katamat. śrāvakaḥ pūrva-kuśalābhyāsād yadā mṛdu-pāka-vyavasthito bhavati mṛdu-cchando bhavati mṛdu-prayogaś cāpāyān api gacchati na ca dṛṣṭe dharme śrāmaṇya-phalam adhigacchati (...bhavati) sa madhya-cchandaś ca bhavati madhya-prayogo na cāpāyāṃ gacchati dṛṣṭe ca dharme śrāmaṇya-phalaṃ prāpnoti. no tu dṛṣṭe dharme parinirvāti. adhimātre paripāke sthitaḥ adhimātracchando bhavaty adhimātraprayogaś ca na cāpāyāṃ gacchati dṛṣṭe dharme śrāmaṇya-phalaṃ prāpnoti. (dṛṣṭe ca dharme) parinirvāti.
【漢】ᅟ
【漢】如說聲聞，獨覺亦爾。何以故？道與聲聞同種類故。而此獨覺與諸聲聞有差別者，謂住最後有、最後所得身，無軌範師，宿習力故，修三十七菩提分法，究竟斷滅一切煩惱，證阿羅漢，故名獨覺。
△pratyekabuddhas tathaiva veditavyaḥ. yathā śrāvakaḥ. tat kasya hetoḥ. tulya-jātīyo 'sya mārgaḥ śrāvakaiḥ. ayaṃ tu śrāvakebhyaḥ pratyekabuddhasya viśeṣaḥ. paścime bhave paścima ātmabhāva-pratilaṃbhe anācāryakaṃ pūrvābhyāsa-vaśāt saptatriṃśad bodhi-pakṣyān dharmān bhāvayitvā sarva-kleśa-prahāṇam arhattvaṃ sākṣātkaroti. tasmāt pratyekabuddha ity ucyate. ^kc76uw

【漢】若諸菩薩住勝解行地，名下品成熟；住淨勝意樂地，名中品成熟；住墮決定、到究竟地，名上品成熟。
△bodhisattvaḥ punar adhimukti-caryā-bhūmi-vyavasthito mṛdu-paripāko veditavyaḥ. adhyāśaya-śuddho madhya-pākaḥ. niyato niṣṭhitaś cādhimātra-pākaḥ.

【漢】若時菩薩住下`[4]品〔－〕【三宮】＊`品成熟，爾時便有下品欲樂、下品加行。猶往惡趣。此盡第一無數劫邊際，熾然、無動、極善清淨覺品善法，當知一切皆未相應。若時菩薩住中`[＊4]`品成熟，爾時便有中品欲樂、中品加行。不往惡趣。此盡第二無數劫邊際，熾然、無動覺品善法已得相應，極善清淨覺品善法未得相應。若時菩薩住上`[＊4]`品成熟，爾時便有上品欲樂、上品加行。不往惡趣。此盡第三無數劫邊際，熾然、無動、極善清淨覺品善法，當知一切皆悉成就。

【漢】今於此中，性淳厚故，極猛盛故，能有上品廣大果故，大勝利故，名為熾然。不轉還故，不退墮故，常`[勝＝精【三宮】]`勝進故，名為無動。菩薩地中最無上故，當知說名極善清淨。
△tatra (mṛdu- pāka)-vyavasthito bodhisattvaḥ mṛdu-cchando bhavati mṛdu-prayogaḥ apāyāṃś ca gacchati. prathamakalpāsaṃkhyeya-paryaṃtataś ca sa veditavyaḥ. uttap-taih acalaiḥ suviśuddhair bodhipakṣyaiḥ kuśalair dharmaiḥ sarvair eva visaṃyukto bhavati. madhya-pāko bodhisattvaḥ madhya-cchaṃdo bhavati madhya-prayogaḥ. na cāpāyāṃ gacchati. dvitīya-kalpā-saṃkhyeya-paryaṃtataś ca bhavati. uttaptair acalaiś ca bodhi-pakṣyaiḥ kuśalair dharmaiḥ saṃyukto bhavati. suviśuddhair visaṃyuktaḥ. adhimātra-pāka-sthito bodhisattvaḥ adhimātra-cchando bhavaty adhimātra-prayogaś ca. (na cāpāyāṃ gacchati. tṛtīyāsaṃkhyeya)-paryaṃtataś ca bhavati. uttaptair acalaiḥ suviśuddhair bodhipakṣyaiḥ kuśalair dharmaiḥ samanvāgato bhavati. tatra prakṛtigha-na-tvād ujjvalatvād adhimātramahāphalatvān mahānuśaṃsatvāc cottaptā ity ucyante. apratyāvar tyatvād (--- tvād) acalā ity ucyante. bodhisattva-bhūmau niruttaratvāt su-viśuddhā ity ucyaṃte.

【漢】當知此中，若財攝受所作成熟、若神通引攝所作成熟、若隱密說法所作成熟、若下品加行所作成熟、若唯聽聞所作成熟，如是五種所作成熟，若於長時修習彼法，尚為下品，況於少時修習彼法。其餘一切成熟因緣所作成熟，當知皆有三品道理。謂若於彼下品修習，成下成熟；中品修習，成中成熟；上品修習，成上成熟。

【漢】此下中上三品成熟，當知一一復有三品。於下品中，有下下、下中、下上三品成熟；於中品中，有中下、中中、中上三品成熟；於上品中，有上下、上中、上上三品成熟。

【漢】如是等類諸佛菩薩成熟有情，當知展轉差別道理有無量品。

【漢】此中菩薩，由前所說成熟因緣，為欲成熟自佛法故，精勤修`[6]集＝習【三宮】＊`集諸根成熟、善根成熟、智慧成熟、下品成熟、中品成熟、上品成熟。

【漢】又欲令他諸有情類補特伽羅乘三乘法而出離故，往善趣故，修`[＊6-1]集＝習【三宮】＊`集如是六種成熟。
△tatra yaś cāmiṣakṛtaḥ paripāko yaś ca ṛddhy-āvarjanajo yaś ca guhya-dharmākhyāna-jo yaś ca mṛdu-prāyogiko yaś ca śruta-mātra-kṛtaḥ paripāka ity eṣa paṃca-vidhaḥ paripākaḥ (dīrghakālābhyāsād) apy eṣāṃ kuśalānāṃ dharmāṇāṃ mṛduka eva bhavati. prāg evetvara-kālābhyāsāt. tad-anyais tu sarvaiḥ paripāka-kāraṇaiḥ paripākasya tri-prakāranayo veditavyaḥ. mṛdukenābhyāsena mṛduko madhyena madhyaḥ adhimā-treṇādhimātraḥ paripāko veditavyaḥ. tasya ca mṛdu-madhyādhimātrasya paripākas-yaikasya tri-prakāra-nayo veditayaḥ. mṛdukasya mṛdu-mṛduko mṛdu-madhyo mṛdv-adhimātraḥ. madhyasya ca madhya-mṛduko madhya-madhyo madhyādhimātraḥ. adhimātrasyādhimātra-mṛdur adhimātra-madhyo 'dhimātrādhimātraḥ. ity evaṃbhāgī-yottarottara-prabheda-nayenā-pramāṇaḥ paripāka-prabhedaḥ sattvānāṃ buddhabodhi-sattva-kṛto veditavyaḥ. tatra bodhisattvaḥ ebhiḥ paripākakāraṇair yathā-nirdiṣṭair ātmanaś ca buddha-dharma-paripākāyendriya-paripākaṃ kuśala-mūla-paripākaṃ jñāna-paripākaṃ mṛdu- madhyādhimātraṃ ca samudānayati para-sattvānāṃ ca para-pudgalānāṃ ca yāna-traya-niryāṇāya. ādhāre yoga-sthāne Bodhisattva-bhūmau ṣaṣṭhaṃ paripāka-paṭalaṃ.

【漢】瑜伽師地論卷第三十七



☗s38
【漢】瑜伽師地論卷第三十八
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

### 3.1.5.菩提品
本地分中菩薩地第十五初持瑜伽處菩提品第七
【漢】`[7]第十五〔－〕【明】＊`
【漢】`[菩提品 bodhipaṭala]`

#### 3.1.5.1.自性
##### 3.1.5.1.1.二斷、二智
【漢】云何菩提？謂略說二斷、二智，是名菩提。
【漢】二斷者，一、`[煩惱障斷 kleśavarana-prahāṇa]`煩惱障斷，二、`[所知障斷 jñeyavarana-prahāṇa]`所知障斷。
【漢】二智者，一、煩惱障斷故，畢竟離垢，一切煩惱不隨縛智；二、所知障斷故，於一切所知無礙無障智。
△tatra bodhiḥ katamā. samāsato dvi-vidhaṃ ca prahāṇaṃ dvi-vidhaṃ ca jñānaṃ bodhir ity ucyate. tatra dvi-vidhaṃ prahāṇaṃ. kleśāvaraṇa-prahāṇaṃ jñeyāvaraṇa-prahāṇaṃ ca. dvi-vidhaṃ punar jñānaṃ yat kleśāvaraṇa-prahāṇāc ca nirmalaṃ sarva-kleśa-nir-anubaddha-jñānaṃ. jñeyāvaraṇa-prahāṇāc ca yat sarvasmiṃ jñeye apratihatam an-āvaraṇa-jñānaṃ.

##### 3.1.5.1.2.三智并諸習氣
【漢】復有異門。謂`[清淨智 śuddhajñāna]`清淨智、`[一切智 sarvajñāna]`一切智、`[無滯智 asaṅgajñāna]`無滯智，一切煩惱并諸習氣無餘永害，遍一切種不染無明無餘永斷，是名無上正等菩提。

【漢】一切煩惱并諸習氣畢竟斷故，名清淨智。
【漢】於一切界、`[一切事 sarva-vastu]`一切事、`[一切品 sarva-prakāra]`一切品、`[一切時 sarva-kala]`一切時智無礙轉，名一切智。
【漢】界有二種。一者、`[世界 lokadhātu]`世界，二者、`[有情界 sattvadnātu]`有情界。事有二種。一者、`[有為 saṃskṛta]`有為，二者、`[無為 asamgkṛta]`無為。即此有為、無為二事無量品別，名一切品。謂自相展轉種類差別故，共相差別故，因果差別故，界趣差別故，善、不善、無記等差別故。時有三種。一、`[過去 atīta]`過去，二、`[未來 pratyutpanna]`未來，三、`[現在 anāgata]`現在。
【漢】即於如是一切界、一切事、一切品、一切時如實知故，名一切智。
【漢】無滯智者，暫作意時，遍於一切無礙速疾無滯智轉。不由數數作意思惟，依一作意遍了`[知＝智【三宮】]`知故。
△aparaḥ paryāyaḥ śuddha-jñānaṃ sarva-jñānaṃ asaṃga-jñānaṃ ca sarva-kleśa-vāsanā-samudghātaś cākliṣṭāyāś cāvidyāyāḥ niḥśeṣa-prahāṇam anuttarā samyak-saṃbhodhir ity ucyate tatra savāsanānāṃ sarvakleśānāṃ sarvataś cātyantaṃ ca prahāṇād yaj jña-naṃ. tac chuddham ity ucyate. sarva-dhātuṣu sarva-vastuṣu sarva-prakāreṣu sarva-kāleṣu yaj jñānam avyāhataṃ pravartate. tat sarva-jñānam ity ucyate. tatra dvau dhātū loka-dhātuḥ sattva-dhātuś ca. tatra dvi-vidhaṃ vastu saṃskṛtam asaṃskṛtaṃ ca. tasya ca saṃskṛtā-saṃskṛtasya vastunaḥ apramāṇaḥ prakāra-bhedaḥ sva-lakṣaṇottarottara-jāti-prabhedena sāmānya-lakṣaṇa-prabhedena hetu-phala-prabhedena dhātu-gati-kuśalā-kuśalā-vyākṛtādi-prabhedena. tatra kālas tri-vidhaḥ atīto 'nāgataḥ pratyutpa-nnaś ca. ity etat sarva-dhātukaṃ sarva-vastukaṃ sarva-prakāraṃ sarva-kālaṃ jñānaṃ sarva-jñānam ity ucyate. tatrāsaṃga-jñānaṃ yad ābhoga-mātrād eva sarvatrādhiṣṭhi-taṃ tvaritam asaktaṃ jñānaṃ pravartate. na punaḥ-punar ābhogaṃ kurvato nānya-traikābhoga-pratibaddham eva taj jñānaṃ bhavati.

##### 3.1.5.1.3.百四十不共佛法等
【漢】復有異門。謂百四十`[不共佛法 āveṇīka-buddhadharma]`不共佛法，及如來`[無諍願智 araṇapranidhijñāna]`無諍願智、`[無礙解 pratisamvida]`無礙解等，是名無上正等菩提。
【漢】百四十不共佛法者，謂三十二大丈夫相、八十隨好、四一切種清淨、十`[方＞]`力、四無所畏、三念住、三不護、大悲、無忘失法、永害習氣、一切種妙智。是諸佛法，建立品中當廣分別。
△aparaḥ paryāyaḥ catvāriṃśad-uttaram āveṇikaṃ buddha-dharma-śātaṃ yā ca tathāga-tasyāraṇā praṇidhi-jñānaṃ pratisaṃvidaś ca. iyam anuttarā samyak-saṃbodhir ity ucyate. tatredaṃ catvāriṃśad-uttaraṃ buddhadharmaśataṃ. dvātriṃśan-mahā-puruṣa-lakṣaṇāni aśītir anuvyaṃjanāni catasraḥ sarvākārāḥ pariśuddhayo daśa balāni catvāri vaiśāradyāni trīṇi smṛtyupasthānāni trīṇy arakṣyāṇi mahākaruṇā asaṃpramoṣadhar-matā vāsanāsamudghātatā sarvākāra-vara-jñānaṃ ca. eṣāṃ ca buddha-dharmā-ṇāṃ vibhāgaḥ pratiṣṭhā-paṭale bhaviṣyati.

#### 3.1.5.2.最勝
【漢】如是菩提名為最勝。

【漢】七種最勝共相應故。由是因緣，於諸菩提最為殊勝。

【漢】云何名為`[七種最勝 sapta-paramata; 所依 āśraya, 正行 pratipatti, 圓滿 sampatti, 智 jñāna, 威力 prabhāva, 斷 prahāna, 住 vihāra]`七種最勝？一者、所依最勝，二者、正行最勝，三者、圓滿最勝，四者、智最勝，五者、威力最勝，六者、斷最勝，七者、住最勝。
△tatreyaṃ paramā bodhiḥ saptabhiḥ paramatābhir yuktā. yeneyaṃ sarva-bodhīnāṃ paramety ucyate. sapta paramatāḥ katamāḥ. āśraya-paramatā pratipatti-paramatā saṃpatti-paramatā jñāna-paramatā prabhāva-paramatā prahāṇa-paramatā vihāra-paramatā.

【漢】由諸如來以三十二大丈夫相等莊嚴其身，故名所依最勝。

【漢】由諸如來自利利他，利益安樂無量眾生，哀愍世間，令諸天人獲得義利利益安樂而行正行，故名正行最勝。

【漢】由諸如來無上無等四種圓滿，謂戒圓滿、見圓滿、軌則圓滿、淨命圓滿，皆悉成就，故名圓滿最勝。

【漢】由諸如來無上無等四無礙解，謂法無礙解。義無礙解、訓詞無礙解、`[辯＝辨【聖】]`辯說無礙解，皆悉成就故，名智最勝。

【漢】由諸如來無上無等如前所說六種神通皆悉成就，故名威力最勝。

【漢】由諸如來無上無等一切煩惱習氣永斷，及一切所知障永斷皆悉成就，故名斷最勝。

【漢】由諸如來多住無上無等三住，謂聖住、天住、梵住，故名住最勝。
△yat tathāgato dvātriṃśatā mahā-puruṣa-lakṣaṇaiḥ su-lakṣita-gātraḥ. iyam asyāśraya-paramatety ucyate. yat tathāgataḥ ātma-hitāya' para-hitāya bahu-jana-hitāya bahu-janasukhāya lokānukaṃpāyai arthāya hitāya sukhāya deva-manuṣyāṇāṃ pratipannaḥ. iyam asya pratipatti-paramatety ucyate. yat tathāgato niruttarābhir apratisamābhiḥ catasṛbhiḥ saṃpattibhiḥ samanvāgataḥ śīla-saṃpattyā dṛṣṭi-saṃpattyā ācāra-saṃpa-ttyā ājīva-saṃpattyā pratipannaḥ. iyam asya saṃpatti-paramatety ucyate. yat tathā-gato niruttarābhir apratisamābhiḥ catasṛbhiḥ saṃvidbhiḥ samanvāgataḥ dharma-pratisaṃvidā artha-pratisaṃvidā (nirukti-pratisaṃvidā) pratibhāna-pratisaṃvidā ca. iyam asya jñāna-paramatety ucyate. yat tathāgato niruttarābhir apratisamābhiḥ ṣaḍbhir abhijñābhiḥ samanvāgataḥ yathā pūrva-nirdiṣṭābhiḥ. iyaṃ tathāgatasya prabhāva-paramatety ucyate. yat tathāgataḥ sa-vāsana-sarva-kleśa-prahāṇena nir-uttareṇā-pratisamena jñeyāvaraṇa-prahāṇena samanvāgataḥ. iyam asya prahāṇa-paramatety ucyate. yat tathāgataḥ tribhir niruttaraiḥ apratisamair vibāraiḥ tad-bahula-vihārī āryeṇa vihāreṇa divyena brāhmeṇa. iyam asya vihāra-paramatety ucyate.

【漢】當知此中，空、無願、無相住，及滅盡定住，是名聖住。四種靜慮、四無色定，是名天住。四種無量，是名梵住。於此三住中，如來多住四最勝住。謂於聖住中，多住空住、滅盡定住；於天住中，多住無動第四靜慮住；於梵住中，多住大悲住。由是如來晝夜六時，晝三夜三，常以佛眼觀察世間誰增、誰減，我應令誰未起善根而種善根，廣說乃至我應令誰建立最勝阿羅漢果。又諸如來所依最勝故，名大丈夫。正行最勝故，名大悲者。圓滿最勝故，名大戒者及大法者。智最勝故，名大慧者。威力最勝故，名大神通者。斷最勝故，名大解脫者。住最勝故，名多安住、廣大住者。
△tatra śūnyatānimittā-praṇihitavihārā nirodhasamāpatti-vihāraś cārya-vihāra ity ucyate. catvāri dhyānāny ārūpya-samāpattayaś ca divyo vihāra ity ucyate. catvāry apramā-ṇāni brāhmo vihāra ity ucyate. tasmāc ca punas tri-vidhād vihārāc catvāraḥ paramā vihārā yair vihārais tathāgatās tad-bahula-vihāriṇo bhavaṃti. āryād vihārāc chūnyatā-vihāro nirodhasamāpattivihāraś ca. divyād vihārād āniṃjya- caturtha-dhyāna-vihāraḥ. brāhmād vihārāt karuṇā-vihāro yena tathāgatas triṣ-kṛtvo rātrau triṣ-kṛtvo divase ṣaṭkṛtvo rātriṃ-divena buddha-cakṣuṣā lokaṃ vyavalokayati ko vardhate ko hīyate (kasyān-utpannāni kuśala-mū---vistareṇāgra-phale 'rhattve pratiṣṭhāpayāmīti.) tatrāśraya-paramatayā tathāgatā mahā-puruṣā ity ucyaṃte. pratipatti-paramatyā mahā-kāruṇikā ity ucyaṃte. saṃpatti-paramatayā mahā-śīla-mahā-dharmāṇa (ity ucyaṃte. jñāna-paramatayā) mahā-prajñā ity ucyaṃte. prabhāva-paramatayā mahābhijñā ity ucyaṃte. prahāṇa-paramatayā mahā-vimuktā ity ucyaṃte. vihāra- paramatayā mahā-vihāra-tad-bahula-vihāriṇa ity ucyaṃte.

#### 3.1.5.3.十種功德名號隨念功德
【漢】又諸如來略有十種功德名號隨念功德。何等為十？謂薄伽梵，號為如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫調御士、天人師、佛、薄伽梵。==\[[法蘊足論](法蘊足論.md#佛證淨)]==
【漢】言無虛妄，故名如來。
【漢】已得一切所應得義，應作世間無上福田，應為一切恭敬供養，是故名應。
【漢】如其勝義.覺諸法故，名正等覺。
【漢】明謂三明，行如經說.止觀二品。極善圓滿，是故說名明行圓滿。
【漢】上`[昇＝升【三宮聖】]`昇最極，永不退還，故名善逝。
【漢】善知世界及有情界一切品類染淨相故，名世間解。
【漢】一切世間唯一丈夫，善知最勝調心方便，是故說名無上丈夫調御士。
【漢】為實眼故，為實智故，為實義故，為實法故。與顯了義為開`[導＝道【聖】]`導故，與一切義為所依故；與不了義為能了故，與所生疑為能斷故，與甚深處為能顯故，令明淨故；與一切法為根本故，為開導故，為所依故。能正教誡教授天人，令其出離一切眾苦，是故說佛名天人師。
【漢】於能引攝義利法聚，於能引攝非義利法聚，於能引攝非義利非非義利法聚，遍一切種現前等覺，故名為佛。
【漢】能破諸魔大力軍眾，具多功德，名薄伽梵。 
△teṣāṃ ca punas tathāgatānāṃ daśabhir ākārair guṇa-nirdeśo bhavati guṇānusmaraṇatā ca. katamair daśabhiḥ. ity api sa bhagavāṃs tathāgato 'rhaṃ samyak-saṃbuddho vidyā-caraṇa-saṃpannaḥ sugato lokavidanuttaraḥ puruṣa-damya-sārathiḥ śāstā devānāṃ ca manuṣyānāṃ ca buddho bhagavān iti. tatrāvitatha-vacanāt tathā-gataḥ. (sarva-prāpyārtha-prāptatvāt) anuttara-puṇya-kṣetratvāt pūjārhattvāc cārhan. yathāvat paramārthena sarva-dharmāvabodhāt samyak-saṃbuddhaḥ. tisṛbhir vidyābhiḥ yathā- sūtroktena ca caraṇena vipaśyanā-śamatha-pakṣyobhaya-susaṃpannatvād vidyā-caraṇa-saṃpannaḥ. paramotkarṣa-gamanād (apunaḥ-pratyāgamanāc) ca sugataḥ. sattva-dhātu-loka-dhātoḥ sarvākāra-saṃkleśa-vyavadāna-jñānāl lokavit. parama-citta-damopāya-jñatayā ekasyaiva loke puruṣa-bhūtasya ca prādurbhāvāt anuttaraḥ puruṣa-damya-sārathiḥ. cakṣur bhūtvā jñānārtha-dharma-bhūtatvād vyaktasyārthasya nirṇetrtvāt sarvārtha-pratisaraṇatvād avyutpannasyārthasya vyutpādakatvād utpannasya saṃśayasyocchedakatvād gaṃbhīrāṇāṃ sthānānāṃ vivaraṇāt paryavadāpakatvāt tanmūlatvāt sarva-dharmāṇāṃ tan-netṛkatvāt pratisaraṇatvāt. sarva-duḥkhasya niḥsaraṇaṃ śāsti vyapadiśati samyag deva- manuṣyāṇāṃ. tasmāc chāstā deva-manuṣyāṇām ity ucyate. arthopasaṃhitasya dharma-rāśer an-arthopasaṃhitasya dharma-rāśer naivārthopasaṃhitasya nānarthopasaṃhitasya ca dharma-rāśeḥ sakala-sarvākārābhisaṃbodhād (buddha ity ucyate) . Māra-bala-mahā-saṃgrāmāvabhaṃgād bhagavān.^uxhaf3

#### 3.1.5.4.出現於世
##### 3.1.5.4.1.成多佛土多佛出世
【漢】或有多劫，無有一佛出現於世；或有一劫，有眾多佛出現於世。

【漢】彼彼十方無量無數諸世界中，應知同時有無量佛出現於世。
【漢】何以故？於十方界，現有無量無數菩薩，同時發願、同勤修集菩提資糧。若一菩薩，於如是日、於如是分、於如是月、於如是年發菩提心，願趣菩提。即於此日、即於此分、即於此月、即於此年，一切亦爾。如一菩薩勇悍策勵，熾然精進，一切亦爾。於今現見此世界中，多百菩薩同時發願、同修惠施、同修淨戒、同修忍辱、同修精進、同修靜慮、同修智慧，況於十方無量無邊諸佛世界。
【漢】又於十方現有無量無數三千大千佛土，無二菩薩同時修集菩提資糧.俱時圓滿.於一佛土並出於世，一時成佛，況有無量無數菩薩於一世界一時成佛。
【漢】又不應言：眾多菩薩同時修集菩提資糧，俱時圓滿，前後相避，次第成佛。
【漢】亦不應言：一切菩薩皆不成佛。
【漢】是故當知眾多菩薩同時修集菩提資糧俱圓滿者，於十方面無量無數隨其所淨空無如來諸佛國土，各別出世，同時成佛。
△tatra prabhūtair api kalpair ekasyāpi buddhasya prā durbhāvo na bhavati. ekasminn eva ca kalpe prabhūtānāṃ buddhānām utpādo bhavati. teṣu ca teṣu ca daśasu dikṣv a-prameyāsaṃkhyeyeṣu lokadhātuṣv aprameyāṇām eva buddhānām utpādo veditavyaḥ. tat kasya hetoḥ. saṃti daśasu dikṣv aprameyā-saṃkhyeyā bodhisattvā ye tulyakāla-kṛta-pranidhānāḥ tulya-saṃbhāra-samudāgatāś ca. yasmiṃn eva divase pakṣe māse saṃvatsare ekena bodhisattvena bodhi-cittaṃ praṇihitaṃ. tasminn eva divase pakṣe māse saṃvatsare sarvaiḥ. yathā caika utsahito ghaṭito vyāyacchitaś ca. tathā sarve. tathā hi dṛśyaṃte 'smiṃn eva loka-dhātāv an-ekāni bodhisattva-śatāni yāni tulya-kāla-praṇidhānāni tulya-tyāgāni tulya-śīlāni tulya-kṣāṃtikāni tulya- vīryāṇi tulya-samādhīni tulya-prajñāni. prāg eva daśasu dikṣv an-antā-paryaṃteṣu loka-dhātuṣu. buddha-kṣetrāṇy api tri-sāhasra-mahā-sāhasrāṇy a-prameyā-saṃkhyeyāni daśasu dikṣu saṃvidyaṃte. na ca tulya-saṃbhāra-samudāgatayor dvayos tāvad bodhisattva-yor ekasmiṃ loka-dhātau buddha-kṣetre yugapad-utpatty-avakāśo 'sti. prāg evā-prameyā-saṃkhyeyānāṃ. na ca punas tulya-saṃbhārāṇāṃ krameṇānuparipāṭikayā utpādo yujyate. nāpi sarveṇa sarvam an-utpāda eva yujyate. tasmād daśasu dikṣv a-prameyā-saṃkhyeyeṣu yathā pariśodhiteṣu tathāgata-śūnyeṣu te tulya-saṃbhārā bodhisattvā anyonyeṣu buddha-kṣetreṣūpapadyanta iti veditavyaṃ.

##### 3.1.5.4.2.成一佛土一佛出世
【漢】由此道理，多世界中，決定應有眾多菩薩同時成佛。決定無有一佛土中，有二如來俱時出世。何以故？菩薩長夜起如是願，隨令增長：我當獨一，於無導首諸世界中，為作導首，調伏有情，令脫眾苦、令般涅槃。如是長夜所起大願隨令增長，攝受正行得成滿故，無二如來於一世界俱時出現。又一如來，於一三千大千佛土，普能施作一切佛事，是故第二如來出世無所利益。又一如來，於一佛土出現於世，令諸有情成辦自義，極為熾盛、極為隨順。何以故？彼作是思：一切世間唯一如來，更無第二。若於此土化事已訖，或往餘方，或入滅度。我等何從當修梵行？我等何從當聞正法？如是思已，發起深厚欲勤精進，速修梵行、速聞正法。若一佛土多佛出世，彼於所作不能速疾。故一佛土一佛出世，令諸有情成辦自義，極為熾盛、極為隨順。
△tad anena paryāyeṇa bahu-loka-dhātuṣu buddha-bāhulyam eva yujyate. na caikasmin buddha-kṣetre dvayos tathāgatayor yugapadutpādo bhavati. tat kasya hetoḥ. dīrgha-rātraṃ khalu bodhisattvair evaṃ praṇidhānam anubṛṃhitaṃ bhavati. yathāham ekaḥ apariṇāyake loke pariṇāyakaḥ syāṃ. sattvānāṃ vinetā. sarva-duḥkhebhyo vimocayitā. parinirvāpayiteti. yasyaivaṃ dīrgharātraṃ praṇidhānam anubṛṃhayataḥ samyak-pratipatti-parigṛhītam ṛdhyati eva tat. punaś ca śaktaḥ ekas tathāgatas tri-sāhasra-mahā-sāhasre ekasmiṃ buddha-kṣetre sarva-buddha-kāryaṃ kartum. ato dvitīyasya tathāgatasya vyartha evotpādaḥ syāt. bhūyaś caikasya tathāgatasya loka utpādāt sattvānāṃ evārtha-karaṇa-prasiddhiḥ pracuratarā bhavati pradakṣiṇatarā. tat kasya hetoḥ. teṣāṃ evaṃ bhavati. ayam eva kṛtsne jagaty ekas tathāgato na dvitīyaḥ. asmiṃ janapada-cārikāṃ vā viprakrāṃte parinirvṛte vā nāsti sa kaścid dvitīyaḥ. yasyāsmā-bhir aṃtike brahma-caryaṃ caritavyaṃ syād dharmo vā śrotavya iti viditvābhitva-raṃte ghanatareṇa cchanda-vyāyāmena brahma-carya-vāsāya sad-dharma-śravaṇāya ca. buddha-bahutvaṃ tu te upalabhya nābhitvareran. evam eṣām ekasya buddhasyot-pādāt svakārtha-kārya-prasiddhiḥ pracuratarā ca bhavati pradakṣiṇa tarā ca. 

#### 3.1.5.5.差別
【漢】一切如來一切功德平等平等無有差別，唯除四法。一者、`[壽量 āyus]`壽量，二者、`[名號 nāma]`名號，三者、`[族姓 kuśala]`族姓，四者、`[身相 kāya]`身相。一切如來於此四法有增減相，非餘功德。
△tatra sarva-buddhānāṃ sarvaṃ sama-samaṃ bhavati nir-viśiṣṭaṃ sthāpayitvā catvāri sthānāni āyur nāma kulaṃ kāyaṃ ca. ity eṣāṃ caturṇāṃ dharmāṇāṃ hrāsa-vṛdddhyā vilakṣaṇatā buddhānāṃ. na tv anyena kenacit.  ^rhcjej

【漢】又非女身能證無上正等菩提。何以故？一切菩薩於過第一無數劫時，已捨女身，乃至安坐妙菩提座，曾不為女。一切母邑性多煩惱、性多惡慧。非諸稟性多煩惱身、多惡慧身能證無上正等菩提。
△na ca strī anuttarāṃ samyak-saṃbodhim abhisaṃbudhyate. tat kasya hetoḥ. tathā hi bodhisattvaḥ prathamasyaiva kalpāsaṃkhyeyasyātyayāt strī-bhāvaṃ vijahāti bodhi-maṇḍa-niṣadanam upādāya na punar jātu strī bhavati. prakṛtyā ca bahu-kleśo duṣprajñaś ca bhavati sarvo mātṛ-grāmaḥ. na ca prakṛtyā bahu-kleśa-saṃtānena duṣ-prajña-saṃtānena śakyam anuttarāṃ samyak-saṃbodhim abhisaṃboddhuṃ.  ^8kdr06

【漢】如是無上正等菩提，如說自性，應如實知；如說最勝，應如實知；如說十種功德名號隨念功德，應如實知；如說出現，應如實知；如說差別，應如實知。
△evam iyam anuttarā samyaksaṃbodhiḥ svabhāvato 'pi yathānirdiṣṭā yathābhūtaṃ veditavyā. paramato 'pi guṇa-nirdeśānusmaraṇato 'pi saṃbhavato 'pi viśeṣato 'pi yathā-nirdiṣṭā yathābhūtaṃ veditavyā.

【漢】又此菩提，為不思議，超過一切尋思道故；為無有量，無邊功德所集成故；為無有上，生成一切聲聞、獨覺及與如來諸功德故；是故唯佛所證菩提，最上、最尊、最妙、最勝。
△api tv acintyaiva sarva-tarka-mārga-samatikrāntatvāt. aprameyā aprameya-guṇa- samuditatvāt. anuttaraiva ca samyak-saṃbodhiḥ sarva- śrāvaka-pratyekabuddha-tathāgatānām abhinirvṛttaye bhavati. tasmād eṣaiva bodhir agrā śreṣṭhā varā praṇītā.
△iti Bodhisattva-bhūmāv ādhāre yoga-sthāne saptamaṃ bodhi-paṭalaṃ.

