雜阿含-296

四七七（二九六）因緣法及緣生法；s.12.20；阿毘達磨法蘊足論，T26，505a

1.序

如是我聞：一時，佛住王舍城迦蘭陀竹園。

[法蘊]：一時薄伽梵在室羅筏，住逝多林給孤獨園。

2.云何為因緣法？

爾時、世尊告諸比丘：我今當說因緣法及緣生法。

云何為因緣法？謂此有故彼有，謂緣無明行，緣行識，乃至如是如是純大苦聚集。

[法蘊]：爾時，世尊告苾芻眾：吾當為汝宣說緣起、緣已生法。汝應諦聽！極善作意！云何緣起？謂依此有彼有，此生故彼生，謂無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死，發生愁歎苦憂擾惱，如是便集純大苦蘊。苾芻！當知！生緣老死，若佛出世，若不出世，如是緣起法住、法界，一切如來自然通達、等覺、宣說、施設、建立，分別、開示，令其顯了，謂生緣老死，如是乃至，無明緣行，應知亦爾。此中，所有法性、法定、法理、法趣，是真、是實、是諦、是如，非妄、非虛、非倒、非異，是名緣起。

3.云何緣生法？

云何緣生法？謂無明、行……。若佛出世，若未出世，此法常住，法住、法界，彼如來自所覺知，成等正覺，為人演說，開示、顯發，謂緣無明有行，乃至緣生有老死。若佛出世，若未出世，此法常住，法住、法界，彼如來自覺知，成等正覺，為人演說、開示、顯發，謂緣生故有老病死、憂悲惱苦。此等諸法，法住，法定，法如，法爾，法不離如，法不異如，審諦、真、實、不顛倒。如是隨順緣起，是名緣生法，謂無明、行、識、名色、六入處、觸、受、愛、取、有、生、老病死憂悲惱苦，是名緣生法。

[法蘊]：云何名為緣已生法？謂無明、行、識、名色、六處、觸、受、愛、取、有、生、老死，如是名為緣已生法。苾芻當知！老死是無常、是有為、是所造作、是緣已生，盡法、沒法、離法、滅法。生、有、取、愛、受、觸、六處、名色、識、行、無明亦爾。

4.不猶豫

多聞聖弟子，於此因緣法、緣生法，正智善見。不求前際，言我過去世若有，若無，我過去世何等類？我過去世何如？不求後際，我於當來世為有，為無，云何類？何如？內不猶豫，此是何等？云何有？此為前誰？終當云何之？此眾生從何來？於此沒當何之？

[法蘊]：苾芻！當知！我諸多聞賢聖弟子，於此緣起、緣已生法，能以正慧如實善見、善知、善了、善思惟、善通達。不依前際而起愚惑，謂我於過去世為曾有、非有？何等我曾有？云何我曾有。不依後際而起愚惑，謂我於未來世為當有、非有？何等我當有？云何我當有？亦不依內而起愚惑，謂何等是我、此我？云何我誰所有？我當有誰？今此有情從何而來？於此處沒，當往何所？

5.斷諸見

若沙門、婆羅門，起凡俗見所繫，謂說我見所繫，說眾生見所繫，說壽命見所繫，忌諱吉慶見所繫，爾時悉斷、悉知，斷其根本，如截多羅樹頭，於未來世成不生法。是名多聞聖弟子，於因緣法、緣生法，如實正知，善見，善覺，善修，善入。

[法蘊]：彼如是知、如是見故，所有世間各別見趣，謂我論相應、有情論相應、命者論相應、吉凶論相應，瑩飾防護，執為己有。有苦、有礙、有災、有熱。彼於爾時得斷遍知，如斷樹根及多羅頂，無復勢力，後永不生。所以者何？謂我多聞賢聖弟子於此緣起、緣已生法，能以正慧，如實善見、善知、善了、善思惟、善通達故。

6.結

佛說此經已，諸比丘聞佛所說，歡喜奉行。

[法蘊]：時諸苾芻歡喜敬受。

I.因緣法及緣生法

[經文] 我今當說因緣法及緣生法。

[解說] paṭiccasamuppādañ ca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme. 諸比丘！我將對你們說因緣法及緣已生法。

[論說] 由二因緣，於諸緣起及緣生法，建立二分差別道理：謂如所流轉故，及諸所流轉故。當知此中，有十二支差別流轉，彼復如其所應，稱理因果次第流轉。T30,833a

II. 若佛出世，若未出世

[經文] 若佛出世，若未出世，此法常住，法住、法界，彼如來自所覺知，成等正覺，為人演說，開示、顯發，謂緣無明有行，乃至緣生有老死。

[解說] Uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṃ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha [清淨道論]無論諸佛如來出世或不出世，而此（緣起的）界（自性）住立，是法住性、是法不變性、是此緣性。如來於此現正覺，現觀；現正覺、現觀之後，講它、說它、施設、確定、開顯、分別及顯示它，而說：汝等當見。

II. 法住，法定，法如等

[經文] 此等諸法，法住，法定，法如，法爾，法不離如，法不異如，審諦、真、實、不顛倒。如是隨順緣起，是名緣生法。

[解說] Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā– ayaṃ vuccati, bhikkhave, paṭiccasamuppādo. [清淨道論]諸比丘！這裏的是如性、不違自性、不他性 、是此緣性。諸比丘，是名緣起。

[論說] 又此稱理因果次第，無始時來，展轉安立，名為法性；由現在世，名為法住；由過去世，名為法定；由未來世，名法如性；非無因性，故名如性非不如性；如實因性，故名實性；如實果性，故名諦性；所知實性，故名真性；由如實智依處性故，名無倒性、非顛倒性。由彼一切緣起相應文字建立依處性故，名此緣起順次第性。T30,833a

[參考] 1.云何法性？云何法住？云何法界？答：是諸緣起，無始時來，理成就性是名法性。如成就性，以無顛倒文句安立，是名法住。由此法住，以彼法性為因，是故說彼名為法界。T30，327c

2.法爾道理者，謂如來出世、若不出世，法性、安住法住、法界，是名法爾道理。T30，735b

III.不求三世

[經文] 多聞聖弟子，於此因緣法、緣生法，正智善見。不求前際，言我過去世若有，若無，我過去世何等類？我過去世何如？不求後際，我於當來世為有，為無，云何類？何如？內不猶豫，此是何等？云何有？此為前誰？終當云何之？此眾生從何來？於此沒當何之？

[解說] Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṃ sammappaññāya sudiṭṭhā honti, so vata pubbantaṃ vā paṭidhāvissati– ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, nanu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānan’ti; aparantaṃ vā upadhāvissati – ‘bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, nanu kho bhavissāmi anāgatamaddhānaṃ kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti; etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī bhavissati– ‘ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gamissatī’ti– netaṃ ṭhānaṃ vijjati.

[參考] 1.中阿含10：

不正思惟故，便作是念：我有過去世？我無過去世？我何因過去世？我云何過去世耶？我有未來世？我無未來世？我何因未來世？我云何未來世耶？自疑己身何謂是？云何是耶？今此眾生從何所來？當至何所？本何因有？當何因有？

2.中阿含201：

過去：我過去時有？我過去時無？云何過去時有？何由過去時有耶？

未來：我未來當有？我未來當無？云何未來有？何由未來有耶？

於內有疑惑：此云何？此何等？此眾生從何所來？趣至何處？何因已有？何因當有耶？

3.當知若於不應思處而強思惟，名邪思惟。謂或思惟：我於過去世為曾有邪？乃至廣說。於未來世，於內猶豫，我為是誰？誰當是我？今此有情從何而來？於是沒已當往何所？T30,844c

4.聽聞不正法故，依三言事增上緣力，顯示過去、未來、現在計我品類。即由如是增上力故，於三世境起不如理作意思惟：謂於過去，分別計我，或有、或無；未來、現在，當知亦爾。T30,840c

又由三分，當知建立薩迦耶見以為根本一切見趣：一、由前際俱行故，二、由後際俱行故，三、由前後際俱行故。

前際俱行者，謂如有一作是思惟：

我於去世為曾有耶？為曾無耶？曾為是誰？云何曾有？

後際俱行者，謂如有一作是思惟：

我於來世為當有耶？為當無耶？當為是誰？云何當有？

前後際俱行者，謂如有一作是思惟：

我曾有誰？誰當有我？今此有情來何所從？於此沒已去何所至？T30,785c

5.大寶積經，T11，200b：

云何名為不正作意？所謂我於過去，是何等性？是何等處？是何等類？我往未來是何等性？是何等處？是何等類？復於內身多起疑惑。云何名我？我為是誰？為有？為無？為虛？為實？是何等性？是何等處？是何等類？我昔何處住於彼處？

6.清淨道論599：

1)他如是觀察關於所說的前際的五疑：

(一)我於過去世存在嗎？(二)我於過去世不存在嗎？(三)我於過去世是什麼？(四)我於過去世是怎樣(的狀態)？(五)我於過去世從什麼至什麼？

2)關於所說後際的五疑：

(一)我於未來世存在嗎？(二)我於未來世不存在嗎？(三)我於未來世將是什麼？(四)我於未來世將是怎樣(的狀態)？(五)我於未來世將從什麼至什麼？

3)關於所說的現在的六疑：

(一)我是存在的嗎？(二)我是不存在的嗎？(三)我是什麼？(四)我是怎樣(的狀態)？(五)而此有情(我)從何處而來？(六)他將至何處去？

7.阿毘達磨俱舍論，卷9，T29，49a：

ata eva ca trikāṇḍaḥ| tatra pūrvāntasammoho yata iyaṃ vicikitsā ko nv aham abhūvam atīte ’dhvani| āhosvin nābhūvaṃ kathaṃ nv aham abhūvam iti ||

[真] 釋曰：是故說三節。此中前際無明者，從此生疑：我於過去為已有？為非有？何我已有？云何我已有？

[玄] 論曰：為三際中，遣他愚惑。三際差別唯在有情。 如何有情前際愚惑？謂於前際生如是疑：我於過去世為曾有？非有？何等我曾有？云何我曾有？

aparāntasaṃmoho yata iyaṃ vicikitsā kiṃ nu bhaviṣyāmy anāgate ’dhvanīti vistaraḥ|

[真] 後際無明者，從此生疑：我於未來為更有？為不有？廣說如前。

[玄] 如何有情後際愚惑？謂於後際生如是疑：我於未來世為當有？非有？何等我當有？云何我當有？

madhyasaṃmoho yata iyaṃ vicikitsā kiṃ svid idaṃ ke santaḥ ke bhaviṣyāma iti|

[真] 中際無明者，從此生疑：此何法？此法云何？今何我？當來何我？

[玄] 如何有情中際愚惑？謂於中際生如是疑：何等是我？此我云何？我誰所有？我當有誰？

etasya trividhasya saṃmohasya vyāvarttanārthaṃ sattvākhya eva trikāṇḍaś ca pratītyasamutpāda upadiṣṭaḥ sūtre yathākramam avidyā saṃskārāś ca jātir jarāmaraṇaṃ ca vijñānaṃ yāvad bhavaś ca ||

[真] 為除此三種無明，是故約眾生名，三節說為十二緣生，於經中如次第說：謂無明行乃至生老死。

[玄] 為除如是三際愚惑故，經唯說有情緣起，如其次第說：無明行及生老死并識至有。

tathā hi sūtre evoktaṃ yataś ca bhikṣavo bhikṣuṇā pratītyasamutpādaś ca pratītyasamutpannāś ca dharmā evaṃ yathābhūtaṃ samyak prajñayā dṛṣṭā bhavanti| sa na pūrvānte pratisarati kiṃ nv aham abhūvam atīte ’dhvanīti vistaraḥ

[真] 云何得知如此？由經言：比丘！若比丘由如實正智能通達緣及緣生所生法，是比丘不約疑耶？思前際我於過去為已有？為非有？廣說如前。

[玄] 所以者何？以契經說：苾芻！諦聽！若有苾芻於諸緣起、緣已生法，能以如實正慧觀見，彼必不於三際愚惑：謂我於過去世為曾有、非有等？

tṛṣṇopādānabhavā apy aparāntasammohavyāvartanārtham ity apare| tasyaiva hy ete hetava iti ||

[真] 復有余師說：愛、取、有為前際、後際無明，何以故？此三是未來果因故。

[玄] 有餘師說：愛、取、有三亦為除他後際愚惑，此三皆是後際因故。

IV. 見所繫悉斷

[經文] 若沙門、婆羅門，起凡俗見所繫，謂說我見所繫，說眾生見所繫，說壽命見所繫，忌諱吉慶見所繫，爾時悉斷、悉知，斷其根本，如截多羅樹頭，於未來世成不生法。是名多聞聖弟子，於因緣法、緣生法，如實正知，善見，善覺，善修，善入。

[論說] 又此二種善巧，多聞諸聖弟子，於三世中如實了知，遠離一切非理作意，於諸聖諦能入現觀，於諸外道諸見趣中能得離繫，如前趣等廣說應知。又彼緣起，無始時來，因果展轉流轉相續。如來於此流轉實性現等覺已，以微妙智，起正言詞，方便開示，非生、非作。當知此中，無始時來因果展轉，法住法性；由彼相應名句文身，為令解了，隨順建立法住、法界種性依處。T30,833a

V. 清淨道論的略說p.517

此中當先知道無明等法是「緣起」。即如世尊說：「諸比丘，什麼是緣起？無明緣行、行緣識、識緣名色、名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、由生之緣而發生老、死、愁、悲、苦、憂、惱，如是這是一切苦蘊的集（生起）。諸比丘，是名緣名」。其次當知老死等為「緣生法」即如世尊說 ：「諸比丘，什麼是緣生法？諸比丘，老死是無常、有為、緣生、盡法、衰法、離貪法、滅法。諸比丘，生......乃至......有、取、愛、受、觸、六處、名色、識、行......諸比丘，無明是無常、有為、緣生、盡法、衰法、離貪法、滅法。諸比丘，是名緣生法」。

這是（緣起和緣生法的）簡的解釋：「緣起」 是緣的法。「緣生法」是由那些緣所生的法。怎麼能夠解這些呢？當知依照世尊的語言，即如世尊在指示緣起與緣生法的經中說：「諸比丘，什麼是緣起？諸比丘，以生為緣有老死，無論諸佛如來出世或不出世，而此（緣起的）界（自性）住立，是法住性、是法不變性、是此緣性。如來於此現正覺，現觀；現正覺、現觀之後，講它、說它、施設、確定、開顯、分別及顯示它，而說『汝等當見』！諸比丘，以生為緣有老死，諸比丘，以有為緣有生......乃至......以無明為緣有行，無論如來出世......乃至......分別顯示，而說『汝等當見』！諸比丘，以無明為緣有行。諸比丘，這裏的是如性、不違自性、不他性 、是此緣性。諸比丘，是名緣起」。如是依佛示的緣起，與如性等是同義語，所以說緣的法為緣起。

是故當知「緣起」是以老死等諸法的緣為特相，有與苦結合的作用，邪道（輪迴）是它的現狀，這（緣起）由於這樣不少不多的緣而發生那樣的法，故說「如性」；因為諸緣和合之時，雖一須臾，想不從此而發生諸法是不可能的。所以說「不違如性」。不能由其他諸法的（生起之）緣而生起別的法，所以說「不他性」；是上面所述此等老死等的緣之故，或為它們的緣的聚合之故，說為「此緣性」。而此（此緣性的）語義是這樣：是此等（老死等）的緣為此緣，此緣即為此緣性；或以此緣的聚合為此緣性。而此（緣起的語）相則應於文法中求之。

VI. 法蘊足論的解經

其他可參考的基本資料：長阿含大緣方便經， DN.15，中阿含97大因經

1.緣起緣已生法

此中，緣起、緣已生法。其體雖一，而義有異。謂或有緣起，非緣已生法。或有緣已生法，非緣起。或有緣起，亦緣已生法。或有非緣起，亦非緣已生法。

1)第一單句

或有緣起，非緣已生法者，無也。

2)第二單句

或有緣已生法，非緣起者，謂無明、行、識、名色、六處、觸、受、愛、取、有、生、老死。

3)第三單句

或有緣起，亦緣已生法者，謂生定能生於老死。如是生支，定能為緣，是緣起性及緣已生法性。如是有、取、愛、受、觸、六處、名色、識、行、無明，應知亦爾。

4)第四單句

非緣起，非緣已生法者，謂除前相。

2.緣起決定

又生緣老死者，謂此生支雖異生異滅，而緣起理，恒時決定。

若過去生非老死緣者，應未來生亦非老死緣。

若未來生非老死緣者，應過去生亦非老死緣。

若過去生非老死緣者，應現在生亦非老死緣。

若現在生非老死緣者，應過去生亦非老死緣。

若未來生非老死緣者，應現在生亦非老死緣。

若現在生非老死緣者，應未來生亦非老死緣。

若佛出世時生非老死緣者，應佛不出世時生亦非老死緣。

若佛不出世時生非老緣者，應佛出世時生亦非老緣。

若緣起理，有顛倒者，應成二分，不決定故。應可破壞，理雜亂故。若爾，不應施設緣起，佛不應說生緣老死。然佛所說生緣老死，理趣決定。去、來、今世，有佛、無佛，曾無改轉。法性恒然，不隱、不沒、不傾、不動，其理湛然。前聖後聖，同所遊履。是真、是實、是諦、是如，非妄、非虛、非倒、非異。是故佛說生緣老死。如是有、取、愛、受、觸、六處、名色、識、行、無明緣行亦爾。

3.無明緣行

3.1.無明

復次，無明緣行者。云何無明？

謂於前際無知，後際無知，前後際無知。於內無知，外無知，內外無知。於業無知，異熟無知，業異熟無知。於善作業無知，惡作業無知，善惡作業無知。於因無知，因所生法無知。於佛法僧無知，於苦集滅道無知，於善、不善法無知。於有罪、無罪法無知。於應脩、不應脩法無知。於下劣、勝妙法無知。於黑白法無知。於有敵對法無知。於緣生無知。於六觸處如實無知。如是無知、無見、非現觀，黑闇、愚癡、無明、盲冥。罩網、纏裹、頑騃、渾濁、障蓋、發盲。發無明、發無智、發劣慧。障礙善品，令不涅槃。無明漏、無明瀑流、無套軛。無明毒根、無明毒莖、無明毒枝、無明毒葉、無明毒花、無明毒果。癡、等癡、極癡。欣、等欣、極欣。癡類、癡生，總名無明。(cf.T26, 494c；T26,376b)

1. (avidyāpratyayāḥ saṃskārāḥ)

(DhskD 3r1) saṃmohaḥ pramoho mohaṃ mohajam iyam ucyate avidyā /

1)引經一-貪瞋癡

云何無明緣行？謂世尊說：苾芻當知！無明為因，無明為緣，故貪瞋癡起。此貪瞋癡性，是名無明緣行。(cf.T26, p0376b)

avidyāpratyayāḥ saṃskārāḥ katame / evam uktaṃ bhagavatā /

avidyā bhikṣavo hetuḥ saṃrāgāya hetuḥ saṃdveṣāya hetuḥ saṃmohāya / iti (DhskD 3r2) yā sā saṃrāgatā saṃmohatā iyam ucyate avidyāpratyayāḥ saṃskārāḥ /

2)引經二-惡不善法

復次，如世尊說：苾芻當知！無明為前行，無明為[巾+票]幟，故起無量種惡不善法，謂無慚、無愧等。由無慚、無愧故，起諸邪見。由邪見故，起邪思惟。由邪思惟故，起邪語。由邪語故，起邪業。由邪業故，起邪命。由邪命故，起邪勤。由邪勤故，起邪念。由邪念故，起邪定。此邪見、邪思惟、邪語、邪業、邪命、邪勤、邪念、邪定，是名無明緣行。(cs749)

api khalv evam uktaṃ bhagavatā / avidyā bhikṣavaḥ pūrvaṃgamaṃ pūrvanimittam anekavidhānāṃ pāpakānām akuśalānāṃ (DhskD 3r3) dharmāṇāṃ samutpattaye 'nūtpātiko bhavati yad uta āḥrīkyaṃ cānapatrāpyaṃ ca / ahrīmān bhikṣavo bhikṣur anapatrāpī mithyādṛṣṭiko bhavati / tatra bhikṣavo mithyā mithyādṛṣṭyā mithyāsaṃkalpo bhavati / mithyāsaṃkalpān (DhskD 3r4) mithyāvācaṃ bhāṣati / mithyāvāco mithyākarmāntaḥ prabhavati / mithyākarmāntān mithyājīvaḥ prabhavati / mithyājīvān mithyāvyāyāmaḥ prabhavati / mithyāvyāyāmān mithyāsmṛtiḥ prabhavati / mithyāsmṛter (DhskD 3r5) mithyāsamādhiḥ prabhavati / iti yā sā mithyādṛṣṭir mithyāsaṃkalpo mithyāvāṅ mithyākarmānto mithyājīvo mithyāvyāyāmo mithyāsmṛtiḥ mithyāsamādhir ima ucyante avidyāpratyayāḥ (DhskD 3r6) saṃskārāḥ /

3)引經三-惡不善法

復次，如世尊說：苾芻當知！起無量種惡不善法，一切皆以無明為根，無明為集，是無明類，從無明生。墮無明趣者，不如實知善、不善法，有罪、無罪法，應脩、不應脩法，下劣、勝妙法，黑白法、有敵對法、緣生諸法。不如實知此諸法故，便起邪見、邪思惟、乃至邪念、邪定，是名無明緣行。(cs750)

api khalv evaṃ uktaṃ bhagavatā /ye ke cid bhikṣavo 'nekavidhāḥ pāpakā akuśalā dharmāḥ saṃbhavanti sarve te avidyāmūlakā avidyāsamudayā avidyājātīyā avidyāprabhavā / (DhskD 3r7) avidāgato hi bhikṣavaḥ ajānan kuśalākuśalān dharmān yathābhūtaṃ na prajānāti sāvadyān avadyān sevitavyāsevitavyān hīnapraṇītān kṛṣṇaśuklān sapratibhāgapratītyasamutpannān (DhskD 3r8) dharmān yathābhūtaṃ na prajānāti / sa evaṃ kuśalākuśalān dharmān yathābhūtam aprajānan sāvadyānavadyān sevitavyāsevitavyān hīna-praṇīta-kṛṣṇa-śukla-sapratibhāga-pratītyasamutpannān (DhskD 3r9) dharmān yathābhūtam aprajānan mithyādṛṣṭiko bhavati / tatra bhikṣavo mithyādṛṣṭyā mithyāsaṃkalpaḥ prabhavati vistareṇa yathā pūrvoktaṃ / ima ucyante avidyāpratyayāḥ saṃskārāḥ /

4)引經四-福非福及不動行

復次，瓮喻經中，佛作是說：無明為緣，造福非福及不動行。(cs292)

(DhskD 3v1) api khalv evam uktaṃ bhagavatā kuṃbhopame vyākaraṇe /

puṇyān api saṃskārān abhisaṃskaroti avidyāpratyayān / apuṇyān apy āniṃjyān api saṃskārān abhisaṃskaroti /

3.2 行

1)福行

云何福行？謂有漏善身業、語業、心心所法、不相應行。如是諸行長夜能招可愛、可樂、可欣、可意諸異熟果。此果名福，亦名福果，以是福業異熟果故。是名福行。

avidyāpratyayāḥ puṇyasaṃskārāḥ katame / āha kuśalaṃ kāyakarma (DhskD 3v2) vākkarma kuśalāś cittacaitasikā dharmāḥ kuśalāś cittaviprayuktāḥ saṃskārāḥ / yad api tat kuśalasya kāyakarmavākkarmaṇaḥ kuśalānāṃ cittacaitasikānāṃ kuśalānāṃ cittaviprayuktānāṃ saṃskārāṇāṃ dīrgharātraṃ iṣṭaṃ kāntaṃ priyaṃ (DhskD 3v3) manāpaṃ vipākaṃ pratisaṃvedayate tad idam ucyate puṇyam iti vā puṇyaphalam iti vā puṇyaphalavipākam iti vā /

2)非福行

云何非福行？謂諸不善身業、語業、心心所法、不相應行。如是諸行長夜能招不可愛、不可樂、不可欣、不可意諸異熟果。此果名非福，亦名非福果，是非福業異熟果故。是名非福行。

apuṇyāḥ saṃskārāḥ katame / āhākuśalaṃ kāyakarmavākkarma akuśalāś cittacaitasikā dharmāḥ akuśalāś cittaviprayuktāḥ (DhskD 3v4) saṃskārā / yad api tad akuśalasya kāyakarmavākkarmaṇaḥ akuśalānāṃ cittacaitasikānāṃ dharmāṇām akuśalānāṃ cittaviprayuktānāṃ saṃskārāṇāṃ dīrgharātram aniṣṭam akāntam apriyam amanāpaṃ pratisaṃvedayate tad (DhskD 3v5) ucyate apuṇyam iti vā apuṇyaphalam iti vā apuṇyaphalavipākam iti vā / ima ucyante apuṇyāḥ saṃskārāḥ /

3)不動行

云何不動行？謂四無色定諸有漏善，是名不動行。

āniṃjyāḥ saṃskārāḥ katame / āha / catvāry ārūpyāṇy āniṃjyam ity ucyate //

3.3.云何無明為緣造非福行

云何無明為緣造非福行？謂有一類，由貪、瞋、癡纏縛心故，造身、語、意三種惡行。此三惡行，名非福行。由此因緣身壞命終，墮於地獄，於彼復造非福行等，是名無明為緣造非福行。如說地獄，傍生、鬼界，應知亦爾。

katham apuṇyān saṃskārān abhisaṃskurute (DhskD 3v6) avidyāpratyayān / āha / yathā khalv ihaikatyo rāgaparyavasthito dveṣapāryavasthito mohaparyavasthitaḥ kāyena duścaritaṃ carati vācā manasā duścaritaṃ carati / itīme te akuśalāḥ kāyasaṃskārā vāksaṃskārā (DhskD 3v7) manaḥsaṃskārā / ima ucyante apuṇyāḥ saṃskārā / yad api taddhetos tatpratyayaṃ kāyasya bhedān narakeṣūpapadyante / tatra ca saṃskārān abhinirvartayante / evam apuṇyān saṃskārān abhisaṃskaroti avidyāpratyayān / yathā (DhskD 3v8) narakeṣv evaṃ tiryakpreteṣu /

3.4.云何無明為緣造福行

1)人趣

云何無明為緣造福行？謂有一類，於人趣樂，繫心悕求，彼作是念：願我當生人趣同分，與諸人眾同受快樂。因此悕求，造能感人趣身語意妙行。此三妙行，名為福行。由此因緣身壞命終，生於人趣，與諸人眾，同受快樂，於彼復造諸福行等，是名無明為緣造福行。有不繫心悕求人樂，但由無明蔽動心故，造身語意三種妙行。此三妙行，名為福行。由此因緣身壞命終，生於人趣，於彼復造諸福行等，是名無明為緣造福行。

kathaṃ puṇyān saṃskārān abhisaṃskaroti avidyāpratyayān / āha / yathā khalv ihaikatyo manuṣyasukhakeṣv avekṣāvān bhavati pratibaddhacittas / tasyaivaṃ bhavaty / aho batāhaṃ manuṣyasukhakānāṃ sabhāgatāyām (DhskD 3v9) upapadyeyam iti / sa taṃ prārthayamānas taddhetukaṃ saṃvartanīyaṃ kāyena sucaritaṃ carati vācā manasā sucaritaṃ carati / iti ye te kuśalāḥ kāyasaṃskārā vā vāksaṃskārā vā manaḥsaṃskārā vā ima ucyante puṇyāḥ (DhskD 3v10) saṃskārāḥ / yad api taddhetu tatpratyayaṃ kāyasya bhedān manuṣyasukhakānāṃ sabhāgatāyām upapadyate / tatra ca saṃskārān abhinirvartayaty / evaṃ puṇyān saṃskārān abhisaṃskaroti avidyāpratyayān / na haivāvekṣāvān (DhskD 4r1) bhavati pratibaddhacittaḥ / api tv avidyāyāṃ satyām avidyāsaṃcetanāhetoḥ kāyena sucaritaṃ carati vācā manasā sucaritaṃ carati / iti ye te kuśalāḥ kāyasaṃskārā vistareṇa yāvan manuṣyasukhakānāṃ sabhāgatāyām upapadyate / (DhskD 4r2) tatra ca saṃskārān abhisaṃvartayaty / evaṃ puṇyān saṃskārān abhisaṃskurute avidyāpratyayān /

2)六欲天

如說人趣，四大王眾天、三十三天、夜摩天、兜史多天、樂變化天、他化自在天，應知亦爾。

yathā manuṣyasukhakānām evaṃ cāturmahārājakāyikānāṃ trayastriṃśānāṃ yāmānāṃ tuṣitānāṃ nirmāṇaratīnāṃ paranirmitavaśavartināṃ /

3)梵眾天

復有一類，於梵眾天，繫心悕求，彼作是念：願我當生梵眾天眾同分中。因此悕求，勤修加行，離欲、惡不善法，有尋有伺離生喜樂，初靜慮具足住。於此定中，諸身律儀、語律儀、命清淨，名為福行。由此因緣身壞命終，生梵眾天眾同分中，於彼復造諸福行等，是名無明為緣造福行(cf.T26，385c)。有不繫心悕求生彼，但由無明敝動心故。勤修加行，離欲惡不善法，有尋有伺離生喜樂，初靜慮具足住。於此定中，諸身律儀、語律儀、命清淨，名為福行。由此因緣身壞命終，生梵眾天眾同分中，於彼復造諸福行等，是名無明為緣造福行。

(DhskD 4r3) yathā khalv ihaiko brahmakāyikānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavati / aho batāhaṃ brahmakāyikānāṃ devānāṃ sabhāgatāyām upapadyeyaṃ / sa taṃ prārthayamānaḥ taddhetos tatsaṃvartanīyaṃ viviktaṃ kāmair viviktaṃ (DhskD 4r4) pāpakair akuśalair dharmaiḥ savitarkaṃ savicāraṃ vivekajaṃ prītisukhaṃ prathamaṃ dhyānam upasaṃpadya viharati / tathā samāpannasya yat kāyasaṃvaro vāksaṃvaraḥ ājīvapariśuddhiḥ ima ucyante puṇyāḥ saṃskārāḥ / yad api taddhetos tatpratyayaṃ (DhskD 4r5) kāyasya bhedād braḥmakāyikānāṃ devānāṃ sabhāgatāyām upapadyate / tatra ca saṃskārān abhinirvartayati / evaṃ puṇyān saṃskārān abhinirvartayaty avidyāpratyayān /

na haivāvekṣāvān bhavati pratibaddhacittaḥ / api (DhskD 4r6) tv avidyāyāṃ satyām avidyāsaṃcetanāhetor viviktaṃ kāmair yāvat prathamaṃ dhyānam upasaṃpadya viharati / tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvaraḥ / vistareṇa yāvat / tatra ca saṃskārān abhinirvartayati / evam puṇyān (DhskD 4r7) saṃskārān abhinirvartayaty avidyāpratyayān*/

4)色界諸天

如說梵眾天，梵輔天、大梵天，少光天、無量光天、極光淨天，少淨天、無量淨天、遍淨天，無雲天、福生天、廣果天。隨其所應，廣說亦爾。

yathā brahmakāyikānām evaṃ brahmapurohitānāṃ mahābraḥmāṇāṃ parīttābhānāṃ apramāṇābhānām ābhāsvarāṇāṃ parīttaśubhānām apramāṇaśubhānāṃ śubhakṛtsnānām anabhrakāṇāṃ (DhskD 4r8) puṇyaprasavānāṃ bṛhatphalānāṃ / eṣu sarveṣu yathāyogyāni dhyānāni vaktavyāni /