## 3.2.如是學
### 3.2.1.力種性品
本地分中菩薩地第十五初持瑜伽處力種姓品第八
【漢】`[五＝五中【聖】]`
【漢】`[姓＝性【明】]`
【漢】已說菩薩所應學處。

【漢】如是應學，我今當說。嗢`[拕＝柁【宮】]`拕南曰：

【漢】`[勝解 adhimukta]`勝解多、`[求法 harma-parayeṣa]`求法、　　說法、修法行、　　正`[教授 Avavāda]`教授、`[教誡 anuśāsana]`教誡、　　`[方便 Upāya]`方便攝三業。

【漢】若諸菩薩欲於菩薩所應學處精勤修學，最初定應具多勝解，應求正法，應說正法，應正修行法隨法行，應正教授，應正教誡，應住無倒教授、教誡，方便所攝身語意業。
△nirdiṣṭaṃ tāvad yatra bodhisattvena śikṣitavyaṃ. yathā punaḥ śikṣitavyaṃ. tad vakṣyāmi. uddānaṃ. adhimukter bahulatā dharma-paryeṣṭi-deśanā pratipattis tathā samyag-avavādānuśāsanaṃ upāya-sahitaṃ kāya-vāṅ-manas-karma paścimaṃ.　
△ihādita eva bodhisattvena bodhisattva-śikṣāsu śikṣitu- kāmenādhimukti-bahulena bhavitavyaṃ dharma-paryeṣakeṇa dharma-deśakena dharmānudharma-pratipannena samyag-avavādānuśāsakena samyag-avavādānuśāsanyāṃ ca sthitena upāya-parigṛhīta-kāya-vāṅ-mamas-karmaṇā ca bhavitavyaṃ.

#### 3.2.1.1.具多勝解
【漢】云何菩薩具多勝解？謂諸菩薩於其八種勝解依處，具足成就淨信為先決定喜樂。
△kathaṃ ca bodhisattvo 'dhimukti-bahulo bhavati. iha bodhisattvo 'ṣṭavidhe 'dhimukty-adhiṣṭhāne śraddhā-prasāda-pūrvakeṇa niścayena rucyā samanvāgato bhavati.

【漢】一者、於三寶功德勝解依處，具足成就淨信為先決定喜樂。謂於佛法僧真實功德具多勝解。二者、於佛菩薩威力勝解依處，具足成就淨信為先決定喜樂。謂於如前所說威力具多勝解。三者、於真實義勝解依處，具足成就淨信為先決定喜樂。謂於如前所說真實義具多勝解。四者、於因`[勝【麗】，緣【大】(cf. K15n0570\_p0788a19)]`勝解依處，具足成就淨信為先決定喜樂。謂於種種如應所攝無顛倒因具多勝解。五者、於果勝解依處，具足成就淨信為先決定喜樂。謂於種種如應所攝無顛倒果具多勝解。六者、於應得義勝解依處，具足成就淨信為先決定喜樂。謂於無上正等菩提所應得義，我有堪任定當能得具多勝解。七者、於得方便勝解依處，具足成就淨信為先決定喜樂。謂於一切菩薩學道能得方便，有此方便得應得義具多勝解。八者、於善言、善語、善說勝解依處，具足成就淨信為先決定喜樂。謂於`[契經 sūtra]`契經、`[應頌 geya]`應頌、`[記別 vyākaraṇa]`記別等法具多勝解。於此八種勝解依處，應知菩薩由二因緣具多勝解。一者、多修勝解故；二者、積集猛利忍故。
△triṣu ratna-guṇeṣu buddha-bodhisattva-prabhāve ca yathā-nirdiṣṭe ca tattvārthe yathā-nirdiṣṭe hetau phale ca vicitre yathā-yoga-patite aviparīte prāptavye cārthe samartho 'haṃ prāptum iti. yathā prāptavye 'rthe. evaṃ prāpty-upāye asty ayaṃ prāpty-upāyaḥ prāptavyasyārthasyeti. tatra prāptavyo yathā bodhir an-uttarā. prāpty-upāyaḥ punaḥ sarve bodhisattva-śikṣā-mārgāḥ. tathā su-bhāṣite su-lapite su-pravyāhṛte 'dhimuktiḥ tad-yathā sūtraṃ geyaṃ vyākaraṇādiṣu dharmeṣu. tatrāsmiṃn aṣṭa-vidhe 'dhimukty-adhiṣṭhāne bodhisattvasya dvābhyāṃ kāraṇābhyāṃ adhimukti-bahulatā veditavyā. adhimukty-abhyāsa-bahulīkārataś ca tīvra-kṣānti- saṃniveśataś ca.

#### 3.2.1.2.應求正法
##### 3.2.1.2.1.當何所求
【漢】彼諸菩薩求正法時，當何所求？云何而求？何義故求？謂諸菩薩以要言之，當求一切菩薩藏法、聲聞藏法、一切外論、一切世間`[工業處論 śilpakarma-sthāna-jñāna]`工業處論。

【漢】當知於彼十二分教，`[方廣 vaipulya]`方廣一分，唯菩薩藏；所餘諸分，有聲聞藏。一切外論略有三種。一者、`[因論 hetu-śāstra]`因論，二者、`[聲論 śabdha-śāstra]`聲論，三者、`[醫方論 vyādhi-cikitsā-śāstra]`醫方論。一切世間工業處論，非一眾多種種品類。謂金師、鐵師、`[未＞]`末尼師等工業智處。

【漢】如是一切明處所攝有`[五明處 pañca-vidyā-sthāna; 內明處 adhyātma-vidyā, 因明處 hetu-vidya, 聲明處 śabdha-vidyā 醫方明處 vyādhi-cikitsā-vidyā,工業明處śilpakarmasthāna-vidyā]`五明處。一、內明處，二、因明處，三、聲明處，四、醫方明處，五、工業明處。

【漢】菩薩於此五種明處若正勤求，則名勤求一切明處。
△tatra dharmaṃ bodhisattvaḥ paryeṣamāṇaḥ kiṃ paryeṣate. kathaṃ paryeṣate. kim arthaṃ paryeṣate. samāsato bodhisattvo bodhisattva-piṭakaṃ paryeṣate. śrāvaka-piṭakaṃ ca bāhyakāni ca śāstrāṇi laukikāni ca śilpa-karma-sthānāni paryeṣate. tatra dvādaśāṅgād vaco-gatād yad vaipulyaṃ. tad bodhisattva-piṭakam. avaśiṣṭaṃ śrāvaka-piṭakaṃ veditavyaṃ. bāhyakāni punaḥ śāstrāṇi samāsatas trīṇi. hetu-śāstraṃ śabda-śāstraṃ vyādhi-cikitsā-śāstraṃ ca. tatra laukikāni śilpa-karma-sthānāny aneka-vidhāni bahunānāprakārāṇi. suvarṇa-kārāyas-kāra-maṇi-kāra-karma-jñāna-prabhṛtīni. tāny etāni sarvavidyāsthāna-parigṛhītāni paṃca vidyāsthānāni bhavaṃti. ādhyātmika-vidyā hetu-vidyā śabda-vidyā vyādhi-cikitsā-vidyā śilpa-karma-sthāna-vidyā ca.

###### 3.2.1.2.1.1.五種明處
【漢】諸佛語言，名內明論，此幾相轉？如是乃至一切世間工巧業處，名工業明論，此幾相轉？謂內明論略二相轉。一者、顯示正因果相，二者、顯示已作不失、未作不得相。

【漢】因明論亦二相轉。一者、顯示摧伏他論勝利相，二者、顯示`[免＝勉【聖】]`免脫他論勝利相。

【漢】聲明論亦二相轉。一者、顯示安立界相、能成立相；二者、顯示語工勝利相。

【漢】醫方明論四種相轉。一者、顯示病體善巧相，二者、顯示病因善巧相，三者、顯示斷已生病善巧相，四者、顯示已斷之病當不更生善巧相。

【漢】一切世間工業明論，顯示各別工巧業處所作成辦種種異相。

【漢】云何內明論顯示`[正【麗】，［－］【大】(cf. K15n0570\_p0788c17; T30n1579\_p0500c26)]`正因果相？謂有十種因，當知建立無顛倒因，攝一切因。

【漢】或為雜染、或為清淨、或為世間彼彼稼穡等無記法轉。
△itīmāni pañca-vidyā-sthānāni yāni bodhisattvaḥ paryeṣate. evam anenasarva-vidyā-sthānāni paryeṣitāni bhavaṃti.tatra buddha-vacanam adhyātma-śāstram ity ucyate. tat punaḥ katyākāraṃ pravartate. evaṃ yāval laukikāni śilpakarma-sthānāni katy-ākārāṇi pravartaṃte. samāsato buddha-vacanaṃ dvy-ākāraṃ pravartate. samyag-hetu-phala-paridīpanākāraṃ kṛtā-vipranāśā-kṛtān-abhyāgama-paridīpanākāraṃ ca. hetu-śātram api dvy-ākāraṃ. paropāraṃbha-kathā'nuśaṃsa-paridīpan'ākāraṃ parataś ceti-vāda-vipramokṣānuśaṃsa-paridīpanākāraṃ ca. śabda-śāstram api dvy-ākāraṃ. dhātu-rūpa-sādhana-vyavasthāna-paridīpanākāraṃ vāk-saṃskārānuśaṃsa-paridīpanā-kāraṃ ca. vyādhi-cikitsā-śāstraṃ catur-ākāraṃ pravartate ābādha-kauśala-paridīpa-nākāraṃ ābādha-sarva-samutthāna-kauśala-paridīpanākāraṃ utpannasyābādhasya prahāṇa-kauśalaparidīpanākāraṃ prahāṇasyābādhasyāyatyām anutpāda-kauśala-paridīpanā-kāraṃ ca. laukikāni śilpa-karma-sthānāni svaka-svaka-śilpa-karma-sthānānuṣṭhāna-kārya-pariniṣpatti-paridīpanākārāṇi.

###### 3.2.1.2.1.2.內明論顯示因果相
###### # 3.2.1.2.1.2.1.十因建立
【漢】云何`[十因，隨說因 anvyavahāra-hetu, 觀待 apeksā, 牽引 ākṣepa, 攝受 parigraha, 生起 abhinirvṛtti, 引發 āvāl aka, 定別 pratiniyama, 同事 sahakāri, 相違 virodha, 不相違 avirodha]`十因？一隨說因，二、觀待因，三、牽引因，四、攝受因，五、生起因，六、引發因，七、定別因，八、同事因，九、相違因，十、不相違因。
△kathaṃ ca buddha-vacanam a-viparītāṃ hetu-phalaṃ paridīpayati. daśa ime hetavaḥ aviparītaṃ hetu-vyavasthānaṃ sarva-hetu-saṃgrahe veditavyāḥ saṃkleśāya vā vyavadānāya vā laukikānām api teṣāṃ teṣāṃ sasy'ādīnām a-vyākṛtānāṃ pravṛttaye.
△daśa hetavaḥ katame. anuvyavahāra-hetuḥ apekṣā-hetuḥ ākṣepa-hetuḥ parigraha-hetuḥ abhinirvṛtti-hetuḥ āvāhaka-hetuḥ pratiniyama-hetuḥ sahakāri-hetuḥ virodha-hetuḥ a-virodha-hetuś ca.

【漢】謂一切法，名為先故想，想為先故說。是名彼諸法隨說因。

【漢】觀待此故，此為因故，於彼彼事若求、若取，此名彼觀待因。如觀待手故，手為因故，有執持業。觀待足故，足為因故，有往來業。觀待節故，節為因故，有屈申業。觀待飢渴故，飢渴為因故，於諸飲食若求、若取。隨如是等無量道理，應當了知觀待因相。一切種子，望後自果，名牽引因。

【漢】除種子外，所餘諸緣，名攝受因。

【漢】即諸種子，望初自果，名生起因。

【漢】即初種子所生起果，望後種子所牽引果，名引發因。

【漢】種種異類，各別因緣，名定別因。

【漢】若觀待因、若牽引因、若攝受因、若生起因、若引發因、若定別因，如是諸因總攝為一，名同事因。

【漢】於所生法能障礙因，名相違因。

【漢】此障礙因若闕、若離，名不相違因。
△tatra sarva-dharmāṇāṃ yan nāma nāma-pūrvikā ca saṃjñā saṃjñā-pūrvakaś cābhilā-paḥ. ayam ucyate teṣāṃ dharmāṇām anuvyavahāra-hetuḥ. tatra yad-apekṣaṃ yad- dhetukaṃ yasmin vastuny arthitvam upādānaṃ ca bhavati. ayam asyocyate 'pekṣā-hetuḥ. tad-yathā hastāpekṣaṃ hasta-hetukam ādāna-karma. pādāpekṣaṃ pāda-hetukam abhikrama-pratikrama-karma. parvāpekṣaṃ parva-hetukaṃ samiñjita-prasārita-karma. jighatsā-pipāsāpekṣaṃ jighatsā-pipāsā-hetukaṃ bhojana-pānādāna-paryeṣaṇatā ca. ity evaṃbhāgīyo 'pramāṇa-nayānugataḥ apekṣā-hetur veditavyaḥ. tatra bījam āvasānikasya sva-phalasyākṣepa-hetuḥ. bīja-nirmuktaḥ tad-anyaḥ pratyayaḥ parigraha-hetuḥ. tad eva bījaṃ sva-phalasya nirvṛtti-hetuḥ. tat punar bīja- nirvṛttaṃ phalam uttarasya bījākṣipta-phalasyāvāhaka-hetuḥ. nānā-vijātīye vibhinna-kāraṇatvaṃ pratiniyama-hetuḥ. yaś cāpekṣā-hetur yaś cākṣepa-hetur yaś ca parigraha-hetur yaś ca nirvṛtti-hetur yaś cāvāhaka-hetur yaś ca pratiniyama-hetur ity etān sarvān hetūn ekadhyam abhisaṃkṣipya sahakāri-hetur ity ucyate. utpattāv āntarāyiko hetur virodha-hetuḥ. antarāya-vaikalyam avirodha-hetuḥ.

【漢】當知`[六種相違，語言相違 vāgvirodha, 道理 yukti, 生起 utpatti, 同處 sahānavasthāna, 怨敵 vipratyanīka, 障治 pipakṣa-prāti-pakṣika]`相違略有六種。一、語言相違。謂有一類，或諸沙門、或婆羅門，所造諸論前後相違。二、道理相違。謂為成立諸所成立諸所知義，建立比量，不與證成道理相應。三、生起相違。謂所生法，能生緣闕，障生緣會。四、同處相違。謂明、闇、貪、瞋、苦、樂等法。五、怨敵相違。謂毒蛇、鼠狼、猫狸、鼷鼠，互為怨敵、惡知識等。六、障治相違。謂修不淨與諸貪欲，修慈與瞋，修悲與害，修七覺支、八聖道支與三界繫一切煩惱。於此義中，正意唯取生起相違。此一切因二因所攝。一、`[能生因 janaka hetu]`能生因，二、`[方便因 upāya-hetu]`方便因。當知此中，牽引種子、生起種子名能生因；所餘諸因名方便因。
△tatra virodhaḥ samāsataḥ ṣaḍ-vidhaḥ. vāg-virodhaḥ tad-yathā śāstrāṇi pūrvāpara-viruddhāni bhavanti tad-ekatyānāṃ śramaṇa-brāhmaṇānāṃ yukti-virodhaḥ sādhyasya jñeyasyārthasya sādhanāyopapatti-sādhana-yuktir ayujyamānā bhavati. utpatti-virodhas tad-yathā utpanna-pratyaya-vaikalyād utpatty-āntarāyika-dharma-sāṃnnidhyāc cotpattir na bhavati. sahāvasthāna-virodhas tad-yathā āloka-tamaso rāga-dveṣayoḥ sukha-duḥkhayoḥ. vipratyanīka-virodhas tad-yathāhi-nakulayor mārjāra-mūṣikayor anyonya-pratyarthikayoś ca pratyamitrayoḥ. vipakṣa-prātipakṣikaś ca virodhas tad-yathāśubhā-bhāvanā-kāma-rāgayoḥ maitrī-bhāvanā-vyāpādayoḥ karuṇā-bhāvanā-vihiṃsayoḥ bodhy-aṅgāryāṣṭāṅga-mārga-bhāvanāyāḥ sarve-kleśopakleśānāṃ ca traidhātukāvacarāṇāṃ. asmiṃs tv arthe utpatti-virodha evābhipretaḥ. punaś ca sarvam eṣāṃ hetūnāṃ dvābhyāṃ hetubhyāṃ saṃgrahaḥ. janakena ca hetunā upāya-hetunā ca. yad ākṣepakaṃ nirvartakaṃ ca bījaṃ. taj janako hetuḥ. avaśiṣṭā hetava upāya-hetur veditavyaḥ.

【漢】復有`[四緣，因緣 hetu-pratyaya, 等無間 samanantara, 所緣 ālambana, 增上緣 adhipati]`四緣。一、因緣，二、等無間緣，三、所緣緣，四、增上緣。當知此中，若能生因，是名因緣；若方便因，是增上緣。等無間緣及所緣緣，唯望一切心心`[法＝所【明】]`法說。由彼一切心及心法前生開導所攝受故，所緣境界所攝受故，方生方轉。是故當知等無間緣及所緣緣，攝受因攝。
△catvāraḥ pratyayāḥ. hetu-pratyayaḥ samanantara-pratyayaḥ ālaṃbana-pratyayaḥ adhipati-pratyayaś ca. tatra yo janako hetuḥ. sa hetu-pratyayaḥ. yaḥ punar upāya-hetuḥ. so 'dhipati-pratyayo veditavyaḥ. samanantara-pratyayaś cālaṃbana-pratyayaś ca cittacaitasikānām eva dharmāṇāṃ. tathā hi cittacaitasikā dharmāḥ prāg-utpannāva-kāśa-dāna-praigṛhītā ālaṃbana-praigṛhītāś ca prādurbhavanti pravartante ca. tasmāt samanantarapratyaya ālaṃbanapratyayaś ca parigraha-hetunā saṃgṛhītau veditavyau.

###### # 3.2.1.2.1.2.2.十因隨轉
###### ## 3.2.1.2.1.2.2.1.世間種種事轉
【漢】如是十因，云何能令一切世間種種事轉？云何能令雜染事轉？云何能令清淨事轉？謂於世間種種稼穡墮諸穀數世資生物，所有種種名想言說，謂大麥、小麥、稻穀、胡麻、大小豆等。即此望彼種種稼穡，為隨說因。如言大麥，持去、持來，若磨、若置，如是等類種種隨說。如說大麥，餘小麥等，當知亦爾。觀待飢渴羸劣身住，觀待段食所有愛味，於彼追求、執取、受用，即說彼法為觀待因。由彼各別自種子故，種種稼穡差別而生，即說彼種子為此牽引因。地、雨等緣，能生於`[8]芽＝牙【宋聖】＊`芽，名攝受因。即彼種子望所生`[＊8]`芽，名生起因。`[＊8]`芽、莖、葉等展轉相續，望彼稼穡若成、若熟，為引發因。從大麥種生大麥`[＊8]`芽、大麥苗稼，不生餘類。如是所餘，當知亦爾。即說彼為此定別因。即彼一切從觀待因至定別因，同為稼穡而得成熟，名同事因。非彼稼穡隨闕一因而得成熟，是故一切和合說為此同事因。霜雹災等諸障礙法，望彼滋稼為相違因。彼闕無障，是諸滋稼不相違因。如是十因，於餘世間種種事物，隨其所應，當知廣如`[攝穀論 dhānyaparigraha]`攝穀論說。
△tatra katham ebhir daśabhir hetubhiḥ sarva-laukikā bhāvāḥ pravartante. kathaṃ ca saṃkleśo bhavati kathaṃ ca vyavadānaṃ. yānīmāni vividhāni sasyāni dhānya-saṃkhyātāni loke yair ayaṃ loko jīvikāṃ kalpayati. teṣāṃ tāvad yad idaṃ nāma saṃjñā vāg vyāhāro vividhaḥ. tad-yathā yava-śāli-godhūma-tila-mudga-māṣa-kulatthādikaḥ. ayam eṣām anuvyavahāra-hetuḥ. yavā ānīyantāṃ dīyantāṃ piṣyantāṃ sthāpyantām ity evamādikasya vyavahārasya. yathāyavāḥ. evam avaśiṣṭeṣv api veditavyaṃ. jighatsā-pipāsā-daurbalya-kāya-sthity-apekṣam kavaḍīkārāhārāsvādā-pekṣaṃ ca teṣv arthitvaṃ paryeṣaṇā upādānam upabhogaś ca bhavati. ayam eṣām apekṣā-hetuḥ. yato yataḥ sva-bījād yasya yasya sasyasya prādurbhāvo bhavati. tad bījaṃ tasyākṣepa-hetuḥ. pṛthivī-vṛṣṭy-ādikaḥ pratyayo 'ṅkura-prādurbhāvāya parigra-ha-hetuḥ. tad bījaṃ tasyāṃkurasyābhinirvṛtti-hetuḥ. sa khalv aṃkura-gaṇḍa-pattra-paraṃparā-saṃtānas tasyāḥ sasya-niṣpatteḥ sasya- paripākasyāvāhaka-hetuḥ. yava-bījāc ca yavāṃkurasya yava-sasyasya prādurbhāvo bhavati nānyasya. evaṃ parisiṣṭe-bhyo veditavyam. ayam eṣāṃ pratiniyama-hetuḥ. sarve caite apekṣā-hetum upādāya pratiniyama-hetv-aṃtā hetavaḥ sasyasyābhiniṣpattaye saha-kāri-hetuḥ. na hi tad dhānyam anyatama-hetu-vaikalyān niṣpadyate. tasmāt sarvā sā sāmagrī saha-kāri-hetur ity ucyate. aśanī-sasya-roga-nipātādayo 'ṃtarāyā virodha-hetuḥ. tad-vaikalyaṃ nāntarāyaḥ aviordha-hetuḥ. evam eva daśa hetavas tad-anyeṣv api laukikeṣu bhāveṣu yathāyogaṃ veditavyāḥ. tad-yathā Dhānya-parigrahe.

###### ## 3.2.1.2.1.2.2.2.雜染事轉
【漢】又於一切雜染緣起所有種種名想言說。謂無明、行、識、名色，廣說乃至老死、愁悲、憂苦、擾惱。即此望彼諸雜染法，為隨說因。如言無明緣行，乃至生緣老死。如是等類種種隨說。觀待境界所有愛味，於諸有支相續流轉，即彼望此諸雜染法，為觀待因。於現法中，無明等法所有已生已長種子，`[今＝令【明】]`今此種子，望於餘生生老死等，為牽引因。近不善士、聞不正法、非理作意，及先串習所引勢力生無明等，名攝受因。無明等法各別種子，名生起因。從無明支乃至有支，展轉引發後後相續，望於餘生生老死等，為引發因。餘無明支及自種子，乃至有支，能生那`[洛＝落【三宮聖】]`洛迦；餘無明支及自種子，乃至有支，能生傍生、餓鬼、人、天，當知亦爾。即此望彼諸雜染法，名定別因。即彼一切從觀待因至定別因，名同事因。此雜染法相違因者，謂出世間種`[姓＝性【明】下同]`姓具足，值佛出世演說正法，親近善士，聽聞正法，如理作意，法隨法行，及與一切菩提分法。即如所說種種善法若闕、若離，是雜染法不相違因。如是十因，應知能起一切有情一切雜染。
△tatra sarvasya pratītya-samutpādasya yad idaṃ nāma-saṃjñā-vāg-vyāhāras tadyathā avidyā saṃskārā vijñānaṃ nāmarūpaṃ vistareṇa yāvaj jarā-maraṇa-śoka-parideva- duḥkha-daurmanasyopāyāsāḥ. ity ayaṃ tāvat saṃkleśasyānuvyavahāra-hetuḥ. a-vidyā-pratyayāḥ saṃskārā yāvaj jāti-pratyayaṃ jarā-maraṇamity-evam-ādikasyānu-vyavahārasya. viṣayāsvādāpekṣā caiṣu bhavāṃgeṣu pravṛttiḥ. ayam asya saṃkleśa-syāpekṣā-hetuḥ. avidyādīnāṃ dharmāṇāṃ dṛṣṭa eva dharme yāni bījāni jātasya bhūtasyeha. tāny anya-jānmikasya jāti-jarā-maraṇasyākṣepa-hetuḥ. asat-puruṣa-saṃsevā asad-dharma-śravaṇam ayoniśo-manaskāraḥ pūrvābhyāsāvedhaś cā-vidyādīnām utpattaye parigraha-hetuḥ. svaka-svakaṃ bījam avidyādīnāṃ nirvṛtti-hetuḥ. te punar avidyādayo bhava-paryavasānā uttarottarāvāhana-pāraṃparyeṇa tasyānya-jāmnikasya jāti-jarā-maraṇasyāvāhāka-hetuḥ. anye saha sva-bījair a-vidyādayo bhava-paryavasānā narakopapattaye saṃvartaṃte. anye tiryak-preta-manuṣya-devopapattaye. ity ayaṃ saṃkleśasya pratiniyama-hetuḥ. apekṣā-hetum ādiṃ kṛtvā sarva ete hetavaḥ pratiniyama-hetu-paryavasānā saha-kāri-hetur ity ucyate. tasya punaḥ saṃkleśasya virodha-hetuḥ gotra- saṃpad buddhānām utpādaḥ sad-dharmasya deśanā sat-puruṣa-saṃsevā sad-dharma-śravaṇaṃ yoniśo-manaskāro dharmānudharma-pratipattiḥ sarve ca bodhi-pakṣya-dharmāḥ. avirodha-hetur eṣām eva yathopadiṣṭānāṃ dharmāṇāṃ vaikalyaṃ virahitatvaṃ. evam ebhir daśabhir hetubhiḥ sarva-saṃkleśaḥ sarva-sattvānāṃ veditavyaḥ.

###### ## 3.2.1.2.1.2.2.3.清淨事轉
【漢】又於一切清淨品法及滅涅槃所有種種名想言說，即此望彼諸清淨法，為隨說因。如言：`[念住 smṛtyupasthana]`念住、`[正斷 samyakprahāṇa]`正斷，乃至八聖道支；無明滅故行滅，廣說乃至生滅故老死滅。如是等類種種隨說。觀待諸行多過患故，樂求清淨、攝受清淨、成滿清淨，彼望於此為觀待因。安住種姓補特伽羅，種姓具足，能為上首，證有餘依及無餘依二涅槃界，彼望清淨，為牽引因。親近善士、聽聞正法、如理作意，及先所作諸根成熟，名`[攝【麗】，所【大】(cf. K15n0570\_p0790b07)]`攝受因。種姓所攝一切無漏菩提分法所有種子，望彼一切菩提分法，為生起因。即自種子所生一切菩提分法，漸次能證若有餘依、若無餘依二涅槃界，名引發因。聲聞種姓，以聲聞乘能般涅槃；獨覺種姓，以獨覺乘能般涅槃；大乘種姓，以無上乘能般涅槃；彼望清淨，為定別因。若清淨品觀待因乃至定別因，彼望清淨，為同事因。種姓不具足，不值佛出世，生諸無暇處，不親近善士，不聽聞正法，不如理作意，數習諸邪行，彼望清淨，為相違因。此相違因若闕、若離，是名清淨不相違因。若雜染品諸相違因，當知即是清淨法因；若清淨品諸相違因，當知即是雜染法因。

【漢】如是現有雜染十因、清淨十因，過去、未來曾當染淨皆亦如是。一切唯有如是十因，除此無有若過若增。
△tatra yaḥ sarveṣu vyavadāna-pakṣyeṣu dharmeṣu nirodhe ca nirvāṇe nāma-saṃjñā-vāg-vyāhāraḥ. ayaṃ vyavadānasyānuvyavahāra-hetuḥ. itīmāni smṛty-upasthānāni samyak-prahāṇāni yāvad āryāṣṭāṃgo mārgaḥ avidyā-nirodhāc ca saṃskāra-nirodho vistareṇa yāvaj jāti-nirodhāj jarā-maraṇa-nirodha ity asyaivaṃbhāgīyasyānuvyavahā-rasya. tatra yā saṃskār'ādīnavāpekṣā vyavadāna-parigraho vyavadāna-pariniṣpattiḥ. ayam asyāpekṣā-hetuḥ. yā gotra-sthasya pudgalasya gotra- sampat sopadhiśeṣa-nir-upadhiśeṣa-nirvāṇādhigamāya pūrvaṃgamāya. ayaṃ vyavadānasyākṣepa-hetuḥ. sat-puruṣa-saṃsevā sad-dharma-śravaṇaṃ yoniśo-manaskāraḥ pūrva-kṛtaś cendriya-paripākaḥ parigraha-hetuḥ. tāni gotra-saṃgṛhītāny an-āsrava-bodhi-pakṣya-dharma-bījāni teṣāṃ bodhi-pakṣyāṇāṃ dharmāṇām abhinirvṛtti-hetuḥ. te punaḥ sva-bīja-nirvṛttāḥ bodhi-pakṣyā dharmāḥ sopadhiśeṣa-nirupadhiśeṣa-nirvāṇa-dhātvoḥ krameṇāvāhaka-hetuḥ. tatra yac chrāvaka-gotraṃ śrāvaka-yānena parinirvāṇāya saṃvartate. pratyekabuddhagotraṃ pratyekabuddha-yānena parinirvāṇāya saṃvartate. mahāyāna-gotraṃ mahāyānena parinirvāṇāya saṃvartate. ayaṃ vyavadānasya pratiniyama-hetuḥ. yaś cāpekṣā-hetur vyavadāna-pakṣyo yaś ca yāvat pratiniyama-hetuḥ. ayam asya sahakārihetur ity ucyate. gotrāsaṃpannatā buddhāvām anutpādaḥ akṣaṇopapattir asat-puruṣa-saṃsevā asad-dharma-śravaṇam ayoniśo-manaskāro mithyā- pratipattiḥ virodha-hetuḥ. asyaiva virodhahetor yad vaikalyavirahitatvam. ayam ucyate 'virodha- hetuḥ. tatra yaḥ saṃkleśa-pakṣyo virodha-hetuḥ. sa vyavadāna-hetur draṣṭavyaḥ. yo vyavadāna-pakṣa-virodha-hetuḥ. sa saṃkleśa-hetur draṣṭavyaḥ. evam ebhir daśabhir hetubhiḥ saṃkleśo daśabhir eva vyavadānaṃ bhavaty atīte 'py adhvany abhūd anāgate 'py adhvani bhaviṣyati saṃkleśāya vā vyavadānāya vā. na ebhya uttarī na ebhyo bhūyān anyo hetur vidyate.

###### # 3.2.1.2.1.2.3.果相
【漢】於此相中，云何為`[五果 puñcaphalāni; 異熟果 vipāka-phala, 等流 nisyanda, 離繫 visaṃyoga, 士用 puruṣakāra, 增上 adhipati]`果？謂略有五。一者、異熟果，二者、等流果，三者、離繫果，四者、士用果，五者、增上果。諸不善法，於諸惡趣受異熟果；善有漏法，於諸善`[趣【麗宮】，越【大】]`趣受異熟果；是名異熟果。習不善故，樂住不善，不善法增。修習善故，樂住善法，善法增長。或似先業，後果隨轉，是名等流果。八支聖道滅諸煩惱，名離繫果。若諸異生，以世俗道滅諸煩惱，不究竟故，非離繫果。諸有一類，於現法中，依止隨一工巧業處，起士夫用。所謂農作、商賈、事王、書畫、算數、占卜等事。由此成辦諸稼穡等財利等果，是名士用果。若眼識等，是眼根增上果；乃至意識等，是意根增上果。眾生身分不散不壞，是命根增上果。二十二根，各各能起自增上果。當知一切名增上果。二十二根增上作用，如攝事分應知其相。

【漢】菩薩於是內明所顯正因果相如實知已，精勤修習，令處非處智力種姓漸得清淨、漸得增長。
△tatra phalaṃ katamat. samāsataḥ paṃca phalāni. vipāka-phalaṃ niṣyanda-phalaṃ vi-saṃyoga-phalaṃ puruṣa-kāra-phalam adhipatiphalaṃ ca. akuśalānāṃ dharmāṇām apāyeṣu vipāko vipacyate. kuśala-sāsravāṇāṃ sugatau. tad vipāka-phalaṃ. yat punar akuśalābhyāsād akuśalārāmatā saṃtiṣṭhate. akuśala-bahulatā. kuśalābhyāsāt kuśalārā-matā kuśalabahulatā pūrvakarma-sādṛśyena vā paścāt-phalānuvartanatā. tan niṣyanda-phalaṃ. āryāṣṭāṃgasya mārgasya kleśa-nirodho visaṃyogaphalaṃ. yat punar lauki-kena mārgeṇa kleśa-nirodhaḥ. sa nātyaṃtam anuvartate pṛthag-janānāṃ. tasmāt tan na visaṃyoga-phalaṃ. yat punar ekatya dṛṣṭe dharme anyatamānyatamena śilpa-karma-sthāna-saṃniśritena puruṣa-kāreṇa yadi vā kṛṣyā yadi vā vaṇijyayā yadi vā rāja-pauruṣyeṇa lipi-gaṇana-nyasana-saṃkhyā-mudrayā sasyādikaṃ lābhādikaṃ ca phalam abhinirvartayati. idam ucyate puruṣa-kāraphalaṃ. cakṣur-vijñānaṃ cakṣur-indriyasyādhipati-phalaṃ. evaṃ yāvan mano-vjñānaṃ mana-indriyasya. tathā prāṇair aviyogo jīvitendriyasya. iti sarveṣām indriyāṇāṃ dvāviṃśatīnāṃ svena-svenādhipa-tyena yat phalaṃ nirvartate. tad adhipatiphalaṃ veditavyaṃ. tac cādhipatyaṃ dvā-viṃśatīnām indriyāṇāṃ veditavyaṃ. tad-yathā Vastu-saṃgrahaṇyām. evaṃ hi bodhi-sattvo buddha-vacanaṃ samyag-ghetu-phala-paridīpan'ākāraṃ viditvā sthānāsthāna-jñāna-bala-gotram āsevanānvayāt krameṇa viśodhayati vivardhayati ca.

##### 3.2.1.2.1.3已作不失、未作不得相
【漢】云何內明論顯示已作不失、未作不得相？謂諸有情自所作業，雖復作已經多百劫，與果功能終無失壞。亦無不作、或復異作，而有異熟、或異`[果熟＝熟果【三宮】]`果熟。菩薩於是內明所顯已作不失、未作不得相如實知已，精勤修習，令其自業智力種姓漸得清淨、漸得增長。
△na cākṛtam anya-kṛtaṃ vā kasyacid vipacyate. na ca kṛta-svayaṃ-kṛtānāṃ karmaṇāṃ kalpa-śatair api vipraṇāśo bhavati phala-dānaṃ prati. evaṃ akṛtānabhyāgama-kṛtā-vipraṇāśaṃ buddha-vacanaṃ paridīpitaṃ bodhisattvo yathābhūtaṃ jñātvā karma-svakatā-jñāna-bala-gotraṃ krameṇa viśodhayati vivardhayati ca.

##### 3.2.1.2.2.云何求聞正法
##### 3.2.1.2.2.1求正法
【漢】菩薩云何求聞正法？

【漢】謂諸菩薩於善說法，應當安住猛利愛重，求聞正法。如是略說於善說法安住猛利愛重之相。謂諸菩薩為欲聽聞一善說法，假使路由猛焰熾然大熱鐵地，無餘方便可得聞是善說法者，即便發起猛利愛重，歡喜而入，何況欲聞多善言義。

【漢】又諸菩薩於自身分，及於一切資身眾具飲食等事所有愛重，於欲聽聞諸善說法所有愛重；以前愛重方後愛重，於百分中不及其一，於千分中亦不及一，於數分中亦不及一，於算分中亦不及一，乃至`[鄔波尼殺曇 upaṇiṣad]`鄔波尼殺曇分亦不及一。
△tatra kathaṃ bodhisattvaḥ śrutaṃ paryeṣate. iha bodhisattvaḥ tīvraṃ gauravam upasthāpya subhāṣite sulapite dharmaṃ paryeṣate. evaṃ-rūpaṃ cāsya samāsena su-bhāṣita-gauravaṃ pratyupasthitaṃ bhavati. yad asau bodhisattva eka-subhāṣita-śravaṇa-hetor api taptāṃ jvalitām apy ayomayīṃ bhūmiṃ pareṇa prāmodyenādareṇa praviśed yady anyathā subhāṣita-śravaṇaṃ na labheta. prāg eva prabhūtasya su-bhāṣitasyārthe. yac ca bodhisattvasya sve ātma-bhāve samucchraye prema-gauravaṃ prāg evānyeṣu sarvakāya-pariṣkāreṣu bhojanapānādikeṣu. yac ca subhāṣitaśravaṇe prema-gauravaṃ. pūrvakaṃ prema-gauravaṃ paści maṃ prema-gauravam upanidhāya śatatamīmapi kalāṃ nopaiti sahasratamīm api saṃkhyām api (kalām api) gaṇanām apy upaniṣadam api nopaiti.

【漢】菩薩如是於善說法深生敬重，常樂聽聞諸善說法，無有勞倦，亦無厭足。淨信`[淳＝深【三宮聖】]`淳厚，其性柔和，心直見直。愛敬德故、愛敬法故，往法師所無難詰心，有敬重心，無高慢心。專為求善，非顯己德。為欲安立自他善根，不為利養恭敬因緣。
△sa tathā subhāṣite gauravajātaḥ subhāṣitaṃ śṛṇvaṃ na khinnaś ca bhavaty atṛptas ca. śrāddhaś ca bhavati prasāda-bahulaś cārdra-saṃtānaḥ ṛjukadṛṣṭiḥ. sa guṇa-kāmatayā dharmakāmatayā dharmabhāṇakam upasaṃkrāmati nopāraṃbhābhiprāyeṇa sa-gauravatayā na māna-staṃbhena kiṃkuśala-gaveṣaṇatayā na ātmodbhāvanārthaṃ. ātmānaṃ ca parāṃś ca kuśala-mūle saṃniyojayiṣyāmīti na lābha-sat-kāra-hetoḥ. sa evaṃ upasaṃkramaṇa-saṃpannaḥ a-saṃkliṣṭaś ca dharmaṃ śṛṇoty a-vikṣiptaś ca.

###### 3.2.1.2.2.2.聞正法
【漢】菩薩具足如是功德，往法師所，無雜染心、無散亂心聽聞正法。云何菩薩無雜染心聽聞正法？謂聽法時，其心遠離貢高雜染，其心遠離輕慢雜染，其心遠離怯弱雜染。由六種相，其心遠離貢高雜染；由四種相，其心遠離輕慢雜染；由一種相，其心遠離怯弱雜染。謂聽法時，應時而聽、`[慇＝殷【三宮聖】]`慇重而聽、恭敬而聽、不為損害、不為隨順、不求過失。由此六相，其心遠離貢高雜染。又聽法時，恭敬正法、恭敬說法補`[特＝持【元】]`特伽羅、不輕正法、不輕說法補特伽羅。由此四相，其心遠離輕慢雜染。又聽法時，不自輕蔑。由此一相，其心遠離怯弱雜染。菩薩如是無雜染心聽聞正法。云何菩薩無散亂心聽聞正法？謂由五相。一者、求悟解心聽聞正法，二者、專一趣心聽聞正法，三者、`[耹＞]`聆音屬耳聽聞正法，四者、掃滌其心聽聞正法，五者、攝一切心聽聞正法。

【漢】菩薩如是求聞正法。
△katham asaṃkliṣṭaḥ śṛṇoti. staṃbha-saṃkleśa-vigato 'vamanyanā-saṃkleśa-vigataḥ laya-saṃkleśa-vigataś ca. tatra ṣaḍbhir ākāraiḥ staṃbha-saṃkleśa-vigato bhavati. caturbhir ākārair avamanyanā-saṃkleśa-vigato bhavati. ekenākāreṇa laya-saṃkleśa-vigato bhavati. kālena śṛṇoti satkṛtya śuśrūṣamāṇo na asūyann anuvidhīyamānaḥ an-upāraṃbha-prekṣī. ebhiḥ ṣaḍbhir ākāraiḥ staṃbha-saṃkleśa-vigataḥ. dharme gauravam upasthāpya dharma-bhāṇake pudgale gauravam upasthāpya dharmam a-paribhavaṃ dharma-bhāṇakaṃ pudgalaṃ aparibhavan. ebhiś caturbhiḥ ākārair avamanyanā-saṃkleśa-vigataḥ śṛṇoti. ātmānam aparibhavaṃ śṛṇoti. anenaiken' ākāreṇa laya-saṃkleśa-vigataḥ śṛṇoti. evaṃ hi bodhisattvaḥ asaṃkliṣṭo dharmaṃ śṛṇoti. tatra kathaṃ bodhisattvaḥ avikṣipto dharmaṃ śṛṇoti. paṃcabhir ākāraiḥ. ājñā-citta ekāgra-cittaḥ avahita- śrotraḥ samāvarjita-mānasaḥ sarva-cetasā samanvāhṛtya dharmaṃ śṛṇoti. evaṃ hi bodhisattvaḥ śrutaṃ paryeṣate.

##### 3.2.1.2.3.何義故說
【漢】菩薩何故求聞正法？謂諸菩薩求內明時，為正修行法隨法行，為廣開示利悟於他。

【漢】若諸菩薩求因明時，為欲如實了知外道所造因論是惡言說；為欲降伏他諸異論；為欲於此真實聖教，未淨信者令其淨信，已淨信者倍令增廣。若諸菩薩求聲明時，為令信樂典語眾生，於菩薩身深生敬信。為欲悟入詁訓言音文句差別，於一義中種種品類殊音隨說。若諸菩薩求醫明時，為息眾生種種疾病，為欲饒益一切大眾。若諸菩薩求諸世間工業智處，為少功力多集珍財，為欲利益諸眾生故，為發眾生甚希奇想，為以巧智平等分布，饒益攝受無量眾生。菩薩求此一切五明，為令無上正等菩提大智資糧速得圓滿。非不於此一切明處次第修學，能得無障一切智智。

【漢】如是已說一切菩薩正所應求，如是而求，為此義求。
△bodhisattvaḥ kiṃ paryeṣate. buddha-vacanaṃ tad-bodhisattvaḥ paryeṣate samyag dharmānudharma-pratipattyā saṃpādanārthaṃ pareṣāṃ ca vistareṇa saṃprakāśa-nārthaṃ. hetu-vidyāṃ bodhisattvaḥ paryeṣate tasyaiva śāstrasya dur-bhāṣita-dur-lapitatāyāḥ yathā-bhūta-parijñānārthaṃ para-vāda-nigrahārthaṃ cāprasannānām asmiṃ cchāsane prasādāya prasannānāṃ ca bhūyo-bhāvāya. śabda-vidyāṃ bodhi-sattvaḥ paryeṣate saṃskṛta-lapitādhimuktānām ātmani saṃpratyayotpādanārthaṃu s-nirukta-pada-vyaṃjana-nirūpaṇatayā ekasya cārthasya nānā-prakāra-nirukty-anuvya-vahārānupraveśārthaṃ. cikitsāśāstraṃ bodhisattvaḥ paryeṣate sattvānāṃ nānāprakāra-vyādhi-vyupaśamanārthaṃ mahā-jana-kāyasya cānugrahārthaṃ. laukikāni śilpa-karma-sthānāni bodhisattvaḥ paryeṣate alpa-kṛcchreṇa bhoga-saṃharaṇārthaṃ sattvānāṃ arthāya sattvānāṃ bahu-mānotpādanārthaṃ śilpa-jñāna-saṃvibhāgena cānugraha-saṃgrahārthaṃ. sarvāṇi caitāni paṃca vidyā-sthānāni bodhisattvaḥ paryeṣate anuttarāyā samyak-saṃbodher mahā-jñāna-saṃbhāra-paripūraṇārthaṃ. na hi sarvatraivam aśikṣamāṇaḥ krameṇa sarva-jña-jñānam anāvaraṇaṃ pratilabhate. yat tāvad bodhisattvaḥ paryeṣate yathā ca paryeṣate yad-arthaṃ ca paryeṣate. tan nirdiṣṭaṃ.

#### 3.2.1.3.應說正法
【漢】菩薩為他說正法時，當何所說？云何而說？何義故說？

【漢】謂諸菩薩正所應求，即是所說。為此義求，即為此義而為他說。

【漢】依二種相應為他說。一者、依隨順說應為他說；二者、依清淨說應為他說。
△tatra kiṃ bodhisattvaḥ pareṣāṃ deśayati. kathaṃ ca deśayati. kim arthahetor deśayati. tatra yad eva paryeṣate. tad eva deśayati. yad-arthaṃ paryeṣate. tad-artham eva pareṣāṃ deśayati. dvābhyāṃ punar ākārābhyāṃ deśayati. anulomāṃ ca kathāṃ kathayati pariśuddhāṃ ca.

##### 3.2.1.3.1.依隨順說
【漢】云何依隨順說應為他說？謂諸菩薩應當安住如法威儀而為他說，非不安住如法威儀。不為無病處高座者而說正法，不為坐者立說正法，不應居後為前行者而說正法，不為覆頭而說正法。如別解脫經廣說應知。何以故？諸佛菩薩敬重法故。又於正法生尊重時，令他於法起極珍貴，恭敬聽聞而不輕毀。又為一切說一切法，無間而說。又於正法不生慳悋，不作師拳。又於正法，如其文句次第而標，如其文句次第而釋，如其次第分別其義。又若引攝義利法義，應標、應釋、應廣分別，非不引攝義利法義。又應示現所應示現。又應教導所應教導。又應讚勵所應讚勵。又應慶慰所應慶慰。
△tatra katham anulomāṃ kathāṃ kathayati. anurūpeṇeryā-pathena sthitāya deśayati nāprati-rūpeṇa. na uccatarake āsane niṣaṇṇāyā-glānāya nodguṇṭhikākṛtāya na purato gacchate vistareṇa yathāsūtraṃ veditavyaṃ. tat kasya hetoḥ. dharmaguravo hi buddha -bodhisattvāḥ. dharme hi satkriyamāṇe pareṣām adhimātraṃ dharma-gauravam utpa-dyate. śravaṇe cādarajātā bhavaṃti. nāvajñā-jātāḥ. sarveṣāṃ ca deśayati. niraṃtaraṃ sarvaṃ ca deśayati. dharma-mātsaryam akurvan nācārya-muṣṭiṃ dharmeṣu karoti. yathākramaṃ pada-vyaṃjanam uddiśati. yathā-kramoddiṣṭaṃ ca pada-(vyaṃjanaṃ yathākramaṃ evārthato) vibhajati. arthopasaṃhitaṃ ca dharmam arthaṃ coddiśati. nānarthopasaṃhitaṃ. saṃdarśayitavyāṃ saṃdarśayati samādāpayitavyāṃ samādā-payati samuttejayitavyāṃ samuttejayati saṃpraharṣayitavyāṃ saṃpraharṣayati.

【漢】又依現、比至教道理而說正法，非不依彼三量道理。又所宣說順往善趣。又所宣說無亂、易入，而不隱密。又所宣說應四聖諦。又處一切眾說正法時，隨眾所應而為宣說。菩薩依此十五種相，諸隨順說普為利他，應如是說。
△pratyakṣānumānāptāgama-yuktāṃ ca kathāṃ karoti. nāpramāṇa-yuktāṃ. su-gati-gamanānukūlāṃ api. avyākulāṃ api. supraveśāṃ na gahanāṃ. catur-ārya-satya-saṃprayuktām api ca. sarvāsāṃ ca parṣadāṃ yā parśad yā kathā yathārhati. tāṃ tathāsyai kathāṃ karoti. ebhis tāvat paṃca-daśabhir ākārair bodhisattvānāṃ sattveṣv anulomā sarva-parārtheṣu kathā veditavyā.

##### 3.2.1.3.2.依清淨說
【漢】云何依清淨說應為他說？謂諸菩薩，於己有怨諸有情類，應住慈心，為說正法。於行惡行諸有情類，住利益心，應說正法。於諸有樂有苦、放逸下劣有情，應當安住利益安樂哀愍之心，為說正法。不以嫉纏增上力故，自讚毀他。以無染心，不希利益恭敬讚頌，為他說法。

【漢】菩薩依止此五種相，諸清淨說普為利他，應如是說。
△punaś ca bodhisattvaḥ apakāriṣu sattveṣu maitra-cittatām upasthāpya kathāṃ karoti. duścarita-cāriṣu sattveṣu hita-cittatām upasthāpya kathāṃ karoti. sukhita-duḥkhiteṣu sattveṣu pramatteṣu dīneṣu hita-sukhānukaṃpā-cittatām upasthāpya kathāṃ karoti. na cerṣyā-paryavasthānam adhipatiṃ kṛtvā ātmānam utkarṣayati. na parāṃ paṃsayati. nirāmiṣeṇa ca cittenāpratikāṃkṣamāṇo lābha-sat-kāra-ślokaṃ pareṣāṃ dharmaṃ deśayati. ebhiḥ paṃcabhir ākārair bodhisattvaḥ pariśuddhāṃ kathāṃ kathayati.

【漢】如是菩薩說正法相略有二十。一者、以時，二者、重法，三者、次第，四者、相續，五者、隨順，六者、歡喜，七者、愛樂，八者、悅豫，九者、欣勇，十者、不擯，十一者、應理，十二者、稱順，十三者、無亂，十四者、如法，十五者、順眾，十六者、慈心，十七者、利益心，十八者、哀愍心，十九者、不自讚毀他，二十者、不依利養恭敬讚頌。菩薩如是應常為他宣說正法。
△ta ete samāsato viṃśatir ākārā bhavaṃti. kālena satkṛtyānupūrvam anusaṃdhiḥ anu-sahitaṃ harṣayatā rocayatā toṣayatā utsāhayatā anavasādayatā yuktā sahitā avyavakīr-ṇānudhārmikī yathāparṣat maitra-cittena hita-cittenānukaṃpā-cittenāniśritena lābha-sat-kāra-śloke ātmānam anutkarṣayatā parāṃś cāpaṃsayatā. evaṃ hi bodhisattvaḥ pareṣāṃ dharmaṃ deśayati.

#### 3.2.1.4.應修法隨法行
##### 3.2.1.4.1.於法隨轉
【漢】云何菩薩法隨法行？當知此行略有五種。謂如所求、如所受法，身語意業無倒隨轉，正思、正修。

【漢】若佛世尊於彼諸法，制身語意令不造作。於此諸法，開身語意令其造作。即於如是二種法中，身語意業無倒遠離、無倒修證。是名菩薩於諸法中，身語意業無倒隨轉法隨法行。
△tatra katamo bodhisattvasya dharmānudharma-pratipattiḥ. samāsataḥ paṃca-vidhā veditavyā. teṣām eva yathā-paryeṣitānāṃ yathodgṛhītānāṃ dharmāṇāṃ kāyena vācā manasānuvartanā samyak-cintanā bhāvanā ca. yeṣāṃ dharmāṇāṃ Bhagavatā kāyena vācā manasā kriyā niṣiddhā yeṣāṃ cābhyanujñātā kāyena vācā manasā kriyā. tasya kāya-vāṅ-manas-karmaṇaḥ tathaiva parivarjanaṃ pratiniṣevaṇena samudānayanaṃ. kāyena vācā manasā cānuvartanā dharmānudharma-pratipattir ity ucyate.

##### 3.2.1.4.2.於法正思
【漢】云何菩薩於法正思？謂諸菩薩獨居閑靜，隨所聞法樂欲思惟、樂欲稱量、樂欲觀察。先當遠離不思議處，思惟彼法。恒常思惟，無間加行、殷重加行，而無慢緩。是諸菩薩勇猛精進思惟法時，於其少分以理觀察而隨悟入。於其少分，但深信解。凡所思惟，但依其義，不依其文。如實了知`[1]黑＝默【三】＊`黑說、大說。正能悟入最初思惟。既悟入已，數數作意令得堅固。是諸菩薩由能遠離不應思議而思惟故，其心不`[墮＝墜【三宮聖】]`墮迷悶錯亂。由能恒常無間、殷重加行無緩而思惟故，先`[未＝來【三宮】]`未知義得正了知、得正決了，先已知義得無失壞、得不忘失。由於少分以理觀察隨悟入故，於隨正理觀察法中，不由他緣。由於少分但信解故，於極甚深自少覺慧不能達法，仰推如來，言如是法是佛所行，非我境界。如是於法不生誹謗，不自損害，遠離衰患，無諸過罪。由諸菩薩思惟法時，但依其義不依文故，於佛世尊一切所說密意語言，能隨悟入。由諸菩薩普於一切黑說、大說得善巧故，於真實義，無物無法能傾能動。是諸菩薩正能悟入初思惟故，能得先來所未得忍。是諸菩薩，由即於此已所得忍，數數作意令堅牢故，能於其修隨順趣入。菩薩由是八種相故，能正修行正思所攝法隨法行。
△tatra samyak-cintanā bodhisattvasya katamā. iha bodhisattvaḥ ekākī raho-gato yathā-śrutāṃ dharmāṃ cintayitu-kāmaḥ tulayitu-kāmaḥ upaparīkṣitu-kāmaḥ ādita evā-ciṃtyāni sthānāni vivarjya tāṃś cintayitum ārabhate pratataṃ ca cintayati. sātatya-satkṛtya-prayogena na ślathaṃ. kiṃcic ca bodhisattvaś cintā-prayuktaḥ yuktyā vicārayaty anupraviśati. kiṃcid adhimucyata eva. artha-pratisaraṇaś ca bhavati cintayan. na vyaṃjana-pratisaraṇaḥ. kālāpadeśa-mahāpadeśāṃś ca yathābhūtaṃ prajānāti. ādi-praveśena ca cintāṃ praviśati. praviṣṭaś ca punaḥ-punar-manasikārataḥ sāratām upanayati.
△a-ciṃtyaṃ varjayaṃ bodhisattvaḥ saṃmohaṃ citta-vikṣepaṃ nādhigacchati. pratataṃ sātatya-satkṛtya-prayuktaḥ cintayann avijñāta-pūrvaṃ cārthaṃ vijānāti labhate vijñā-taṃ ca. pratilabdham arthaṃ na vināśayati na saṃpramoṣayati. yuktyā punaḥ kiṃcit pravicinvan praviśayan vicārayan na para-pratyayo bhavati. teṣu yukti-parīkṣiteṣu dharmeṣu kiṃcit punar adhimucyamāno yeṣv asya dharmeṣu gaṃbhīreṣu buddhir na gāhate. tathāgata-gocarā ete dharmā nāsmad-buddhi-gocarā ity evam apratikṣipaṃs tān dharmān ātmānam akṣataṃ cānupahataṃ ca pariharaty anavadyaṃ. arthaṃ prati-saraṃ bodhisattvo na vyaṃjanaṃ buddhānāṃ bhagavatāṃ sarva-saṃdhāya-vacanāny anupraviśati. kālāpadeśa-mahāpadeśa-kuśalo bodhisattvaḥ tattvārthān na vicalayituṃ na vikaṃpayituṃ kenacit kathaṃcic chakyate. āditaś cintām anupraviśaṃ bodhisa-ttvaḥ apratilabdha-pūrvāṃ kṣāṃtiṃ pratilabhate. tām eva ca punaḥ supratilabdhāṃ kṣāṃtiṃ sāratām upanayan bodhisattvaḥ bhāvanāyām anupraviśati. ebhir aṣṭābhir ākārair bodhisattvaḥ cintā-saṃgṛhītāṃ dharmānudharma-pratipattiṃ pratipanno bhavati.

##### 3.2.1.4.3.於法正修
【漢】云何菩薩於法正修？當知此修、略有四相。一者、`[śamatha]`奢摩他，二者、`[vipaśyana]`毘鉢舍那，三者、修習奢摩他、毘鉢舍那，四者、樂修習奢摩他、毘鉢舍那。云何奢摩他？謂諸菩薩，由八種思善依持故，於離言說唯事、唯義所緣境中，繫心令住。離諸戲論、離心擾亂想作意故，於諸所緣而作勝解。於諸定相，令心內住、安住、等住，廣說乃至一趣、等持。是名奢摩他。
△bhāvanā katamā. sā samāsataś catur-vidhā veditavyā. śamatho vipaśyanā śamatha-vipaśyanābhyāsaḥ śamatha-vipaśyanābhiratiś ca.
△tatra śamathaḥ katamaḥ. yathāpi tad bodhisattvo 'ṣṭākārāyāś cintāyāḥ su-samāttatvān nirabhilāpye vastu-mātre artha-mātre ālaṃbane cittam upanibadhya sarva-prapaṃcā-pagatena sarvacittapariplavāpagatena saṃjñā-manasikāreṇa sarvālaṃbanāny adhimu-cyamānaḥ adhyātmaṃ samādhinimitteṣu cittaṃ sthāpayaty avasthāpayati vistareṇa yāvad ekotīkaroti samādhatte. ayam ucyate śamathaḥ.
【漢】云何毘鉢舍那？謂諸菩薩，由奢摩他熏修作意，即於如先所思惟法思惟其相。如理簡擇、最極簡擇、極簡擇法，廣說乃至覺、明、慧行。是名毘鉢舍那。云何修習奢摩他、毘鉢舍那？謂諸菩薩，於奢摩他、毘鉢舍那，無間加行、殷重加行，恒常修習，是名修習奢摩他、毘鉢舍那。云何樂修習奢摩他、毘鉢舍那？謂諸菩薩，即於如是止觀相中，其心無動，於無功用離諸加行任運轉處攝受無亂，是名樂修習奢摩他、毘鉢舍那。
△vipaśyanā katamā. tenaiva punaḥ śamatha-paribhāvitena manaskāreṇa yā teṣām eva yathācintitānāṃ dharmāṇāṃ nimitta-manasikriyā vicayaḥ pravicayo dharma-pravicayaḥ vistareṇa yāvat pāṇḍityaṃ prajñā-cāraḥ. iyam ucyate vipaśyanā.
△śamatha-vipaśyanābhyāsaḥ katamaḥ. yaḥ śamathe vipaśyanāyāṃ ca sātatya-prayogaḥ satkṛtya-prayogaś ca.
△śamatha-vipaśyanābhiratiḥ katamā. teṣv eva śamatha-vipaśyanā-nimitteṣu yac cittasyācalanaṃ sva-rasenaivānabhisaṃskāra-vāhitā-sthānaṃ saṃgraho 'visaraṇā. iyam ucyate śamatha-vipaśyanābhiratiḥ.

【漢】當知此中，是諸菩薩，如如修習奢摩他、毘鉢舍那，如是如是樂住奢摩他、毘鉢舍那；如如樂住奢摩他、毘鉢舍那，如是如是奢摩他、毘鉢舍那清淨。如如奢摩他清淨，如是如是身安、心安增長廣大；如如毘鉢舍那清淨，如是如是若`[3]智＝知【元明】＊`智、若見增長廣大。齊此名為修所應作，謂於所依中，應除遣麁重；及於一切所知，應`[修〔－〕【三宮聖】]`修清淨`[＊3]`智見。如是一切修所作業，菩薩由前四種修相，皆能成辦。
△tatra bodhisattvo yathā-yathā śamatha-vipaśyanābhyāsaṃ karoti. tathā-tathā śamatha-vipaśyanābhiratiḥ saṃtiṣṭhate. yathā-yathā śamatha-vipaśyanābhiratiḥ saṃtiṣṭhate. tathā-tathā śamatho vipaśyanā ca pariśudhyati. ataḥ yathāyathā śamatho viśudhyati. tathā-tathā kāya-prasrabdhiḥ citta-prasrabdhiḥ pṛthu-vṛddhi-vaipulyatāṃ gacchati. yathāyathā vipaśyanā viśudhyati. tathātathā jñānadaṛśanaṃ pṛthu-vṛddhi-vaipulyatāṃ gacchati. etāvac ca bhāvanayā karaṇīyaṃ. yad utāśrayagataṃ dauṣṭhulyam apanetav-yaṃ sarvatra ca jñeye jñāna-darśanaṃ viśodhayitavyaṃ. tac caitat sarvaṃ bhāvanā-karmānayā catur-ākārayā bhāvanayā bodhisattvasya saṃpadyate.

#### 3.2.1.5.應正教授
##### 3.2.1.5.1.辨自他
【漢】云何教授？當知教授略有八種。謂諸菩薩，或`[samādhi]`三摩地為依止故，或於長時共彼住故，於彼慈悲欲為教授。或由其餘諸菩薩眾，或由如來，為作教授。
△avavādaḥ katamaḥ. samāsato 'ṣṭa-vidho veditavyaḥ. yathāpi tad bodhisattvaḥ samādhi-saṃniśrayeṇa saṃvāsānvayād vā yeṣām avavaditu-kāmo bhavati. yo vā punar anyo bodhisattvo 'smai avavadati tathāgato vā.

##### 3.2.1.5.2.辨先因
【漢】於教授時，先當審諦尋思其心，如實了知。尋思如實了知心已，尋思其根，如實了知。尋思如實了知根已，尋思意樂，如實了知。尋思如實知意樂已，尋思隨眠，如實了知。
△sa ādita eva cittaṃ paryeṣate jānāti. cittaṃ paryeṣya indriyaṃ paryeṣate jānāti. indriyaṃ paryeṣyāśyaṃ paryeṣate jānāti. āśayaṃ paryeṣya anuśayaṃ paryeṣate jānāti.

##### 3.2.1.5.3.辨種類
【漢】尋思如實知隨眠已，如其所應，隨其所宜，示現種種所趣入門，令其趣入。謂或修不淨，或復修慈，或修種種緣性緣起，或修界差別，或修`[ānāpāna-smṛti]`阿那波那念。如其所應，隨其所宜，示現種種所趣入門。令趣入已，為說能治常邊邪執處中之行，為說能治斷邊邪執處中之行。令其除捨未作謂作、未得謂得、未觸謂觸、未證謂證諸增上慢。如是菩薩八種教授，當知略說三處所攝。云何三處？一、未住心者為令住故，令於所緣無倒係念；二、心已住者為令獲得自義利故，為其宣說正方便道；三、於自所作未究竟者，令捨中間所有留難。
△anuśayaṃ paryeṣya yathāyogaṃ yathārham eva vicitreṣv avatāra-mukheṣv avatāra-yati. yadi vā aśubhayā yadi vā maitryā yadi vā idaṃ-pratyayatā-pratītya-samutpādena yadi vā dhātu-prabhedena yadi vā ānāpāna-smṛtyā yathāyogaṃ yathā'rhaṃ avatāra-mukheṣv avatārya śāśvatāṃtā-sad-graha-pratipakṣeṇa madhyamāṃ pratipadaṃ deśayati. ucchedāṃtā-sad-graha-pratipakṣeṇa madhyamāṃ pratipadaṃ deśayati. akṛte ca kṛtābhimānaṃ tyājayati. aprāpte aspṛśite asākṣāt-kṛte sākṣāt-kṛtābhimānaṃ tyājayati.
△so 'yam aṣṭa-vidho 'vavādaḥ punaḥ samāsataḥ tribhiḥ sthānaiḥ saṃgṛhīto veditavyaḥ. trīṇi sthānāni katamāni. asthitasya cittasyādito 'vasthitaye samyag-ālaṃbanopaniban-dhaḥ. sthita-cittasya ca svārtha-prāptaye samyag-upāya-mārga-deśanā. aniṣṭhita-svakāryasya cāntarādhiṣṭhāna-parityāgaḥ.

【漢】若知彼心、根、意樂、隨眠已，如其所應，隨其所宜，示現種種所趣入門，令其趣入。當知是名未住心者為令住故，令於所緣無倒係念。若為宣說能治斷、常二邊邪執處中之行。當知是名心已住者為令獲得自義利故，為其宣說正方便道。若令除捨未作謂作，廣說乃至未證謂證諸增上慢。當知是名於自所作未究竟者，令捨中間所有留難。如是三處，當知能攝八種教授。如是菩薩，或由從他得正教授，或由施他無倒教授。能令所餘`[八力種姓，靜慮解脫等持等至智力種姓 dhyāna-vimokṣa-samādhi samāpatti-jñāng-vala(sya)gotram, 諸根勝劣智力種姓 indriya-pa āpara-jñā, 種種勝解智力種姓 nānāvimuktijñā, 種種界智力種姓 nānādhātu-jñā, 遍趣行智力種姓 sarvatra-gāminī-pratipat-jñā, 宿住隨念智力種姓 pūrve nivāsānusmṛti-jñān, 死生智力種姓 vyntyupapatti-jñā, 漏盡智力種姓 āś avakṣaya-jñā]`八力種姓漸得清淨、漸得增長。謂靜慮、解脫、等持、等至智力種姓，諸根勝劣智力種姓，種種勝解智力種姓，種種界智力種姓，遍趣行智力種姓，宿住隨念智力種姓，死生智力種姓，漏盡智力種姓。
△tatra cittendriy'āśayānuśaya-jñānena yathāyogam avatāra-mukhāvatāraṇatayā ca citta-sthitaye samyag-ālaṃbanopanibandho veditavyaḥ. tatra śāśvatocchedāṃtā-sad-graha-pratipakṣeṇa madhyamayā pratipadā sthita-cittasya svārtha-prāptaye samyag-upāya-mārga-deśanā veditavyā. tatrākṛte yāvad asākṣāt-kṛte sākṣāt-kṛtābhimāna-tyājanatayā aniṣṭhita-svakāryasyāntarādhiṣṭhāna-parityāyo veditavyaḥ. evam ebhis tribhiḥ sthānair aṣṭa-vidho 'vavādaḥ saṃgṛhīto veditavyaḥ.
△evam evāvavādaṃ parato vā labhamāno bodhisattvaḥ pareṣāṃ vānuprayacchann aṣṭānāṃ balānāṃ gotraṃ krameṇa viśodhayati vivardhayati dhyāna-vimokṣasamādhi-samāpatti-jñāna-balasyendriya-parāpara-jñāna-balasya nānādhimukti-jñāna-balasya nānā-dhātu-jñāna-balasya sarvatra-gāminī-pratipaj-jñāna-balasya pūrve-nivāsānu-smṛti-jñāna-balasya cyuty-upapatti-jñāna-balasyāsrava-kṣaya-jñāna-balasya ca.

#### 3.2.1.6.應正教誡
【漢】云何教誡？當知教誡略有五種。一者、遮止有罪現行。二者、開許無罪現行。三者、若有於所遮止、開許法中暫行犯者，如法諫`[誨＝悔【三宮】]`誨。四者、若有於彼法中數數輕慢而毀犯者，以無染濁、無有變異、親善意樂如法呵擯，與作憶念。五者、若有於所遮止、開許法中能正行者，慈愛稱歎真實功德，令其歡喜。當知是名略說菩薩五種教誡。所謂`[遮止 pratiṣedha]`遮止、`[開許 abhy-nujñā]`開許、`[諫誨 codana]`諫誨、`[呵擯 avasādana]`呵擯、`[慶慰 saṃpraharṣaṇa]`慶慰。
△tatrānuśāsanaṃ katamat. tat paṃca-vidhaṃ veditavyaṃ. sāvadya-samudācāra-pratiṣe-dhanā anavadya-samudācārābhyanujñā pratiṣiddhābhyanujñāteṣu dharmeṣu skhalita-samācārasya codanā punaḥ-punar anādara-jātasya skhalitasyāvasādanayā smṛti-kara-ṇānupradānam akaluṣeṇāvipariṇatena snigdhenāśayena. samyakpratipannasya ca pra-tiṣiddhābhyanujñāteṣu dharmeṣu bhūta-guṇa-priyākhyānatayā saṃharṣaṇatā. itīdaṃ samāsataḥ paṃcākāraṃ bodhisattvānām anuśāsanaṃ veditavyaṃ. yad uta pratiṣedho 'bhyanujñā codanāvasādanā saṃharṣaṇā ca.