5)無想天

復有一類，於無想天繫心悕求，彼作是念：願我當生無想天眾同分中。因此怖求，勤修加行。思惟諸想是粗苦障，思惟無想是靜妙離。由此思惟，能滅諸想，安住無想。彼諸想滅，住無想時，名無想定。入此定時，諸身律儀、語律儀、命清淨，名為福行。由此因緣身壞命終，生無想天眾同分中，於彼亦能造少福行，是名無明為緣造福行(T26，444a，446b)。有不繫心悕求生彼，但由無明敝動心故，勤修加行，思惟諸想是粗苦障，思惟無想是靜妙離。由此思惟，能滅諸想，安住無想。彼諸想滅，住無想時，名無想定。入此定時，諸身律儀、語律儀、命清淨，名為福行。由此因緣身壞命終，生無想天眾同分中，於彼亦能造少福行，是名無明為緣造福行。

yathā khalv ihaikatyaḥ asaṃjñisatvānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ asaṃjñisattvānāṃ devānāṃ (DhskD 4r9) sabhāgatāyām upapadyeyaṃ / sa taṃ prārthayamānas taddhetos tatsaṃvartanīyaṃ saṃjñām audārikato duḥkhilataḥ sthūlabhittikato manasikaroti āsaṃjñikaṃ ca śāntataḥ praṇītato niḥsaraṇataḥ / tasya saṃjñām audārikato (DhskD 4r10) duḥkhilataḥ sthūlabhittikato manasikurvataḥ āsaṃjñikaṃ ca śāntataḥ praṇītato niḥsaraṇataḥ saṃjñā antarāyaty āsaṃjñikaṃ ca saṃsthihati / yatrāsya saṃjñā antarāyaty āsaṃjñikaṃ saṃsthihaty etāvad (DhskD 4v1) asaṃjñisamāpattiṃ samāpanna iti vaktavyaṃ / tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvaraḥ ājīvaviśuddhir ima ucyante puṇyāḥ saṃskārāḥ / yad api taddhetos tatpratyayaṃ kāyasya bhedād asaṃjñisattvānāṃ sabhāgatāyām (DhskD 4v2) upapadyate / tatra ca saṃskārān abhisaṃnirvartayaty avidyāpratyayān /

na haivāvekṣāvān bhavati pratibaddhacitto / 'pi tv avidyāyāṃ satyāṃ avidyābhisaṃcetanāhetoḥ saṃjñām audārikato duḥkhilataḥ sthūlabhittikato (DhskD 4v3) manasikurute āsaṃjñikaṃ ca śāntataḥ praṇītato niḥsaraṇataḥ / tasya vistareṇa yāvad āsaṃjñikaṃ saṃsthihaty etāvat asaṃjñisamāpattiṃ samāpanna iti vaktavyaṃ / tathā samāpannasya yaḥ kāyasaṃvaro / vistareṇa (DhskD 4v4) yāvat / tatra ca saṃskārān abhinirvartayaty / evaṃ puṇyān saṃskārān abhisaṃskaroty avidyāpratyayān /

3.5.云何無明為緣造不動行

1)空無邊處天

云何無明為緣造不動行？謂有一類，於空無邊處天，繫心悕求，彼作是念：願我當生空無邊處天眾同分中。因此悕求，勤修加行，超諸色想，滅有對想。不思惟種種想，入無邊空，空無邊處具足住。於此定中，諸思、等思，現前等思、已思、當思。思性、思類，造心意業，名不動行。由此因緣身壞命終，生空無邊處天眾同分中，於彼復能造不動行，是名無明為緣造不動行。有不繫心悕求生彼，但由無明蔽動心故，勤修加行，超諸色想，滅有對想。不思惟種種想，入無邊空，空無邊處具足住。於此定中，諸思、等思，現前等思、已思、當思，思性、思類，造心意業，名不動行。由此因緣身壞命終，生空無邊處天眾同分中，於彼復能造不動行，是名無明為緣造不動行。

katham āniṃjyān saṃskārān abhisaṃskaroty avidyāpratyayān / āha / yathā khalv ihaikatyaḥ ākāśānantyāyatanānāṃ devānām (DhskD 4v5) avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ ākāśānantyāyatanānāṃ devānāṃ sabhāgatāyām upapadyeyaṃ / sa taṃ prārthayamānaḥ taddhetos tatsaṃvartanīyaṃ sarvaśo rūpasaṃjnānām atikramāt (DhskD 4v6) pratighasaṃjñānāṃ astaṃgamān nānātvasaṃjñānām amanasikārād anantam ākāśam ity ākāśānantyāyatanam upasaṃpadya viharati / tathā samāpannasya yā cetanā cetitaṃ cetanāmitaṃ cetayitatvaṃ (DhskD 4v7) cetanāgataṃ cittābhisaṃskāro manaskarma ima ucyante āniṃjyāḥ saṃskārāḥ / yad api taddhetos tatpratyayaṃ kāyasya bhedād ākāśānantyāyatanānāṃ devānāṃ sabhāgatāyām upapadyate tatra ca saṃskārān (DhskD 4v8) abhinirvartayaty / evam āniṃjyān saṃskārān abhinirvartayaty avidyāpratyayān /

na haivāvekṣāvān bhavati pratibaddhacittaḥ / api tv avidyāyāṃ satyāṃ avidyābhisaṃcetanāhetoḥ sarvaśo rūpasaṃjñānāṃ samatikramād (DhskD 4v9) vistareṇa yāvad ākāśānantyāyatanam upasaṃpadya viharati / tathā samāpannasya yā cetanā vistareṇa ima ucyante āniṃjyāḥ saṃskārā / yad api taddhetos tatpratyayaṃ kāyasya bhedād ākāśānantyāyatanānāṃ (DhskD 4v10) devānāṃ sabhāgatāyām upapadyate / tatra ca saṃskārān abhinirvartayaty / evaṃ āniṃjyān saṃskārān abhinirvartayaty avidyāpratyayān* /

2)餘三無色界

如說空無邊處、識無邊處、無所有處、非想非非想處，應知亦爾。

yathākāśānantyāyatanānām evaṃ vijñānānantyāyatanānām ākiṃcanyāyatanānāṃ (DhskD 5r1) naivasaṃjñānāsaṃjñāyatanānām eteṣāṃ pratyekapratyekasaḥ ārūpyā vaktavyā /

3.6.結

如是諸行，無明為緣，無明為依，無明為建立故，起、等起，生、等生，聚集、出現，故名無明緣行。

iti ye te saṃskārā avidyām āgamyāvidyāṃ niśrityāvidyāṃ pratiṣṭhāya utpadyanti samutpadyante jāyanti saṃjāyanti samudāgacchanti (DhskD 5r2) prādurbhavanti ima ucyante avidyāpratyayās saṃskārāḥ //

4.云何行緣識

4.1.解說

1)第一釋

云何行緣識？謂有一類，貪、瞋、癡俱生思為緣故，起貪、瞋、癡俱生諸識，是名行緣識。

2. (saṃskārapratyayaṃ vijñānaṃ)

uddānaṃ /hetuḥ pūrvaṃgamaṃ balaṃ saṃskārāḥ kumbhena /catuṣkaṃ //

uddānaṃ /lobhaḥ alobhaḥ atha cakṣuḥ saṃskṛtaṃ kumbhopamena /

dvitīyaṃ catuṣkaṃ //

saṃskārapratyayaṃ (DhskD 5r3) vijñānaṃ katamad / āha / yatha tāval lobhasahajāṃ vedanāṃ pratītya lobhasahajasya vijñānasyābhinirvṛttir bhavati prādurbhāvaś ca dveṣasahajāṃ mohasahajāṃ vedanāṃ pratītya mohasahajasya vijñānasyābhinirvṛttir bhavati (DhskD 5r4) prādurbhāvaḥ / tad ucyate saṃskārapratyayaṃ vijñānaṃ /

2)第二釋

復有一類，無貪、無瞋、無癡俱生思為緣故，起無貪、無瞋、無癡俱生諸識，是名行緣識。

3)第三釋

復次，眼及色為緣生眼識。此中眼是內有為行，色為外緣，生眼識，是名行緣識。乃至意及法為緣，生意識。此中意是內有為行，法為外緣，生意識，是名行緣識。

api khalu cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / tatra cakṣuḥsaṃskṛtaṃ rūpāṇi ca bāhyaṃ pratyayaṃ cakṣurvijñānasya tad ucyate saṃskārapratyayaṃ vijnānaṃ / (DhskD 5r5) śrotraghrāṇajihvākāyamanaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / tatra manaḥsaṃskṛtaṃ dharmāś ca bāhyaṃ pratyayaṃ manovijñānasya tad ucyate saṃskārapratyayaṃ vijñānaṃ /

4)第四釋

復次，瓮喻經中，佛作是說。造福、非福、不動行已，有隨福、非福、不動識。

api khalv evam uktaṃ bhagavatā kumbhopamesmin (DhskD 5r6) vyākaraṇe / tasya puṇyān saṃskārān abhisaṃskṛtya puṇyopagaṃ bhavati vijñānaṃ / apuṇyān āniṃjyān saṃskārān abhisaṃskṛtyāniṃjyopagaṃ bhavati vijñānaṃ /

4.2.云何造非福行已有隨非福識

云何造非福行已，有隨非福識？謂有一類，由貪瞋癡纏縛心故，造身語意三種惡行。此三惡行，名非福行。由此因緣身壞命終，墮於地獄，於彼起識，是名造非福行已，有隨非福識。如說地獄，傍生、鬼界，應知亦爾。

katham apuṇyaṃ / āha / yathā khalv ihaikatyo rāgaparyavasthito (DhskD 5r7) dveṣaparyavasthito mohaparyavasthitaḥ kāyena duścaritaṃ carati vācā manasā duścaritaṃ carati / iti ye te akuśalāḥ kāyasaṃskārā vāksaṃskārā manaḥsaṃskārā ima ucyante 'puṇyāḥ (DhskD 5r8) saṃskārāḥ / yad api taddhetos tatpratyayaṃ kāyasya bhedān narakeṣūpapadyate / tatra ca vijñānam abhinirvartayati / evam apuṇyān saṃskārān abhisaṃskṛtyāpuṇyopagaṃ vijñānaṃ bhavati /

yathā narakeṣu tiryakpreteṣu (DhskD 5r9) /

4.3.云何造福行已，有隨福識

1)人趣

云何造福行已，有隨福識？謂有一類，於人趣樂，繫心悕求，彼作是念：願我當生人趣同分，與諸人眾同受快樂。因此悕求，造能感人趣身語意妙行。此三妙行，名為福行。由此因緣身壞命終，生於人趣，於彼起識，是名造福行已，有隨福識。有不繫心悕求人樂，但由無明敝動心故，造身語意三種妙行。此三妙行，名為福行。由此因緣身壞命終，生於人趣，於彼起識，是名造福行已，有隨福識。

kathaṃ puṇyān abhisaṃskārān abhisaṃskṛtya puṇyopagaṃ bhavati vijñānaṃ / āha / yathā khalv ihaikatyo manuṣyasukhakeṣv avekṣāvān bhavati pratibaddhacittaḥ / vistareṇa yāvat / tatra ca vijñānam abhinirvartayati / evaṃ (DhskD 5r10) puṇyān saṃskārān abhisaṃskṛtya puṇyopagaṃ bhavati vijñānaṃ /

2)六欲天

如說人趣，四大王眾天，乃至他化自在天，應知亦爾。

yathā manuṣyasukhakānām evaṃ yāvat paranirmitavaśavartināṃ

3)梵眾天

復有一類，於梵眾天，繫心悕求，彼作是念：願我當生梵眾天眾同分中。因此悕求，勤修加行，離欲惡不善法，有尋有伺離生喜樂，初靜慮具足住。於此定中，諸身律儀、語律儀、命清淨，名為福行。由此因緣身壞命終，生梵眾天眾同分中，於彼起識，是名造福行已有隨福識。有不繫心悕求生彼，但由無明敝動心故，勤修加行，離欲惡不善法，乃至命清淨，名為福行。由此因緣身壞命終，生梵眾天眾同分中，於彼起識，是名造福行已有隨福識。

brahmakāyikānāṃ viviktaṃ kāmair viviktaṃ tatra ca vijñānam abhinirvartayati / (DhskD 5r11) (about 65-70 akṣaras illegible)

4)諸天界

如說梵眾天，梵輔天乃至無想天，應知亦爾。

(DhskD 5v1) yāvad bṛhatphalānāṃ sarveṣu pratipratidhyānāni vaktavyāni /

4.4.云何造不動行已有隨不動識

1)空無邊處天

云何造不動行已有隨不動識？謂有一類，於空無邊處天，繫心悕求，彼作是念：願我當生空無邊處天眾同分中。因此欣求，勤修加行，超諸色想，滅有對想。不思惟種種想，入無邊空，空無邊處具足住。於此定中，諸思、等思，現前等思、已思、當思，思性、思類，造心意業，名不動行。由此因緣身壞命終，生空無邊處天眾同分中，於彼起識，是名造不動行已有隨不動識。有不繫心悕求生彼，但由無明敝動心故，勤修加行，超諸色想，乃至造心意業，名不動行。於此因緣身壞命終，生空無邊處天眾同分中，於彼起識，是名造不動行已有隨不動識。

katham āniṃjyān saṃskārān abhisaṃskṛtyāniṃjyopagaṃ bhavati vijñānaṃ / āha / yathā khalv ihaikatya ākāśānantyāyatanānāṃ devānām avekṣāvān bhavati pratibaddhacitto (DhskD 5v2) vistareṇa tatra ca vijñānam abhinirvartayati / evaṃ yāvan naivasaṃjñānāsaṃjñāyatanānām iti yāvad vijñānaṃ saṃskārān āgamya vistaraḥ //

2)餘三無色界

如說空無邊處天，乃至非想非非想天，應知亦爾。

4.5.結

如是諸識，行為緣，行為依，行為建立故，起、等起，生、等生，聚集出現，故名行緣識。

5.識緣名色

5.1.解說

1)第一釋

云何識緣名色？謂有一類，貪、瞋、癡俱生識為緣故，起貪、瞋、癡俱生身業語業，名為色。即彼所生受、想、行、識，名為名。是名識緣名色。

3. (vijñānapratyayam nāmarūpaṃ)

lobhasahajaṃ vijñānam alobhasahajaṃ tathā

nādikaphalgunavādaṃ (DhskD 5v3) svātir ānanda eva ca /

uddānaṃ //

vijñānapratyayaṃ nāmarūpaṃ katarad / āha / yathā tāval lobhasahajaṃ vijñānaṃ pratītya lobhasahajasya kāyakarmavākkarmaṇo 'bhinirvṛttir bhavati prādurbhāvaś ca lobhasahajā (DhskD 5v4) vividhā utpadyante rūpi vikṛtaṃ / ya idaṃ rūpasya tajjā vedanā saṃjñā saṃskārā vijñānam idaṃ nāmasya vijñānapratyayaṃ nāmarūpasya / tad ucyate vijñānapratyayaṃ nāmarūpaṃ /

2)第二釋

復有一類，無貪、無瞋、無癡俱生識為緣故，起無貪、無瞋、無癡俱生身業語業，名為色。即彼所生受、想、行、識，名為名。是名識緣名色。

evaṃ lobhasahajaṃ (DhskD 5v5) mohasahajaṃ viparyayeṇa śuklapakṣeṣv alobhasahajam amohasahajaṃ vaktavyaṃ /

3)第三釋

復次，教誨那地迦經中，佛作是說：若那地迦所愛親友，變壞、離散，便生愁歎苦憂擾惱。此愁俱生識為緣故，起愁俱生身業語業，名為色。 即彼所生受、想、行、識，名為名。是名識緣名色。(cs1251)

api khalv evam uktaṃ bhagavatā nādikāvavādavyākaraṇe /

priyāṇāṃ nādika jñātīnāṃ vipariṇāmānyathībhāvād (DhskD 5v6) utpadyante śokāḥ paridevā duḥkhadaurmanasyopāyāsāḥ /ity etac chokasahajaṃ vijñānaṃ pratītya śokasahajasya kāyavākkarmaṇo 'bhinirvṛttir bhavati prādurbhāvaḥ / yad idaṃ rūpasya tajjā (DhskD 5v7) vedanā saṃjñā saṃskārā vijñānaṃ / idaṃ nāmasya vijñānaṃ vijñānasya pratyayaṃ nāmarūpasya / tad ucyate vijñānapratyayaṃ nāmarūpaṃ /