#### 3.2.1.7.應住方便所攝身語意業
【漢】云何菩薩方便所攝身語意業？當知略說菩薩所有四種攝事，是名方便。如世尊言：菩薩成就四種攝事所攝方便，方名菩薩。復何因緣，`[惟＝唯【三宮聖】]`惟四攝事說名方便？謂諸菩薩，略由如是攝事所攝四種方便，於諸有情普能攝受、調伏、成熟。除此無有若過若增。何等名為`[四種方便，隨攝方便 anugrāhaka upāya, 能攝方便 grāhaka-, 令入方便 avatāraka-, 隨轉方便 anuvarttaka-]`四種方便？一、隨攝方便，二、能攝方便，三、令入方便，四、隨轉方便。
△tatropāya-saṃgṛhītaṃ bodhisattvānāṃ kāya-vāṅ-manas-karma katamat. samāsato bodhisattvānām catvāri saṃgraha-vastūny upāya ity ucyaṃte. yathoktaṃ Bhagavatā. catuḥ-saṃgraha-vastu-saṃgṛhītenopāyena samanvāgato bodhisattvo bodhisattva ity ucyata iti. kena punaḥ kāraṇena catvāri saṃgraha-vastūny upāya ity ucyante. samāsa-taś catur-vidha upāyaḥ sattvānāṃ vinayāya saṃgrahāya. nāsty ata uttari nāsty ato bhūyaḥ. tad-yathānugrāhako grāhakaḥ avatāraś cānuvartakaś ca.

【漢】若諸菩薩先行布施，當知是名隨攝方便。何以故？先以種種財物布施饒益有情，為欲令彼聽受所說，奉教行故。若諸菩薩次行愛語，於彼彼處有愚癡者，為欲除彼所有愚癡令無餘故，令其攝受瞻察正理。如是愛語，當知名為能攝方便。若諸菩薩知彼有情攝受瞻察正道理已，次行利行，拔彼有情出不善處，於其善處勸導、調伏、安處、建立。如是利行，當知名為令入方便。若諸菩薩如是方便令諸有情得趣入已，最後與其於正事業同共修行，令彼隨轉。由是因緣，令所化者不作是說：汝自無有圓滿淨信、圓滿尸羅、圓滿惠捨、圓滿智慧，何賴於善勸導於他，諫誨、呵擯、與作憶念。是故菩薩所行第四同事攝事，當知是名隨轉方便。如是菩薩四種方便，若`[總＝攝【三宮聖】]`總若別所攝身業、語業、意業，是名方便所攝三業。於諸有情能正攝受、調伏、成熟。`[此下聖本有光明皇后願文]`
△tatra dānaṃ bodhisattvasyānugrāhaka upāyaḥ. tathā hi citreṇāmiṣa-dānenānugrāhya-māṇāḥ sattvāḥ śrotavyaṃ kartavyaṃ vacanaṃ manyaṃte. tadanantaraṃ bodhisattvaḥ priya-vāditayā tatra-tatra saṃmūḍhānāṃ tat-saṃmohāśeṣāpanayāya yuktiṃ grāhayati saṃdarśayati. evam asya priyavāditā grāhaka upāyo bhavati. tathā ca yuktyā grāhitāṃ saṃdarśitāṃ sattvāṃ akuśalāt sthānād vyutthāpya kuśale sthāne samādāpayati vina-yati niveśayati pratiṣṭhāpayati. sāsyārtha-caryā bhavaty avatāraka upāyaḥ. evaṃ ca bodhisattvaḥ tān sattvān avatārya tat-sabhāga-vṛtta-samācāreṇānuvartate yenāsya na bhavaṃti vineyā vaktāraḥ. tvaṃ na tāvad ātmanā na śraddhā-saṃpannaḥ śīla-saṃpa-nnas tyāga-saṃpannaḥ prajñā-saṃpannaḥ kasmād bhavān parān atra samādāpayati. tena ca codayati smārayatīti. tasmāt samānārthatā bodhisattvasya caturtho 'nuvartakaḥ upāyo veditavyaḥ. ity ebhiś caturbhir upāyair yat parigṛhītaṃ samastair vyastair vā bodhisattvasya kāya-karma vāk-karma manaskarma. tad upāya-parigṛhītam ity ucyate sattvānāṃ samyak-saṃgrahāya vinayāya paripācanāya. Bodhisattva-bhūmāv ādhāre yoga-sthāne 'ṣṭamaṃ bala-gotra-paṭalaṃ.

【漢】瑜伽師地論卷第三十八



☗s39
【漢】瑜伽師地論卷第三十九
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

### 3.2.2.施品
本地分中菩薩地第十五初持瑜伽處施品第九
【漢】`[第十五〔－〕【明】]`
【漢】`[施品 dāna-paṭala-，此品梵本首缺]`

【漢】復次，菩薩次第圓滿六波羅蜜多已，能證無上正等菩提。謂施波羅蜜多、戒波羅蜜多、忍波羅蜜多、精進波羅蜜多、靜慮波羅蜜多、慧波羅蜜多。

【漢】云何菩薩施波羅蜜多？

【漢】嗢`[拕＝柁【宮】]`拕南曰：

【漢】自性、一切、難、　　一切門、善士、　　一切種、遂求、　　二世樂、清淨，
【漢】如是九種相，　　是名略說施。

【漢】謂九種相施，名為菩薩施波羅蜜多。一、自性施，二、一切施，三、難行施，四、一切門施，五、善士施，六、一切種施，七、遂求施，八、此世他世樂施，九、清淨施。
△uddānaṃ. sva-bhāvaś caiva sarvaṃ ca duṣkaraṃ sarvato-mukhaṃ syāt sātpauruṣya -yuktaṃ ca sarvākāraṃ tathaiva ca vighātārthika-yuktaṃ ca ihāmutra-sukhaṃ tathā viśuddhaṃ bodhisattvānāṃ dānam etat samāsataḥ. iha bodhisattvaḥ ṣaṭ-pāramitāṃ krameṇa paripūryānuttarāṃ samyak-saṃbodhim abhisaṃbudhyate dāna-pāramitāṃ śīla-kṣāṃti-vīrya-dhyāna-prajñā-pāramitāṃ ca. tatra katamā bodhisattvasya dāna-pāramitā. navākāraṃ dānaṃ bodhisattvasya dāna-pāramitety ucyate. sva-bhāva- dānaṃ sarva-dānaṃ duṣkara-dānaṃ sarvato-mukhaṃ dānaṃ sat-puruṣa-dānaṃ sarvākāra-dānaṃ vighātārthika-dānaṃ ihāmutra-sukhaṃ dānaṃ viśuddhaṃ ca dānaṃ.

#### 3.2.2.1.自性施
【漢】云何菩薩自性施？謂諸菩薩於自身財無所顧惜，能施一切所應施物。無貪俱生思，及因此所發能施一切無罪施物身語二業，安住律儀阿笈摩見、定有果見，隨所希求，即以此物而行惠施。當知是名菩薩自性施。
△kaś ca dānasya svabhāvaḥ. yā cetanā sarva-pariṣkāra-sva-dehā-napekṣasya bodhisa-ttvasyālābha-sahajā tat-samutthāpitaṃ ca deya-vastu-parityāgāya kāya-vāk-karmān- avadyaś ca sarva-deya-vastu-parityāgaḥ. saṃvara-sthāyinaḥ āgama-dṛṣṭeḥ phala-darśinaḥ yo yenārthī tasya ca tad-vastu-pratipādanā bodhisattvasya dāna-sva-bhāvo veditavyaḥ.

#### 3.2.2.2.一切施
##### 3.2.2.2.1.一切所施
【漢】云何菩薩一切施？

【漢】謂一切者略有二種。一、內所施物，二、外所施物。

【漢】若諸菩薩但捨己身，是名唯施內所施物。

【漢】若諸菩薩為`[愍＝慜【宋元宮】]`愍食吐活命眾生，數數食已，吐所飲食而施與之，是名雜施內外施物。

【漢】若諸菩薩除上所說，施餘一切所應施物，是名唯施外所施物。
△tatra sarva-dānaṃ katamat. sarvam ucyate samāsato dvi-vidhaṃ deya-vastu. ādhyāt-mikaṃ ca bāhyaṃ ca. tatrā majjñaḥ svadeha-parityāgo bodhisattvasya kevalādhyāt-mika-vastu-parityāga ity ucyate. yat punar bodhisattvo vāṃtāśi-jīvināṃ sattvānām arthe bhuktvā bhuktvā annapānaṃ vamati. tat saṃsṛṣṭam ādhyātmika-bāhya-vastu-dānaṃ bodhisattvasyety ucyate. etad yathoktaṃ sthāpayitvā pariśiṣṭa-deya-vastu-parityāgo bāhya-deya-vastu-parityāga evety ucyate.

【漢】又諸菩薩略由二相，以自內身施來求者。一、總求身者，以身施彼，隨所欲為，繫屬於彼、隨順於彼。譬如有人為衣食故，強自為他而作僕使。如是菩薩無愛染心，但為速證最勝菩提，但為眾生利益安樂，但為布施波羅蜜多速圓滿故，以身施彼，隨所欲為，繫屬於彼、隨順於彼。

【漢】二、別求手、足、頭、目、支節、血、肉、筋、骨乃至髓者，隨其所欲，一切施與。
△tatra bodhisattvaḥ pareṣāṃ dehārthināṃ samāsato dvābhyām ākārābhyāṃ sva-deham anuprayacchati. yathā-kāma-karaṇīyaṃ vā para-vaśyaṃ para-vidheyam ātmānaṃ pareṣām anuprayacchati. tad-yathāpi nāma kaścit pareṣāṃ bhaktācchādana-hetoḥ dāsa-bhāvam upagacchet. evam eva nirāmiṣa-citto bodhisattvaḥ parama-bodhi-kāmaḥ para-hita-sukha-kāmo dāna-pāramitāṃ paripūrayitu-kāmaḥ yathā-kāma-karaṇīyaṃ pareṣāṃ vaśyaṃ vidheyam ātmānam anuprayacchati. kara-caraṇa-nayana- śiroṃga-pratyaṃgābhyarthināṃ māṃsa-rudhira-snāyv-arthināṃ yāvan majjārthināṃ yāvan majjanam anuprayacchati.

【漢】又諸菩薩亦由二相，以外施物施諸眾生。一、求受用者，恣彼所須，如其所樂隨意受用。二、求自在者，一切斷心並皆施與。
△dvābhyām eva kāraṇābhyāṃ bodhisattvo bāhyaṃ vastu sattvebhyaḥ parityajati. yathā-sukha-paribhogāya vā yācitakam anuprayacchati. tad-vaśitvāya vā sarveṇa sarvaṃ nirmuktena cittenānuprayacchati.

##### 3.2.2.2.2.施相差別
###### 3.2.2.2.2.1.種種施
###### # 3.2.2.2.2.1.1.利益他攝
【漢】又諸菩薩非無差別以一切種一切內外所有施物施諸眾生；是諸菩薩以其種種內外施物，於諸眾生或有施與、或不施與。云何施與？云何不施？謂諸菩薩，若知種種內外施物，於彼眾生唯令安樂、不作利益；或復於彼不作安樂、不作利益，便不施與。若知種種內外施物，於彼眾生定作利益、不定安樂，或復於彼定作利益、定作安樂，即便施與。
△na ca punar bodhisattvaḥ sarvam ādhyātmika-bāhyaṃ vastv aviśeṣeṇaiva sarvathā ca sattvānāṃ dadāti. kiṃ ca bodhisattvo dvi-vidhād asmād ādhyātmika-bāhyād vastunaḥ sattvānāṃ ca dadāti. kiṃ ca na dadāti. kathaṃ dadāti. kathaṃ na dadāti. yat tasmād ādhyātmika-bāhyād vastunaḥ sattvānāṃ dānaṃ sukhāyaiva syān na hitāya nahitāya syān na sukhāya. tad bodhisattvaḥ pareṣāṃ na dadāti. yat punar hitāya syān nāvaśyaṃ sukhāya sukhāya vā punar hitāya ca. tad bodhisattvaḥ pareṣāṃ dānaṃ dadāti. ity ayaṃ tāvad dānasya cādānasya ca samāsa-nirdeśaḥ.

【漢】如是略說菩薩應施不應施已，次當廣辯。謂諸菩薩，若有來求共為伴侶，欲作非理逼迫、損害、誑惑於他，便不以身而施於彼，隨所欲為，繫屬於彼、隨順於彼。由諸菩薩寧於百反、千反、或百千反，捨自身命施諸眾生，終不隨他教命、稱悅彼情，於諸眾生非理逼迫、損害、誑惑。

【漢】若諸菩薩於所行施意樂清淨，見有無量利眾生事正現在前，設有來求自身支節，不應施與。何以故？非彼菩薩於所行施意樂不淨，心生退弱，作是念言：此應可施，此不可施，此應施與，此不應與故。彼菩薩為令意樂得清淨故，須捨現前利眾生事，而施身分。由彼意樂已清淨故，不應棄捨正現在前利眾生事，而施身分。
△ataḥ paraṃ vistara-vibhāgo veditavyaḥ. iha bodhisattvaḥ parotpīḍanāya para-vadhāya paravaṃcanāya cāyogavihitena copanimaṃtritaḥ ātmānaṃ paravaśyaṃ paravidheyaṃ na dadāti. apy eva nāma bodhisattvaḥ śata-kṛtvaḥ sahasra-kṛtvaḥ śata-sahasra-kṛtvaḥ sva-jīvita-parityāgam api pareṣām aṃtikād abhyupagacchet. na tv eva parājñayā parārādhanārthaṃ parotpīḍanāṃ para-vadhaṃ para-vaṃcanāṃ vā kuryāt. yadi ca bodhisattvaḥ śuddhāśayo bhavati dānam ārabhya so 'pi sattvakārye prabhūte karaṇīye pratyupasthite sva-dehāṃga-pratyaṃga-yācanake 'pi pratyupasthite na sva-dehāṃga-pratyaṃgāny anuprayacchati. tat kasya hetoh. na hy asya bodhisattvasya dānam ārabhya śuddhāśayasya punaḥ kena cit paryāyeṇa idaṃ dātavyam idaṃ na dātavyam iti bhavati cetasaḥ saṃkocaḥ. tasmād asau bodhisattvo yadāśaya-śuddhy-arthaṃ pratyupasthitaṃ sattva-kāryam adhyupekṣya dadyāt so 'syāśayaḥ śuddha iti na pratyupasthitaṃ sattva-kāryam adhyupekṣya dadāti.

【漢】又諸`[苦＞]`菩薩，若魔眾天懷惱亂心，現前來乞身分支節，不應分碎支節施與。何以故？勿彼當獲上品過罪及損害故。如魔眾天，如是於彼所使眾生，當知亦爾。或有眾生癡狂心亂，來求菩薩身分支節，亦不應碎支節施與。何以故？由彼不住自性心故，不為義利而求乞故，其心狂亂不自在故，空有種種浮妄言說，是故不應施彼身分。除上所說，與上相違，來求菩薩身支節者，隨其所欲應施彼身，隨所欲為，繫屬於彼、隨順於彼，或分支節而施與之。當知是名菩薩於內所可施物，或應施與、或不應與。
△na ca Māra-kāyikeṣu deveṣu yācanakeṣu viheṭhābhiprāyeṣu pratyupasthiteṣu sva-deham aṃgavibhāgaśo dadāti. mā haiva teṣām adhimātrā kṣatiś copahatiś ca bhavatīti. yathā Māra-kāyikeṣu deveṣu. evaṃ tad-ādiṣṭeṣu sattveṣu veditavyaṃ.
△nāpi conmatta-kṣipta-citteṣu bodhisattvaḥ sva-deham aṃga-vibhāgaśo 'nuprayacchati. na hi te sva-citte 'vasthitāḥ. nārthino mṛgayaṃte. nānyatra vipralāpaḥ. sa teṣām a-svatantratvāc cetasaḥ tasmān na dadāti. etān ākārāṃ sthāpayitvā etad-viparyayāt sva-dehaṃ tāvad bodhisattvaḥ paravidheyatayā vāṃga-pratyaṃga-vibhāgaśo vārthibhyaḥ parityajati. evaṃ tāvad bodhisattvasyādhyātmikasya vastunaḥ dānaṃ cādānaṃ ca veditavyaṃ.

【漢】又諸菩薩於外施物，若有眾生來求毒、火、刀、酒等物，或為自害、或為害他，即不應施。若有眾生來求毒、火、刀、酒等物，或自饒益、或饒益他，是即應施。

【漢】又諸菩薩，不以屬他非同意物而行惠施。

【漢】又諸菩薩，不行媒媾，以他妻妾而行布施。

【漢】又諸菩薩，不以有虫飲食等物而行惠施。

【漢】又諸菩薩，若有眾生來求種種能引戲樂、能引無義所施之物，不應施與。

【漢】何以故？若施彼時，雖暫令彼於菩薩所心生歡喜，而復令彼廣作種種不饒益事。謂因施故，令彼多行憍逸惡行，身壞已後墮諸惡趣。若有種種戲樂等具雖復施與，不令眾生墮諸惡趣，亦不增長諸不善根，菩薩為欲令彼眾生，因此所施戲樂等具，攝受饒益，心生淨信，易可化導、易可成熟，隨彼所求悉皆施與。是諸菩薩若有來求諸戲樂事，何者應施？何者不施？謂諸菩薩終不施人捕獵等法。又於雜穢諸祠祀中，作大方便多集眾生，損害其命，獲無量罪。於彼祠祀終不自作，亦不教他，亦不於彼諸天寺中殺羊祠祀。若有來求或水、或陸無量眾生所依止處，為欲殺害彼生命故，菩薩知已，終不施與。若有來求罩羅、罝、弶，為害眾生及為習學，皆不施與。若有怨家來求`[酬＝仇【元明】]`酬隙，為欲呵罵、縛`[錄＝戮【元明】]`錄、殺害、奪財、治罰，終不施與。以要言之，所有一切逼`[迫【麗宮】，追【大】]`迫、損害他諸有情戲樂等具，有來求者，是諸菩薩皆不施與。若復種種象馬車輿、衣服莊嚴、珍妙飲食、習歌舞等，及諸樂器、塗飾香鬘、珍玩眾具、園林樓觀、舍宅侍女、習學種種工巧業處。

【漢】如是一切戲樂等具，為欲令其於菩薩所因此發起清淨信心，有來求者悉皆施與。
△bāhyāt punar vastuno bodhisattvaḥ yāni viṣāgniśastramadyāni sattvānām upaghātāya. tāni nānuprayacchaty arthibhyaḥ ātmopaghātāya vā yācitāny arthināṃ paropaghātāya vā. yāni punar viṣāgni-śastramadyāny anugrahāya sattvānāṃ. tāni bodhisattvo dadāty arthibhyaḥ ātmano vānugrahāya yācitāny arthināṃ parānugrahāya vā. punaḥ na ca bodhisattvaḥ parakīyaṃ draviṇam aviśvāsyaṃ parebhyo 'nuprayacchati. na bodhisatt-vaḥ sāṃcaritreṇa paradāram upasaṃhṛtya pareṣām anuprayacchati. na ca saprāṇakaṃ pāna-bhojanam anuprayacchati. yad api rati-krīḍopasaṃhitam anarthopasaṃhitaṃ sattvānāṃ bodhisattvasya deyaṃ vastu. tad api bodhisattvo 'rthibhyo na dadāti. tat kasya hetoḥ. yady api tad vastu teṣāṃ citta-prasāda-mātrakam utpādayed bodhisa-ttvasyāṃtike. api tu vipulataram asya tad dānam anarthaṃ kuryād yad-dhetor asau madaṃ pramādaṃ duścaritam adhyāpadyamānaḥ kāyasya bhedād apāyeṣūpapadyate. sacet punas tad rati-krīḍādikam vastu nāpāya-gamanāya bhaven nāpi cākuśala-mūlo-pacayāya kāmaṃ tad bodhisattvas tādṛśaṃ rati-krīḍādikaṃ vastu citta-prasāda-hetor anuprayacched arthibhyaḥ tenāpi vastunā saṃgrahāya paripākāya. kīdṛśaṃ punaḥ rati-krīḍā-vastu bodhisattvo na dadāty arthibhyaḥ. kīdṛśaṃ dadāti. tadyathā mṛga-vadha-śikṣāṃ bodhisattvo na dadāti. kṣudra-yajñeṣu ca mahāraṃbheṣu ca yeṣu bahavaḥ prāṇinaḥ saṃghātam āpadya jīvitād vyaparopyaṃte. tad-rūpān yajñān na svayaṃ yajati na parair yājayati. nāpi ca deva-kuleṣu paśu-vadham anuprayacchati. na ca prabhūta-prāṇy-āśritāṃ deśāṃ jala-jair vā sthala-jair vā prāṇibhir adhyuṣitāṃs teṣāṃ prāṇinām upārodhāya yācito 'nuprayacchati. na jālāni na yantrāṇi na jālayantra-śikṣāṃ prāṇinām uparodhāya yācito 'nuprayacchati. nāpy ākrośāya vadhāya bandhāya daṇḍanāya kāraṇāya śatrūṇāṃ śatrum anuprayacchati. samāsato bodhisattvaḥ yat-kiṃ cit para-sattvopīḍāya para-sattva-bādhāya sattvānāṃ rati-krīḍā-vastu. tat sarvaṃ bodhisattvo na dadāty arthibhyaḥ. yāni punar imāni vicitrāṇi hasty-aśva-ratha-yāna-vāhanāni vastrālaṃkārāṇi praṇītāni ca pāna-bhojanāni nṛtta-gīta-vādita-śikṣā nṛtta-gīta-vādita-bhājanāni ca gandha-mālya-vilepanaṃ vicitraś ca bhāṇḍopaskaraḥ udyānāni gṛhāṇi striyaś ca paricaryāyai vividheṣu śilpa-karma-sthāneṣu śikṣā. ity evaṃrūpaṃ rati-krīḍā-vastu bodhisattvaḥ citta-prasāda-hetor arthibhyo 'nuprayacchati.

【漢】又諸菩薩，若有病者來求非量、非宜飲食，亦不施與。若有眾生食飽滿已，性多饞嗜，數復來求珍妙飲食，亦不施與。若諸眾生愁憂所逼，求欲殺害`[歐＝敺【三宮】]`歐擊自身，食毒、墜巖、投淵、赴火，皆悉不應施其所欲。

【漢】又諸菩薩，若有來求父母師長，定不應施。何以故？以諸菩薩於其父母尊重師長乳哺養育微有恩者，於長夜中常思頂戴不生厭倦，恒持自身繫屬隨順，任所屠害、捶縛、貨賣。尚自不敢竊懷施心，何況顯然施來求者。

【漢】又諸菩薩，若作國王，灌頂自在，統領方域。於自國界所有寮庶，終不抑奪取餘妻子而轉施餘。唯持村邑、聚落、川土，或全或分以用布施，而告彼曰：如我恩化，汝亦宜然。

【漢】又諸菩薩，於自妻子、奴婢、僕使、親戚、眷屬，若不先以正言曉喻，令其歡喜，終不強逼令其憂惱施來求者。

【漢】雖復先以正言曉喻，令其歡喜生樂欲心，而不施與怨家、惡友、藥叉、羅剎兇暴業者。不以妻子形容軟弱族姓男女，施來求者令作奴婢。

【漢】又諸菩薩，若有上品逼惱眾生樂行種種暴惡業者來求王位，終不施與。若彼暴惡補特伽羅先居王位，菩薩有力尚應廢黜，況當施與。
△na ca bodhisattvaḥ amātrayā apathyaṃ vā glānāyārthine 'pi pāna-bhojanam anupraya-cchati. na tṛpteṣu lolupa-jātīyeṣu sattveṣu praṇītaṃ pāna-bhojanam anuprayacchati. nāpi ca śokārtānāṃ sattvānām ātmodban dhanāya vā tāḍanāya vā viṣa-bhakṣaṇāya vā prapāta-patanāya vā kāma-kāraṃ dadāti. na ca bodhisattvaḥ mātā-pitaraṃ sarveṇa sarvam arthibhyo 'nuprayacchati. tathā hi bodhisattvasya mātāpitaraṃ parama-guhya-sthānīyam āpāyakaṃ poṣakaṃ saṃvardhakaṃ. tad bodhisattvena dīrgha-rātraṃ śira-sodvahanān na khedam āpattavyaṃ. tayoś cādhamana-bandhaka-sthāpana-vikreya ātmā vaśyo vidheyo dātavyaḥ. tat kathaṃ bodhisattvaḥ parebhyo 'nupradātum utsahate kutaḥ punaḥ pradadyāt. nāpi bodhisattvo rājā mūrdhābhiṣiktaḥ prabhuḥ sve pṛthivī-maṇḍale sattvānāṃ saparigrahāṇāṃ parakīyaṃ putra-dāraṃ pareṣām aṃtikād ācchidya pareṣām anuprayacchati. nānyatra kṛtsnaṃ grāmaṃ vā grāma-pradeśaṃ nagaraṃ vā nagara-pradeśaṃ vā bhogam anuprayacehet. yathā mamābhūt. tathā te bhavatv iti. na ca bodhisattvaḥ svaṃ putra-dāraṃ dāsī-dāsa-karma-kara-pauruṣeya-parigrahaṃ samyag asaṃjñaptam akāmakaṃ vimanaskaṃ pareṣām arthinām anupra-yacchati. samyaksaṃjñaptam api ca su-manaskaṃ cchanda-jātaṃ nāmitreṣu na yakṣa-rākṣaseṣu na raudra-karmasu pratipādayati. nāpi ca dāsa-bhāvāya pratipādayati putra-dāraṃ su-kumāraṃ kula-putraṃ janaṃ. na ca bodhisattvaḥ adhimātra-para-pīḍā-pravṛtteṣu raudra-karmasu yācakeṣu rājya-pradānaṃ dadāti. rājyād api ca tāṃs tathā- vidhāṃ pudgalāṃś cyāvayati sacet pratibalo bhavati cyāvayituṃ.

###### # 3.2.2.2.2.1.2.自利益攝
【漢】又諸菩薩終不侵奪父母、妻子、奴婢、僕使、親戚、眷屬所有財物，持用布施。

【漢】亦不逼惱父母、妻子、奴婢、僕使、親戚、眷屬，以所施物施來求者。
△na ca bodhisattvo mātā-pitror antikād bhogān ācchidya yācanakebhyaḥ prayacchati. yathā mātā-pitror evaṃ putra-dāra-dāsī-dāsa-pauruṣeyebhyaḥ. nāpi ca mātāpitaraṃ bādhitvā vistareṇa yāvat karma-kara-pauruṣeyaṃ bādhitvā parebhyo yācanakebhyo deya-vastu parityajati.

【漢】又諸菩薩，以其正法，以無卒暴積集財物而行惠施，不以非法、不以卒暴，亦不逼迫損惱於他而行惠施。
△dharmeṇa cāsāhasena bodhisattvo bhogāṃ saṃhṛtya dānaṃ dadāti. nādharmeṇa sāhasena. na param utpīḍyopahatya.

【漢】又諸菩薩，若在諸佛聖教出家，終不違越所有學處而行惠施。
△na ca buddhānāṃ bhagavatāṃ śāsane bodhisattvo vyavasthitaḥ śikṣāṃ vyatikramya kathaṃ-cid dānaṃ dadāti.

【漢】又諸菩薩行布施時，普於一切有情之類起平等心，住福田想，而行惠施。終不分別怨親中庸、有`[德＝得【元明】]`德有失、劣等勝品、有苦有樂品類差別。
△dānaṃ ca dadad bodhisattvaḥ sarva-sattveṣu sama-citto dadāti daskṣiṇīya-buddhim upasthāpya mitrāmitrodāsīneṣu guṇavatsu doṣavatsu hīneṣu tulyeṣu viśiṣṭeṣu sukhiteṣu duḥkhiteṣu ca.

【漢】又諸菩薩，如先所說、如先所許，終無減少施來求者，唯有施彼或等、或增。
△na bodhisattvo yathoktād yathāpratijñātād yācanakāya nyūnaṃ dānaṃ dadāti. nānyatra samaṃ vādhikaṃ vā.

【漢】又諸菩薩，終無先許勝妙財物，後施下劣；唯有先許下劣財物，若有勝妙後施勝妙。
△na bodhisattvaḥ praṇītaṃ vastu pratijñāya lūhaṃ. pratyavaraṃ pratijñāya praṇītaṃ dadāti saṃvidyamāne praṇīte.

【漢】又諸菩薩，不以異意、不以憤怒撓濁之心而行惠施。
△na ca bodhisattvo vimanasko kruddhaḥ kṣubhita-mānaso dānaṃ dadāti.

【漢】又諸菩薩，終不施已而自稱讚，數數告言：我於汝所曾行如是如是惠施，攝受長養濟拔於汝。
△nāpi dānaṃ dattvā nindayati punaḥ-punaḥ parikīrtanatayā evaṃ caivaṃ ca tvaṃ mayā dānenānugṛhītaḥ saṃvardhito 'bhyuddhṛto veti.

【漢】又諸菩薩，於卑賤者行布施時，尚無不敬撩擲而與，況於有德。
△na ca bodhisattvo nihīna-puruṣasyāpi dānaṃ dadad apaviddham asatkṛtyānupra-yacchati. prāg eva guṇavataḥ.

【漢】又諸菩薩，若來求者安住種種毀犯邪行、掉舉、躁擾，不自防護，專行罵詈、瞋忿、呵責，終不於彼暫起邪行帶厭倦心而行惠施。`[唯【麗】，誰【大】(cf. K15n0570\_p0797b10)]`唯即於彼了知為諸煩惱所媚，令改本性，深更安住憐愍之心而行惠施。
△na ca bodhisattvo vividha-vipratipatti-sthitānām uddhatānām asaṃvṛtātmanāṃ yācakānām ākrośakānāṃ roṣakānāṃ paribhāṣakāṇāṃ vipratipattyā khinna-mānaso dānaṃ dadāti. nānyatra teṣām evāṃtike bodhisattvo bhūyasyā mātrayā kleśāveśa-prakṛtitām avagamyānukaṃpā-cittam upasthāpya dānaṃ dadāti.

【漢】又諸菩薩，不由惡見妄有執取而行惠施，謂如廣大暴惡祠祀。不計殺生布施為法，亦不妄取吉祥瑞應相應相狀而行布施。
△na cāsad-dṛṣṭyā parāmṛṣṭaṃ dānaṃ dadāti. tad-yathā mahā-raudra-yajñeṣu na hiṃṣā-dānena dharmaṃ pratyeti.

【漢】又諸菩薩，終不妄計唯一切種極善清淨而行惠施，即是世間及出世間離欲清淨。唯審了知所行布施，但是離欲清淨資糧。
△nāpi kautuka-maṃgala-pratisaṃyuktaṃ dānaṃ dadāti. nāpi suviśuddhenāpi sarvākā-reṇa dāna-mātrakeṇa laukida-lokottarāṃ vairāgya-viśuddhiṃ pratyeti. nānyatra saṃbhāra-mātrakatayā viśuddher dānaṃ dhārayati.

【漢】又諸菩薩，不觀其果而行布施，一切布施皆為迴向速證無上正等菩提。
△na ca phala-darśī dadāti. sarvaṃ ca dānam anuttarāyāṃ samyak-saṃbodhau pariṇamayati.

【漢】又諸菩薩，如實了知一切品類所行布施，一切品類施果異熟，深生信解，不由他緣、非他所引而行布施。謂施飲食能感大力，施諸衣服能感妙色，施諸車乘能感快樂，施諸燈明能感淨眼，如是等類廣說應知。
△sarva-prakārasya ca dānasya sarva-prakāraṃ yathā-bhūtaṃ phalaṃ vipāke 'bhisaṃ-pratyaya-jāto bodhisattvo 'para-pratyayo 'nanya-neyo dānaṃ dadāti. tad-yathā anna-do balavān bhavati vastrado bhavati varṇavāṇ yāna-daḥ sukhitaś cakṣuṣmāṃ dīpa-da ity evam-ādi vistareṇa veditavyaṃ.

【漢】又諸菩薩，不為怖畏自身貧窮而行布施，唯由悲愍眾生意樂而行布施。
△na ca bodhisattvo dāridrya-bhaya-bhīto dānaṃ dadāti. nānyatra kāruṇyābhiprāya eva.

【漢】又諸菩薩於來求者，終不施與不合儀物。謂施出家者餘殘飲食，或諸便穢、洟唾、變吐、膿血，不淨所雜所染。又不告白不令覺知，如棄捨法施糜飯等。謂不食葱者，施以葱雜葱染飲食；不食肉者，施以肉雜肉染飲食；不飲酒者，施以酒雜酒染飲食。或復處置不合儀式所有事業而行布施。如是等類不合儀施，菩薩不為。
△na ca bodhisattvo yācanakānām apratirūpaṃ dānaṃ dadāti. tad-yathā yatīnām ucchiṣṭaṃ vā pāna-bhojanam uccāra-prasrāva-kheṭa-śiṃghāṇaka-vāṃta-virikta-pūya-rudhira-saṃsṛṣṭaṃ vā abhidūṣitaṃ vā. anākhyātam apratisaṃveditam odana-kulmāṣam utsarjana-dharmi. tathā apalāṇḍu-bhakṣāṇāṃ palāṇḍu-miśraṃ palāṇḍu-saṃsṛṣṭam. evam amāṃsa-bhakṣāṇām. amadya-pānāṃ madya-miśraṃ madya-saṃsṛṣṭaṃ. tathā aprati-rūpe karmaṇi viniyojya bodhisattvo na pareṣāṃ dānaṃ dadāti. ity evaṃbhāgīyam aprati-rūpa-dānaṃ na dadāti.

【漢】又諸菩薩，不令求者數數來求，往還親附，隨順繫屬，稽留疲倦，然後方施，唯暫來求即便施與。
△na ca bodhisattvo yācanakaṃ punaḥ-punar-yācanatayā gata-pratyāgati-katayā sevā- vṛtta-saṃvidhānena parikliśya dānaṃ dadāti. nānyatra yācita-mātra eva.

【漢】又諸菩薩，不依世間名聲讚頌而行布施，不依於他反報恩德而行布施，不依帝釋、魔王、輪王、自在等果而行布施，亦復不為誑誘他故而行惠施。謂欲令他國王、大臣、城邑聚落諸婆羅門、多饒財寶長者、居士、大富商主、施者施主知我行施，定當恭敬、尊重、讚歎、供養於我，故行惠施。
△na ca bodhisattvaḥ kīrti-śabda-śloka-niśritaṃ dānaṃ dadāti. na ca parataḥ pratīkāra- niśritaṃ. na Śakratva-Māratva-cakravartitvaiśvarya-saṃniśritaṃ dadāti. na ca pareṣāṃ kuhanārthaṃ dānaṃ dadāti. kaccin me pare rājāno vā rāja-mahā-mātrā vā naigama-jānapadā brāhmaṇā gṛha-patayo dhaninaḥ śreṣṭhinaḥ sārthavāhā dātāraṃ dānapatiṃ viditvā sat-kuryur guru-kuryur mānayeyuḥ pūjayeyur iti.

【漢】又不狹劣而行惠施。謂財雖少，尚廣心施，何況財多。
△na ca kārpaṇya-dānaṃ dadāti. alpād api viśadaṃ dadāti. prāg eva prabhūtān.

【漢】又不誑他而行惠施。謂先於彼少行惠施，令起愛著、令親附己，然後傾滅。
△na ca pareṣāṃ vipralaṃbhāya dānaṃ dadāti. anena dānena vilobhya paścād enaṃ vipravādayiṣyāmīti.

【漢】又復不為乖離於他而行惠施。謂我以施乖離村邑、村邑一分，乖離國土、國土一分，令背其主而來屬我。
△na ca vibhedāya parataḥ pareṣāṃ dānaṃ dadāti. tad-yathā dānena grāmaṃ vā grāma-pradeśaṃ vā janapadaṃ vā janapada-pradeśaṃ va vibhedya svāminām aṃtikād ācchetsyāmy ākramiṣyāmīti.

【漢】又諸菩薩翹勤無`[惰＝墮【宋元宮】]`惰起策具足，勇銳自嚴。先自行施，後勸他施。非自懈怠，策他勤施。
△dakṣaś ca bodhisattvo bhavaty an-alasaś ca utthāna-saṃpannaḥ svayaṃ ca saṃnaddhaḥ parikare pūrvaṃgamo deya-vastu-parityāge svayaṃ ca dadāti paraiś ca dāpayati na svayaṃ kausīdyaṃ prāviṣkṛtya parān ājñāpayati dānāya.

【漢】又無量眾`[同【麗宮】，問【大】]`同集來乞，如實了知持戒、犯戒，隨其長幼以次而坐，從上至下周旋往返，窮諸施物分布與之。
△mahāṃtam api gaṇa-saṃnipātam arthināṃ śīlavad-duḥśīlānāṃ saṃniṣaṇṇaṃ saṃnipatitaṃ viditvā vṛddhāṃtam upādāya yāvan navakāntaṃ tat sarvaṃ deya-vastu gata-pratyāgatikayā punaḥ-punar anukrameṇa pratipādayati.

【漢】又諸菩薩現有無量廣多財物，終不行於有量之施。
△na ca bodhisattvaḥ prabhūteṣu vipuleṣu vistīrṇeṣu bhogeṣu saṃvidyamāneṣu mitaṃ dānaṃ dadāti. na para-viheṭhanāya pareṣāṃ dānaṃ dadāti.

【漢】又諸菩薩不損惱他而行惠施。謂不訶罵、捶打、恐怖、毀辱、縛害、拘禁、斫刺、驅擯於此，而施於彼。
△ākrośanāya vā roṣaṇa-tāḍana-tarjana-kutsana-vadha-bandhana-cchedana-rodhana- pravāsanāya vā dānaṃ dadāti.

【漢】又諸菩薩，施前意悅，施時心淨，施後無悔。
△pūrvam eva ca dānād bodhisattvaḥ su-manā bhavati. dadac cittaṃ prasādayati. dattvā cā-vipratisārī bhavati.

【漢】又諸菩薩不以諂詭而行惠施。謂終不以非實末尼、真珠、琉璃、珂貝、璧玉、珊瑚等寶，而施希望真實寶者。
△na ca śāṭhyād dānaṃ dadāti maṇi-mukti-vaiḍūrya-śaṃkha-śilā-pravāḍādi-prati-rūpakāṇi tad-āśāvatāṃ sattvānāṃ.

【漢】又諸菩薩所有財物若少、若多，無不運心先施一切。後來求者，如取自財，菩薩與時，如還彼物。
△na ca bodhisattvena kiṃcid alpaṃ vā prabhūtaṃ vā deya-vastu yan na prāg eva cetasā sarva-sattvānāṃ nirmuktaṃ bhavati. paścād yācakaḥ svakam iva dhanaṃ yācitakānupradattaṃ boddisattvād yācate.

【漢】又諸菩薩應時而施，不以非時；自他淨施，非不清淨；合儀而施，不以非儀；無亂心施，不以散亂。
△kālena ca bodhisattvo dānaṃ dadāti nākālena. kal pikam ātmanaḥ parasya ca nākalpikam. ācāreṇa nānācāreṇa. avikṣiptena ca catasā na vikṣiptena.

【漢】又諸菩薩見來求者，終不嗤笑，亦不輕弄，亦不令其`[而＝面【明】]`而生𧹞愧；亦不`[顰＝頻【宋宮】]`顰蹙，舒顏平視，前笑先言；終不稽留，疾疾而施。又諸菩薩，他雖不求，自恣求者必有所求，稱須而與，常開求者歡情自取。
△na ca bodhisattvo yācanakam avahasati nāvaspaṇḍayati. na manku-bhāvam asyopasa ṃharati. na bhṛkuṭīkṛto bhavati. uttāna-mukha-varṇaḥ smita-pūrvaṃgamaḥ pūrvābhibhāpī bhavati. na ca vilaṃbitaṃ tvaritaṃ tvaritaṃ dānaṃ dadāti.
△ayācito 'pi bodhisattvaḥ svayaṃ pravārayitvā parān yo yenārthī bhavati. tasya tad dadāti svayaṃ-gṛhītaṃ caiṣām abhyanujānāti.

###### 3.2.2.2.2.2.巧慧施
###### # 3.2.2.2.2.2.1.財施
【漢】又諸菩薩，不以惡慧而行布施，常以巧慧而行布施。云何菩薩巧慧布施？謂諸菩薩現有種種可施財物，求者未至，先發是心：設二求者俱來我所，一是安樂、非貧非賤、有依有怙；二是危苦、是貧是賤、無依無怙。我於爾時，應自揆量所有財物，若堪於二充足滿願，即應俱施滿願充足。如其財物不堪於二充足滿願，即應方便發遣安樂、非貧非賤、有依有怙，盡己所有施彼危苦、是貧是賤、無依無怙。發是心已，如所思惟，即便成辦如是事業。於安樂等諸來求者，既無力能足滿其願，先當方便發意思惟，辭謝發遣：我此施物，於危苦等先捨先許，故`[今＝令【三宮】]`今與之；非我於汝無樂施心，但更無力。唯願賢首，勿於我所嫌恨棄背。
△na ca bodhisattvo dauṣprajña-dānaṃ dadāti. dadat prājña-dānam eva dadāti. prājña-dānaṃ bodhisattvasya katamat. iha bodhisattvaḥ satsu saṃvidyamāneṣu deyadhar-meṣu pūrvam eva yācanakābhyāgamanād evaṃ cittam abhisaṃskaroti. sacen me dvau yācanakāv āgacchetāṃ sukhitaś cākṛpaṇo 'varākaḥ sanāthaḥ sapratisaraṇaḥ. duḥkhitaś ca kṛpaṇo varākaḥ anāthaḥ apratisaraṇaḥ. tatra mayā sacen me bhogānāṃ dvayor api saṃtarpaṇāyecchā-paripūraye saṃbhavo 'sti. tadā ubhau saṃtarpayita-vyau. dvayor apīcchā-paripūriḥ karaṇīyā. sacen na tāvad bhoga-saṃbhavaḥ syād yad ahaṃ dvayoḥ saṃtarpayeyaṃ yad icchā-paripūriṃ ca kuryāṃ. sukhitam apahāya duḥkhitāya dānaṃ deyam. akṛpaṇam avarākaṃ sanāthaṃ sa-pratisaraṇam apahāya kṛpaṇāya varākāyā-nāthāyā-pratisaraṇāya dānaṃ deyam iti. sa evaṃ cittam abhisaṃs-kṛtya yathābhisaṃskāram eva karmaṇā saṃpādayati. sacet punaḥ sukhitasya yācana-kasyecchāṃ na śaknoti paripūrayituṃ sa tam eva pūrvakaṃ sva-cittābhisaṃskāra-kalpam upādāya taṃ yācakam evaṃ saṃjñapya preṣayati. asya mayā duḥkhitasya pūrva-nisṛṣṭaṃ pūrva-pratijñātam etad deya-vastu mayāsyaiva pratipāditaṃ. na ca me tvayy adātu-kāma-manā asti. ato na bhadra-mukheṇāsmākam antike praṇaya-vimukhatā karaṇīyeti.

【漢】又諸菩薩，現有種種可施財物，知有慳家、最極慳家、悋執財寶，慳固兢戰，於其家中，曾未惠施一切沙門、婆羅門等。

【漢】菩薩即便往詣其舍，慰問安不？恭順方便，告言：汝來，我不令汝庫藏減盡，而於現前作大饒益。我家現有廣多財寶、廣多施物，為滿我施波羅蜜多，若有求者來到汝所，勿令空返，可至我家取諸財寶，隨意施與。或有求者來至我所，我行施時，汝於此施當生隨喜。
△punar aparaṃ bodhisattvaḥ satsu saṃvidyamāneṣu deya-dharmeṣu yāni tāni matsari-kulāni bhavanti parama-matsari-kulāny āgṛhīta-pariṣkārāṇi kuṭakuñcakāni yeṣu na jātu śramaṇa-brāhmaṇeṣu deya-dharmaḥ prajāyate. tāni bodhisattvaḥ kulāny upasaṃ-kramya pratisaṃmodya praṇayaṃ ca saṃvidhāyaivam āha. aṃga tāvan te bhavantaḥ akośa-kṣayeṇa mahatā upakāreṇa pratyavasthitā bhavantu. mama gṛhe vipulā bhogāḥ vipulā deyadharmāḥ saṃvidyante. so 'haṃ dāna-pāramitā-paripūraye yācanakenārthī. saced yūyaṃ yācanakam ārāgayatha mā nirākṛtya vivarjayiṣyatha. madīyaṃ dhanaṃ deyaṃ dharmam ādāya tebhyo vā visṛjata yathāsukham eva. atha vā taṃ yācanakam asmākam upasaṃharatha. dīyamānaṃ ca mayā dānam anumodatha.

【漢】彼聞是已，便生欣悅：於我庫藏既無所減，復得稱彼善男子心，故應隨順成`[辦【麗】，辯【大】(cf. K15n0570\_p0798c15; T30n1579\_p0361c21)]`辦所作。菩薩如是令彼漸種當來調伏慳悋種子，由慧為先善巧方便，令漸修習自捨少財，依下無貪進得中品，依中無貪進得上品。
△te ca tasya pratiśrutyā-kośa-kṣayeṇa priyeṇāyaṃ kula-putro 'smākam ārādhita-citto bhavatīti tathā kurvanti. evaṃ hi tena bodhisattvena teṣām āyatyāṃ mātsarya-mala-vinayāya bījam avaropitaṃ bhavati. krameṇa ca tenābhyāsena tena prajñā-pūrvake-ṇopāyakauśalyena svakam api parīttaṃ parebhyo dhanam anuprayacchanti. mṛdukam alobhaṃ niśritya madhyaṃ pratilabhante. madhyaṃ niśrityādhimātraṃ pratilabhante.

【漢】又諸菩薩，若親教師及軌範師、共住弟子同梵行者，性是慳貪，是慳貪類；或性雖非慳貪種類，而闕資財，所欲匱乏。菩薩欲寄佛法僧田樹修布施福業事時，捨所施物與彼令作，已自不為。菩薩如是巧慧方便，自所生福彌更弘多。復令一類同梵行者，調伏所有慳貪煩惱，亦令一類樂善法者，所願滿足，攝受有情、成`[熟＝就【三宮】]`熟有情。
△punar aparaṃ bodhisattvaḥ ye 'sya bhavanty ācāryopādhyāyāḥ sārdhaṃ-vihāry-ante-vāsinaḥ sa-brahmacāriṇaś ca lobha-prakṛtayo lubdha-jātīyā na caiva lubdha-jātīyā api tu deya-dharma-vaikalyād icchā-vighātavaṃtaḥ tatra bodhisattvaḥ buddhāvaropitaṃ vā dharmāvaropitaṃ vā saṃghāvaropitaṃ vā dānamayam puṇya-kriyā-vastu kartu- kāmas teṣām evotsṛjati. tāṃ deya-dharmāṃs taiḥ kārayati. na svayaṃ karoti. evaṃ tena bodhisattvena svayaṃ ca bahutaraṃ puṇyaṃ prasūtaṃ bhavati. tad-ekatyānāṃ ca sabrahmacāriṇāṃ kleśavinayaḥ kṛto bhavati. tad-ekatyānāṃ dharmecchā-paripūriḥ kṛtā bhavati. sattva-saṃgrahaḥ sattva-paripākaś ca kṛto bhavati.

【漢】又諸菩薩現有眾多可施財物，見諸來者有希求相，知其心已，隨彼所樂悉皆施與。復有商人為性矯詐，欲行欺誑，菩薩知已，尚掩其過不令他知，況觸於彼。稱滿其願，令無羞`[愧＝漸【三】]`愧，踊躍無畏，歡喜而去。復有矯詐欺誑，菩薩初不覺知，後時乃覺；雖復覺知，不以此事舉發彼人，亦不訶責為作憶念。但生悲愍：彼於我所誤行如是不與取事，我今隨喜，令彼無罪。

【漢】如是等類，當知名為菩薩現有可施財物巧慧而施。
△punar aparaṃ bodhisattvaḥ satsu saṃvidyamāneṣu deyadharmeṣu yācanakam ākūtana-nimitta-mātrakeṇaiva jñātvā yathākāmaṃ deya-dharmaiḥ pratipādayati. yo 'pi cainam upasaṃkrānto bhavati kūṭa-vāṇijyenaivaṃ vyaṃsayiṣyāmīti. tasya bhāvam ājñāya duś-caritam anyeṣyam api tāvac cchādayati. prāg eva tasyaiva. icchāṃ cāsya paripūrayati yenāsāv amankur udagro viśāradaḥ saumanasyajāto viprakrāmati. yenāpi ca bodhisattvaḥ kūṭa-kapaṭena vaṃcito bhavati. na cānena sā vaṃcanā pūrvaṃ prati-viddhā bhavati pascāc ca pratividhyati. na ca tena vastunā punas taṃ vyaṃsakaṃ pudgalaṃ codayati smārayati. sarvaṃ tasya kṛtam adattādānam asmai bhāvenānumo-date. ity evaṃbhāgīyaṃ tāvad bodhisattvasya satsu saṃvidyamāneṣu deya-dharmeṣu prājña-dānaṃ veditavyaṃ.

【漢】又諸菩薩，若現無有可施財物，先所串習彼彼世間工巧業處作意現前，少用功力，多集財寶，施諸眾生。是諸菩薩，或復為他種種美妙、善巧言詞宣說正法，令貧苦者尚樂行施，況富樂者；令慳貪者猶能惠施，況習施者。或有淨信多饒財寶常樂施家，數教乞者往彼求索，令其布施。或彼惠捨修福業時，躬詣其所，翹勤無惰，起策具足，深心歡喜，隨力隨能身助、語助，令施求者得善滿足。以彼施時，事力闕尠，或惡供瞻，或墮朋黨，或不恭敬，或念忘失，由善助故，斯過皆無。
△punar aparaṃ bodhisattvaḥ a-satsv a-saṃvidyamāneṣu deya-dharmeṣu kṛtāvī bodhi-sattvaḥ teṣu teṣu śilpa- karma-sthāneṣu sa tad-rūpaṃ śilpa-karma-sthānam āmukhīka-roti. yenālpa-kṛcchreṇa mahāṃtaṃ dhana-skandham abhinirjityādhyāvasati. pareṣāṃ vā citrakatho madhurakathaḥ kalyāṇapratibhāno bodhisattvaḥ tathā dharma-deśanāṃ vartayati. yathā daridrāṇām api sattvānāṃ dātu-kāmatā saṃtiṣṭhate prāg evāḍhyānāṃ. matsariṇām api prāg eva tyāga-śīlānāṃ. yāni vā punas tāni śrāddha-kulāni yeṣv ahar-ahaḥ pravṛttā eva deya-dharmā vistīrṇa-bhogatayā. teṣu kuleṣv āgatāgatān yācakān upasaṃharati. svayam eva gatvā dāneṣu puṇyeṣu kriyamāṇeṣu dakṣo 'nalasa utthāna-saṃpannaḥ cittam abhiprasādya kāyena vācā yathāśaktyā yathābalaṃ vyāpāraṃ gacchati. su-pratipāditaṃ ca tad dānaṃ yācanakeṣu karoti. evaṃ hi tad dānaṃ. yad upasthāyakavaiguṇyād duṣpratipāditaṃ syāt pakṣa-patitaṃ vā anācārato vā smṛtisaṃ-pramoṣato vā. tan na bhavati.

【漢】如是菩薩現無財寶，巧慧方便而行布施，此說乃至未證增上清淨意樂。若諸菩薩已證增上清淨意樂，如已獲得超諸惡趣，如是生生必定獲得無盡財寶。
△evaṃ hi bodhisattvaḥ asatsv asaṃvidyamāneṣu bhogeṣu prājña-dānasya dātā bhavati yāvad āśaya-viśuddhiṃ nādhigacchati. śuddhā-dhyāśayas tu bodhiśattvaḥ yathaivāpā-yasamatikramaṃ pratilabhate. tathaivākṣayabhogatāṃ janmani janmani pratilabhate.

###### # 3.2.2.2.2.2.2.法施
【漢】又諸菩薩、終不口授求過外道所有正法，亦不施彼所寫經典；知性多貪，求欲衒賣經卷等者，亦不施與；知欲祕藏，亦不施與；不求勝智，亦不施與，必求勝智。
△punar aparaṃ bodhisattvaḥ na tīrthikāya randhra-prekṣiṇe dharmaṃ mukhoddeśato vā pustaka-gataṃ vā dadāti. nāpi lobha-prakṛtaye pustakaṃ vikretu-kāmāya saṃnidhiṃ vā kartu-kāmāya. na tu tena jñānenānarthine.

【漢】若自了知於經卷等其義已`[辯＝辦【三宮】]`辯，即隨所樂如應施與。若自了知於經卷等其義未辯，為辯義故恒自披轉。如是菩薩若見其餘有經卷等，即應方便轉求施與，或更書寫而施與之。若不見餘有經卷等，亦無力能更為書寫，即應審諦觀察自心：勿我於法慳垢纏心，不能施耶？勿我於法別意所礙，不欲施耶？為我於法有勝所須，不應施耶？

【漢】如是審諦觀察心已，若自了知，我於此法少有慳纏、別意所礙而不施者，即作是`[心＝念【三宮】]`心：我今決定應行法施。
△jñānenārthine vā punaḥ sacet kṛtārthaḥ pustakena bhavati svayaṃ dadāty asmai yathāsukham eva. saced akṛtārtho bhavati yasyārthe tena tat pustakam anvāvartitam. evam asau bodhisattvaḥ ādarśam anyaṃ dṛṣṭvā lekhayitvā vānyad dadāti. sacen naivādarśaṃ paśyati nāpi lekhayituṃ śaknoti tenādita eva sva-citttaṃ pratyavekṣita-vyaṃ. mā me dharma-mātsarya-mala-paryavasthitaṃ cittaṃ. mā haivāham āśayata eva na dadātu-kāmo 'bhilikhitaṃ dharmaṃ. sacet sa evaṃ pratyavekṣamāṇo jānīyāt. asti me dharma-mātsarya-mala-samudācāraḥ. api tena bodhisattvenaivaṃ cittam abhisaṃskṛtya dātavyam eva tad dharma-dānaṃ syāt.

【漢】設我由此行法施故，於現法中即成癡瘂，不忍煩惱尚應法施，況令闕乏妙智資糧。又觀察已，若自了知，我於此法無少慳纏，亦無別意，但為成辦勝所須義不應施者，菩薩爾時應更思忖：我持此法施於彼者，為為損害自煩惱耶？為為圓滿智資糧耶？為為愛念諸眾生耶？既思忖已，便正了知，我都不見自有煩惱。

【漢】見不施彼此經卷等，現法、當來我智資糧展轉增勝，非施於彼建此功德；但於當來薄饒法利，非豐覺慧。若不施彼，便能修集利益安樂一切眾生巧方便智，即為愛念此一眾生及餘一切；若施於彼，唯成愛念此一眾生，非餘一切。菩薩如是如實知已，不施彼者，無罪、無悔；亦不違越菩薩淨戒。
△yady aham anena dharma-dānena mūka eva syāṃ dṛṣte dharme. tathāpi mayā an-adhivāsya kleśaṃ dātavyam eva syāt dharma-dānaṃ. prāg eva jñāna-saṃbhāra-vikalaḥ. sacet punaḥ pratyavekṣyamāṇo jānīyāt. nāsti me dharma- mātsarya-mala-samudācāraḥ. api tena bodhisattvenedaṃ pratisaṃśikṣitavyam. aham ātmanaḥ kleśa-nirghātanārtham etad dharma-dānaṃ dadyāṃ. jñāna-saṃbhāra-paripūraṇārthaṃ vā sattvepriyatayaiva vā. so 'haṃ kleśaṃ tāvan na paśyāmi. jñāna-saṃbhāram api dṛṣṭa-dharma-sāṃparāyikaṃ prabhūtataram ananupradānāt paśyāmi. na pradānāt. sāṃparā-yikam eva pratanukaṃ dharma-lābha-pracuratāyai. ananuprayacchaṃś cāhaṃ sarva-sattvānāṃ hita-sukhāya jñānaṃ samudānayaṃ tasya ca sattvasya tad-anyeṣāṃ ca sarva-sattvānāṃ priya-kārī bhavāmi. anuprayacchann asyaivaikasya sattvasya priya-kārī. iti viditvā yathābhūtaṃ saced bodhisattvo na dadāty anavadyo bhavaty avipra-tisārī asamatikrāntaś ca bhavati bodhisattva-vṛttaṃ.

【漢】云何菩薩方便不施？謂諸菩薩不忍直言遣來求者，謂我不能惠施於汝。要當施設方便善巧，曉喻發遣。云何施設方便善巧？謂諸菩薩先於所畜一切資具、一切施物為作淨故，以淨意樂，捨與十方諸佛菩薩。譬如苾芻於己衣物為作淨故，捨與親教、軌範師等。如是菩薩淨施因緣，雖復貯畜種種上妙一切資具、一切施物，猶得名為安住聖種，生無量福。常於此福多思惟故，於一切時隨逐增長。恒於一切作淨施物，如佛菩薩所寄護持，見來求者即應觀察。
△kathaṃ ca punar na dadāti. na khalu bodhisattvaḥ. utsahate yācanakaṃ niṣṭhurayā vācā pratikṣeptuṃ. na te dāsyāmīti. api tūpāya-kauśalenainaṃ saṃjñāpyānupreṣayati. tatredam upāyakauśalaṃ. prāg eva bodhisattvena sarva-pariṣkārāḥ sarva-deya-dharmā daśasu dikṣu viśuddhenāśayena buddha-bodhisattvānāṃ nisṛṣṭā bhavaṃti vikalpitāḥ tad-yathā nāma bhikṣur ācāryāya vā upādhyāyāya vā sva-cīvaraṃ vikalpayet. sa evaṃ vikalpahetoḥ sarvacitrodāra-pariṣkāra-deya-dharma-saṃnidhi-prāpto 'py ārya-vaṃśa-vihārī bodhisattva ity ucyate. aprameya-puṇya-prasotā bhavati. tac ca puṇyam asya nityakālaṃ tad-bahula-manas-kārasya sarva-kālānugatam abhivardhate.

【漢】若隨所欲作淨施物惠施彼時，稱當正理，應作是念：諸佛菩薩無有少物於諸眾生而不施者。如是知已，取淨施物施來求者，令所願滿。若觀施時，不稱正理，即應念先作淨施法。告言：賢首！如是等物是他所有，不許施汝。軟言曉喻，方便發遣。或持餘物二倍三倍，恭敬施與，然後發遣。令彼了知，菩薩於此非慳貪故，不欲施我；定當於此經卷等法不自在故，不施於我。當知是名菩薩巧慧而行法施。
△sa tāṃ deya-dharmāṃ buddha-bodhisattva-nikṣiptān iva dhārayati. yadi yācanakaṃ paśyati yukta-rūpaṃ cāsmiṃ yathepsitaṃ deya-dharma-pratipādanaṃ paśyati. sa nāsti tat-kiṃcid buddha-bodhisattvānāṃ yat sattveṣv aparityaktam iti viditvā yācanakasyecchāṃ paripūrayati. no ced yukta-rūpaṃ samanupaśyati. sa tam eva kalpam upādāya parakīyam etat bhadra-mukha. na caitad yuṣmākam anujñātaṃ dātum iti ślakṣṇena vacasā saṃjñapyainaṃ preṣayati. anyad vā tad-dvi-guṇaṃ tri-guṇaṃ dāna-māna-satkāraṃ kṛtvānupreṣayati. yenāsau jānīte. nāyaṃ bodhisattvo lobhātmakatayā 'smākaṃ na dātu-kāmaḥ. api tu nūnam asvatantra eṣo 'smiṃ pustaka-dharma-dāne yena na dadātīti. idam api bodhisattvasya dharma-dānam ārabhya prājñadānaṃ veditavyaṃ.

###### # 3.2.2.2.2.2.3.無礙解施
【漢】又諸菩薩於`[一切施 sarva-dāna]`一切施，謂`[法施 dharma-dāna]`法施、`[財施 āmiṣa-]`財施、`[無畏施 abhaya-]`無畏施。若異門、若體相、若釋名、若因果差別，如實了知而行惠施，當知亦名菩薩巧慧而行布施。
△punar aparaṃ bodhisattvaḥ sarva-dānāni dharmāmiṣā-bhaya-dānāni paryāyato 'pi lakṣaṇato 'pi nirvacanato 'pi hetu-phala-prabhedato 'pi yathābhūtaṃ prayacchanna-nuprajānāti. idam api bodhisattvasya prājña-dānaṃ veditavyaṃ.

###### # 3.2.2.2.2.2.4.勝意樂施
【漢】又諸菩薩，於諸有怨，以慈意樂而行惠施；於諸有苦，以悲意樂而行惠施；於諸有德，以喜意樂而行惠施；於諸有恩、親善、同意，以捨意樂而行惠施；當知亦名菩薩巧慧而行布施。
△punar aparaṃ bodhisattvaḥ apakāriṣu sattveṣu maitry-āśayo dānaṃ dadāti. duḥkhiteṣu karuṇāśayaḥ. guṇavatsu muditāśayaḥ. upakāriṣu mitreṣu suhṛtsūpekṣāśayaḥ. idam api bodhisattvasya prājña-dānaṃ veditavyaṃ.

###### # 3.2.2.2.2.2.5.治障礙施
【漢】又諸菩薩於其施障及彼對治如實了知。

【漢】此中施障略有四種。一、先未串習，二、施物尠闕，三、耽著上妙悅意財物，四、觀見當來具足財果而深欣樂。
△punar aparaṃ bodhisattvaḥ dāna-vibandham api dāna-vibandha-pratipakṣam api yaṭhābhūtaṃ prajānāti. tatra catvāro dānavibandhāḥ. pūrvako 'nabhyāsaḥ deya- dharma-parīttatā-vaikalyaṃ agre mano-rame ca vastuni gṛddhiḥ āyatyāṃ ca bhoga-saṃpatti-phala-darśanābhinandanatā.

【漢】若諸菩薩現有種種可施財物，雖見求者正現在前，而於惠施心不趣入；菩薩爾時即以正慧速疾通達，是我於施先未串習所作過失。復以妙慧如是通達；我於先世決定於施曾未串習，致令今世現有種種可施財物，雖見求者正現在前，而於惠施心不趣入。若於今世不強思擇而行施者，復於來世定當憎背所應行施。菩薩如是正通達已，用此施障對治為依，力勵思擇而行惠施，能不隨逐先未串習所作過失，自在而行。
△yataś ca bodhisattvasya deya-dharmeṣu saṃvidyamāneṣu yācanake samyag-upasthite dāne cittaṃ na krāmati. so 'nabhyāsa-kṛto me ayaṃ doṣa iti laghu-laghv eva prajñayā pratividhyati. evaṃ ca punaḥ pratividhyati. nūnaṃ mayā pūrvaṃ dānaṃ na datta-pūr-vaṃ yena me etarhi saṃvidyamāneṣu bhogeṣu samyak-pratyupasthite ca yācanake dāne cittaṃ na krāmati. saced etarhi na pratisaṃkhyāya dāsyāmi. punar api me āya-tyāṃ dāna-vidveṣo bhaviṣyati. sa evaṃ pratividhya dāna-vipratibandha-pratipakṣaṃ niśṛtya pratisaṃkhyāya dadāti. nābhyāsa-kṛta-doṣānusārī bhavati tad-vaśa-gaḥ.

【漢】又諸菩薩若見求者正現在前，由諸財物有尠闕故，於其惠施心不趣入。菩薩爾時即以正慧速疾通達如是匱乏障施因緣，忍受匱乏所作眾苦，力勵思擇，起悲愍心而行`[慧＝惠【三宮】]`慧施。作如是念：或由宿業有過失故，或由現在繫屬他故，令我具受眾多猛利飢渴等苦，不能饒益一切眾生。設我今者由行惠施，因饒益他，於現法中受種種苦，乃至殞歿，如是行施猶為最勝，非空發遣諸來求者；況當更有諸菜葉等可以活命。菩薩如是忍受匱乏所作眾苦而行惠施。
△punar aparaṃ bodhisattvasya saced yācanake samyak pratyupasthite parīttabhogatayā dāne cittaṃ na krāmati. sa vighāta-kṛtaṃ dāna-vipratibandha-hetuṃ laghu-laghv eva prajñayā pratividhya tad vighātakṛtaṃ duḥkham adhivāsayan pratisaṃkhyāya kāruṇ-yād dānaṃ dadāti. tasyaivaṃ bhavati. pūrva-karma-doṣeṇa vā para-vidheyatayā vā mayā bahūni pragāḍhāni kṣut-pipāsādikāni duḥkhāny anubhūtāni bhave vinā parānu-grahaṃ.yadi ca me maraṇakālakriyāyai saṃvartetaitad dānaṃ dṛṣṭe dharme duḥkhaṃ. tathā 'pi me dānam eva śreyaḥ. na tu yācanaka-nirākaraṇaṃ. prāg eva yaḥ kaścid yena kenacic chāka-pattreṇa jīvati. ity evaṃ bodhisattvas tad vighāta-kṛtaṃ duḥkham adhivāsya dānaṃ dadāti.

【漢】又諸菩薩，若見求者正現在前，由可施物極悅意故、最上妙故，於行惠施心不趣入。菩薩爾時即以正慧速疾通達，是我耽著所作過失，我今於苦發起虛妄樂想顛倒，由此能生當來眾苦。於此顛倒遍了知故，為欲斷除，力勵思擇，用此財物而行惠施。
△punar aparaṃ bodhisattvasya samyag yācake pratyupasthite saced adhimātra-manāpa-tvād agryatvād deyasya vastuno dāne cittaṃ na krāmati. taṃ bodhisattvo gardhakṛtaṃ doṣaṃ laghu-laghv eva prajñayā pratividhya duḥkhe me eṣa sukha-saṃjñā-viparyāsaḥ āyatyāṃ duḥkha-janaka iti viparyāsa-parijñānāt taṃ ca prahāya pratisaṃkhyāya tad vastu dadāti.

【漢】又諸菩薩若行施已，於當施果廣大財利，見勝功德，深生欣樂，不求無上正等菩提。菩薩爾時即以正慧速疾通達，是邪果見所作過失。如實觀察一切諸行皆不堅牢，一切諸行皆念念滅，所受用果速疾滅盡、速疾離散。如是觀時，即能斷滅能生欣樂邪果之見，諸所行施一切迴向無上菩提。
△punar aparaṃ bodhisattvasya saced dānaṃ dattvā dāna-phale mahā-bhogatāyām anuśaṃsa-darśanam utpadyate nānuttarāyāṃ samyak-saṃbodhau. taṃ badhisattvo mithyā-phala-dṛṣṭi-kṛtaṃ doṣaṃ laghu-laghv eva prajñayā pratividhya sarva-saṃskā-rāṇām asāratāṃ yathābhūtāṃ pratyavekṣate. sarva-saṃskārāḥ kṣaṇa-bhaṃgurāḥ pha-lopabhogaparikṣayabhaṃgurāḥ viprayogabhaṃgurāś ca. sa evaṃ pratyavekṣamāṇaḥ phaladarśanaṃ prahāya yatkiṃcid dānaṃ dadāti. sarvaṃ tan mahābodhi-pariṇāmitam eva dadāti.