4)第四釋

復次，教誨頗勒窶那經中，佛作是說：頗勒窶那識為食故，後有生起。此識云何？謂健達縛最後心，心意識增長堅住，未斷、未遍知、未滅、未變吐。此識無間於母胎中，與羯刺藍自體和合。此羯刺藍自體和合，名為色。即彼所生受、想、行、識，名為名。是名識緣名色。(cs372)

api khalv evam uktaṃ bhagavatā phalgunāvavāde vyākaraṇe / vijnānaṃ (DhskD 5v8) phalguna āhāraṃ yāvad evāyatyāṃ punarbhavasyābhinirvṛttaye prādurbhāvāya /tat katarad vijñānaṃ / āha / yat tad gandharvasya caramaṃ cittaṃ manovijñānaṃ ācitam upacitaṃ pratiṣṭhitam aprahatam aparijñātaṃ (DhskD 5v9) anirodhitam aśāntīkṛtaṃ / yasya vijñānasya samanantaraṃ mātuḥ kukṣau kalalātmabhāvo 'bhisaṃmūrcchati / kalalam ātmabhāvaṃ abhisaṃmūrcchatīti / idaṃ rūpasya tajjā vedanā saṃjñā saṃskārās tajjaṃ (DhskD 5v10) vijñānam idaṃ nāmasya vijñānapratyayaṃ nāmarūpasya / tad ucyate vijñānapratyayaṃ nāmarūpaṃ /

5)第五釋

復次，教誨莎底經中，佛作是說：三事和合，入母胎藏。云何為三？謂父母和合俱起染心，其母是時調適，及健達縛正現在前。如是三事和合，入母胎藏。此中健達縛最後心意識增長堅住，未斷、未遍知、未滅、未變吐。此識無間入母胎藏。此所託胎，名為色。即彼所生受、想、行、識，名為名。是名識緣名色。(中阿含經 201，M38)

asti khalv evam uktaṃ bhagavatā svātiṃ bhikṣuṃ kaivartapūrviṇam ārabhya /

trayāṇāṃ bhikṣavaḥ (DhskD 6r1) sannipātān mātuḥ kukṣau garbhasyāvakrāntir bhavati / katameṣāṃ trayāṇāṃ / iha bhikṣavo mātāpitarau raktau bhavataḥ sannipatitau mātā ca kalyā bhavati ṛtumatī gandharvaś ca pratyupasthito (DhskD 6r2) bhavati / imeṣāṃ bhikṣavas trayāṇāṃ sannipātān mātuḥ kukṣau garbhasyāvakrāntir bhavati /iti yat tad garbhasya caramaṃ cittaṃ manovijñānaṃ vistareṇa yāvad vijñānapratyayayaṃ (DhskD 6r3) nāmarūpasya / tad ucyate vijñānapratyayaṃ nāmarūpaṃ /

6)第六釋

復次，大因緣經中，尊者慶喜問佛：名色為有緣不？佛言：有緣，此緣謂識。佛告慶喜：識若不入母胎藏者，名色得成羯刺藍不？阿難陀曰：不也！世尊！識若不入母胎藏者，名色得生此界中不？不也！世尊！識若初時已斷壞者，後時名色得增長不？不也！世尊！識若全無，為可施設有名色不？不也！世尊！是故，慶喜一切名色，皆識為緣，是名識緣名色。(長阿含經13，D.15)如是名色，識為緣，識為依，識為建立故，起、等起，生、等生，聚集、出現，故名識緣名色。

asti khalv evam uktaṃ bhagavatā mahānidānaparyāye vyākaraṇe āyuṣmate ānandāya / asti pratyayam ānanda nāmarūpaṃ / (DhskD 6r4) pṛṣṭe sati astīty asya vacanīyaṃ / kiṃpratyayaṃ ānanda nāmarūpaṃ / vijñānapratyayam iti syād vacanīyaṃ / vijñānapratyayaṃ ānanda nāmarūpaṃ / iti mayā yad uktam (DhskD 6r5) idaṃ me tat pratyuktaṃ / vijñānaṃ ced ānanda mātuḥ kukṣau nāvakramiṣyad api nu nāmarūpaṃ kalalatvaṃ hi saṃmurcchiṣyat* / no bhadanta / vijñānaṃ ced ānanda mātuḥ kukṣau nāvakramitvā punar na vyutkramiṣyat* (DhskD 6r6) api nu nāmarūpaṃ imaṃ dhātum āgamiṣyan / no bhadanta / vijñānaṃ ced ānandādāv eva daḥram asya taruṇasya kumārakasya ucchidyeta vinaśyeta na bhaveta api nu nāmarūpaṃ virūḍhiṃ (DhskD 6r7) vaipulyatām āpadyeta / no bhadanta / sarvaśo vā punaḥ sarvaśa ānanda vijñāne asati na nāmarūpaṃ prajñāyeta / no bhadanta / tasmād dhi ānanda etan nidānam eṣa hetuḥ eṣa pratyayo nāmarūpasya (DhskD 6r8) yad uta vijñānaṃ / vijñānapratyayam ānanda nāmarūpam / iti mayā yad uktam idaṃ me tat pratyuktaṃ //

6.名色緣識

6.1.解說

1)第一釋

云何名色緣識？謂眼色為緣生眼識。此中眼及色，名為色。即彼所生受、想、行、識，名為名。於中作意等，能助生眼識，是名名色緣識。乃至意法為緣生意識。此中諸意識所了色，名為色。即彼所生受、想、行、識，名為名。於中作意等，能助生意識，是名名色緣識。(cs288)

4. (nāmarūpapratyayaṃ vijñānaṃ)

uddānaṃ //dvayapratyayāt* vijñānaṃ phalgunaḥ svātir eva ca

rāgajaṃ dveṣamohaś ca ānando bhavati + +

(DhskD 6r9) nāmarūpapratyayaṃ vijñānaṃ katarad / āha / cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / tatra yac cakṣur yāni ca rūpāṇi idaṃ rūpasya tajjā vedanā saṃjñā saṃskārā vijñānaṃ / idaṃ nāmarūpasya (DhskD 6r10) manasikāraṃ nāmapratyayasya manovijñānasya / tad ucyate nāmarūpapratyayaṃ manovijñānaṃ / evaṃ śrotraṃ ghrāṇaṃ jihvāṃ kāyaṃ /

manaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / (DhskD 6v1) tatra ye rūpiṇo manovijñeyā dharmā idaṃ rūpasya tajjā vedanā saṃjñā saṃskārāḥ tajjaṃ vijñānaṃ / idaṃ nāmarūpasya tajjaṃ manasikāraṃ nāmapratyayasya manovijñānasya / tad ucyate nāmarūpapratyayaṃ manovijñānam /

2)第二釋

復次，教誨頗勒窶那經中，佛作是說：頗勒窶那！識為食故，後有生起。此識云何？謂健達縛，廣說乃至與羯刺藍自體和合。此羯刺藍自體和合，名為色。即彼所生受、想、行、識，名為名。爾時，非理作意俱生名色為緣，起俱生識，是名名色緣識。

api (DhskD 6v2) khalv evam uktaṃ bhagavatā phalgunāvavāde vyākaraṇe / vijñānaṃ phalgunāhāraṃ yāvad evāyatyāṃ punarbhavasyābhinirvṛttaye prādurbhāvāya / tat katarad vijñānaṃ / āha / yat tad gandharvasya caramaṃ cittaṃ vistareṇa yāvad (DhskD 6v3) yasya gandharvasya samanantaraṃ mātuḥ kukṣau kalalam ātmabhāvaṃ saṃmūrcchati / kalalam ātmabhāvaṃ saṃmūrcchatīti / idaṃ rūpasya tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānaṃ idaṃ nāmasya / ity etad ayoniśomanasikārasahajaṃ (DhskD 6v4) nāmarūpaṃ pratītya mātuḥ kukṣau vijñānasyābhinirvṛttir bhavati prādurbhāvas / tad ucyate nāmarūpapratyayaṃ vijñānaṃ /

3)第三釋

復次，教誨莎底經中，佛作是說：三事和合，入母胎藏，廣說乃至此識無間，入母胎藏。此所託胎，名為色。即彼所生受、想、行、識，名為名。爾時，非理作意俱生名色為緣，起俱生識，是名名色緣識。

api khalv evam uktaṃ bhagavatā svātiṃ bhikṣuṃ kaivartapūrviṇam ārabhya /

trayāṇāṃ bhikṣavaḥ sannipātān (DhskD 6v5) mātuḥ kukṣau garbhasyāvakrāntir bhavati / vistareṇa yāvad / ity evam ayoniśomanasikāreṇa sahajaṃ nāmarūpaṃ pratītya mātuḥ kukṣau vijñānasyāvakrāntir bhavati prādurbhāvas / tad ucyate nāmarūpapratyayaṃ (DhskD 6v6) vinjñānaṃ /

6.2.類別

1)惡趣

復有一類，由貪、瞋、癡纏縛心故，造身語意三種惡行。此中身語惡行，名為色。意惡行，名為名。由此惡行名色為緣，身壞命終，墮於地獄，於彼起識。是名名色緣識。如說地獄，傍生、鬼界，應知亦爾。

2)人趣

復有一類，於人趣樂，繫心悕求。因此悕求，造能感人趣身語意妙行。此中身語妙行，名為色。意妙行，名為名。由此妙行名色為緣，身壞命終，生於人趣，於彼起識，是名名色緣識。有不繫心希求人樂，但由無明敝動心故，造身語意三種妙行。此中身語妙行，名為色。意妙行，名為名。由此妙行名色為緣，身壞命終，生於人趣，於彼起識，是名名色緣識。

3)六欲天

如說人趣，四大王眾天，乃至他化自在天，應知亦爾。

4)梵眾天

復有一類，於梵眾天，繫心希求。因此希求，勤修加行，離欲惡不善法，乃至初靜慮具足住。於此定中，諸身律儀、語律儀、命清淨，名為色。即彼所生受、想、行、識，名為名。由此為緣身壞命終，生梵眾天眾同分中，於彼起識，是名名色緣識。

5)其餘色無色天

如說梵眾天，梵輔天乃至非想非非想處，隨其所應，當知亦爾。

6.3.大因緣經

復次，大因緣經中，尊者慶喜問佛：諸識為有緣不？佛言：有緣，此謂名色。佛告慶喜：若無名色，諸識轉不？阿難陀曰：不也！世尊！若無名色為所依止，後世所受生老死識為得生不？不也！世尊！若諸名色都無所有，為可施設有諸識不？不也！世尊！是故，慶喜！諸識皆以名色為緣，是名名色緣識。如是諸識，名色為緣，名色緣依，名色為建立故，起、等起，生、等生，聚集、出現，故名名色緣識。

api khalv evam uktaṃ bhagavatā mahānidānaparyāye /

vistareṇa yāvad / vijñānaṃ ced ānanda nāmarūpapratiṣṭhāṃ na labheta tathāpratiṣṭhite vijñāne anatirūḍhe + + + + + (DhskD 6v7) bhavasamudayasamutthāpakaṃ jātijarāmaraṇam abhinirvarteta / no bhadanta / sarvaśo vā punar ānanda nāmarūpe asati api nu vijñānaṃ prajñāyeta /no bhadanta / tasmād ānanda (DhskD 6v8) etan nidānaṃ vistareṇa yathā pūrvoktaṃ /

7.名色緣六處

7.1.解說

1)為寒所逼，希求於暖

云何名色緣六處？謂有一類，為寒所逼，希求於暖。得好暖故，便起身中暖俱大種。此中，若暖、若暖俱大種名為色。即彼所生受、想、行、識，名為名。由此名色，眼、耳、鼻、舌、身及意根，皆得增長，是名名色緣六處。為熱所逼，希求於冷，應知亦爾。

5. (nāmarūpapratyayaṃ ṣaḍāyatanam)

uddānaṃ /śītam uṣṇaṃ ca bhojyaṃ ca pānam udvartanaṃ tathā

śītodikā puṣkariṇī svātir eva ca rāgajaṃ

dveṣajaṃ caiva mohajaṃ bhavati paścimaṃ //

(DhskD 6v9) nāmarūpapratyayaṃ ṣaḍāyatanaṃ katarad / āha / yathā khalv ihaikatyaḥ śītapracurād uṣṇaṃ gacchati / tasya tata utpadyante uṣṇasahajāni mahābhūtāni / tatra yāni ca uṣṇasahajāni (DhskD 6v10) mahābhūtāni idaṃ rūpasya tajjā vedanā saṃjñā saṃskārā vijñānaṃ idaṃ nāmasya / ity etac chītasahajaṃ nāmarūpaṃ pratītya cakṣurindriyasyopacayo bhavati /

(DhskD 7r1) evaṃ śrotraṃ ghrāṇaṃ jihvā kāyo mano 'pi tatra upacīyate / tad ucyate nāmarūpapratyayaṃ ṣaḍāyatanam / iti eṣa uṣṇapracurāc chītaṃ /

2)為飢所逼，希求於食

復有一類，為飢所逼，希求於食。得好食故，便起身中食俱大種。此中，若食、若食俱大種，名為色。即彼所生受、想、行、識，名為名。由此名色，六根增長，是名名色緣六處。

yathā khalv ihaikatyo jighatsādaurbalyaparītaḥ śuci prāṇītaṃ khādanīyaṃ bhojanīyam khādayati / tasya (DhskD 7r2) tata utpadyante bhojanasahajāni mahābhūtāni / tatra yac ca bhojanaṃ yāni ca bhojanasahajāni mahābhūtāni idaṃ rūpasya tajjā vedanā / vistareṇa yathā pūrvoktaṃ /

3)為渴所逼，希求於飲

復有一類，為渴所逼，希求於飲。得好飲故，便起身中飲俱大種。此中，若飲、若飲俱大種，名為色。即彼所生受、想、行、識，名為名。由此名色，六根增長，是名名色緣六處。

yathā khalv ihaikatyas tṛṣitaḥ klāntaḥ pipāsitaḥ (DhskD 7r3) śuci śītalaṃ pānīyaṃ pibati / tasya tata utpadyante pānasahajāni mahābhūtāni / vistaraḥ /

4)勞倦所逼，希求止息

復有一類，勞倦所逼，希求止息，按摩睡眠。由遂意故，便起身中彼俱大種。此中，若按摩等、若彼俱大種，名為色。即彼所生受、想、行、識，名為名。由此名色，六根增上，是名名色緣六處。

yathā khalv ihaikatyaḥ utsadanaparimardanasaṃvāhanāyogam anuyukto viharati / tasya tata utpadyante utsadanaparimardanasaṃvāhanasahajāni (DhskD 7r4) mahābhūtāni / tatra yac ca utsadanaṃ parimardanasaṃvāhanaṃ yāni ca utsadanaparimardanasaṃvāhanasahajāni mahābhūtāni idaṃ rūpasya tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānam (DhskD 7r5) idaṃ nāmasya / vistaraḥ /

5)於盛熱時，熱渴所逼

復有一類，於盛熱時，熱渴所逼，入清涼池，恣意飲浴，便起身中彼俱大種。此中，若清冷水、若彼俱大種，名為色。即彼所生受、想、行、識，名為名。由此名色，六根增長，是名名色緣六處。

yathā khalv ihaikatyo grīṣmābhitapto grīṣmaparītas tṛṣitaḥ klāntaḥ pipāsitaḥ vātātapaparidyūnaḥ śītodikāṃ puṣkariṇīm avagāhayet* / tasya tata utpadyante (DhskD 7r6) śītasahajāni mahābhūtāni / tatra ca yac ca śītaṃ yāni ca śītasahajāni mahābhūtāni {/} tasya tajjā vedanā / vistaraḥ /