【漢】如是菩薩四種`[施障 dāna-vivandha]`施障，當知四種`[能對治智 pratipakṣa-jñāna]`能對治智對治於彼。一者、覺悟，二者、忍受眾苦，三者、遍知顛倒，四者、見一切行性不堅牢。是諸菩薩由前三種能對治智，決定堪能正行惠施；由後一種能對治智，能正攝受施福勝果。當知亦名菩薩巧慧而行布施。
△tad idaṃ bodhisattvasya caturvidhasya dāna-vibaṃdhasya catur-vidhaṃ dāna-vipratibanda-pratipakṣa-jñānaṃ veditavyaṃ. prativedho duḥkhādhivāsanā viparyāsa-parijñānaṃ saṃskārā sāratva-darśanaṃ ca. tatra tri-vidhena bodhisattvaḥ pratipakṣa-jñānena pūrvakeṇa niyataṃ samyak ca dānaṃ dadāti. ekena paścimena pratipakṣa-jñānena samyak puṇya-phala-parigrahaṃ karoti. idam api bodhisattvasya prājña-dānaṃ veditavyaṃ.

###### # 3.2.2.2.2.2.6.增上意樂勝解施
【漢】又諸菩薩內居閑靜，由淨意樂淳厚淨信分別勝解，數數緣念種種上妙無量財寶，以勝解力，於諸眾生樂行惠施。由此因緣，是諸菩薩以少功用生無量福，當知亦名菩薩巧慧而行布施。
△punar aparaṃ bodhisattvaḥ adhyātmaṃ raho-gataḥ śuddhenāśayena ghana-rasena prasādaṃ saṃkalpya vicitrān udārān aprameyāṃ deya-dharmān adhimucyādhimucya sattveṣu dānāya pratipādanāyābhilaṣati yena bodhisattvaḥ alpa-kṛcchreṇāprameyaṃ puṇyaṃ prasūyate. idam api bodhisattvasya prājña-dānaṃ veditavyaṃ.

【漢】如是妙慧大慧菩薩巧慧行施總略義者，由有財、無財，財施所攝故；如是由法施故，由無礙解施故，由勝意樂施故，由施障對治智`[慧〔－〕【三宮】]`慧施故，由增上意樂勝解施故，當知是名唯諸菩薩不共行施。
△yad idaṃ bodhisattvasya prājñasya mahā-prājña-dānam. evaṃ samāsataḥ saṃvidya-māneṣv asaṃvidyamāneṣu cāmiṣa-dāna-saṃgṛhīteṣu deya-dharmeṣu tathā dharma-dānam upādāya pratisaṃvidam upādāyādhyāśayadānam upādāyā dāna-vipratibandha-pratipakṣa-jñānam upādāyādhyāśayādhimukti-dānaṃ copādāya bodhisattvasyaivāve-ṇikaṃ veditavyaṃ.

#### 3.2.2.3.難行施
【漢】如是廣說於內外事菩薩所行一切施差別相已。

【漢】自斯已後，即於一切施差別相中，分出所餘難行施等一切差別，應當了知。

【漢】云何菩薩`[難行施 duskara-dāna]`難行施？當知此施略有三種。謂若諸菩薩財物尠少，自忍貧苦惠施於他，是名菩薩第一難行施。若諸菩薩所可`[愛＝受【三宮】]`愛物，或性深愛著，或長時串習，或有上品恩，或最上妙物，極生耽著，能自開解，惠施於他，是名菩薩第二難行施。若諸菩薩極大艱辛所獲財物惠施於他，是名菩薩第三難行施。
△evaṃ hi bodhisattvasyādhyātmika-bāhya-sarva-vastu-dāna-prabhedo vistareṇa vedita-vyaḥ. ata ūrdhvam asmād eva sarva-dāna-prabhedāt tad-anyaḥ sarvo duṣkarādi-dāna-prabhedo veditavyaḥ. tatra katamad bodhisattvasya duṣkara-dānaṃ. yad bodhisattvaḥ parīttaṃ deya-vastu saṃvidyamānam ātmānaṃ bādhitvā duḥkham adhivāsya pareśām anuprayacchati. idaṃ bodhisattvasya prathamaṃ duṣ-kara-dānaṃ. yad bodhisattvaḥ iṣṭaṃ ca vastu prakṛtisnehād vā dīrghakālasaṃstavād vā adhimātropakārād vā agryaṃ ca pravaraṃ deya-vastu-gardhaṃ prativinodya parebhyo 'nuprayacchati. idaṃ bodhi-sattvasya dvitīyaṃ duṣkara-dānaṃ. yad bodhisattvaḥ kṛcchrārjitāṃ deya-dharmāṃ parebhyo 'nuprayacchati. idaṃ tṛtīyaṃ bodhisattvasya duṣ-kara-dānaṃ.

#### 3.2.2.4.一切門施
【漢】云何菩薩一切門施？當知此施略有四相。謂諸菩薩，或自財物，或勸化他所得財物，或施親屬、父母、妻子、奴婢、作使、善友、大臣、親戚、眷屬，或復施與他來求者。如是四相，是名菩薩`[一切門施 sarvato mukhaṁ dānam]`一切門施。
△tatra katamad bodhisattvasya sarvato-mukhaṃ dānaṃ. yad bodhisattvaḥ svakaṃ vā paraṃ vā samādāpya deya- vastu sva-bhṛtyeṣu mātā-pitṛ-putra-dāra-dāsī-dāsa-karma- kara-pauruṣeya-mitrāmātya-jñāti-sālohiteṣv anuprayacchati. pareṣu vā arthiṣu. etat sarvato-mukhaṃ dānam ity ucyate. samāsato bodhisattvasya catur-ākāraṃ.

#### 3.2.2.5.善士施
【漢】云何菩薩善士所行名`[善士施 sat-purusa-dāna]`善士施？當知此施略有五相。謂諸菩薩，淨信而施，恭敬而施，自手而施，應時而施，不損惱他而行惠施。如是五相，是名菩薩善士所行名善士施。
△tatra katamad bodhisattvasya sat-puruṣasya sat-puruṣa-dānaṃ. yad bodhisattvaḥ śraddhayā dānaṃ dadāti satkṛtya sva-hastena kālena parān anupahatya. idaṃ bodhisattvasya sat-puruṣasya sat-puruṣa-dānam ity ucyate.

#### 3.2.2.6.一切種施
【漢】云何菩薩`[一切種施 Sarvākāraṃ dānaṁ]`一切種施？當知此施有`[一切種施十三相；無依施 aniśrita-dāna, 廣大施 viṣada-(?), 歡喜施 pramudita-, 數數施 abhīkṣna-, 田器施 asānu-(?), 非田施 pātra-(?), 一切物施 Sarva-, 一切處施 Sarvatra-, 一切時施 Sarva- āla-, 無罪施 anavadya-, 有情施 Sarvavastu-, 方土物施 Seśavastu-, 財穀物施 dhana-dhānyavastu-.]`十三相。一、無依施，二、廣大施，三、歡喜施，四、數數施，五、田器施，六、非田器施，七、一切物施，八、一切處施，九、一切時施，十、無罪施，十一、有情物施，十二、方土物施，十三、財穀物施。如是十三種相，當知是名菩薩一切種施。
△tatra katamad bodhisattvasya sarvākāraṃ dānam. aniśritadānatā viśadadānatā mudita-dānatā sv-abhīkṣṇa-dānatā pātra-dānatā apātra-dānatā sarva-dānatā sarvatra-dānatā sarva-kāla-dānatā anavadya-dānatā sattva-vastu-dānatā deśa-vastu-dānatā dhana-dhānya-vastu-dānatā. itīdaṃ trayo-daśākāraṃ dānaṃ bodhisattvasya sarvākāram ity ucyate.

#### 3.2.2.7.遂求施
【漢】云何菩薩`[遂求施 vighātarthikaṁ dānam(?)]`遂求施？當知此施有八種相。謂諸菩薩，匱乏飲食而求乞者，施以飲食；匱乏車乘而求乞者，施以車乘；匱乏衣服而求乞者，施以衣服；匱乏嚴具而求乞者，施以嚴具；匱乏種種資生什物而求乞者，施以種種資生什物；匱乏種種塗飾香鬘而求乞者，施以種種塗飾香鬘；匱乏舍宅而求乞者，施以舍宅；匱乏光明而求乞者，施以光明。如是八相，是名菩薩遂求施。
△tatra katamad bodhisattvasya vighātārthikaṃ dānaṃ. iha bodhisattvo bhojanena pānena vighātiṣv arthiṣu bhojana-pānaṃ dadāti. yānārthikeṣu yānaṃ vastrārthikeṣu vastram alaṃkārārthikeṣv alaṃkāraṃ. vicitra-bhāṇḍopaskarārthikeṣu vicitra-bhāṇḍo-paskaraṃ dadāti. gandha-mālya-vilepanārthikeṣu gandha-mālya-vilepanaṃ pratiśra-yārthikeṣu pratiśrayam. āloka-vighātārthikeṣu ālokaṃ dadāti. idam aṣṭākāraṃ bodhisattvasya vighātārthika-dānaṃ veditavyaṃ.

#### 3.2.2.8.此世、他世樂施
【漢】云何菩薩`[此世他世樂施 ihāmutra-sukhaṁ dānam]`此世他世樂施？當知此施略有九相。謂財施、無畏施、法施，總說名為能令眾生此世他世樂施。財施者，謂以上妙清淨如法財物而行惠施。調伏慳悋垢而行惠施，調伏積藏垢而行惠施。調伏慳悋垢者，謂捨財物執著。調伏積藏垢者，謂捨受用執著。無畏施者，謂濟拔師子、虎狼、鬼魅等畏，拔濟王賊等畏，拔濟水火等畏。法施者，謂無倒說法、稱理說法，勸修學處。如是一切總說九相，是名菩薩能令眾生此世他世樂施。此中財施、無畏施及此差別，能令眾生此世安樂；法施及`[此〔－〕【三宮】]`此差別，能令眾生後世安樂。
△tatra katamad bodhisattvasyehāmutra-sukhaṃ dānaṃ. āmiṣa-dānaṃ dharma-dānam a-bhaya-dānaṃ ca samāsataḥ ihāmutra-sukhaṃ dānaṃ sattvānāṃ veditavyaṃ. tat punar āmiṣa-dānaṃ praṇītaṃ śuci-kalpikaṃ. vinīya mātsarya-malaṃ saṃnidhi-malaṃ ca dadāti. tatra mātsarya-mala-vinayaḥ cittāgraha-parityāgāt. saṃnidhi-mala-vinayo bhogāgraha-parityāgād veditavyaḥ. abhaya-dānaṃ siṃha-vyāghra-grāha-rāja-corodakādi-bhaya-paritrāṇatayā veditavyaḥ. dharma-dānam aviparīta-dharma-deśanā nyāyopadeśaḥ śikṣā-pada-samādāpanatā ca. tad etat sarvam abhisamasya nav'ākāraṃ bodhisattvasya dānaṃ sattvānām ihāmutra-sukhaṃ bhavati. tatrāmiṣā-bhaya-dānaṃ saprabhedam iha-sukhaṃ. dharma-dānaṃ punaḥ sa-prabhedam amutra-sukhaṃ.

#### 3.2.2.9.清淨施
【漢】云何菩薩`[清淨施 viśuddhaṁdānam.]`清淨施？當知此施有`[清淨施十相；不留滯施 asakta-dāna, 不執取施 parāmṛṣṭa-, 不積聚施 asambhṛta-, 不高舉施 nunnata-, 無所依施 anrśrit-, 不退弱施 alīna-, 不下劣施 adīna-, 不向背施 avimukha-, 不望報恩施 pratīkāranapekṣa-, 不希異熟 vipākarapekṣa-.]`十種相。一、不留滯施，二、不執取施，三、不積聚施，四、不高舉施，五、無所依施，六、不退弱施，七、不下劣施，八、`[不＝無【三宮】]`不向背施，九、不望報恩施，十、不希異熟施。云何不留滯施？謂諸菩薩見來求者正現在前，速疾惠施，不作留滯；非來求者疾望得財，如諸菩薩速希惠施。云何不執取施？謂諸菩薩不以妄見執取於施。或執此施空無有果，或執殺害而行惠施以為正法，或執唯施極淨圓滿是世出`[世〔－〕【元明】]`世究竟清淨。
△tatra katamad bodhisattvasya viśuddhaṃ dānaṃ. tad daśākāraṃ veditavyaṃ. a-saktam aparāmṛṣṭaṃ asaṃbhṛtam anunnatam aniśritam alīnam adīnam avimukhaṃ pratīkārānapekṣaṃ vipākānapekṣaṃ ca.
△tatrāsakta-dānaṃ katamat. iha bodhisattvo yācanake pratyupasthite tvaritam avilaṃbitaṃ dadāti. na yācanakasya tathā labhamānasya tvarā bhavati. yathā bodhisattvasya dāyamānasya.
△aparāmṛṣṭaṃ dānaṃ katamat. na hi bodhisattvo dṛṣṭyā evaṃ dānaṃ parāmṛśati. nāsti vā asya dānasya phalaṃ. hiṃsādānena vā punar dharmo bhavatīti. su-saṃpannena vā punar dāna-mātrakeṇa laukika-lokottarā viśuddhir bhavatīti.

【漢】云何不積聚施？謂諸菩薩，不於長時漸漸積集聚多財物，然後頓施。何以故？非諸菩薩現有施物，見來求者正現在前堪能不施；不見不施是稱正理。云何積財而不速施？又諸菩薩，不見積財後方頓施是能生長多福之門。又正觀見若別、若總求者相似，漸施、頓施財物平等，何緣而執福有差別。又諸菩薩，見積聚施，其施有罪；見隨得施，其施無罪。何以故？若積聚已然後頓施，是則先時有來求者，其數或百而不施與，`[令＝今【元】]`令生嫌恨，不忍、不信；後有一類或不希求，`[畜＝蓄【三宮】]`畜積珍財，強而頓施。是故菩薩不積聚施。
△asaṃbhṛtaṃ dānaṃ katamat. na khalu bodhisattvaḥ saṃbhṛtya saṃbhṛtya dīrghakā-likaṃ deya-dharma-saṃnicayaṃ kṛtvā paścāt sakṛd dānāṃ dadāti. tat kasya hetoḥ. na hi bodhisattvaḥ saṃvidyamāneṣu deya-dharmeṣu samyak-pratyupasthitasya yācana-kasya nirākaraṇaṃ samutsahate. nāpi prati-rūpaṃ paśyati yena taṃ nirākaroti. kutaḥ punaḥ saṃnicayaṃ kariṣyati. na ca saṃbhṛtadānena bodhisattvaḥ puṇyasyāya-dvāram adhikaṃ paśyati. samaṃ deya-vastu tulyeṣu vyasta-samasteṣu yāca nakeṣu krameṇa vā sakṛd vā dīyamānaṃ kena kāraṇena puṇya-viśeṣatāṃ parigṛhṇīyād iti saṃpaśyan. api ca bodhisattvaḥ sāvadyam eva saṃbhṛta-dānaṃ paśyati. niravadyaṃ paśyati yathotpanna-bhoga-dānaṃ. tat kasya hetoḥ. tathā hi saṃbhṛta-dāna-dātā arthito yācanakair yācanaka-śatāni pūrvaṃ nirākṛtya teṣām āghātam akṣāṃtim apratyayaṃ janitvā paścād anarthito 'pi tad-ekatyānāṃ saṃbhṛta-dānaṃ dadāti. tasmād bodhisattvaḥ saṃbhṛta-dānaṃ na dadāti.

【漢】云何不高舉施？謂諸菩薩，於來求者謙下心施，亦不與他競勝而施，亦不施已而生憍慢。謂我能施，我是施主，餘則不爾。云何無所依施？謂諸菩薩不依稱譽聲頌而施。體達世間稱譽聲頌，虛妄分別文字所起，唯是虛音，繫屬妄`[嚮＝響【三宮】]`嚮，譬如世間䅌䴬葉聚。云何不退弱施？謂諸菩薩，施先意悅，施時心淨，施已無悔；聞諸菩薩廣大第一最勝施時，不自輕蔑、恐怖、退弱。
△anunnata-dānaṃ katamat. yācakāya nīcacitto bodhisattvo dānaṃ dadāti. na ca para-spardhayā dadāti. na ca dānaṃ dattvā tena dānena manyate. aham asmi dātā dāna- patir anye ca na tatheti.
△aniśrita-dānaṃ katamat. na hi bodhisattvaḥ kīrti-śabda-ghoṣa-ślokaṃ niśritya dānaṃ dadāti. vikalpākṣara-saṃbhūtāṃ mātra-pratibaddhāṃ kṛṣi-pattropamāṃ kīrtiṃ manyamānaḥ.
△alīnaṃ dānaṃ katamat. iha bodhisattvaḥ pūrvam eva dānāt sumanā bhavati. dadac cittaṃ prasādayati. dattvā cāvipratisārī bhavati. vipulāni ca paramodārāṇi bodhisattvānāṃ dānāni śrutvā. nātmanaḥ paribhava-saṃkocaṃ āpadyate.

【漢】云何不下劣施？謂諸菩薩，於諸施物勤數簡擇，最勝最妙飲食、車乘、衣服等物，持用布施。云何不向背施？謂諸菩薩其心平等，不隨朋黨，於怨親中悲心等施。云何不望報恩施？謂諸菩薩悲心、愍心而行惠施，終不於他希望反報，但觀求樂愛火所燒無有勢力性苦眾生，深心悲愍而行惠施。
△a-dīnaṃ dānaṃ katamat. vicintya vicintya bodhisattvo yatnena deya-dharmebhyo yāny agrāṇi pravarāṇi bhojana- pāna-yāna-vastr'ādīni. tāny anuprayacchati.
△avimukhaṃ dānaṃ katamt. sama-citto bodhisattvaḥ apakṣa-patito mitrāmitrodāsīneṣu sama-kāruṇyo dānaṃ dadāti.
△pratīkārānapekṣaṃ dānaṃ katamat. kāruṇya-cittaḥ anukaṃpā-cittaḥ bodhisattvo dānaṃ dadan na parataḥ pratyupakāraṃ pratyāśaṃsate. sukha-kāmāṃ tṛṣṇā-dāhena dahyamānāṃ apratibalāṃ prakṛti-duḥkhitāṃ janatāṃ paśyan.

【漢】云何不希異熟施？謂諸菩薩修行惠施，終不希望當來所得財寶圓滿、自身圓滿施果異熟，觀一切行性是虛偽，觀大菩提最勝功德。由此十相，菩薩所行布施清淨、最極清淨。

【漢】如是菩薩依止九相所行惠施，圓滿施波羅蜜多已，能證無上正等菩提。
△vipākānapekṣaṃ dānaṃ katamat. na bodhisattvo dānaṃ dadad dānasyāyatyāṃ bhoga-saṃpadaṃ ātmabhāva-saṃpadaṃ vā phala-vipākaṃ pratyāśaṃsate. sarva-saṃskāreṣu phalgu-darśī parama-bodhāv anuśaṃsa-darśī. ebhir daśabhir ākārair bodhisattvānāṃ viśuddhaṃ dānaṃ bhavati. evaṃ hi bodhisattvā etan navākāraṃ dānaṃ niśritya dāna-pāramitāṃ paripūryānuttarāṃ samyak-saṃbodhim abhisambudhyaṃte.
△Bodhisattva-bhūmāv ādhāre yoga-sthāne navamaṃ dāna-paṭalaṃ.

【漢】瑜伽師地論卷第三十九



☗s40
【漢】瑜伽師地論卷第四十
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

### 3.2.3.戒品
本地分中菩薩地第十五初持瑜伽處戒品第十之一
【漢】`[第十五〔－〕【明】]`
【漢】`[戒品 śīla-patala]`

【漢】云何菩薩戒波羅蜜多？

【漢】嗢`[拕＝柁【宮】]`拕南曰：

【漢】自性、一切、難、　　一切門、善士、　　一切種、遂求、　　二世樂、清淨，
【漢】如是九種相，　　是名略說戒。

【漢】謂九種相戒，名為菩薩戒波羅蜜多。一、自性戒，二、一切戒，三、難行戒，四、一切門戒，五、善士戒，六、一切種戒，七、遂求戒，八、此世他世樂戒，九、清淨戒。
△uddānaṃ　
△sva-bhāvaś caiva sarvaṃ ca duṣkaraṃ sarvatomukhaṃ
△syāt sātpauruṣya-yuktaṃ ca sarvākāraṃ tathaiva ca
△vighātārthika-yuktaṃ ca ihāmutra-sukhaṃ tathā
△viśuddhaṃ ca navākāraṃ śīlam etat samāsataḥ.
△tatra śīlaṃ bodhisattvānāṃ katamat. tad api nava-vidhaṃ veditavyaṃ. sva-bhāva-śīlaṃ sarva-śīlaṃ duṣkara-śīlaṃ sarvatomukhaṃ śīlaṃ sat-puruṣa-śīlaṃ sarvākāra-śīlaṃ vighātārthika-śīlaṃ ihāmutra-sukhaṃ śīlaṃ viśuddha-śīlaṃ ca.

#### 3.2.3.1.自性戒
【漢】云何菩薩自性戒？

【漢】謂若略說具四功德，當知是名菩薩自性戒，何等為四？一、從他正受，二、善淨意樂，三、犯已還淨，四、深敬專念無有違犯。
△tatra sva-bhāva-śīlaṃ katamat. caturbhir guṇair yuktaṃ samāsato bodhisattvānāṃ sva-bhāva-śīlaṃ veditavyaṃ. katamaiś caturbhiḥ. parataḥ samyak-samādānataḥ su-viśuddhāśayatayā vyatikrāntaiḥ pratyāpattyāvyatikramāya cādara-jātasyopasthita-smṛtitayā.

【漢】由諸菩薩從他正受故，於所學戒若有違犯，即外觀他深生愧恥。

【漢】由諸菩薩善淨意樂故，於所學戒若有違犯，即內自顧深起慚羞。
△tatra parataḥ śīla-samādānād bodhisattvasya param upanidhāya śikṣā-vyatikrame vyapatrāpyam utpadyate. suviśuddhāśayatayā śīeṣu bodhisattvasyātmānam upanidhā-ya śikṣā-vyatikrame hrīr utpadyate. śikṣā-padānāṃ vyatikrama-pratyāpattyā ādarajā-tasyādita evāvyatikramād bodhisattvo dvābhyām ābhyāṃ kāraṇābhyāṃ niṣkaukṛtyo bhavati.

【漢】由諸菩薩於諸學處犯已還淨、深敬專念初無違犯二因緣故，離諸惡作。如是菩薩從他正受、善淨意樂為依止故，生起慚愧；由慚愧故，能善防護所受尸羅；由善防護所受戒故，離諸惡作。

【漢】又於是中，從他正受、善淨意樂，此二是法；犯已還淨、深敬專念無有違犯，此二是前二法所引。又於是中，從他正受、善淨意樂、深敬專念無有違犯，由此三法，應知能令不毀菩薩所受淨戒；犯已還淨，由此一法，應知能令犯已還出。
△evam ayaṃ bodhisattvaḥ samā-dānam āśaya-viśuddhiṃ ca niśritya hrīvyapa-trāpyam utpādayati. hrīvyapatrāpyāc chīlaṃ samāttaṃ rakṣati. rakṣamāṇo niṣkaukṛtyo bhavati. tatra yac ca parataḥ samādānaṃ yaś ca viśuddho 'dhyāśayaḥ itīmau dvau dharmau yā ca vyatikrama-pratyāpattir yaś cādaraḥ avyatikrame anayor dvayor dharmayor āvāha-kau. tatra yac ca parataḥ samādānaṃ yaś ca suviśuddho 'dhyāśayo yaś cāvyatikramā-yādara ity ebhis tribhir dharmair avipattir bodhisattva-śīlasya veditavyā. vyatikrama-pratyāpattyā punaś chidritasya pratyānayana-vyutthānaṃ veditavyaṃ.

【漢】如是菩薩具四功德自性尸羅，應知即是妙善淨戒，正受隨學，能利自他，利益安樂無量眾生，哀愍世間諸天人等，令得義利利益安樂故。應知即是無量淨戒，攝受無量菩薩所學故。應知即是饒益一切有情淨戒，現前能作一切有情利益安樂故。應知即是能獲大果`[勝＝義【聖】]`勝利淨戒，攝受隨與無上正等菩提果故。

【漢】是名菩薩自性戒。
△tat punar etac caturbhir guṇair yuktaṃ sva-bhāva-śīlaṃ bodhisattvānāṃ kalyāṇaṃ veditavyam ātma-hitāya para-hitāya bahu-jana-hitāya bahu-jana-sukhāya lokānu- kaṃpāyai arthāya hitāya sukhāya deva-manuṣyānāṃ samādānato 'nuśikṣaṇataś ca. a-prameyaṃ veditavyam aprameya-bodhisattva-śikṣā-parigṛhītatayā. sattvānugrāhakaṃ veditavyaṃ sarva-sattva-hita-sukha-pratyupasthitatayā. mahā-phalānuśaṃsaṃ veditavyaṃ anuttara-samyak-saṃbodhi-phala-parigrahānupradānatayā.

#### 3.2.3.2.一切戒
【漢】云何菩薩一切戒？

【漢】謂菩薩戒略有二種。一、`[在家分 gṛhi-pakṣa]`在家分戒，二、`[出家分 pravrajita-pakṣa]`出家分戒。是名一切戒。

【漢】又即依此在家、出家二分淨戒，略說三種。一、`[律儀戒 samvara-śīla]`律儀戒，二、`[攝善法戒 kuśala-dharma-saṃgrāhaka]`攝善法戒，三、`[饒益有情戒 Sattvārtha-kriyā-]`饒益有情戒。
△tatra katamad bodhisattvasya sarva-śīlaṃ. samāsato bodhisattvaya gṛhi-pakṣa-gataṃ pravrajita-pakṣa-gataṃ ca śīlaṃ sarva-śīlam ity ucyate. tat punaḥ gṛhi-pakṣāśritaṃ pravrajita-pakṣāśritaṃ ca śīlaṃ samāsatas trividhaṃ. saṃvara-śīlaṃ kuśala-dharma- saṃgrāhakaṃ śīlaṃ sattvārtha-kriyā-śīlaṃ ca.

##### 3.2.3.2.1.戒安立
###### 3.2.3.3.1.1.律儀戒
【漢】律儀戒者，謂諸菩薩所受`[七眾；苾芻 bhikṣu 苾芻尼 bhikṣuṇī, 正學 Śikṣamāṇā, 勤策男 Śrāmaṇera, 勤策女 śrāmaṇerī, 近事男 upāsaka, 近事女 kupāsikā]`七眾別解脫律儀。即是苾芻戒、苾芻尼戒、正學戒、勤策`[男〔－〕【三宮聖】]`男戒、勤策女戒、近事男戒、近事女戒。如是七種，依止在家、出家二分，如應當知。是名菩薩律儀戒。
△tatra saṃvara-śīlaṃ bodhisattvasya yat sapta-naikāyikaṃ prātimokṣa-saṃvara-samā-dānaṃ bhikṣu-bhikṣuṇī-śikṣamāṇā-śrāmaṇera-śrāmaṇery-upāsakopāsikā-śīlaṃ. tad etad gṛhi-pravrajita-pakṣe yathāyogaṃ veditavyaṃ.

###### 3.2.3.3.1.2.攝善法戒
【漢】攝善法戒者，謂諸菩薩受律儀戒後，所有一切為大菩提，由身語意積集諸善，總說名為攝善法戒。
△tatra kuśala-dharma-saṃgrāhakaṃ śīlaṃ yat-kiṃcid bodhisattvaḥ śīla-saṃvara-samādānād ūrdhvaṃ mahā-bodhāya kuśalam ācinoti kāyena vācā. sarvaṃ tat samāsataḥ kuśala-dharma-saṃgrāhakaṃ śīlam ity ucyate.

【漢】此復云何？謂諸菩薩依戒、住戒，於聞、於思、於修止觀、於樂獨處精勤修學。
△tat punaḥ katamat. iha bodhisattvaḥ śīlaṃ niśritya śīlaṃ pratiṣṭhāya śrute yogaṃ karoti cintāyāṃ śamatha-vipaśyanā-bhāvanāyām ek'ārāmatāyāṃ.

【漢】如是時時於諸尊長精勤修習合掌、起迎、問訊、禮拜、恭敬之業，即於尊長勤修敬事。於疾病者，悲愍殷重瞻侍供給。

【漢】於諸妙說，施以善哉。於有功德補特伽羅，真誠讚美。

【漢】於十方界一切有情一切福業，以勝意樂起淨信心發言隨喜。於他所作一切違犯，思擇安忍。
△tathā gurūṇām abhivādanā-vandana-pratyutthānāṃjali-karmaṇaḥ kālena kālaṃ kartā bhavati. tathā kālena kālaṃ teṣām eva gurūṇāṃ gauraveṇopasthānasya kartā bhavati. glānānāṃ satkṛtya kāruṇyena glānopasthānasya kartā bhavati. tathā su-bhāṣite sādhu-kārasya dātā bhavati. guṇavatāṃ pudgalānāṃ bhūtasya varṇasya hartā bhavati. tathā sarvasattvānāṃ daśasu dikṣu sarva-puṇyasyāśayena prasannaṃ cittam utpādya vācaṃ bhāṣamāṇaḥ anumoditā bhavati. tathā sarvaṃ vyatikramaṃ pratisaṃ khyāya pareṣāṃ kṣamitā bhavati.

【漢】以身語意已作、未作一切善根，迴向無上正等菩提，時時發起種種正願。以一切種上妙供具，供佛法僧。於諸善品，恒常勇猛精進修習。於身語意住不放逸。
△tathā sarvaṃ kāyena vācā manasā kṛtaṃ kuśalam anuttarāyāṃ samyak-saṃbodhau pariṇamayitā bhavati. kālena ca kālaṃ vicitrāṇāṃ samyak-praṇidhānānāṃ tri-ratna-pūjāyāś ca sarvākārāyāḥ udārāyāḥ kartā bhavati.abhiyuktaś ca bhavaty ārabdhavīryaḥ satata-samitaṃ kuśala-pakṣe.

【漢】於諸學處，正念正知。正行防守，密護根門。於食知量。初夜後夜常修`[覺悟＝悎寤【三宮聖】]`覺悟。親近善士，依止善友。於自愆犯審諦了知，深見過失。既審了知深見過已，其未犯者，專意護持；其已犯者，於佛菩薩同法者所，至心發露如法悔除。

【漢】如是等類所有引攝、護持、增長諸善法戒，是名菩薩攝善法戒。
△apramāda-vihārī kāyena vācā. sikṣā-padānāṃ smṛti-saṃprajanya-cārikayā ārakṣakaḥ. indriyaiś ca gupta-dvāro bhojane mātra-jñaḥ pūrva-rātrā-pararātraṃ jāgarikā-yuktaḥ satpuruṣa-sevī kalyāṇa-mitra-saṃniśritaḥ ātmaskhalitānāṃ ca parijñātā bhavati. doṣa-darśī ca. jñātvā ca dṛṣṭvā pratisaṃhartā bhavati. skhalitaś ca buddha-bodhisattvānāṃ sahadhārmikānāṃ cāṃtike atyaya-deśako bhavati. evaṃ-bhāgī yānāṃ kuśalānāṃ dharmāṇām arjana-rakṣana-vivardhanāya yac chīlaṃ. tad bodhisattvasya kuśala-dharma-saṃgrāhakaṃ śīlam ity ucyate.

###### 3.2.3.3.1.3.饒益有情戒
【漢】云何菩薩饒益有情戒？當知此戒略有十一相。何等十一？
△tatra katamad bodhisattvasya sattvānugrāhakaṃ śīlaṃ. tat samāsata ekādaśākāraṃ veditavyaṃ.

【漢】謂諸菩薩，於諸有情能引義利彼彼事業，與作助伴。於諸有情隨所生起疾病等`[苦＝若【元】]`苦`[瞻【麗】，贍【大】(cf. K15n0570\_p0804a11; T40n1814\_p0670b24)]`瞻侍病等，亦作助伴。
△ekādaśākārāḥ katame. sattva-kṛtyeṣv arthopasaṃhiteṣu vicitreṣu sahāyībhāvaḥ. sattvānām utpannotpanneṣu vyādhy-ādi-duḥkheṣu glānopasthānādikaḥ sahāyībhāvaḥ.

【漢】又諸菩薩，依世出世種種義利，能為有情說諸法要；先方便說，先如理說，後令獲得彼彼義利。
△tathā laukika-lokottareṣv artheṣu dharma-deśanā-pūrvaka upāyopadeśa-pūrvakaś ca nyāyopadeśaḥ.

【漢】又諸菩薩，於先有恩諸有情所，善守知恩，隨其所應現前酬報。
△upakāriṣu ca sattveṣu kṛta-jñatām anurakṣato 'nurūpa-pratyupakāra-pratyupasthānaṃ.

【漢】又諸菩薩，於墮種種師子、虎狼、鬼魅、王賊、水火等畏諸有情類，皆能救護，令離如是諸怖畏處。
△vividhebhyaś ca siṃha-vyāghra-rāja-corodakāgny-ādkebhyo vicitrebhyo bhaya-sthānebhyaḥ sattvānām ārakṣā.

【漢】又諸菩薩，於諸喪失財寶親屬諸有情類，善為開解，令離愁憂。
△bhoga-jñāti-vyasaneṣu śoka-vinodanā.

【漢】又諸菩薩，於有匱乏資生眾具諸有情類，施與一切資生眾具。
△upakaraṇa-vighātiṣu sattveṣu sarvopakaraṇopasaṃhāraḥ.