7.2.引經

1)教誨頗勒窶那經

復次，教誨頗勒窶那經中，佛作是說：頗勒窶那！識為食故，後有生起。此識云何？謂健達縛廣說乃至與羯刺藍自體和合。此羯刺藍自體和合，名為色。即彼所生受、想、行、識，名為名。爾時，非理作意俱生名色為緣，母胎藏中，六根生起，是名名色緣六處。

api khalv evam uktaṃ bhagavatā phalgunāvavāde vyākaraṇe /

vijñānaṃ phalguna (DhskD 7r7) āhāraṃ yāvad āyatyāṃ punarbhavasyābhinirvṛttaye prādurbhāvāya /yat tat katarad vijñānaṃ / vistareṇa yāvat* / yasya vijñānasya samanantaraṃ mātuḥ kukṣau kalalam ātmabhāvam abhisaṃmūrcchati / (DhskD 7r8) kalalaṃ ātmabhāvaṃ saṃmūrcchatīti / idaṃ rūpasya tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānam idaṃ nāmasya / ity etad ayoniśomanasikārasahajaṃ nāmarūpaṃ pratītya mātuḥ kukṣau ṣaṇṇām indriyāṇām (DhskD 7r9) abhinirvṛttir bhavati prādurbhāvas / tad ucyate nāmarūpapratyayaṃ ṣaḍāyatanam iti /

2)教誨莎底經

復次教誨莎底經中，佛作是說：三事和合，入母胎藏，廣說乃至此識無間入母胎藏。此所託胎，名為色。即彼所生受、想、行、識，名為名。爾時，非理作意俱生名色為緣，母胎藏中六根生起，是名名色緣六處。

api khalv evam uktaṃ bhagavatā svātiṃ bhikṣuṃ kaivartapūrviṇam ārabhya / trayāṇām bhikṣavaḥ saṃnipātān mātuḥ kukṣau garbhasyāvakrāntir (DhskD 7r10) bhavati / vistareṇa yāvan / mātuḥ kukṣau ṣaṇṇām indriyāṇām abhinirvṛttir bhavati prādurbhāvaḥ / tad ucyate ṣaḍāyatanapratyayaṃ nāmarūpam iti /

7.3.類別

1)惡趣

復有一類，由貪、瞋、癡纏縛心故，造身語意三種惡行。此中，身語惡行，名為色。意惡行，名為名。由此惡行名色為緣，身壞命終，墮於地獄，六根生起，是名名色緣六處。如說地獄，傍生、鬼界，應知亦爾。

yathā khalv ihaikatyo + + + rāgaparyavasthito (DhskD 7v1) dveṣaparyavasthito mohaparyavasthitaḥ kāyena duścaritaṃ carati / vācā manasā duścaritaṃ carati / kāyena vācā duścaritaṃ carati / idaṃ rūpasya / manasā duścaritam idaṃ nāmasyety / etad akuśalaṃ nāmarūpaṃ (DhskD 7v2) pratītya duḥkhodayaṃ duḥkhavipākaṃ kāyasya bhedān narakeṣūpapadyate / tatra ca ṣaṇṇām indriyāṇām abhinirvṛttir bhavati prādurbhāvaḥ / tad ucyate nāmarūpapratyayaṃ ṣaḍāyatanaṃ /yathā narakeṣu tiryakpreteṣu (DhskD 7v3) /

2)人趣

復有一類，於人趣樂，繫心希求。因此希求，造能感人趣身語意妙行。此中，身語妙行，名為色。意妙行，名為名。由此妙行名色為緣，身壞命終，生於人趣，六根生起，是名名色緣六處。

yathā khalv ihaikatyo manuṣyasukhakeṣv avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ manuṣyasukhakānāṃ sabhāgatāyām upapadyeyaṃ / sa taṃ prārthayamāno / vistareṇa yāvat kāyena vācā (DhskD 7v4) manasā sucaritaṃ caratīti / idaṃ rūpasya / manasā sucaritaṃ caratīti / idaṃ nāmasyety / etat kuśalaṃ nāmarūpaṃ pratītya sukhodayaṃ sukhavipākaṃ kāyasya bhedān manuṣyasukhakānāṃ sabhāgatāyā(5)m upapadyate (DhskD 7v5) / tatra ca ṣaṇṇām indriyāṇām abhinirvṛttir bhavati prādurbhāvaḥ / tad ucyate nāmarūpapratyayaṃ ṣaḍāyatanam iti /

3)六欲天

如說人趣，四大王眾天，乃至他化自在天，應知亦爾。

yathā manuṣyasukhakānām evaṃ yāvat paranirmitavaśavartināṃ /

4)梵眾天

復有一類，於梵眾天，繫心希求。因此希求，勤修加行，離欲惡不善法，乃至初靜慮具足住。於此定中，諸身律儀、語律儀、命清淨，名為色。即彼所生受、想、行、識，名為名。由此為緣身壞命終，生梵眾天眾同分中，六根生起，是名名色緣六處。

yathā khalv (DhskD 7v6) ihaikatyo brahmakāyikānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / vistareṇa yāvat / tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvaraḥ ājīvaviśuddhiḥ idaṃ rūpasya tajjā vedanā (DhskD 7v7) vistareṇa yāvad vijñānaṃ idaṃ nāmasya / ity etat kuśalaṃ nāmarūpaṃ pratītya sukhodayaṃ sukhavipākaṃ kāyasya bhedād brahmakāyikānāṃ devānāṃ sabhāgatāyām upapadyate / tatra ca ṣaṇṇāṃ (DhskD 7v8) indriyāṇām abhinirvṛttir bhavati prādurbhāvaḥ / tad ucyate nāmarūpapratyayaṃ ṣaḍāyatanam iti /

5)餘天

如說梵眾天，梵輔天乃至非想非非想處天，隨其所應，當知亦爾，是名名色緣六處。如是六處，名色為緣，名色為依，名色為建立故，起、等起，生、等生，聚集、出現，故名名色緣六處。

yathā brahmakāyikānām evaṃ yāvad asaṃjñisatvasaṃgṛhītānāṃ bṛhatphalānāṃ / iti yat tat ṣaḍāyatanaṃ (DhskD 7v9) nāmarūpam āgamya ca nāmarūpaṃ niśritya nāmarūpaṃ pratiṣṭhāya utpadyate samutpadyate jāyate saṃjāyate nirvartayaty abhinirvartayati samudāgacchati prādurbhavati idaṃ ucyate nāmarūpapratyayaṃ (DhskD 7v10) ṣaḍāyatanaṃ //

8.名色緣觸

8.1.解說

1)第一釋

云何名色緣觸？謂眼及色為緣生眼識，三和合故生觸。此中眼及色，名為色。即彼所生受、想、行、識，名為名。如是名色為緣生眼觸，是名名色為緣觸。乃至意及法為緣生意識，三和合故生觸。此中，諸意識所了色，名為色。即彼所生、受、想、行、識，名為名。如是名色為緣生意觸，是名名色緣觸。

6. (nāmarūpapratyayaḥ sparśaḥ)

nāmarūpapratyayaḥ sparśaḥ kataraḥ /

// uddānaṃ

+ + yapratyayāc ca sparśaḥ phalgunaḥ svātir eva ca

rāgajaṃ dveṣajaṃ mohajam ānandena paṃcikāha /

(DhskD 8r1) cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātaḥ sparśaḥ / tatra yac cakṣur yāni ca rūpāṇi idaṃ rūpasya tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānaṃ / idaṃ nāmasya tajjaṃ manasikāraṃ nāmapratyayaṃ cakṣuḥsaṃsparśasya (DhskD 8r2) / tad ucyate nāmarūpapratyayaḥ sparśaḥ /evaṃ śrotraghrāṇajihvākāyamanaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / trāyāṇāṃ sannipātaḥ sparśaḥ / tatra ye rūpiṇo manovijñeyā dharmā idaṃ rūpasya (DhskD 8r3) tajjā vedanā saṃjñā saṃskārā vijñānaṃ / idaṃ nāmasya tajjaṃ manasikāraṃ nāmapratyayam manaḥsaṃsparśasya / tad ucyate nāmarūpapratyayaḥ sparśaḥ /

2)第二釋

復次，教誨頗勒窶那經中，佛作是說：頗勒窶那！識為食故，後有生起。此識云何？謂健達縛廣說乃至與羯刺藍自體和合。此羯刺藍自體和合，名為色。即彼所生受、想、行、識，名為名。爾時，非理作意俱生名色為緣，母胎藏中，諸觸生起，是名名色緣觸。

api khalv evam uktaṃ bhagavatā phalgunāvavāde vyākaraṇe /

vijñānaṃ phalgunāhāraṃ (DhskD 8r4) yāvad evāyatyāṃ punarbhavasyābhinirvṛttaye prādurbhāvāya / tat katarad vijñānam / āha / yat tad gandharvasya caramaṃ cittaṃ manovijñānaṃ / vistareṇa yāvat / kalalam ātmabhāvam abhisaṃmūrcchatīti / idaṃ rūpasya (DhskD 8r5) tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānaṃ idaṃ nāmasya / ity etad ayoniśomanasikārasahitaṃ nāmarūpaṃ pratītya mātuḥ kukṣau sparśasyābhinirvṛttir bhavati prādurbhāvaḥ / tad ucyate nāmarūpapratyayaḥ (DhskD 8r6) sparśaḥ /

3)第三釋

復次，教誨莎底經中，佛作是說：三事和合，入母胎藏，廣說乃至此識無間入母胎藏。此所託胎，名為色。即彼所生受、想、行、識，名為名。爾時，非理作意俱生名色為緣，母胎藏中，諸觸生起，是名名色緣六處。

api khalv evam uktaṃ bhagavatā svātiṃ bhikṣuṃ kaivartapūrviṇam ārabhya /

trayāṇāṃ bhikṣavaḥ sannipātān mātuḥ kukṣau garbhasyāvakrāntir bhavati / vistareṇa yāvad / ayoniśomanasikārasahajaṃ (DhskD 8r7) nāmarūpaṃ pratītya mātuḥ kukṣau garbhasyāvakrāntir bhavati prādurbhāvas / tad ucyate nāmarūpapratyayaḥ sparśaḥ /

8.2.類別

1)惡趣

復有一類，由貪、瞋、癡纏縛心故，造身語意三種惡行。此中，身語惡行，名為色。意惡行，名為名。由此惡行名色為緣，身壞命終，墮於地獄，諸觸生起，是名名色緣觸。如說地獄，傍生、鬼界，應知亦爾。

yathā khalv ihaikatyo rāgaparyavasthito dveṣaparyavasthito mohaparyavasthitaḥ (DhskD 8r8) kāyena duścaritaṃ carati / vācā manasā duścaritaṃ carati idaṃ rūpasya / manasā duścaritaṃ caratīti idaṃ nāmasya / ity etad akuśalaṃ nāmarūpaṃ pratītya duḥkhodayaṃ duḥkhavipākaṃ kāyasya bhedān narakeṣūpapadyate / (DhskD 8r9) tatra ca sparśam abhinirvartayati / tad ucyate nāmarūpapratyayaḥ sparśa iti /yathā narakeṣv evaṃ tiryakpreteṣu /

2)人趣

復有一類，於人趣樂，繫心希求。因此希求，造能感人趣身語意妙行。此中，身語妙行，名為色。意妙行，名為名。由此妙行名色為緣，身壞命終，生於人趣，諸觸生起，是名名色緣觸。

yathā khalv ihaikatyo manuṣyasukhakeṣv avekṣāvān bhavati pratibaddhacitto / vistareṇa (DhskD 8r10) yāvat / kāyena vācā sucaritaṃ caratīti idaṃ rūpasya / manasā sucaritaṃ caratīti idaṃ rūpasya / manasā sucaritaṃ caratīti idaṃ nāmasyety / etat kuśalaṃ nāmarūpaṃ pratītya vistareṇa (DhskD 8v1) yāvat / tatra ca sparśam abhinirvartayati / tad ucyate nāmarūpapratyayaḥ sparśa iti /

3)六欲天

如說人趣，四大王眾天，乃至他化自在天，應知亦爾。

yathā manuṣyasukhakeṣv evaṃ yāvat paranirmitavaśavartiṣu /

4)梵眾天

復有一類，於梵眾天，繫心悕求。因此悕求，勤修加行，離欲惡不善法，乃至初靜慮具足住。於此定中，諸身律儀、語律儀、命清淨，名為色。即彼所生受、想、行、識，名為名。由此為緣，身壞命終，生梵眾天眾同分中，諸觸生起，是名名色緣觸。

yathā khalv ihaikatyo brahmakāyikānāṃ devānām avekṣāvān bhavati pratibaddhacitto / (DhskD 8v2) yāvat / tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvaraḥ ājīvapariśuddhir idaṃ rūpasya tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānam idaṃ nāmasya / ity etat kuśalaṃ nāmarūpam pratītya vistareṇa yāvat / tatra ca sparśam (DhskD 8v3) abhinirvartayati / tad ucyate nāmarūpapratyayaḥ sparśaḥ /

4)上二界

如說梵眾天，梵輔天乃至非想非非想天，隨其所應，當知亦爾。

yathā brahmakāyikānāṃ evaṃ yāvad asaṃjñisatvasaṃgṛhītānāṃ bṛhatphalānāṃ /

8.3.大因緣經

復次，大因緣經中，尊者慶喜問佛：諸觸為有緣不？佛言：有緣，此謂名色。廣說乃至，若依止此相，施設名身。此相若無，為可施設增語觸不？不也！世尊！若依止此相，施設色身。此相若無，為可施設有對觸不？不也！世尊！若名色身都無所有，為可施設有諸觸不？不也！世尊！是故，慶喜！諸觸皆以名色為緣，是名名色緣觸。如是諸觸，名色為緣，名色為依，名色為建立故，起、等起，生、等生，聚集、出現，故名名色緣觸。

api khalv evam uktaṃ bhagavatā mahānidānaparyāyesmin vyākaraṇe āyuṣmate (DhskD 8v4) ānandāya /asti pratyayam ānanda sparśa iti / vistareṇa yāvat* / yeṣām ānandākārāṇāṃ yeṣām uddeśānāṃ sati nāmakāyasya prajñaptir bhavati teṣām ākārāṇāṃ teṣām uddeśānām asaty api (DhskD 8v5) nu adhivacanasaṃsparśaḥ prajñāyeta / no bhadanta / yeṣām ānandākārāṇāṃ yeṣām uddeśānāṃ sati rūpakāyasya prajñaptir bhavati teṣām ākārāṇāṃ teṣām uddeśānāṃ asaty api nu pratighasaṃsparśaḥ prajñāyeta / (DhskD 8v6) no bhadanta / sarvaśo vā punar ānanda nāmakāyarūpakāyānām asati api nu sparśo vā prajñāyeta sparśaprajñaptir vā / no bhadanta / tasmād dhy ānandaitan nidānaṃ vistareṇa yāvad / idaṃ mayā yad (DhskD 8v7) uktam idaṃ me tat pratyuktaṃ /

9.六處緣觸

1)第一釋

云何六處緣觸？謂眼及色為緣生眼識，三和合故生觸。乃至意及法為緣生意識，三和合故生觸，是名六處緣觸。

7. (ṣaḍāyatanapratyayaḥ sparśaḥ)

trayāṇāṃ sannipātāc cakṣur ādhyātmikaṃ tathā

cakṣuṣṭo rūpataś caivaṃ na cakṣuṣṭo na rūpataḥ //

ṣaḍāyatanapratyayaḥ sparśaḥ katama / āha / cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / (DhskD 8v8) trayāṇāṃ saṃnipātaḥ sparśaḥ /

evaṃ śrotraghrāṇajihvākāyamanaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / trayāṇāṃ sannipātāt sparśas / tad ucyate ṣaḍāyatanapratyayaḥ sparśa iti /

2)第二釋

復次，眼及色為緣生眼識，三和合故生觸。此中，眼為內緣，色為外緣，生眼觸。乃至意及法為緣生意識，三和合故生觸。此中，意為內緣，法為外緣，生意觸，是名六處緣觸。

api khalu (DhskD 8v9) cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātāt sparśaḥ / tatra cakṣur ādhyātmikam āyatanaṃ rūpaṃ ca bāhyaṃ pratyayaṃ cakṣuḥsaṃsparśasya / tad ucyate ṣaḍāyatanapratyayaḥ sparśa iti /evaṃ (DhskD 8v10) śrotraṃ ghrāṇaṃ jihvā kāyo / manaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / (trayāṇāṃ saṃni)pātāt sparśaḥ / tatra mana ādhyātmikam āyatanaṃ dharmāś ca bāhyaṃ pratyayaṃ manaḥsaṃsparśasya / tad ucyate ṣaḍāyata)napratyayaḥ (DhskD 9r1) sparśa iti /