【漢】又諸菩薩，隨順道理，正與依止，如法御眾。
△nyāya-patitaḥ. samyaṅ-niśraya-dānato dharmeṇa gaṇa-parikarṣaṇā.

【漢】又諸菩薩，隨順世間事務言說，呼召去來，談論慶慰，隨時往赴，從他受取飲食等事。以要言之，遠離一切能引無義、違意現行，於所餘事心皆隨轉。
△ālapana-saṃlapana-pratisaṃmodanaiḥ kālenopasaṃkramaṇatayā parato bhojana-pānādipratigrahato laukikārthānuvyavahārataḥ āhūtasyāgamanagamanataḥ samāsataḥ sarvānarthopasaṃhitāmanāpa-samudācāra-parivarjanaiḥ cittānuvartanatā.

【漢】又諸菩薩，若隱若露顯示所有真實功德，令諸有情歡`[喜【麗】，言【大】(cf. K15n0570\_p0804b06; T40n1814\_p0670c10)]`喜進學。
△bhūtaiś ca guṇaiḥ saṃpraharṣaṇatā rahaḥ prakāśaṃ vodbhāvanām upādāya.

【漢】又諸菩薩，於有過者，內懷親昵利益安樂增上意樂，調伏、訶責、治罰、驅擯；為欲令其出不善處，安置善處。
△snigdhena hitādhyāśaya-gatenāntargata-mānasena nigraha-kriyā avasādanā vā daṇḍa-karmānupradānaṃ vā pravāsanā vā yāvad evākuśalāt sthānād vyutthāpya kuśale sthāne saṃniyojanārthaṃ.

【漢】又諸菩薩，以神通力方便示現`[那落迦 naraka]`那落迦等諸趣等相，令諸有情厭離不善；方便引令入佛聖教，歡喜信樂，生希有心，勤修正行。
△ṛddhi-balena ca narakādi-gati-pratyakṣaṃ-darśanatayā akuśalād udvejanā buddha-śāsanāvatārāya cāvarjana-toṣaṇā-vismāpanā.

##### 3.2.3.3.2.戒安住
【漢】云何菩薩住律儀戒，住攝善法戒，住饒益有情戒？善護律儀戒，善修攝善法戒，善行一切種饒益有情戒？
△kathaṃ ca bodhi sattvo saṃvara-śīle sthitaḥ kuśala-saṃgrāhake śīle sthitaḥ sattvārtha-kriyā-śīle ca sthitaḥ saṃvṛta-śīlī ca bhavati su-saṃgṛhīta-kuśala-śīlī ca sarvākāra- sattvārtha-kriyā-śīlī ca.

###### 3.2.3.3.2.1.住律儀戒
【漢】謂諸菩薩，住別解脫律儀戒時，捨轉輪王而出家已，不顧王位，如棄草穢。如有貧庶為活命故，棄下劣欲而出家已，不顧劣欲，不如菩薩清淨意樂，捨`[輪＝轉輪【三宮】]`輪王位而出家已，不顧一切人中最勝轉輪王`[位＝欲【三宮聖】]`位。
△iha bodhisattvaḥ prātimokṣa-saṃvara-vyavasthitaḥ sacec cakravarti-rājyam apy utsṛjya pravrajito bhavati. sa tasmiṃś cakravarti-rājye evaṃ nirapekṣo bhavati tad-yathā tṛṇe vā amedhye vā. nihīna-puruṣasya jīvikābhiprāyasya pravrajitasya praty-avarān kāmān apahāya na tathā teṣu pratyavareṣu kāmeṣu nirapekṣatā bhavati. yathā bodhisattvasyāśaya-viśuddhatām upādāya pravrajitasya sarva-mānuṣyaka-kāma pravareṣu cakravarti-kāmeṣu.

【漢】又諸菩薩，住律儀戒，於未來世天魔王宮所有妙欲，不生喜樂。亦不願求彼諸妙欲，修行梵行。於彼妙欲尚如實觀，猶如趣入廣大種種恐畏稠林，況餘諸欲。
△anāgateṣv api Mārabhavanaparyāpanneṣv api kāmeṣu bodhisattvo 'nabhinandībhavati. nāpi ca teṣām arthāya praṇidhāya brahma-caryaṃ carati mahā-vicitra-prati-bhaya- gahanapraveśam iva tān kāmān yathābhūtaṃ saṃpaśyaṃ.prāg eva tadanyeṣu divyeṣu.

【漢】又諸菩薩，既出家已，於現在世尊貴有情種種上妙利養恭敬，正慧審觀尚如變吐曾不味著，何況於餘卑賤有情所有下劣利養恭敬。
△vartamāne 'py adhvani pravrajito bodhisattvaḥ udārebhyaḥ sattvebhyaḥ udāram api lābha-satkāraṃ vāntāśanam iva samyak-prajñayā paśyan nāsvādayati. prāg eva praty-avarebhyaḥ sattvebhyaḥ pratyavaraṃ.

【漢】又諸菩薩，常樂遠離，若獨靜處，若在眾中，於一切時心專遠離寂靜而住。不唯於是`[尸羅律儀 Śīla-samvara]`尸羅律儀而生喜足，依戒、住戒，勤修無量菩薩等持，為欲引發證得自在。
△pravivekābhirataś ca bhavaty ekākī saṃgha-madhye vā sarva-kālaṃ citta-vyavakṛṣṭa-vihārī. na śīla-saṃvara-mātrakeṇa tuṣṭo bhavati. api tu śīlaṃ niśritya pratiṣṭhāya ye te aprameyā bodhisattva-samādhayaḥ. teṣām abhinirhārāya vaśitā-prāptaye vyāyacchate.

【漢】又諸菩薩，雖處雜眾，而不樂為乃至少分不正言`[論＝語【元明】]`論；居遠離處，不起少分諸惡尋思。或時失念暫爾現行，尋便發起猛利悔愧，深見其過。數數悔愧，深見過故，雖復暫起不正言論、諸惡尋思，而能速疾安住正念，於彼獲得無復作心。由此因緣，則能拘檢。習拘檢故，漸能如昔於彼現行深生喜樂，於今安住彼不現行喜樂亦爾。又能違逆，令不現起。
△saṃsargato 'py aṇukām apy asat-kathām asad-vācaṃ nādhivāsayati praviveka-gataś cāṇukam apy asad-vitarkaṃ. pramuṣitayā ca smṛtyā tat-samudācāra-hetoḥ kālena kālaṃ tīvraṃ vipratisāram ādīnava-darśanam utpādayati. yam ābhīkṣṇakaṃ viprati-sāram ādīnava-darśanam āgamyotpanna-mātrāyām asat-saṃkathāyām asad-vitarke ca tvarita-tvaritaṃ sā smṛtir upatiṣṭhate. akaraṇa-cittaṃ ca pratilabhate. yena pratisaṃ-harati. pratisaṃharaṇābhyāsataś ca krameṇa tad yathā pūrvaṃ tat-samudācāra-ratir abhūt. tathā etarhy asamudācāra-ratiḥ saṃtiṣṭhate samudācāra-prātikūlyaṃ ca.

【漢】又諸菩薩，於諸菩薩一切學處，及聞已入大地菩薩廣大無量不可思議長時最極難行學處，心無驚懼，亦不怯劣。唯作是念：彼既是人，漸次修學，於諸菩薩一切學處廣大無量不可思議淨身語等諸律儀戒成就圓滿；我亦是人，漸次修學，決定無疑。當得如彼淨身語等諸律儀戒成就圓滿。
△sarva-bodhisattva-śikṣā-padāni cāsya mahā-bhūmi-praviṣṭānāṃ bodhisattvānāṃ śrutvā udārāṇy aprameyāṇy acintyāni dīrgha-kālikāni parama-duṣkarāṇi na bhavati cetasa uttrāso vā layas saṃkoco vā nānyatrāsyaivaṃ bhavati. te 'pi manuṣya-bhūtāḥ krameṇa ca śikṣamāṇāḥ bodhisattva-śikṣāsv aprameyā-ciṃtya-kāya-vāk-saṃvara-samanvāgatāḥ saṃvṛttāḥ.vayam api manuṣyabhūtāḥ krameṇa śikṣamāṇāḥ asaṃśayam anuprāpsyāmas tāṃ kāya-vāk-saṃvara-saṃpattim iti.

【漢】又諸菩薩，住律儀戒，常察己過，不伺他非，普於一切兇暴犯戒諸有情所，無損害心，無瞋恚心。菩薩於彼由懷上品法大悲故，現前發起深憐愍心、欲饒益心。
△ātma-doṣāṃtara-skhalita-gaveṣī ca bodhisattvo bhavati śīla-saṃvare vyavasthitaḥ. na paradoṣāṃtara-skhalita-gaveṣī. sarvaraudra-duḥśīlānāṃ ca sattvānām aṃtike nāghāta-citto bhavati na pratigha-cittaḥ. dharma-mahā-karuṇatām upādāyādhimātram eṣām aṃtike bodhisattvasyānukaṃpācittaṃ kartukāmatā-cittaṃ ca pratyupasthitaṃ bhavati.

【漢】又諸菩薩，住律儀戒，雖復遭他手足、塊石、刀杖等觸之所加害，於彼尚無少恚恨心，況當於彼欲出惡言、欲行加害，況復發言毀辱訶責，以少苦觸作不饒益。
△saṃvara-śīla-vyavasthitaś ca bodhisattvaḥ pāṇi-loṣṭa-daṇḍa-śastra-saṃsparśair api pareṣām aṃtike cittam api na pradūṣayati. kutaḥ punaḥ pāpikāṃ vācam niścārayiṣyati pratihaniṣyati vā. prāg punaḥ ākrośa-roṣeṇa paribhāṣaṇais tanuka-duḥkha-saṃsparśair apakāraiḥ.

【漢】又諸菩薩，住律儀戒，具足成就五支所攝`[不放逸行 apramāda]`不放逸行。一、前際俱行不放逸行，二、後際俱行不放逸行，三、中際俱行不放逸行，四、先時所作不放逸行，五、俱時隨行不放逸行。謂諸菩薩，於菩薩學正修學時，若於過去已所違犯如法悔除，是名菩薩前際俱行不放逸行。若於未來當所違犯如法悔除，是名菩薩後際俱行不放逸行。若於現在正所違犯如法悔除，是名菩薩中際俱行不放逸行。若諸菩薩，先於後時當所違犯，發起猛利自誓欲樂：謂我定當如如所應行，如如所應住，如是如是行，如是如是住，令無所犯。是名菩薩先時所作不放逸行。若諸菩薩，即以如是先時所作不放逸行為所依止，如如`[〔－〕【麗宮】，行【大】]`所應行，如如所應住，如是如是行，如是如是住，不起毀犯。是名菩薩俱時隨行不放逸行。
△saṃvara-śīla-vyavasthitaś ca bodhisattvaḥ paṃcāṃga-parigṛhītenāpramādena sama-nvāgato bhavati. pūrvāṃta-saha-gatenāparāṃta-saha-gatena madhyāṃta-saha-gatena pūrva-kāla- karaṇīyena sahānucareṇa ca. bodhisattva-sikṣāsu śikṣamāṇo bodhisattvaḥ atītam adhvānam upādāya yām āpattim āpannaḥ sānena yathādharmaṃ pratikṛtā bhavati. ayam asya pūrvāṃta-saha-gato 'pramādaḥ. anāgate 'py adhvani yām āpattim āpatsyate. tām api yathādharmaṃ pratikariṣyati. ayam asyāparāṃta-saha-gato 'pramā-daḥ. pratyutpanne 'py adhvani yām āpattim āpadyate. tām api yathādharmaṃ pratika-roti. ayam asya madhyānta-saha-gato 'pramādaḥ. pūrvam eva cāpatter bodhisattvaḥ tīvram autsukyam āpadyate. kaccid ahaṃ tathā-tathā careyaṃ tathā-tathā-vihareyaṃ. yathā-yathā caran yathā-yathā viharann āpattiṃ nāpadyeyaṃ. ayaṃ bodhisattvasya pūrva-kāla- karaṇīyo 'pramādaḥ. sa pūrva-kālakaraṇīyam evāpramādaṃ niśritya tathā-tathā carati tathā-tathā viharati. yathā-yathāsya carato viharato vā āpattiṃ nottiṣṭhate. ayam asya sahānucaro 'pramādaḥ.

【漢】又諸菩薩，住律儀戒，覆藏自善，發露己惡，少欲喜足，堪忍眾苦，性無憂慼，不掉不躁，威儀寂靜，離矯詐等一切能起邪命之法。
△saṃvara-śīla-vyavasthito bodhisattvaḥ praticchanna-kalyāṇo bhavati vivṛta-pāpaḥ alpecchaḥ saṃtuṣṭaḥ duḥkha-sahiṣṇur aparitasana-jātīyaḥ anuddhataś cācapalaś ca praśāṃteryāpathaḥ kuhanādi-sarva-mithyājīva-karaka-dharma-vivarjitaḥ.

【漢】菩薩成就如是十支，名住律儀戒，善護律儀戒。謂不顧戀過去諸欲，又不希求未來諸欲，又不耽著現在諸欲，又樂遠離不生喜足，又能掃滌不正言論諸惡尋思，又能於己不自輕蔑，又性柔和，又能堪忍，又不放逸，又能具足軌則淨命。
△ebhir daśabhir aṃgaiḥ samanvāgato bodhisattvaḥ saṃvaraśīlavyavasthitaḥ susaṃvṛta-śīlī bhavati. yad utātīteṣu kāmeṣu nirapekṣatayā anāgateṣv anabhinandatayā praviveka-vāsābhiratyā vāg-vitarka-pariśodhanatayā ātmanaḥ aparibhavanatayā sauratyena kṣāṃtyā apramādena ācāra-jīva-viśuddhyā ceti.

###### 3.2.3.3.2.2.住攝善法戒
【漢】又諸菩薩，已能安住攝善法戒。若於身財少生顧戀尚不忍受，何況其多。
△punar bodhisattvaḥ kuśala-dharma-saṃgrāhaka-śīle vyavasthitaḥ utpannāṃ kāya-bhogāpeksāṃ svalpām api nādhivāsayati. prāg eva prabhūtāṃ.

【漢】又於一切犯戒因緣根本煩惱、少分煩惱忿恨等生，亦不忍受。
△sarva-dauśśīlya-bhūtāṃś ca kleśopakleśāṃ krodhopanāhādīn utpannāṃ nādhivāsa- yati.

【漢】又於他所發生恚、害、怨恨等心，亦不忍受。
△utpannāṃ pareṣāṃ aṃtike āghāta-pratigha-vaira-cittatāṃ nādhivāsayati.

【漢】又於所起懈怠、懶惰，亦不忍受。
△utpannam ālasya-kausīdyaṃ nādhivāsayati.

【漢】又於所起等至味著、等至煩惱，亦不忍受。
△utpannaṃ samāpatty-āsvādaṃ samāpatti-kleśaṃ nādhivāsayati.

【漢】又於五處如實了知。謂如實知善果勝利，又能如實了知善因，又能如實知善因果倒與無倒，又如實知攝善法障。
△paṃca ca sthānāni yathābhūtaṃ prajānāti. kuśala-phalānuśaṃsaṃ yathābhūtaṃ prajānāti. kuśala-hetuṃ kuśala-hetu-phale viparyāsam aviparyāsaṃ ca kuśala-saṃgrahāya cāntarāyaṃ yathābhūtaṃ prajānāti. kuśala-phale bodhisattvaḥ anuśaṃsa-dārśī kuśala-hetuṃ paryeṣate.

【漢】是諸菩薩能於善果見大勝利，尋求善因；為攝善故，如實了知倒與無倒；由此菩薩獲得善果。不於無常妄見為常，不於其苦妄見為樂，不於不淨妄見為淨，不於無我妄見為我。如實了知攝善法障；為攝善故，速疾遠離。
△kuśala-saṃgrahāya viparyāsaṃ cāviparyāsaṃ ca yathābhūtaṃ prajānaṃ bodhisattvaḥ prāpya kuśala-phalaṃ nānitye nitya-darśī bhavati. na duḥkhe sukha-darśī. nāśucau śucidarśī. nānātmany ātma-darśī. antarāyaṃ ca prajānan kuśala-saṃgrahāya parivarjayati.

【漢】菩薩由此十種相故，名住攝善法戒。速能攝善一切種相。謂施`[漸次 upaniṣadā]`漸次、若戒漸次、若忍漸次、若精進漸次、若靜慮漸次，及五種慧。
△tasyaibhir daśabhir ākāraiḥ kuśala-dharma-saṃgrāhaka-śīla-vyavasthitasya kṣipram eva kuśala-saṃgraho bhavati. sarvākāra-saṃgrahaś ca. yad uta dānopaniṣadā sīlopaniṣadā kṣāṃty-upaniṣadā vīryopaniṣadā dhyānopaniṣadā paṃcākārayā cā prajñayā.

###### 3.2.3.3.2.3.住一切種饒益有情戒
【漢】又諸菩薩由十一相，名住一切種饒益有情戒。於一一相中成就一切種。
△punar bodhisattvaḥ ekādaśabhir ākāraiḥ sarvākāre sattvārtha-kriyā-śīle vyavasthitaḥ ekaikena sarvākāreṇākāreṇa samanvāgato bhavati.

【漢】謂諸菩薩，於諸有情彼彼事業，皆為助伴。謂於思量所作事業，及於功用所作事業，悉能與彼而作助伴。或於道路若往、若來，或於無倒事業加行，或於守護所有財物，或於和合展轉乖離，或於義會，或於修福，皆為助伴。
△iha bodhisattvaḥ sattvānāṃ teṣu teṣu kṛtyeṣu sahāyībhāvaṃ gacchaṃ kṛtya-cintāyāṃ kṛtya-samarthane sahāyībhāvaṃ gacchati. adhva-gamanāgamane samyak-karmānta-prayoge bhogānām ārakṣaṇe vibhinnānyonya-pratisaṃdhāne utsave puṇya-kriyāyāṃ ca duḥkheṣu vā. punar bodhisattvaḥ sahāyībhāvaṃ gacchan vyādhitāṃ sattvāṃ paricarati.

【漢】於諸救苦亦為助伴。謂於遭遇疾疫有情瞻侍供給，盲者啟導，聾者撝義，手代言者曉以`[想＝相【三宮】]`想像，迷方路者示以遇途，支不具者`[惠＝慧【宋元宮】]`惠以荷乘，其愚騃者誨以勝慧。為貪欲纏所苦有情，開解令離貪欲纏苦。如是若為瞋恚、惛沈睡眠、掉舉惡作、疑纏所苦有情，開解令離疑`[纏＝惑【聖】]`纏等苦。欲尋思纏所苦有情，開解令離欲尋思苦。如欲尋思，恚、害、親里、國土、不死、輕侮相應、族姓相應所有尋思，當知亦爾。他蔑、他勝所苦有情，開解令離被蔑、勝苦。行路疲乏所苦有情，施座施處，調身按摩，令其止息勞倦眾苦。
△andhāṃ praṇayati panthānaṃ vyapadiśati. badhirāṃ hasta-saṃvācikayārthaṃ grāhayati saṃjña-nimitta-vyapadeśena. vyaṃgāṃ cchirasā vā yānena vā vahati. kāma-cchanda-paryvasthāna-duḥkhitānāṃ sattvānāṃ kāma-cchanda-paryavasthāna-duḥkhaṃ prativinodayati. vyāpāda-styāna-middhauddhatya-kaukṛtya-vicikitsā-paryavasthāna-duḥkhitānāṃ sattvānāṃ yāvat paryavasthānaṃ prativinodayali. kāma-vitarka-paryavasthānena duḥkhitānāṃ sattvānāṃ kāma-vitarkaṃ prativinodayati. yathā kāma-vitarkam. evaṃ vyāpāda-vihiṃsā-jñati-janapadāmara-vitarkā avamanyanā-pratisaṃyuktaḥ kulodayatā-pratisaṃyuktaś ca vitarko veditavyaḥ. para-paribhava-parājaya-duḥkhena duḥkhitānāṃ sattvānāṃ paraparibhava-parājaya-duḥkhaṃ prativinodayati. adhva-pariśrāntānāṃ sthān'āsana-dānenāṃga-prapīḍanena śrama-klama-duḥkhaṃ prativrinodayati.

【漢】又諸菩薩，為諸有情如理宣說。謂於樂行惡行有情，為欲令斷諸惡行故，以相應文句、助伴、隨順、清亮、有用、相`[稱應＝應稱【宮聖】]`稱、應順、常委分資糧法而為宣說。或復方便善巧宣說。如於樂行惡行有情，為欲令斷諸惡行故；如是於行慳行，有情為欲令彼斷慳行故；於現法中求財寶者，為欲令彼正少功力，集多財寶，守護無失；於佛聖教懷憎嫉者，為欲令彼得清淨信，證清淨見，超諸惡趣，盡一切結，越一切苦；應知亦爾。
△punar bodhisattvaḥ sattvānāṃ nyāyaṃ vyapadiśaṃ duścaritacāriṇāṃ sattvānāṃ duścarita-prahāṇāya dharmaṃ deśavati yuktaiḥ pada-vyaṃjanaiḥ sahitair ānulomikair ānucchavikair aupayikaiḥ pratirūpaiḥ pradakṣiṇair nipakasyāṃga-saṃbhāraiḥ. upāya-kauśalaṃ vā punar vyapadiśati. yathā duścaritacāriṇāṃ sattvānāṃ duścaritaprahāṇā-ya. evaṃ matsarāṇāṃ sattvānāṃ mātsarya-prahāṇāya dṛṣṭe dharme samyag-alpa-kṛcchreṇa bhogānām arjanāya rakṣaṇāya ca. śāsane 'smiṃ pratihatānāṃ śraddhā-pratilaṃbhāya darśana-pratilaṃbhāya. darśana-viśuddhyāpāya-samatikramāya sarva-saṃyojana-paryādānāt sarva-duḥkha-samatikramāya.

【漢】又諸菩薩，於其有恩諸有情所深知恩惠，常思酬報。暫見申敬，讚言善來，怡顏歡慰，吐誠談謔；`[祥＝詳【三宮】]`祥處設座，正`[筵＝延【三宮】]`筵令坐。若等若增`[財【麗宮】，助【大】]`財利供養現前酬答，非以下劣。於彼事業雖不求請，尚應伴助。況`[于＝乎【三宮】]`于有命。如於事業，如是於苦，於如理說，於方便說，於濟怖畏，於衰惱處開解愁憂，於惠資`[具＝糧【三宮】]`具，於與依止，於隨心轉，於顯實德令深歡悅，於懷親愛方便調伏，於現神通驚恐引攝，如應廣說，當知亦爾。
△punar bodhisattva upakāriṇāṃ sattvānāṃ kṛtajñatāṃ prāviṣkurvaṃ dṛṣṭvā satkṛtyāla-pati saṃlapati pratisaṃmodayaty ehi-svāgata-vāditayā. āsana-sthānānupradānena ca saṃpratīcchati. tulyādhikena cāsya pratilābha-satkāreṇa pratyupasthito bhavati. na nyūnena. kṛtyeṣv asyāyācito 'pi sahāyībhāvaṃ gacchati. prāg eva yācitaḥ. yathā kṛtyeṣu. evaṃ duḥkheṣu nayopadeśe bhaya-paritrāṇe vyasana- stha-śoka-prativino-dane upakaraṇopasaṃhāre saṃniśrayadāne cittānuvartane bhūtair guṇaiḥ saṃprahar-ṣaṇe snighena cāntar-bhāvena --- ṛddhyā cottṛāsanāvarjaneneti peyālaṃ.

【漢】又諸菩薩，於遭怖畏諸有情類，能為救護。謂於種種禽獸、水火、王賊、怨敵、家主、宰官、不活、惡名、大眾、威德、非人、起屍、魍魎等畏，皆能救護，令得安隱。
△punar bodhisattvaḥ bhītānāṃ sattvānāṃ bhayeṣv ārakṣakaḥ. kṣudra-mṛga-bhayād api sattvān rakṣati. āvarta-grāha-bhayād api rājabhayād api cora-bhayād api pratyarthika-bhayād api svāmy-adhipati-bhayād apy anājīvika-bhayād apy aślokabhayāt parṣac-chāradya-bhayād api amanuṣya-vetāḍa-bhayād api.

【漢】又諸菩薩，於處衰惱諸有情類，能善開解，令離愁憂。或依親屬有所衰亡。所謂父母、兄弟、妻子、奴婢、僮僕、宗長、朋友、內外族因、親教、軌範及餘尊重，時有喪亡，善為開解，令離憂惱。或依財寶有所喪失。謂或王賊之所侵奪，或火所燒，或水所溺，或為矯詐之所誑誘，或由事業無方損失，或為惡親非理橫取，或家`[生＝失【三宮】]`生火之所耗費，於如是等財寶喪失，善為開解，令離憂惱。由是因緣，諸有情類生軟中上三品愁憂，菩薩皆能正為開解。
△punar bodhisattvaḥ vyasana-sthānāṃ sattvānāṃ śoka- prativinodanaṃ jñāti-vyasanam ārabhya mātā-pitṛ- maraṇe 'pi śokaṃ prativinodayati putra-dāra-maraṇe 'pi dāsī-dāsa-karmakarapauruṣeyamaraṇe 'pi mitrāmātyajñāti-sālohita-maraṇe 'py ācāryopādhyāya-guru-sthānīya-maraṇe 'pi śokaṃ prativinodayati. bhoga-vyasanaṃ vā punar ārabhya saced bhogā rājñā vā pareṣāṃ hṛtā bhavaṃti. tatra 'sokaṃ prativinodayati. corair vā apahṛtā bhavaṃti. agninā vā dagdhā udakena vāpahṛtāḥ. kunihitā vā nidhayaḥ prana-ṣṭā bhavaṃti. kuprayuktā vā karmāntā pralugnā bhavaṃti. apriyair vā dāyādair adhi-gatā bhavaṃti. kule vā kulāṃgāra utpanno bhavati. ye tannidānam api śokam utpannaṃ mṛdu-madhyādhimātraṃ sattvānāṃ bodhisattvaḥ samyak prativinodayati.

【漢】又諸菩薩，備資生具，隨有來求，即皆施與。謂諸有情求食與食，求飲與飲，求乘與乘，求衣與衣，求莊嚴具`[施＝與【三宮】]`施莊嚴具，求諸什物施以什物，求鬘塗香施鬘塗香，求止憩處施止憩處，求諸光明施以光明。
△punar upakaraṇārthikānāṃ upakaraṇopasaṃhāraṃ kurvaṃ bodhisattvaḥ bhojanaṃ bhojanārthibhyo dadāti. pānaṃ pānārthibhyaḥ. yānaṃ yānārthibhyaḥ. vastraṃ vastrārthibhyaḥ. alaṃkāram alaṃkārārthibhyaḥ. bhāṇḍopaskaraṃ bhāṇḍopaskarār-thibhyaḥ. gandha-mālya-vilepanaṃ gandha-mālya-vilepanārthibhyaḥ. pratiśrayaṃ pratiśrayārthibhyaḥ. ālokam ālokārthibhyo dadāti.

【漢】又諸菩薩，性好攝受諸有情類，如法御眾，方便饒益。以無染心先與依止，以憐愍心現作饒益，然後給施如法衣服、飲食、臥具、病緣醫藥資身什物。若自無有，應從淨信長者、居士、婆羅門等求索與之。於己以法所獲如法衣服、飲食、諸坐臥具、病緣醫藥資身什物，與眾同用，自無隱費。於時時間，以其隨順八種教授而正教授，五種教誡而正教誡。此中所說教授、教誡，當知如前力種性品已廣分別。
△punaḥ parigraha- śīlena bodhisattvaḥ sattvānāṃ gaṇa-parikarṣaṇa-yogena parigrahaṃ kurvaṃ pūrvaṃ tāvat niśrayaṃ dadāti nirāmiṣeṇa cittenānukaṃpācittam eva saṃpu-raskṛtya. tato dharmeṇa cīvara-piṇḍa-pāta-śayanāsana-glāna-pratyaya-bhaiṣajya-pari-ṣkārān eṣām arthe śrāddhānāṃ brāhmaṇa-gṛhapatīnām antikāt paryeṣate. dhārmikaiś ca dharma-lābhaiḥ svaiś cīvara-piṇḍa-pāta-śayanāsana-glāna-pratyaya-bhaiṣajya-pariṣkāraiḥ sādhāraṇa-paribhogī ca bhavaty apratigupta-bhojī. aṣṭākāraṃ cānulo-mikam avavādaṃ kālena kālam anuprayacchati. paṃcākārayā cānuśāsanyā samyak samanuśāsti. tadyathokte avavādānuśāsanyau bala-gotra-paṭale. tathehāpi veditavyau.

【漢】又諸菩薩，於有情心性好隨轉。隨心轉時，先知有情若體若性。知體性已，隨諸有情所應共住，即應如是與其共住；隨諸有情所應同行，即應如是與彼同行。
△punar bodhisattvaḥ cittānuvartana-śīlena sattvānāṃ cittaṃ anuvartamānaḥ ādita eva sattvānāṃ (bhāvaṃ ca jānāti. prakṛtiṃ-------jānāti prakṛti-------prakṛtiṃ------prakṛti--) yathā yaiḥ sattvaiḥ sārdhaṃ saṃvastavyaṃ bhavati. tathā taiḥ saṃvasati. yathā yeṣu sattveṣu pratipattavyaṃ bhavati. tathā teṣu pratipadyate.

【漢】若諸菩薩欲隨所`[化＝先【元明】]`化有情心轉，當審觀察，若於如是如是相事現行身語生他憂苦，如是憂苦若不令其出不善處安立善處，菩薩爾時於如是事現行身語，護彼心故，方便思擇勵力遮止令不現行。如是憂苦若能令其出不善處安立善處，菩薩爾時於如是事現行身語，住哀愍心，不隨如是有情心轉，方便思擇勵力策發要令現行。

【漢】復審觀察，若於如是他有情事現行身語令餘有情發生憂苦，如是憂苦`[若＝苦【元】]`若不令他、或餘有情、或不令二出不善處安立善處，菩薩爾時於如是事現行身語，護餘心故，方便思擇勵力遮止令不現行。如是憂苦若能令他、或餘有情、或能令二出不善處安立善處，菩薩爾時於如是事現行身語，住哀愍心，不隨如是有情心轉，方便思擇勵力策發要令現行。
△(yasya ca sattvasya bodhi------ dācāreṇa kāyika-vācikena duḥkha-daurmanasye utpatsyete. tac ca duḥkha-daurmana---nākuśalāt sthānād vyutthānāya kuśale sthāne------pariharati na samudācarati.) sacet punas tad duḥkha-daurmanasyaṃ a-kuśalāt sthānād vyutthāpya kuśale sthāne pratiṣṭhāpanāya paśyati na) anuvartate pratisaṃkhyāya bodhisattvaḥ paracittaṃ yad uta parānukaṃpām evopādāya.
△(yena------kāyika-vācikenānyeṣām) utpadyate duḥkha-daurmanasyaṃ. tac ca pareṣāṃ tadanyeṣām akuśalāt sthānād vyutthānāya kuśale sthāne pratiṣṭhāpanāya na) saṃvar-tate pratisaṃkhyāya pratisaṃharati bodhisatvtas tat-kāya-vāk-karma-samudācāraṃ (tadanye-----ḥ) paśyati pareṣāṃ tadanyeṣāṃ vā tad-ubhayor vā kuśalāt sthānād vyutthāpya kuśale sthāne pratiṣṭhāpanāya pratisaṃkhyāya samudācarati bodhisattvas taṃ kāya-vāk-(samudācāraṃ nānuvartate) teṣāṃ sattvānāṃ cittam anukaṃpā-cittam evopasthāpya.

【漢】復審觀察，若於如是菩薩自事現行身語生他憂苦，如是現行身語二業非諸菩薩學處所攝，不順福德、智慧資糧，如是憂苦不能令他出不善處安立善處，菩薩爾時於如是事現行身語，護他心故，方便思擇勵力遮止令不現行。與此相違現行身語，如前應知。如生憂苦，如是廣說生於喜樂，隨其所應，當知亦爾。
△(yena ca---samudācāreṇa kāyikavācikena) pareṣāṃ duḥkhadaurmanasyam utpadya-mānaṃ samanupaśyati. sa ca kāya-vāk-samudācāro na śikṣā-pada-parigṛhīto bhavati na puṇya-jñāna-saṃbhārānugataḥ tac ca duḥkha-daurmanasyaṃ pareṣāṃ nākuśalāt sthānād ity) -ādi) (pūrvavad veditavyaṃ. pratisaṃharati) bodhisattvas taṃ kāya-vāk-samudācāraṃ para-cittānurakṣayā. tad-viparyayāt samudācāraḥ pūrvavad veditavyaḥ. yathā duḥkha-daurmanasyam. evaṃ sukha-saumanasyaṃ yathā-yogaṃ vistareṇa veditavyaṃ.

【漢】又隨他心而轉菩薩，知他有情忿纏所纏，現前忿纏難可捨離，尚不讚歎，何況毀呰，即於`[爾＝此【三宮】]`爾時亦不諫誨。
△na ca paracittānuvartī bodhisattvaḥ parasya krodha-paryavasthānena-paryavasthitasya saṃmukham avigata-krodha-paryavasṭnāne varṇam api bhāṣate. prāg evāvarṇaṃ. nāpi saṃjñaptim anuprayacchati.

【漢】又隨他心而轉菩薩，他雖不來談論慶慰，尚應自往談論慶慰，何況彼來而不酬報。
△punaḥ paracittānuvartī bodhisattvaḥ param anālapantam apy ālapati pratisaṃmoda-yati. prāg evālapaṃtaṃ pratisaṃmodayaṃtaṃ.

【漢】又隨他心而轉菩薩，終不故意惱觸於他，唯除訶責諸犯過者，起慈悲心，諸根寂靜，如應訶責令其調伏。
△na ca para-cittānuvartī bodhisattvaḥ pareṣāṃ kṣubhyati nānyatrāvasādayitu-kāmaḥ. teṣām evānukaṃpayā praśāṃtendriyair avasādayati.

【漢】又隨他心而轉菩薩，終不`[嗤＝蚩【聖】]`嗤誚輕弄於他，令其𧹞愧不安隱住，亦不令`[其＝他【三宮聖】]`其心生憂悔。雖能摧伏得勝於彼，而不彰其墮在負處。彼雖淨信，生於謙下，終不現相而起自高。
△na ca para-cittānuvartī bodhisattvaḥ param avahasati nāvaspaṇḍayati (na maṅkubhā---ti) nāpy asparśa-vihārāya kaukṛtyam upasaṃharati. nigṛhītasyāpi parājitasya na nigra-ha-sthānena saṃcodayati. nīcaiḥ-prapannasya ca nocchritam ātmānaṃ vikhyāpayati.

【漢】又隨他心而轉菩薩，於諸有情非不親近，不極親近，亦不非時而相親近。
△na ca para-cittānuvartī bodhisattvaḥ pareṣām asevī bhavati

【漢】又隨他心而轉菩薩，終不現前毀他所愛，亦不現前讚他非愛；非情交者不吐實誠，不屢希望，知量而受；若先許`[應他＝他應【三宮】]`應他飲食等，終無假託不赴先祈，為性謙`[冲＝沖【三宮聖】]`冲如法曉`[諭＝喻【三宮聖】]`諭。
△(nāpra----purastāt) priya-vigarhako bhavati. nāpy apriya-praśaṃsakaḥ. nāpy asaṃs-tuta-viśvāsī bhavati. nābhīkṣṇa-yācakaḥ. pratigrahe 'pi ca mātrāṃ jānāti. (pratigra-heṇa ca) bhojana-pānādikenopanimaṃtrito na nirākaroti. (----nuprayacchati).

【漢】又諸菩薩性好讚揚真實功德，令他歡喜。於信功德具足者前，讚揚信德令其歡喜；於戒功德具足者前，讚揚戒德令其歡喜；於聞功德具足者前，讚揚聞德令其歡喜；於捨功德具足者前，讚揚捨德令其歡喜；於慧功德具足者前，讚揚慧德令其歡喜。
△punar bodhisattvaḥ bhūta-guṇa-saṃharaṇa-śīlena sattvāṃ saṃpraharṣayaṃ śraddhā-guṇasaṃpannāṃ cchraddhāguṇa-saṃkathayā saṃpraharṣayati. śīla-guṇa-saṃpannāṃ cchīla-guṇa-saṃkathayā śruta-guṇa-saṃpannāṃ śruta-guṇa-saṃkathayā (tyāga-guṇa-saṃpannāṃ tyāga-guṇa-saṃkathayā prajñā-guṇa-saṃpannāṃ prajñāguṇa-saṃkathayā saṃpraharṣayati.

【漢】又諸菩薩性好悲愍，以調伏法調伏有情。若諸有情有下品過下品違犯，內懷親愛無損惱心，以軟訶責而訶責之。若諸有情有中品過中品違犯，內懷親愛無損惱心，以中訶責而訶責之。若諸有情有上品過上品違犯，內懷親愛無損惱心，以上訶責而訶責之。如訶責法，治罰亦爾。若諸有情有下、中品應可驅擯過失違犯，菩薩爾時為教誡彼及餘有情，以憐愍心及利益心，權時驅擯，後還攝受。若諸有情有其上品應可驅擯過失違犯，菩薩爾時盡壽驅擯，不與共住、不同受用，憐愍彼故不還攝受，勿令其人於佛聖教多攝非福，又為教誡利餘有情。
△punar bodhisattvo nigrahaśīlena sattvān nigṛhṇaṃ mṛdvaparādhaṃ mṛduvyatikramaṃ snigdhenāṃtarbhāvenāvipannena mṛdhvyā avasādanikayā avasādayati. madhyāparā-dhaṃ (madhya-vyatikramaṃ madhyayāvasādanikyāvasādayati. adhimātrāparādham) adhimātra-vyatikramam adhimātrayā avasādanikayā avasādayati. yathāvasādanikayā. tathā daṇḍa-karma veditavyaṃ. mṛdu-madhyāparādhaṃ mṛdu-madhya-vyatikramaṃ bodhisattvas tā-----yogeṇa) punar-ādānāya pravāsayati teṣām eva cānyeṣāṃ ca sama-nuśāsanārtham anukaṃapā-cittatayā hita-cittatayā. adhimātrāparādham (adhimātra-vyatikramaṃ) punar-asaṃvāsāyā-saṃbhogāya yāvaj-jīvenāpy apunaḥ-pratigrahaṇāya pravāsayati teṣām eva cānukaṃpayā (mā te bahutaram) asmiṃ cchāsane apuṇya-parigrahaṃ kariṣyaṃtīti. pareṣāṃ ca hita-kāmatayā samanuśāsanārthaṃ.

【漢】又諸菩薩為欲饒益諸有情故，現神通力，或為恐怖、或為引攝。謂為樂行諸惡行者，方便示現種種惡行諸果異熟。謂諸惡趣，小那落迦、大那落迦、寒那落迦、`[熱＝獨【三宮聖】]`熱那落迦，既示現已，而告之言：汝當觀此，先於人中造作增長諸惡行故，今受如是最極暴惡、辛楚、非愛苦果異熟。彼見是已，恐怖厭患，離諸惡行。復有一類無信有情，菩薩眾中隨事故問，彼作異思拒而不答。菩薩爾時或便化作執金剛神，或復化作壯色大身巨力藥叉，令其恐怖。由是因緣，捨慢生信，恭敬正答；其餘大眾聞彼正答，亦皆調伏。或現種種神通變化，或一為多，或多為一，或以其身穿過石壁、山巖等障往還無礙，如是廣說乃至梵世身自在轉，現無量種神變差別，或復現入火界定等，或復示現共聲聞等種種神通，方便引攝，令諸有情踊躍歡喜。諸未信者，方便安處信具足中；諸犯戒者，方便安處戒具足中；諸少聞者，方便安處聞具足中；多慳悋者，方便安處捨具足中；諸惡慧者，方便安處慧具足中。
△punar bodhisattvaḥ ṛddhi-balena sattvām uttrāsayitu-kāmaḥ āvarjayitu-kāmo duś-carita-cāriṇāṃ sattvānāṃ duścarita-vipāka-phalam apāyān narakān mahā-narakāṃ cchītala- narakāṃ pratyeka-narakān upanīyopanīyopadarśayati. paśyaṃtu bhavaṃto duś-caritasya kṛtopacitasya manuṣya-bhūtair idam īdṛśaṃ raudraṃ parama-kaṭukaṃ aniṣṭaṃ phalavipākaṃ pratyanubhūyamānam iti. te ca taṃ dṛṣṭvā uttrasyaṃti saṃve-gam āpadyaṃte duścaritāt prativiramaṃti. tad-ekatyāṃś ca sattvāṃ bodhisattvasya mahatyāṃ parṣadi niṣaṇṇasya praśna-saṃsādanenānādeyaṃ vacanaṃ kartukāmāṃ bodhisattvo Vajrapāṇiṃ vā anyatamaṃ vā udāra-varṇaṃ mahā-kāyaṃ mahā-balaṃ yakṣam abhinirmimīya bhīṣayaty uttrāsayati. tan-nidānaṃ saṃpratyaya- jātasya bahu-māna-jātasyādara-jātasya samyag eva praśna-(prativyāhāra-karaṇārthaṃ.) tasya ca mahā-jana-kāyasya tena praśna-prativyāhāreṇa vinayanārthaṃ. vicitreṇa vā punaḥ ṛddhy-abhisaṃskāreṇa tad-yathā eko bhūtvā bahudhā bhavaṃ bahudhā bhūtvā eko bhavaṃs tiraḥ kuḍyaṃ tiraḥ śailaṃ tiraḥ prākāram asajjamānena kāyena gacchaṃ vistareṇa yāvad Brahma-lokaṃ kāyena vaśe vartayati. ayamakāny) api prātihāryāṇi vidarśayaṃs tejo-dhātum api samāpadyamānaḥ śrāvaka-sādhāraṇāṃ punaḥ ṛddhim upadarśayann āvarjayan toṣayitvā saṃpraharṣya aśraddhaṃ śraddhāsaṃpadi niveśa-yati. duḥśīlaṃ śīla-saṃpadi. alpa-śrutaṃ śruta-saṃpadi. matsariṇaṃ tyāga-saṃpadi. duṣ-prajñaṃ prajñā-saṃpadi niveśayati.

【漢】如是菩薩成就一切種饒益有情戒。

【漢】是名菩薩三種戒藏，亦名無量大功德藏。謂律儀戒所攝戒藏，攝善法戒所攝戒藏，饒益有情戒所攝戒藏。
△evaṃ hi bodhisattvaḥ sarvākāreṇa sattvārtha-kriyā-śīlena samanvāgato bhavati. ta ete bhavaṃti trayo bodhisattvasya śīla-skandhā aprameyapuṇyaskandhāḥ saṃvara-śīla-saṃgṛhītaḥ kuśalasaṃgrāhaka-śīla-saṃgṛhītaḥ sattvārtha-kriyā-śīla-saṃgṛhītaś ca śīla-skandhaḥ.

##### 3.2.3.3.3.廣辨授受
###### 3.2.3.3.3.1.從他受
###### # 3.2.3.3.3.1.1.辨授受相
###### ## 3.2.3.3.3.1.1.1.明所應
###### ### 3.2.3.3.3.1.1.1.1.正受淨戒
【漢】若諸菩薩欲於如是菩薩所學三種戒藏勤修學者，或是在家、或是出家，先於無上正等菩提發弘願已，當審訪求同法菩薩，已發大願、有智有力於語表義能授能開。
△tatra bodhisattvenāsmiṃs tri-vidhe 'pi śīla-skandhe bodhisattva-śikṣāyāṃ śikṣitu-kāmena gṛhiṇā vā pravrajitena vā anuttarāyāṃ samyak-saṃbodhau kṛta-praṇidhānena saha-dhārmikasya bodhisattvasya kṛta-praṇidhānatayā vijñasya pratibalasya vāg-vijñapty-artha-grahaṇāvabodhāya

【漢】於如是等功德具足勝菩薩所，先禮雙足，如是請言：我今欲於善男子所、或長老所、或大德所，乞受一切菩薩淨戒，唯願須臾不辭勞倦，哀愍聽授。
△ity-evaṃ-rūpasya bodhisattvasya pūrvaṃ pādayor nipatyādhyeṣaṇāṃ kṛtvā yathā tavāhaṃ kula-putrāṃtikād bodhisattva-śīla-saṃvara-samādānam ākāṃkṣāmy ādātuṃ. tad arhasy anuparodhena muhūrtam asmākam anukaṃpayā dātuṃ śrotuṃ ca. ity

【漢】既作如是無倒請已，偏袒右肩，恭敬供養十方三世諸佛世尊、已入大地得大智慧得大神力諸菩薩眾，現前專念彼諸功德，隨其所有功`[德＝能【三宮】]`德因力，生殷淨心或少淨心。有智有力勝菩薩所，謙下恭敬膝輪據地，或蹲、跪、坐，對佛像前，作如是請：唯願大德，或言長老、或善男子，哀愍授我菩薩淨戒。如是請已，`[惠＞]`專念一境長養淨心，我今不久當得無盡、無量、無上大功德藏，即隨思惟如是事義，默然而住。
△evaṃ samyag adhyeṣyaikāṃsam uttarāsaṃgaṃ kṛtvā buddhānāṃ bhagavatām atītān-āgata-pratyutpannānāṃ daśasu dikṣu mahābhūmipraviṣṭānāṃ ca mahājñānaprabhāva-prāptānāṃ bodhisattvānāṃ sāmīciṃ kṛtvā guṇāṃś ca teṣām āmukhīkṛtya ghanarasaṃ prasādaṃ cetasaḥ saṃjanayya parīttaṃ vā yasya vā yācati śaktir hetubalaṃ ca.
△sa vijño bodhisattvo nīce jānu-maṇḍala-nipatitena vā utkuṭuka-sthitena vā tathāgata-pratimāṃ purataḥ sthāpayitvā saṃmukhīkṛtyaivaṃ syād vacanīyaḥ. anuprayaccha me kula-putrāyuṣmaṃ bhadaṃteti vā bodhisattva-śīla-saṃvara-samādānam. ity uktvā ekāgrāṃ smṛtim upasthāpya citta-prasādam evānūpabṛṃhayatā nacirasyedānīṃ me akṣayasyā-prameyasya niruttarasya mahā-puṇya-nidhānasya prāptir bhaviṣyatīty etam evārtham anuvicintayatā tūṣṇīṃ bhavitavyaṃ.

【漢】爾時有智有力菩薩，於彼能行正行菩薩，以無亂心，若坐、若立而作是言：汝如是名善男子聽、或法弟聽，汝是菩薩不？彼應答言：是！發菩提願未？應答言：已發！

【漢】自此已後，應作是言：汝如是名善男子、或法弟，欲於我所受諸菩薩一切學處，受諸菩薩一切淨戒。謂律儀戒、攝善法戒、饒益有情戒。如是學處、如是淨戒，過去一切菩薩已具，未來一切菩薩當具，普於十方現在一切菩薩今具。於是學處、於是淨戒，過去一切菩薩已學，未來一切菩薩當學，現在一切菩薩今學。汝能受不？答言：能受！能授菩薩第二、第三亦如是說，能受菩薩第二、第三亦如是答。
△tena punar vijñena bodhisattvena sa tathā pratipanno bodhisattvaḥ avikṣiptena cetasā sthitena vā niṣaṇṇena vā āsane idaṃ syād vacanīyaḥ. śṛṇu evaṃ-nāmaṃ kula-putra dharma-bhrātar iti vā bodhisattvo 'si bodhau ca kṛta-praṇidhānaḥ. (tena om iti prativa-ktavyaṃ.) sa punar uttari idaṃ syād vycanīyaḥ. pratīcchasi tvam evaṃ-nāmaṃ kula-putra mamāṃtikāt sarvāṇi bodhisattva-śikṣā-padāni sarvaṃ bodhisattva śīlaṃ-saṃ-vara-śīlaṃ kuśala-dharma-saṃgrāhaka-śīlaṃ sattvārtha-kriyāśīlaṃ. yāni śikṣā-padāni yac chīlam atītānāṃ sarva-bodhisattvānām abhavat. yāni śikṣā-padāni yac chīlam anāgatānāṃ sarva-bodhisattvānāṃ bhaviṣyati. yāni śikṣā-padāni yac chīlam etarhi daśasu dikṣu pratyutpannānāṃ sarva-bodhisattvānāṃ bhavati. yeṣu śikṣā-padeṣu yasmiṃś chīle 'tītāḥ sarva-bodhisattvāḥ śikṣitavantaḥ anāgatāḥ sarvabodhisattvāḥ śikṣiṣyaṃte. pratyutpannāḥ sarva-bodhisattvāḥ śikṣaṃte. tena pratigṛhṇāmīti pratijñātavyaṃ. evaṃ dvir api trir api tena ca vijñena bodhisattvena vaktavyaṃ.

【漢】能授菩薩作如是問，乃至第三授淨戒已。能受菩薩作如是答，乃至第三受淨戒已。能受菩薩不起于坐。能授菩薩對佛像前，普於十方現住諸佛及諸菩薩恭敬供養，頂禮雙足，作如是白：某名菩薩，今已`[於【麗三宮聖】，有【大】]`於我某菩薩所，乃至三說受菩薩戒，我某菩薩已為某名菩薩作證。唯願十方無邊無際諸世界中諸佛菩薩第一真聖，於現不現一切時處一切有情皆現覺者，於此某名受戒菩薩亦為作證。第二、第三，亦如是說。
△tena ca samādāpakena bodhisattvena yāvat trir api pratijñātavyaṃ pṛṣṭena. evaṃ hi tena vjñena bodhisattvena tasya pratigrāhakasya bodhisattvasya yāvat trir api bodhi-sattva-śīla-saṃvara-samādānaṃ dattvā pratijñāṃ ca pratigṛhyā-vyutthita eva tasmiṃ pratigrāhake bodhisattve tasyā eva tathāgata-pratimāyāḥ purato daśasu dikṣu sarva-buddha-bodhisattvānāṃ tiṣṭatāṃ dhriyatāṃ yāpayatāṃ pādayor nipatya sāmīcīṃ kṛtvā evam ārocayitavyaṃ. pratigṛhītam anena evaṃ-nāmnā bodhisattvena mama evaṃ-nāmno bodhisattvasyāṃtikād yāvat trir api bodhisattvaśīlasaṃvarasamādānaṃ. so 'haṃ evaṃ-nāmātmānaṃ sākṣi-bhūtam asyaitannāmno bodhisattvasya paramāryā-ṇāṃ viparokṣāṇām api sarvatra sarva-sattvā-viparokṣa-buddhīnāṃ daśasu dikṣv anaṃtā-paryaṃteṣu loka-dhātuṣv ārocayāmi asmiṃ bodhisattva-śīla-saṃvara-samādānaṃ.

【漢】如是受戒羯磨畢竟。從此無間，普於十方無邊無際諸世界中現住諸佛、已入大地諸菩薩前，法爾相現。

【漢】由此表示如是菩薩已受菩薩所受淨戒。爾時十方諸佛菩薩，於是菩薩法爾之相生起憶念；由憶念故，正智見轉；由正智見，如實覺知：某世界中某名菩薩，某菩薩所正受菩薩所受淨戒。一切於此受戒菩薩，如子如弟，生親善意，眷念憐愍。由佛菩薩眷念憐愍，令是菩薩希求善法倍復增長，無有退減。當知是名受菩薩戒啟白請證。
△evaṃ dvir apy evaṃ trir api vaktavyaṃ. evaṃ ca punaḥ śīlasaṃvarasamādānakarma-parisamāpty-anaṃtaraṃ dharmatā khalv eṣā yad daśasu dikṣv anaṃtā-paryaṃteṣu loka-dhātuṣu tathāgatānāṃ mahā-bhūmi-praviṣṭānāṃ ca bodhisattvānāṃ tiṣṭhatāṃ dhriyatāṃ tadrūpaṃ nimittaṃ prādurbhavati. yena teṣām evaṃ bhavati. bodhisattvena bodhisattva-śīla-saṃvara-samādānaṃ samāttam iti. teṣāṃ cānantaraṃ samanvāharas tasya bodhisattvasyāṃtike bhavati. samanvāharatāṃ ca jñāna-darśanaṃ pravartate. te tena jñāna- darśanena yathābhūtam evaṃ pratisaṃvedayanti. yathā evaṃ-nāmnā bodhisattvena amuṣmiṃ loka-dhātāv evaṃ- nāmno bodhisattvasyāntikāt bodhisattva-śīla-saṃvara-samādānaṃ gṛhītam iti. te cāsya sarve putrasyaiva bhrātur iva kalyāṇair manobhiḥ pratyanukaṃpante. evaṃ kalyāṇa- manaḥ-pratyanukaṃpitasya tasya bodhisattvasya bhūyasyā mātrayā vṛddhiḥ pratikāṃkṣitavyā kuśalānāṃ dharmāṇāṃ na hāniḥ. pratigṛhītaṃ ca tac chīla-saṃvara-samādānārocanaṃ tair veditavyaṃ.

【漢】如是已作受菩薩戒羯磨等事，授受菩薩俱起供養，普於十方無邊無際諸世界中諸佛菩薩，頂禮雙足恭敬而退。

【漢】如是菩薩所受律儀戒，於餘一切所受律儀戒最勝無上，無量無邊大功德藏之所隨逐，第一最上善心意樂之所發起，普能對治於一切有情一切種惡行。一切別解脫律儀，於此菩薩律儀戒百分不及一，千分不及一，數分不及一，計分不及一，算分不及一，喻分不及一，鄔波尼殺曇分亦不及一，攝受一切大功德故。
△parisamāpte ca tasmiṃ bodhisattva-sīla-saṃvara-samādāna-karmaṇy ubhābhyāṃ tābhyāṃ bodhisattvābhyāṃ daśasu dikṣu teṣām anantā-paryaṃta-loka-dhātu-gatānāṃ bodhisattvānāṃ sāmīcī-kṛtvā pādayor nipatyotthātavyaṃ. idaṃ tasya bodhisattvasya śīla-saṃvara-samādānaṃ sarva-śīla-saṃvara-samādāna-prativiśiṣṭaṃ bhavati nirutta-ram aprameya-puṇya-skandhānugataṃ parama-kalyāṇa-cittāśaya-samutthāpitaṃ sarvasattveṣu sarvākāra-duścarita-pratipakṣa-bhūtaṃ. yasya śīlasaṃvarasamādānasya sarva-prātimokṣa-saṃvara-samādānāni śatatamīm api kalāṃ nopayaṃti sahasratamīm api kalāṃ nopayaṃti saṃkhyām api kalām api gaṇanām apy upamām apy upaniṣa-dam api nopayanti. yad uta puṇya-parigraham upādāya.

###### ### 3.2.3.3.3.1.1.1.2.勸修學處
【漢】又此菩薩安住如是菩薩淨戒，先自數數專諦思惟：此是菩薩正所應作，此非菩薩正所應作。既思惟已，然後為成正所作業，當勤修學。
△tena punar bodhisattvenaivaṃ bodhisattva-śīla-saṃvara-samādāna-vyavasthitena svayaṃ cābhyuhyābhyuhyedaṃ bodhisattvasya pratirūpaṃ kartum idam apratirūpaṃ kartum iti tathaiva tata ūrdhvaṃ karmaṇā saṃpādayitavyaṃ śikṣā karaṇīyā.

【漢】又應專勵聽聞菩薩素怛纜藏及以解釋，即此菩薩素怛纜藏、摩怛履迦，隨其所聞當勤修學。
△bodhisattva-sūtra-piṭakād yatnataḥ śrutvāsmād bodhisattva-sūtra-piṭaka-mātṛkā nibandhā ------kṣā karaṇīyā.

###### ## 3.2.3.3.3.1.1.2.簡不應
###### ### 3.2.3.3.3.1.1.2.1.不應從受
【漢】又諸菩薩，不從一切`[唯＝雖【三宮聖】]`唯聰慧者求受菩薩所受淨戒。

【漢】無淨信者，不應從受；謂於如是所受淨戒初無信解，不能趣入，不善思惟。
△na ca punaḥ sarveṣāṃ bodhisattvānām aṃtikād vijñānām apy etat śīla-saṃvara-samādānam ādātavyam. bodhisattvenāśrāddhasyāṃtikāt pratigṛhītavyaṃ yas tat-prathamata etad evaṃvidhaṃ śīla-saṃva ----n nāvakalpayet.

【漢】有慳貪者，慳貪`[弊＝蔽【三宮聖】]`弊者，有大欲者，無喜足者，不應從受。毀淨戒者，於諸學處無恭敬者，於戒律儀有慢緩者，不應從受。有忿恨者，多不忍者，於他違犯不堪耐者，不應從受。有嬾惰者，有懈怠者，多分耽著日夜`[睡＝睡眼【宋】，睡眠【元明】]`睡樂、`[倚＝倍【宋】]`倚樂、臥`[樂＝具【聖】]`樂，好合徒侶樂喜談者，不應從受。心散亂者，`[下＝不【明】]`下至不能`[搆＝𤚼【三宮】]`搆牛乳頃善心一緣住修習者，不應從受。有`[闇＝間【元】]`闇昧者，愚癡類者，極劣心者，誹謗菩薩素怛纜藏、`[及菩薩藏〔－〕【三宮】]`及菩薩藏摩怛履迦者，不應從受。
△na lubdhasya lobhābhibhūtasya mahecchasyā-saṃtuṣṭasya. na śīla-vipannasya śikṣāsv an-ādara-kāriṇaḥ śaithilikasya. na krodhanasyopanāhinaḥ akṣāṃti-bahulasya parato vyatikramā-sahiṣṇoḥ. (nālasasya----divaṃ nidrā-sukhaṃ) pārśva-sukhaṃ śayana-sukhaṃ ca svīkurvataḥ saṃgaṇikayā cātināmayataḥ. na vikṣipta-cittasyāṃtato go-doha-mātram api kuśala-cittaikāgra-bhāvanāsamarthasya. na mandasya na momuha-jātīyasyātyarthaṃ (saṃlīna-cittasya bodhisattva-sūtra-piṭakaṃ) bodhisattva-piṭaka- mātṛkām apavadamānasya.

###### ### 3.2.3.3.3.1.1.2.2.不應開悟
【漢】又諸菩薩，於受菩薩戒律儀法，雖已具足受持究竟，而於謗毀菩薩藏者無信有情，終不率爾宣示開悟。所`[以＝有【元】]`以者何？為其聞已不能信解，大無知障之所覆蔽，便生誹謗。由誹謗故，如住菩薩淨戒律儀，成就無量大功德藏，彼誹謗者亦為無量大罪業藏之所隨逐，乃至一切惡言、惡見及惡思惟未永棄捨，終不`[免＝遠【聖】]`免離。
△na ca punar etat saṃvara-samādāna-vidhānaṃ bodhisattvenodgṛhya paryavāpyāpi bodhisattva-piṭaka-prativahatānām aśrāddhānāṃ sattvānāṃ sahasaivārocayitavyaṃ prativedayitavyaṃ.--- anadhimucyamānā mahatā ajñānāvaraṇenāvṛtā apavaderan. yaś cainam apavadate. sa yāvad apramāneṇa puṇya-skandhena samanvāgataḥ saṃvara-sthāyī bodhisattvo bhavati tāvad apramāṇenaiva apuṇya-skandhenānu---pāpakāṃ saṃkalpāṃ sarveṇa sarvaṃ notsṛjati.


###### # 3.2.3.2.3.1.2.如應授戒
###### ## 3.2.3.2.3.1.2.1.先說法藏
【漢】又諸菩薩欲授菩薩菩薩戒時，先應為說菩薩法藏摩怛履迦、菩薩學處及犯處相，令其聽受，以慧觀察自所意樂，堪能思擇受菩薩戒，非`[唯＝惟【三宮】]`唯他勸、非為勝他。當知是名堅固菩薩堪受菩薩淨戒律儀，以受戒法如應正授。
△śīla-saṃvara-samādānaṃ ca kartu-kāmasya bodhisattvasya purato 'syāṃ bodhisattva-piṭaka-mātṛkāyāṃ yāni bodhisattvasya śikṣā-padāni āpatti-sthānāni cākhyātāni. tāny (anu----rya) prajñayā pratisaṃkhyāyotsahate. na para-samādāpanikayā nāpi para-spardhayā dhīro bodhisattvo veditavyaḥ. tena ca pratigṛhītaṃ tasya ca dātavyam etena vidhinā etac chīla-saṃvara-samādānaṃ.

###### ### 3.2.3.2.3.1.2.2.1.總標三戒他勝處法
【漢】如是菩薩住戒律儀，有其四種他勝處法。何等為四？若諸菩薩為欲貪求利養恭敬，自讚毀他。是名第一他勝處法。
△(evaṃ śīla)-saṃvara-vyavasthitasya bodhisattvasya catvāraḥ pārājayika-sthānīyā dharmā bhavaṃti.) katame catvāraḥ.
△lābha-sat-kārādhyavasitasyātmotkarṣaṇā para-paṃsanā bodhisattvasya pārājayika-sthānīyo dharmaḥ.

【漢】若諸菩薩現有資財，性慳財故，有苦、有貧、無依、無怙正求財者來現在前，不起哀憐而修`[惠＝慧【聖】]`惠捨；正求法者來現在前，性慳法故，雖現有法而不給施。是名第二他勝處法。
△satsu saṃvidyamāneṣu bhogeṣu lobha-prakṛtitvāt duḥkhiteṣu kṛpaṇeṣv (a---canakeṣu) pratyupasthiteṣu nairghṛṇyād āmiṣā-visargo dharma-mātsaryāc cārthināṃ samyak pratyupasthitānāṃ dharmāṇām asaṃvibhāga-kriyā bodhisattvasya pārājayika-sthānīyo dharmaḥ.

【漢】若諸菩薩長養如是種類忿纏，由是因緣，不唯發起麁言便息；由忿蔽故，加以手足、塊石、刀杖、捶打、傷害、損惱有情。內懷猛利忿恨意樂，有所違犯他來諫謝，不受、不忍、不捨怨結。是名第三他勝處法。
△yad api bodhisattvas tad-rūpaṃ krodha-paryavasthāna---- krodhābhibhūtaḥ pāṇinā vā loṣṭena vā daṇḍena vā sattvāṃs tāḍayati vihiṃsayati viheṭhayati krodhāśayam eva ca tīvram antarīkṛtvā pareṣām aṃtikāt vyatikrama-saṃjñaptiṃ na pratigr----dharmaḥ.

【漢】若諸菩薩謗菩薩藏，愛樂宣說、開示、建立像似正法，於像似法或自信解，或隨他轉。是名第四他勝處法。

【漢】如是名為菩薩四種他勝處法。
△bodhisattvapiṭakāpavādaḥ saddharmapratirūpakāṇāṃ ca rocanā dīpanā vyavasthā-panā. svayaṃ vā sad-dharma-pratirūpakādhimuktasya (pareṣāṃ ----dharmaḥ.) itīme catvāraḥ pārājayika-sthānīyā dharmāḥ

【漢】菩薩於四他勝處法隨犯一種，況犯一切，不復堪能於現法中增長攝受菩薩廣大菩提資糧，不復堪能於現法中意樂清淨。是即名為相似菩薩，非真菩薩。
△yeṣāṃ bodhisattvaḥ anyatamānyatamaṃ dharmam adhyāpadya prāg eva sarvān abhavyo bhavati dṛṣṭe dharme vipulasya bodhi-saṃbhārasyopacayāya parigrahāya. abhavyo bhavati dṛṣṭa eva dharme (āśaya-viśuddhaye. sa) bodhisattvaḥ pratirūpakaś ca bhavati. no tu bhūto bodhisattvaḥ.

【漢】菩薩若用軟、中品纏毀犯四種他勝處法，不捨菩薩淨戒律儀；上品纏犯，即名為捨。若諸菩薩毀犯四種他勝處法，數數現行，都無慚愧，深生愛樂，見是功德，當知說名上品纏犯。非諸菩薩暫一現行他勝處法，便捨菩薩淨戒律儀。如諸苾芻犯他勝法，即便棄捨別解脫戒。
△mṛdu-madhya-paryavasthānataś ca bodhisattvaḥ ebhiś caturbhiḥ pārājayika-sthānīyair dharmair na tac-chīla-saṃvara-samādānaṃ vijahāti. adhimātra-paryavasthānatas) tu vijahāti. yataś ca bodhisattvaḥ eṣāṃ caturṇāṃ pārājayika- sthānīyānāṃ dharmāṇām abhīkṣṇa-samudācārāt parīttam api hrī-vyapatrāpyaṃ notpādayati. tena ca prīyate. tena ca ramate. tatraiva guṇa-darśī bhavati. iyam adhimātratā paryavasthānasya veditavyā. na tu bodhisattvaḥ sakṛd eva pārājayika-sthānīya-dharma-samudācārād bodhisattva-śīla-saṃvara-samādānaṃ vijahāti. tad-yathā pārājayikair dharmair bhikṣuḥ prātimokṣa-saṃvaraṃ.

【漢】若諸菩薩由此毀犯，棄捨菩薩淨戒律儀，於現法中堪任`[更＝便【宋宮】]`更受，非不堪任。如苾芻住別解脫戒，犯他勝法，於現法中不任更受。
△parityakta-samādāno 'pi ca bodhisattvo dṛṣṭe dharme bhavyaḥ punar-ādānāya bodhisattva-śīla-saṃvara-samādānasya bhavati. nābhavya eva tad-yathā pārājayikādhyāpannaḥ prātimokṣa- saṃvara-stho bhikṣuḥ.

【漢】略由二緣，捨諸菩薩淨戒律儀。一者、棄捨無上正等菩提大願；二者、現行上品纏犯他勝處法。若諸菩薩，雖復轉身遍十方界，在在生處不捨菩薩淨戒律儀；由是菩薩不捨無上菩提大願，亦不現行上品纏犯他勝處法。

【漢】若諸菩薩轉受餘生，忘失本念，值遇善友，為欲`[覺悟＝悎寤【三宮聖】]`覺悟菩薩戒念，雖數重受而非新受，亦不新得。`[此下聖本有光明皇后願文]`
△samāsataś ca dvābhyām eva kāraṇābhyāṃ bodhisattva-śīla-saṃvara-samādānasya tyāgo bhavati. anuttarāyāṃ samyak-saṃbodhau praṇidhāna-parityāgataś ca pārājayika-sthānīya-dharmādhimātra-paryavasthāna-samudācārataś ca. na ca parivṛtta-janmāpi bodhisattvaḥ bodhisattva-śīla-saṃvara-samādānaṃ vijahāty adha ūrdhvaṃ tiryak sarvatropapadyamāno yena bodhisattvena praṇidhānaṃ na tyaktaṃ bhavati. nāpi pārājayika-sthānīyānāṃ dharmāṇām adhimātra-paryavasthānaṃ samudācaritaṃ bhavati. muṣita-smṛtis tu parivṛtta-jātyā bodhisattvaḥ kalyāṇa-mitra-saṃparkam āgamya smṛty-udbodhanārthaṃ punaḥ-punar ādānaṃ karoti. na tv abhinava-samādānaṃ.

【漢】瑜伽師地論卷第四十