3)第三釋

復次，眼及色為緣生眼識，三和合故生觸。此中眼觸，以眼、色、眼識為緣。乃至意乃法為緣生意識，三和合故生觸。此中意觸，以意、法、意識為緣，是名六處緣觸。

api khalu cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātāt sparśaḥ / cakṣuṣṭo rūpataś ca cakṣurvijñānataḥ /

evaṃ śrotraghrāṇajihvākāyamano vaktavyam /

4)第四釋

復次，眼及色為緣生眼識，三和合故生觸。此中，眼、色、眼識，皆非是觸。由三和合，而有觸生。乃至意及法為緣生意識，三和合故生觸。此中，意、法、意識，皆非是觸。由三和合，而有觸生，是名六處緣觸。如是諸觸，六處為緣，六處為依，六處為建立故，起、等起，生、等生，聚集、出現，故名六處緣觸。

api khalu cakṣuḥ pratītya (DhskD 9r2) rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātāt* sparśaḥ / tatra sacakṣu + + + + rūpāṇi na cakṣurvijñānaṃ / yā tv eṣā trayāṇāṃ dharmāṇāṃ saṃgatiḥ sannikarṣaḥ sannipātaḥ saṃsparśaḥ /

evaṃ śrotraghrāṇajihvākāyamano (DhskD 9r3) vaktavyaṃ /

manaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / yā tv eṣā trayāṇāṃ dharmāṇāṃ saṃgatiḥ sannikarṣaḥ samavāyaḥ saṃsparśaḥ tad ucyate ṣaḍāyatanapratyayaḥ sparśa / iti sparśaḥ ṣaḍāyatanam (DhskD 9r4) āgamya ṣaḍāyatanaṃ niśritya ṣaḍāyatanaṃ pratiṣṭhāya utpadyate samutpadyate jāyate saṃjāyate nirvartayaty abhinirvartayati samudāgacchati prādurbhavati / ayam ucyate ṣaḍāyatanapratyayaḥ (DhskD 9r5) sparśa iti /

10.觸緣受

1)第一釋

云何觸緣受？謂眼及色為緣生眼識，三和合故生觸，觸為緣生受。乃至意及法為緣生意識，三和合故生觸，觸為緣故生受，是名觸緣受。

8. (sparśapratyayā vedanā)

trayāṇāṃ sannipātāj jāyate yā hi vedanā

sukhavedanīyaḥ sparśaḥ ghoṣilānanda eva ca //

uddānaṃ //sparśapratyayā vedanā katamā / āha / cakṣuḥ pratītya rūpāṇi cotpadyate (DhskD 9r6) cakṣurvijñānaṃ / trayāṇāṃ sannipātāt* sparśaḥ / sparśapratyayā vedanā /evaṃ śrotraghrāṇajihvākāyamanaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / trayāṇāṃ sannipātāt* sparśaḥ / sparśapratyayā vedanā / (DhskD 9r7)

2)第二釋

復次，眼及色為緣生眼識，三和合故生觸，或順樂受，或順苦受，或順不苦不樂受。順樂受觸為緣生樂受，順苦受觸為緣生苦受，順不苦不樂受觸為緣生不苦不樂受。乃至意及法為緣生意識，三和合故生觸，或順樂受，或順苦受，或順不苦不樂受。順樂受觸為緣生樂受，順苦受觸為緣生苦受，順不苦不樂受觸為緣生不苦不樂受，是名觸緣受。

api khalu cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātāt* sparśaḥ sukhavedanīyo duḥkhavedanīyo 'duḥkhāsukhavedanīyaḥ / tat khalu sukhavedanīyaṃ sparśaṃ pratītyotpadyate (DhskD 9r8) sukhā vedanāsukhavedanīyaṃ sparśaṃ pratītyotpadyate duḥkhā vedanā / aduḥkhāsukhavedanīyaṃ sparśaṃ pratītyotpadyate duḥkhā vedanā / aduḥkhāsukhavedanīyaṃ sparśaṃ pratītyotpadyate aduḥkhāsukhā (DhskD 9r9) vedanā / tad ucyate sparśapratyayā vedanā /

3)第三釋

復次，如契經說：尊者慶喜告瞿史羅長者言：眼界、色界、眼識界，自體各別。順樂受二為緣生眼識，三和合故生觸，名順樂受觸。此順樂受觸為緣生樂受。順苦受二為緣生眼識，三和合故生觸，名順苦受觸。此順苦受觸為緣生苦受。順不苦不樂受二為緣生眼識，三和合故生觸，名順不苦不樂受觸。此順不苦不樂受觸為緣生不苦不樂受。餘五三界，廣說亦爾，是名觸緣受。(cs460)

api khalv evam uktam āyuṣmatā ānandena ghoṣilasya gṛhapater /

anyo ca gṛhapate cakṣurdhātur anyo rūpadhātur anyaś cakṣurvijñānadhātuḥ / sukhavedanīyaṃ gṛhapate (DhskD 9r10) dvayaṃ pratītya vijñānasyotpādo bhavati / trayāṇāṃ sannipātāt* sparśaḥ / tat khalu sukhavedanīyaṃ sparśaṃ pratītyotpadyate sukhā vedanā / anya eva yāvad / duḥkhavedanīyaṃ gṛhapate dvayaṃ pratītya (DhskD 9v1) vijñānasyotpādo bhavati / trayāṇāṃ sannipātāt* sparśaḥ duḥkhavedanīyaḥ / tat khalu duḥkhavedanīyaṃ sparśaṃ pratītyotpadyate duḥkhā vedanā / anya eva yāvad / aduḥkhāsukhavedanīyaṃ gṛhapate dvayaṃ pratītya vijñānasyotpādo (DhskD 9v2) bhavati / trayāṇāṃ sannipātaḥ sparśaḥ aduḥkhāsukhavedanīyaḥ / tat khalv aduḥkhāsukhavedanīyaṃ sparśaṃ pratītyotpadyate aduḥkhāsukhā vedanā / anya eva gṛhapate śrotraghrāṇajihvākāyamanodhātur anyo dharmadhātur (DhskD 9v3) anyo manovijñānadhātuḥ / sukhavedanīyaṃ gṛhapate dvayaṃ pratītya vistareṇa yathā pūrvoktaṃ / tad ucyate sparśapratyayā vedanā /

4)第四釋

復次，大因緣經中，尊者慶喜問佛：諸受為有緣不？佛言：有緣，此緣謂觸。廣說乃至，若無眼觸，為有眼觸為緣生內樂受、苦受、不苦不樂受不？不也！世尊！乃至若無意觸，為有意觸為緣生內樂受、苦受、不苦不樂受不？不也！世尊！若全無觸，為可施設有諸受不？不也！世尊！是故，慶喜！諸受無不以觸為緣，是名觸緣受。如是諸受，觸為緣，觸為依，觸為建立故，起、等起，生、等生，聚集、出現，故名觸緣受。

api khalv evam uktaṃ bhagavatā mahānidānaparyāyesmin vyākaraṇe āyuṣmate ānandāya / (DhskD 9v4) asti pratyayam ānanda vedanā vistareṇa yāvac / cakṣuḥsaṃsparśaś ced ānanda nābhaviṣyad api nu cakṣuḥsaṃsparśapratyayam adhyātmam utpadyeta sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā / no bhadanta / evaṃ śrotraghrāṇajihvākāyamahaḥsaṃsparśaḥ (DhskD 9v5) ced ānanda nābhaviṣyad api nu manaḥsaṃsparśapratyayam adhyātmaṃ utpadyeta veditaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā / no bhadanta / sarvaśo vā ānanda sparśe asati (DhskD 9v6) vedanā prajñāyeta / no bhadanta / tasmād dhy ānandaitan nidānaṃ vistareṇa yāvad / idaṃ mayā yad uktam idaṃ tat pratyuktaṃ //

11.受緣愛

1)第一釋

云何受緣愛？謂眼及色為緣生眼識，三和合故生觸，觸為緣故生受，受為緣故生愛。乃至意及法為緣生意識，三和合故生觸，觸為緣故生受，受為緣生愛，是名受緣愛。

9. (vedanāpratyayā tṛṣṇā)

uddānaṃ //cakṣuḥ pratītyāsvādaṃ dvau skandhau āyatanau

guhyenāparadvayaṃ mahānāmā (DhskD 9v7) licchaviś caiva

nidānaṃ pūrṇamāsikaṃ //

vedanāpratyayā tṛṣṇā katamā / āha / cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātaḥ sparśaḥ / sparśapratyayā vedanā / vedanāpratyayā (DhskD 9v8) tṛṣṇā / evaṃ śrotraghrāṇajihvākāyamanaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / trayāṇāṃ sannipātāt sparśaḥ / sparśapratyayā vedanā / vedanāpratyayā tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /

2)第二釋

復次，眼味受為緣故，數復於眼，隨順而住。由隨順故，數復於眼起貪、等貪、執藏、防護、堅著愛、染。乃至，意味受為緣故，數復於意，隨順而住。由隨順故，數復於意起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。

api khalu cakṣurāsvādaṃ (DhskD 9v9) vedayitaṃ pratītya bhūyo bhūyaś cakṣuṣi apratikūlatā saṃtiṣṭhate / apratikūle sati bhūyo bhūyaś cakṣuṣi utpadyate rāgaḥ saṃrāgaḥ ālayo niyantir adhyavasānaṃ tṛṣṇā / evaṃ śrotraghrāṇajihvākāyamanaḥāsvādaṃ (DhskD 9v10) vedayitavyṃ pratītya bhūyo bhūyo manasi apratikūlatā saṃtiṣṭhate / apratikūle sati bhūyo bhūyo manasy utpadyate rāgaḥ saṃrāgaḥ ālayo niyantir adhyavasānaṃ vā tṛṣṇā / tad ucyate (DhskD 10r1) vedanāpratyayā tṛṣnā /

3)第三釋

復次，取蘊經中，佛作是說：苾芻當知！我於色味，已審尋思：諸有於色，或已起味，或今起味，我以正慧，審見、審知。彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色，起貪、等貪、執藏、防護、堅著、愛染。乃至，我於識味，以審尋思：諸有於識，或已起味，或今起味，我以正慧，審見、審知。彼以識味受為緣故，數復於識，隨順而住。由隨順故，數復於識起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。(cs14）

api khalv evam uktaṃ bhagavatā paṃcopādānaskandhike vyākaraṇe /

rūpasyāhaṃ bhikṣavaḥ āsvādaparyeṣaṇām acārṣaṃ / yo rūpe āsvādas tam anvabhotsyaṃ yāvad rūpe āsvādaḥ prajñayā me sudṛṣṭa / ity etad rūpāsvādaṃ (DhskD 10r2) vedayitaṃ pratītya bhūyo bhūyo rūpe apratikūlatā saṃtiṣṭhate / apratikūle sati bhūyo bhūyo rūpe utpadyate rāgaḥ saṃrāgaḥ ālayo niyantir adhyavasānaṃ tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā / evaṃ vedanāyāḥ (DhskD 10r3) saṃjñāyāḥ saṃskārāṇāṃ vijñānasyāhaṃ bhikṣavaḥ āsvādaparyeṣaṇām acārṣaṃ / yo vijñāne āsvādas tam anvabhotsyaṃ yāvad vijñāne āsvādaḥ prajñayā me sudṛṣṭa / ity etad vijñānāsvādaṃ vedayitaṃ pratītya bhūyo bhūyo vijñāne apratikūlatā (DhskD 10r4) saṃtiṣṭhate / apratikūle sati bhūyo bhūyo vijñāne utpadyate rāgaḥ saṃrāgaḥ ālayo niyantir adhyavasānaṃ tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /

4)第四釋

復次，取蘊經中，世尊又說：苾芻當知！若諸色中，都無味者，有情不應於色起染。以諸色中非都無味，是故有情於色起染。彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色起貪、等貪、執藏、防護、堅著、愛染。乃至，若諸識中，都無味者，有情不應於識起染。以諸識中非都無味，是故有情於識起染。彼以識味受為緣故，數復於識，隨順而住。由隨順故，起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。

api khalv evam uktaṃ bhagavatā paṃcopādānaskandhike vyākaraṇe / (DhskD 10r5) rūpe ced bhikṣava āsvādo na bhaven neme satvā rūpe saṃrajyeran* / yasmāt tu bhikṣavo 'sti rūpe āsvādaḥ teneme satvā rūpe saṃrajyante / ity etad rūpāsvādaṃ vedayitam pratītya bhūyo vistareṇa yāvad utpadyate tṛṣṇā / (DhskD 10r6) vedanāyāṃ saṃjñāyāṃ saṃskāreṣu vijñāne ced bhikṣavaḥ āsvādo na bhaven neme satvā vijñāne saṃrajyeran* / yasmāt tu bhikṣavo 'sti vijñāne āsvādas tasmād ime satvā vijñāne saṃrajyante / ity etad vijñānāsvādavedayitaṃ pratītya bhūyo (DhskD 10r7) bhūyo vistareṇa yāvad utpadyate tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /

5)第五釋

復次，六處經中，佛作是說：苾芻當知！我於眼味，已審尋思：諸有於眼，或已起味，或今起味，我以正慧，審見、審知。彼以眼味受為緣故，數復於眼，隨順而住。由隨順故，數復於眼，起貪、等貪、執藏、防護、堅著、愛染。乃至，我於意味，已審尋思：諸有於意，或已起味，或今起味，我以正慧，審見、審知。彼以意味受為緣故，數復於意，隨順而住。由隨順故，彼復於意，起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。(M.173，中阿含163; M 149, cs305)

api khalv evam uktaṃ bhagavatā ṣaḍāyatanike vyākaraṇe /cakṣuṣo 'haṃ bhikṣava āsvādaparyeṣaṇām acārṣaṃ / yaś cakṣuṣi āsvādas tam anvabhotsyan / yāvāṃś cakṣuṣy āsvādaḥ (DhskD 10r8) prajñayā me sa sudṛṣṭaḥ / ity etac cakṣuṣa āsvādaṃ vedayitaṃ pratītya bhūyo vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā / evaṃ śrotraghrāṇajihvākāyamanaso 'haṃ bhikṣavaḥ āsvādaparyeṣaṇām acārṣaṃ / yo (DhskD 10r9) manasy āsvādas taṃ anvabhotsyaṃ yāvan manasy āsvādaḥ prajñayā me sa sudṛṣṭa / ity etan manasa āsvādavedayitaṃ pratītya bhūyo vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /

6)第六釋

復次，六處經中，世尊又說：苾芻當知！若諸眼中都無味者，有情不應於眼起染。以諸眼中非都無味，是故有情於眼起染。彼以眼味受為緣故，數復於眼，隨順而住。由隨順故，數復於眼，起貪、等貪、執藏、防護、堅著、愛染。乃至，若諸意中都無味者，有情不應於意起染。以諸意中非都無味，是故有情於意起味。彼以意味受為緣故，數復於意，隨順而住。由隨順故，數復於意，起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。

api khalv evam uktaṃ bhagavatā ṣaḍāyantike (DhskD 10r10) vyākaraṇe / cakṣuṣi bhikṣava āsvādaś cen na bhaven neme satvāś cakṣuṣi saṃrajyeran* / yasmād bhikṣavaḥ asti cakṣuṣv āsvādas tasmād ime satvāś cakṣuṣi saṃrajyante / ity etac cakṣurāsvādaṃ vedayitaṃ vistareṇa pratītya yāvat tṛṣṇā / tad ucyate (DhskD 10v1) vedanāpratyayā tṛṣṇā / evaṃ śrotraghrāṇajihvāyāṃ kāyemanasi ced bhikṣavaḥ āsvādo na bhaven neme satvā manasi saṃrajyeran* / yasmāt tu bhikṣavo 'sti manasy āsvādas tasmād ime satvā manasi saṃrajyante / ity etan manasa āsvādavedayitaṃ (DhskD 10v2) pratītya bhūyo bhūyo manasy apratikūlatā saṃtiṣṭhate / vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /

7)第七釋

復次，六處經中，世尊復說：苾芻當知！我於色味，已審尋思：諸有於色，或已起味，或今起味，我以正慧，審見、審知。彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色，起貪、等貪、執藏、防護、堅著、愛染。乃至，我於法味，已審尋思：諸有於法，或已起味，或今起味，我以正慧，審見、審知。彼以法味受為緣故，數復於法，隨順而住。由隨順故，數復於法，起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。

api khalv evam uktaṃ bhagavatā ṣaḍāyatanike vyākaraṇe / rūpasyāhaṃ bhikṣavaḥ āsvādaparyeṣaṇām acārṣam* / (DhskD 10v3) yo rūpe āsvādas tam anvabhotsyaṃ yāvad rūpe āsvādaḥ prajñayā me sa sudṛṣṭaḥ / ity etad rūpāsvādavedayitaṃ pratītya yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā / evaṃ śabdagandharasasparśadharmāṇām ahaṃ bhikṣava āsvādaparyeṣaṇām (DhskD 10v4) acārṣaṃ / yo dharme āsvādas taṃ anvabhotsyaṃ / yāvān dharmeṣv āsvādaḥ prajñayā me sa sudṛṣṭaḥ / ity etad dharmāsvādavedayitaṃ pratītya vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /

8)第八釋

復次，六處經中，世尊又說：苾芻當知！若諸色中都無味者，有情不應於色起染。以諸色中非都無味，是故有情於色起染。彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色，起貪、等貪、執藏、防護、堅著、愛染。乃至，若諸法中都無味者，有情不應於法起染。以諸法中非都無味，是故有情於法起染。彼以法味受為緣故，數復於法，隨順而住。由隨順故，數復於法，起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。

api khalv evam uktaṃ bhagavatā (DhskD 10v5) ṣaḍāyatanike vyākaraṇe / rūpe ced bhikṣava āsvādo na bhaven neme satvā rūpe saṃrajyeran / yasmāt tu bhikṣavo 'sti rūpe āsvādas tasmād ime satvā rūpe saṃrajyante / ity etad rūpāsvādavedayitaṃ pratītya vistareṇa yāvat (DhskD 10v6) tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā / evaṃ śabde gandhe rase spraṣṭavye dharme ced bhikṣava āsvādo na bhaven neme satvā dharme saṃrajyeran* / tasmāt tu bhikṣavo 'sti dharmeṣv āsvādas / teneme satvā dharme saṃrajyante / ity etad (DhskD 10v7) dharmāsvādaṃ pratītya vedayitaṃ vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā //

9)第九釋

復次，佛為大名離呫毘說：大名當知！若色一向是苦非樂，非樂所隨，非樂喜受之所纏執。應無有情為求樂故，於諸色中，起貪、起染，煩惱纏縛。大名！以色非一向苦，彼亦是樂，是樂所隨，是樂喜受之所纏執。故有有情為求樂故，於諸色中，起貪、起染，煩惱纏縛。彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色，起貪、等貪、執藏、防護、堅著、愛染。乃至，若識一向是苦非樂，非樂所隨，非樂喜受之所纏執。應無有情為求樂故，於諸色中，起貪、起染，煩惱纏縛。大名！以識非一向苦，彼亦是樂，是樂所隨，是樂喜受之所纏執。故有有情為求樂故，於諸識中，起貪、起染，煩惱纏縛。彼以識味受為緣故，數復於識，隨順而住。由隨順故，數復於識，起貪、等貪、執藏、防護、堅著、受染，是名受緣愛。(cs81)

api khalv evam uktaṃ bhagavatā mahānāmānaṃ licchavim āgamya / rūpaṃ cen mahānāmann ekāntaduḥkhaṃ bhaven na sukhaṃ na sukhānugataṃ (DhskD 10v8) na sukhasaumanasyaparītam avakrāntam eva sukhena hetur api mahānāman na prajñāyeta satvānāṃ rūpe saṃrāgāya na ceme satvā rūpe saṃrajyeran* / yasmāt tu mahānāman rūpaṃ naikāntaduḥkhaṃ sukhaṃ (DhskD 10v9) sukhānugataṃ sukhasaumanasyaparītam avakrāntam eva sukhena tasmād ime satvā rūpe saṃrajyante saṃraktāḥ saṃyujyante saṃyuktāḥ saṃkliṣyante / ity etad rūpāsvādavedayitaṃ pratītya vistareṇa yāvat tṛṣṇā / tad ucyate (DhskD 10v10) vedanāpratyayā tṛṣṇā / vedanā saṃjñā saṃskārā vijñānaṃ cen mahānāmann ekāntaduḥkhaṃ bhaven na sukhaṃ na sukhānugataṃ na sukhasaumanasyaparītam avakrāntaṃ caiva sukhena hetur api mahānāman na prajñāyeta sattvānāṃ (DhskD 11r1) vijñāne saṃrāgāya na ceme satvā vijñāne saṃrajyeran* / yasmāt tu mahānāman vijñānaṃ naikāntaduḥkhaṃ sukhaṃ sukhānugataṃ sukhasaumanasyaparītaṃ anavakrāntam eva sukhena tasmād ime satvā vijñāne saṃrajyante saṃraktāḥ saṃyujyante (DhskD 11r2) saṃyuktāḥ saṃkliṣyante / ity etad vijñānāsvādavedayitaṃ pratītya vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /

10)第十釋

復次，滿月經中，佛作是說：苾芻當知！色為緣故，起樂生喜，是名色味。彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色，起貪、等貪、執藏、防護、堅著、愛染。乃至，識為緣故，起樂生喜，是名識味。彼以識味受為緣故，數復於識，隨順而住。由隨順故，起貪、等貪、執藏、防護、堅著、愛染，是名受緣受。

api khalv evam uktaṃ bhagavatā paurṇamāsike vyākaraṇe / yad bhikṣavo rūpaṃ pratītyotpadyate (DhskD 11r3) sukham utpadyate saumanasyam ayaṃ rūpe āsvādaḥ / ity etad rūpāsvādavedayitaṃ pratītya yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā / yad bhikṣavo vedanāsaṃjñāsaṃskārān yad vijñānaṃ pratītyotpadyate sukham utpadyate saumanasyam (DhskD 11r4) ayaṃ vijñāne āsvāda / ity etad vijñānāsvādavedayitaṃ pratītya bhūyo bhūyo vijñāne apratikūlatā saṃtiṣṭhate / apratikūle sati bhūyo bhūyo vijñāne utpadyate rāgaḥ saṃrāgaḥ ālayo niyantir adhyavasānam* (DhskD 11r5) tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /

11)第十一釋

復次，大因緣經中，佛告慶喜：愛為緣故求，求為緣故得，得為緣故集，集為緣故著，著為緣故貪，貪為緣故慳，慳為緣故攝受，攝受為緣故防護。因防護故，執持刀仗，鬥訟、諍競、諂詐、虛誑，生無量種惡不善法。佛告慶喜：執持刀仗，鬥訟、諍競、諂詐、虛誑，生無量種惡不善法，皆因防護，防護為緣，有如是事。防護若無，有此事不？阿難陀曰：不也！世尊！是故，執持刀仗等事，防護為由緒，防護為因，防護為集，防護為緣，而得生起。如是防護，因於攝受，攝受為緣，而有防護。攝受若無，有防護不？不也！世尊！是故，防護攝受為由緒，攝受為因，攝受為集，攝受為緣，而得生起。廣說乃至如是諸求，皆因於愛。愛為緣故，而有諸求。此愛若無，為有求不？不也！世尊！是故，諸求，愛為由緒，愛為其因，愛為其集，愛為其緣，而得生起。慶喜當知！愛有二種：一者欲愛、二者有愛。此二種愛，依受而有。受若無者，二愛亦無，是名受緣愛。如是諸愛，受為緣，受為依，受為建立故，起、等起，生、等生，聚集、出現，故名受緣愛。

api khalv evam uktaṃ bhagavatā mahānidānaparyāye āyuṣmaty ānande / tatrānanda yā ca bhavatṛṣṇā yā ca vibhavatṛṣṇā itīme dve tṛṣṇādvayena vedanāsamavasaraṇe (DhskD 11r6) bhavataḥ / tad ucyate vedanāpratyayā tṛṣṇā //

12.愛緣取

1)第一釋

云何愛緣取？謂彼初生，說名為愛。愛增盛位，轉名為取。此復如何？謂如有一，於諸欲境，繫心觀察，起欲貪纏。彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。

10. (tṛṣṇāpratyayam upādānam)

uddānaṃ //tatprathamābhinipātaḥ kāmaiś cāvekṣāvāṃs tathā

dṛṣṭir vicikitsā upādānaṃ vibhāgo nandam eva ca //

tṛṣṇāpratyayam upādānaṃ katamad / āha / yat prathamābhinipātaṃ (DhskD 11r7) tṛṣṇāvaipulyam upādānaṃ yathā katham iti / yathā khalv ihaikatyaḥ kāmeṣv avekṣāvān bhavati pratibaddhacittaḥ kāmarāgaparyavasthānaṃ utpādayati / sa tasmāt paryavasthānād anyaṃ paryavasthānam utpādayati (DhskD 11r8) adhimātrād adhimātrataraṃ tīvrāt tīvrataraṃ pūrṇāt pūritataraṃ / iti pūrvakaṃ paryavasthānaṃ tṛṣṇā paścimam upādānaṃ tad ucyante tṛṣṇāpratyayaṃ upādānaṃ /

2)第二釋

復如有一，於諸色境，或無色境，繫心觀察，起色貪纏，或無色貪纏。彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。

yathā khalv ihaikatyo rūpeṣv ārūpyeṣv avekṣāvān bhavati pratibaddhacitta (DhskD 11r9) ārūpyarāgaparyavasthānam utpādayati / sa tasmāt paryavasthānād anyat paryavasthānam utpādayati adhimātrād adhimātrataraṃ yāvat paripūrṇāt paripūrṇataraṃ / iti pūrvakaṃ paryavasthānaṃ tṛṣṇā paścimam upādānam* / (DhskD 11r10) tad ucyate tṛṣṇāpratyayam upādānaṃ /

3)第三釋

復次，險坑經中，佛作是說：吾為汝等諸苾芻眾，宣說簡擇諸蘊法要，謂四念住、四正勝、四神足、五根、五力、七等覺支、八支聖道。

asti khalv evam uktaṃ bhagavatā pātaleyavyākaraṇe /deśitā vo bhikṣavo mayā dharmāḥ skandhānāṃ pravicayāya / yad uta catvāri smṛtyupasthānāni catvāri samyakpradhānāni (DhskD 11v1) catvāra ṛddhipādāḥ paṃcendriyāṇi paṃca balāni sapta bodhyaṃgāny āryāṣṭāṃgo mārga /

a.如是宣說簡擇諸蘊正法要時，而有一類懷愚癡者，於我所說，不住猛利信愛、恭敬，彼遲證得無上漏盡。

evaṃ deśiteṣu vo bhikṣavo mayā dharmeṣu skandhānāṃ pravicayāya /atha ca punar ihaikatyā mohapuruṣā na tīvracchandā viharanti na tīvrasnehā na tīvrapremāṇo (DhskD 11v2) na tīvrapramādās / te dhandham evānuttaryaṃ spṛśanti yad utāsravāṇāṃ kṣayāya /

b.復有一類懷聰叡者，於我所說，能住猛利信愛、恭敬，彼速證得無上漏盡。

evaṃ deśiteṣu vo bhikṣavo mayā dharmeṣu skandhānāṃ pravicayāya / atha ca punar ihaikatyāḥ kulaputrāḥ atīvatīvracchandā viharanti atīvatīvrasnehā (DhskD 11v3) atīvatīvrapremāṇo 'tīvatīvrapramādās / te kṣipram evānuttaryaṃ spṛśanti yad utāsravāṇāṃ kṣayāya /

c.復有一類，於我所說色蘊法中，等隨觀我。此能觀行，以誰為緣？用誰為集？是誰種類？從誰而生？謂無明觸所生諸受為緣生愛。此所生行，以彼為緣，用彼為集，是彼種類，從彼而生。

evaṃ deśiteṣu vo bhikṣavo mayā dharmeṣu skandhānāṃ pravicayāya /atha ca punar ihaikatyo rūpam ātmataḥ (DhskD 11v4) samanupaśyati / yā sā samanupaśyanā saṃskārās te / te punaḥ saṃskārāḥ kinnidānāḥ kiṃsamudayāḥ kiṃjātīyāḥ kiṃprabhavāḥ / avidyāsaṃsparśajaṃ bhikṣavo vedayitaṃ pratītya tṛṣṇotpannā / tatas te saṃskārās /

d.此能生愛，以誰為緣？用誰為集？是誰種類？從誰而生？謂無明觸所生諸受。此所生愛，以受為緣，用受為集，是受種類，從受而生。

tṛṣṇā punar bhikṣavaḥ (DhskD 11v5) kinnidānā kiṃsamudayā kiṃjātīyā kiṃprabhavā / tṛṣṇā bhikṣavo vedanānidānā vedanāsamudayā vedanājātīyā vedanāprabhavā /

e.此能生受，以誰為緣？用誰為集？是誰種類？從誰而生？謂無明觸。此所生受，以觸為緣，用觸為集，是觸種類，從觸而生。

vedanā punar bhikṣavaḥ kinnidānā kiṃsamudayā kiṃjātīyā kiṃprabhavā / vedanā bhikṣavaḥ (DhskD 11v6) sparśanidānā sparśasamudayā sparśajātīyā sparśaprabhavā /

f.此能生觸，以誰為緣？用誰為集？是誰種類？從誰而生？謂六處。此所生觸，以六處為緣，用六處為集，是六處種類，從六處而生。如是六處，無常、有為，是所造作，從眾緣生。如是觸、受、愛能觀行，亦無常、有為，是所造作，從眾緣生。此等隨觀色為我者，是有身見，現所起纏。彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。(cs57,1202)

sparśaḥ kinnidānaḥ kiṃsamudayaḥ kiṃjātīyaḥ kiṃprabhavaḥ / sparśo bhikṣavaḥ ṣaḍāyatananidānaḥ ṣaḍāyatanasamudayaḥ ṣaḍāyatanajātīyaḥ (DhskD 11v7) ṣaḍāyatanaprabhavaḥ / tatra bhikṣavaḥ ṣaḍāyatanam anityaṃ saṃskṛtaṃ cetitaṃ pratītyasamutpannaṃ / so 'pi sparśaḥ sāpi vedanā sāpi tṛṣṇā sāpi samanupaśyanā anityā saṃskṛtā cetitā pratītyasamutpannā / (DhskD 11v8) sa rūpam ātmeti samanupaśyatīti satkāyadṛṣṭiparyavasthānam utpādayati / sa tasmāt paryavasthānād anyat paryavasthānam utpādayati adhimātrād adhimātrataraṃ yāvat paripūrṇāt paripūrṇataraṃ (DhskD 11v9) / iti pūrvakaṃ paryavasthānaṃ tṛṣṇā paścimam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /

4)第四釋

a.有不於色等隨觀我而等隨觀我有諸色。

na haiva rūpam ātmeti samanupaśyaty api tu rūpavantam ātmānaṃ samanupaśyati /

b.有不等隨觀我有諸色而等隨觀色是我所。

na haiva rūpavantam ātmānaṃ saṃanupaśyaty api (DhskD 11v10) tu rūpam ātmīyaṃ samanupaśyati /

c.有不等隨觀色是我所而等隨觀我在色中。

na haiva rūpam ātmīyaṃ samanupaśyaty api tu rūpe ātmānaṃ samanupaśyati /

d.有不等隨觀我在色中而等隨觀受想行識為我。

na haiva rūpe ātmānaṃ samanupaśyaty api tu vedanām ātmataḥ samanupaśyati /

e.有不等隨觀受想行識為我而等隨觀我有受想行識。

na haiva vedanām ātmataḥ (DhskD 12r1) saṃanupaśyaty api tu vedanāvantam ātmānaṃ samanupaśyati /

f.有不等隨觀我有受想行識而等隨觀受想行識是我所。

na haiva vedanāvantaṃ ātmānaṃ samanupaśyaty api tu vedanām ātmīyāṃ samanupaśyati /

g.有不等隨觀受想行識是我所而等隨觀我在受想行識中。

na haiva vedanām ātmīyāṃ samanupaśyaty api tu vedanāyām ātmānaṃ samanupaśyati /(DhskD 12r2) na haiva vedanāyām ātmānaṃ samanupaśyaty api tu saṃjñām ātmataḥ samanupaśyati / na haiva saṃjñām ātmataḥ samanupaśyaty api tu saṃjñāvantam ātmānaṃ samanupaśyati / na haiva saṃjñāvantam ātmānaṃ samanupaśyaty api tu saṃjñām ātmīyāṃ (DhskD 12r3) samanupaśyati / na haiva saṃjñām ātmīyāṃ samanupaśyaty api tu saṃjñāyām ātmānaṃ samanupaśyati /na haiva saṃjñāyām ātmānaṃ samanupaśyaty api tu saṃskārān ātmataḥ samanupaśyati / na haiva saṃskārān ātmataḥ (DhskD 12r4) samanupaśyaty api tu saṃskāravantam ātmānaṃ samanupaśyati / vistaraḥ / vijñānam ātmataḥ samanupaśyati / na haiva vijñānam ātmataḥ samanupaśyaty api tu vijñānavantam ātmānaṃ samanupaśyati / na haiva vijñānavantam ātmānaṃ (DhskD 12r5) samanupaśyati api tu vijñānam ātmīyaṃ samanupaśyati / na haiva vijñānam ātmīyaṃ samanupaśyaty api tu vijñāne ātmānaṃ samanupaśyati /

h.有不等隨觀我在受相行識中而起疑惑。

na haiva vijñāne ātmānaṃ samanupaśyaty api tu kāṃkṣī bhavati vicikitsī /

i.有不起疑惑而起有見無有見。

na haiva kāṃkṣī bhavati vicikitsī api (DhskD 12r6) tu bhavadṛṣṭir bhavati vibhavadṛṣṭiḥ /

j.有不起有見無有見而不離我慢。故由等隨觀我及我所，而起我慢。此我慢行，以誰為緣？用誰為集？是誰種類？從誰而生？謂無明觸所生諸受為緣生愛。此所生行，以彼為緣，用彼為集，是彼種類，從彼而生。廣說乃至。如是六處，無常、有為，是所造作，從眾緣生。如是觸、受、愛、我慢行，亦無常、有為，是所造作，從眾緣生。如是我慢，是有身見，所起慢纏。彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。

na haiva bhavadṛṣṭir bhavati vibhavadṛṣṭiḥ api tv astīti vācādhigataṃ bhavaty / ayam aham asmīti samanupaśyati / yo 'sāv asmīty adhigamo 'yam aham asmīty adhigamo / yāsāv asmīti samanupaśyanā (DhskD 12r7) saṃskārās te / te punaḥ saṃskārāḥ kiṃnidānāḥ kiṃsamudayāḥ kiṃjātīyāḥ kiṃprabhavā / vistareṇa yāvat / tatra bhikṣavaḥ ṣaḍāyatanam anityaṃ saṃskṛtaṃ cetitaṃ pratītyasamutpannaṃ / so 'pi sparśaḥ sāpi vedanā sāpi tṛṣṇā (DhskD 12r8) te 'pi saṃskārāḥ sāpi samanupaśyanā anityā saṃskṛtā cetitā pratītyasamutpannā asmīty adhigatā bhavaty / ayam aham asmīti saṃanupaśyati / satkāyadṛṣṭiparyavasthānaṃ utpādayati / sa tasmāt paryavasthānād anyat (DhskD 12r9) paryavasthānam utpādayati adhimātrād adhimātrataraṃ tīvrāt tīvrataraṃ paripūrṇāt paripūrṇataraṃ / iti pūrvakaṃ paryavasthānaṃ trṣṇā paścimam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /

5)第五釋

a.復次，有執世間常，或無常，或亦常亦無常，或非常非無常。

api khalu śāśvato lokaḥ (DhskD 12r10) antagrāhadṛṣṭiparyavasthānam utpādayaty adhimātrād adhimātrataraṃ yāvat paripūrṇāt paripūrṇataram / iti pūrvakaṃ paryavasthānaṃ tṛṣṇā paścimakam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /aśāśvato (DhskD 12v1) lokaḥ / śāśvataś cāśāśvataś ca / naiva śāśvato nāśāśvataḥ /

b.執世間有邊，或無邊，或亦有邊亦無邊，或非有邊非無邊。

antavān lokaḥ / anantavān lokaḥ / antavāṃś cānantavāṃś ca / naivāntavān anantavāṃś ca /

c.執命者即身，執命者異身。

sa jīvas tac charīraṃ / anyo jīvo 'nyac charīraṃ bhavati /

d.執如來死後是有，或非有，或亦有亦非有，或非有非非有，皆是邊執見，現所起纏。彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。

tathāgataḥ paraṃ maraṇān na bhavati / tathāgataḥ (DhskD 12v2) paraṃ maraṇād bhavati ca na bhavati ca / naiva bhavati na na bhavati paraṃ maraṇād / antagrāhadṛṣṭiparyavasthānam utpādayati / sa tasmāt paryavasthānād yāvat paripūrṇāt paripūrṇataraṃ / iti pūrvakaṃ paryavasthānaṃ tṛṣṇā paścimakam (DhskD 12v3) upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /

6)第六釋

a.復次，有執世尊非如來、應、正等覺，乃至非天人師。

api khalu na bhagavāṃs tathāgato 'rhan samyaksaṃbuddho na vidyācaraṇasaṃpanno na sugato lokavid anuttaraḥ puruṣadaṃyasārathi śāstā devamanuṣyāṇāṃ buddho bhagavāṃ mithyā dṛṣṭiparyavasthānaṃ (DhskD 12v4) utpādayati / sa tasmāt paryavasthānād vistareṇa paripūrṇāt paripūrṇataraṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /

b.執佛正法非善說、現見乃，至非智者內證。

na svākhyāto bhagavato dharmo na sāṃdṛṣṭiko na nirjvaraḥ nākālikaḥ naupanāyiko naihipaśyakaḥ (DhskD 12v5) na pratyātmavedanīyo vijñair /

c.執佛弟子非具足妙行，乃至非隨法行。

na supratipanno bhagavataḥ śrāvakasaṃgho na ṛjupratipanno na nyāyapratipanno na sāmīcīpratipanno nānudharmacārī /

d.或執無苦、無集、無滅、無道。

na duḥkhaṃ / na samudayo / na nirodho / na mārgo /

e.或執無一切行無常，無一切法無我，無涅槃寂靜。皆是邪見，現所起纏。彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。前所起纏，說名為愛。現所起纏，轉名為取。是名為緣取。

na sarvasaṃskārā (DhskD 12v6) anityā / na sarvadharmā anātmāno / na śāntaṃ nirvāṇam / iti mithyādṛṣṭiparyavasthānam utpādayati / sa tasmāt paryavasthānād anyat paryavasthānam utpādayati / vistareṇa yāvad / iti pūrvakaṃ paryavasthānaṃ (DhskD 12v7) tṛṣṇā paścimam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānam iti /

7)第七釋

復次，有執世間是常，此實餘迷謬。或是無常，乃至如來死後非有非非有，此實餘迷謬。皆是見取，現所起纏，彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。

api khalu śāśvato loka idam eva satyaṃ moham anyad / iti dṛṣṭiparāmarśaparyavasthānam utpādayati / sa tasmāt paryavasthānād anyat paryavasthānam (DhskD 12v8) utpādayati / vistareṇa yāvat paścimakam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ / śāśvato loko vistareṇa yāvac caiva bhavati tathāgataḥ paraṃ maraṇād iti idam eva satyaṃ mohaṃ anyad / (DhskD 12v9) iti dṛṣṭiparāmarśaparyavasthānam utpādayati / sa tasmāt paryavasthānād anyat paryavasthānam utpādayati / vistareṇa yāvat paścimakam upādānaṃ / tad ucyate tṛṣṇāpratyayaṃ upādānaṃ /

8)第八釋

復次，有起戒取，或起禁取，或起戒禁取。謂此戒、此禁、此戒禁，能清淨，能解脫，能出離，能超苦樂，至超苦樂處。皆是戒禁取，現所起纏。彼從此纏，復起餘纏，增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。

api khalu śīlaṃ parāmṛśati (DhskD 12v10) śīlena śucyati mucyati niryāti sukhaduḥkhaṃ vyatikrāmati sukhaduḥkhavyatikramaṃ cānuprāpnoti / śīlavrataparāmarśaparyavasthānam utpādayati / sa tasmāt paryavasthānād anyat paryavasthānaṃ utpādayati (DhskD 13r1) / vistareṇa yāvat paścimakaṃ upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /vrataṃ parāmṛśati yad ubhayataḥ śīlavrataṃ parāmṛśati / śīlavratena śucyati mucyate niryāti yāvat sukhaduḥkhaṃ vyatikramam anuprāpnoti (DhskD 13r2) / śīlavrataparāmarśaparyavasthānam utpādayati / sa tasmāt paryavasthānād anyat paryavasthānam utpādayati / vistareṇa yāvat paścimakam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /

9)第九釋

a.復次，有於世尊而起猶預，為是如來、應、正等覺？為非如來、應、正等覺？乃至為是天人師？為非天人師？

api khalu tathāgato bhagavān arhan samyaksaṃbuddho (DhskD 13r3) neti vicikitsāparyavasthānam utpādayati / sa tasmāt paryavasthānād anyaṃ paryavasthānam utpādayati / vistareṇa yāvat paścimakaṃ upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ / vidyācaraṇasaṃpanno na vidyācaraṇasaṃpannaḥ (DhskD 13r4) / sugato lokavit* na sugato lokavit* / anuttaro nānuttaraḥ / puruṣadamyasārathiḥ na puruṣadamyasārathiḥ / śāstā devamanuṣyāṇāṃ na śāstā devamanuṣyāṇāṃ / buddho bhagavān na buddho bhagavān * /

b.於佛正法而起猶預，為是善說、現見？為非善說、現見？乃至為是智者內證？為非智者內證？

(DhskD 13r5) svākhyāto bhagavato dharmo na svākhyāto bhagavato dharmaḥ / sāṃdṛṣṭiko na sāṃdṛṣṭiko / nirjvaro na nirjvaraḥ / ākāliko nākālikaḥ / aupanāyiko naupanāyikaḥ / aihidarśiko naihidarśikaḥ / pratyātmavedanīyo (DhskD 13r6) vijñaiḥ na pratyātmavedanīyo vijñaiḥ /

c.於佛弟子而起猶預，為是具足妙行？為非具足妙行？乃至為是隨法行？為非隨法行？

supratipanno bhagavataḥ śrāvakasaṃgho na supratipanno bhagavataḥ śrāvakasaṃghaḥ / ṛjupratipanno na ṛjupratipanno / nyāyapratipanno na nyāyapratipanno (DhskD 13r7) / dharmānudharmapratipanno na dharmānudharmapratipannaḥ / sāmīcīpratipanno na sāmīcīpratipannaḥ / anudharmacārī nānudharmacārī /

d.於四聖諦而起猶預，為是苦？為非苦？乃至為是道？為非道？

duḥkhaṃ na duḥkhaṃ / samudayo na samudayo / nirodho na nirodhaḥ / mārgo na mārgaḥ /

e.於三法印而起猶預，為一切行無常？為非一切行無常？為一切法無我？為非一切法無我？為涅槃寂靜？為非涅槃寂靜。此皆是疑，現所起纏。彼從此纏，復起餘纏，增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。

sarvasaṃskārā (DhskD 13r8) anityā na sarvasaṃskārā anityāḥ / sarvadharmā anātmānaḥ na sarvadharmā anātmānaḥ / śāntaṃ nirvāṇaṃ na śāntaṃ nirvāṇaṃ / iti vicikitsāparyavasthānam utpādayati / vistareṇa yāvat paścimakam upādānam* / (DhskD 13r9) tad ucyate tṛṣṇāpratyayam upādānaṃ /

10)第十釋

復次，一切四取皆以愛為緣，用愛為集，是愛種類，從愛而生。何等四取？一欲取，二見取，三戒禁取，四我語取。

api khalu sarvāṇy eva catvāry upādānāni tṛṣṇāsamudayāni tṛṣṇājātīyāni tṛṣṇāprabhavāni / katamāni catvāri / kāmopādānaṃ dṛṣṭyupādānaṃ śīlavratopādānam ātmavādopādānaṃ (DhskD 13r10) /

a.云何欲取？謂欲界繫，除諸見，餘結、縛、隨眠、隨煩惱纏，是名欲取。

kāmopādānaṃ katamad / āha / kāmapratisaṃyuktāṃ dṛṣṭiṃ śīlavrataṃ ca sthāpya yāni tadanyāni kāmapratisaṃyuktāni saṃyojanabandhanānuśayopakleśa-paryavasthānāni idam ucyate (DhskD 13v1) kāmopādānaṃ /

b.云何見取？謂有身見、邊執見、邪見、見取。如是四見。是名見取。

dṛṣṭyupādānaṃ katamad / āha / catasro dṛṣṭayo dṛṣṭyupādānam ity ucyate satkāyadṛṣṭir antagrāhadṛṣṭir mithyādṛṣṭir dṛṣṭiparāmarśa itīmāś catasro dṛṣṭayo / dṛṣṭyupādānam ity ucyate /

c.云何戒禁取？謂有一類，取戒、取禁、取戒禁，為能清淨，能解脫，能出離，能超苦樂，至超苦樂處，是名戒禁取。

śīlavratopādānaṃ katamad / yathā (DhskD 13v2) khalv ihaikatyaḥ śīlaṃ parāmṛśati vistareṇa yāvat* / ubhayena śīlavratena śucyati mucyate niryāti sukhaduḥkhaṃ vyatikrāmati sukhaduḥkhavyatikramam anuprāpnoti / idam ucyate śīlavratopādānaṃ /

d.云何我語取？謂色、無色界繫，除諸見，餘結、縛、隨眠、隨煩惱纏，是名我語取。

ātmavratopādānam (DhskD 13v3) ātmavādopādānaṃ katamat* / rūpārūpyapratisaṃyuktāṃ dṛṣṭiṃ śīlavrataṃ ca sthāpya tadanyāni rūpārūpyapratisaṃyuktāni saṃyojanabandhanānuśayopakleśa-paryavasthānānīdam ucyate ātmavādopādānaṃ /

11)第十一釋

復次，大因緣經中，尊者慶喜問佛：諸取為有緣不？佛言：有緣，此緣謂愛。廣說乃至，若全無愛為可施設有諸取不？不也！世尊！是故，慶喜！諸取皆以愛為其緣，是名愛緣取。如是諸取，愛為緣，愛為依，愛為建立故，起、等起，生、等生，聚集、出現，故名愛緣取。

(DhskD 13v4) api khalv evam uktaṃ bhagavatā mahānidāne vyākaraṇe āyuṣmaty ānande /asti pratyayam ānandopādānaṃ vistareṇa yāvat /tṛṣṇā ced ānanda nābhaviṣyad api nu kasya cit kā cit tṛṣṇābhaviṣyan / no bhadanta / sarvaśo vā punar ānanda (DhskD 13v5) tṛṣṇāyām asatyām api nu upādānaṃ prajñāpayeta / no bhadanta / tasmāt tarhy ānanda etan nidānam eṣa hetur eṣa samudaya eṣa pratyayaḥ upādānasya yad uta tṛṣṇā tṛṣṇāpratyayam upādānaṃ / iti (DhskD 13v6) yad uktam idaṃ me tat pratyuktam iti //

13.取緣有

1)第一釋

云何取緣有？謂取為緣施設多有，謂佛或說三界、五蘊名有，或說能感後有業名有，或說生分五蘊名有。

11. (upādānapratyayo bhavaḥ)

bhavaḥ katama / āha / upādānāny eva pratītyānekavidhā bhavaprajñaptir uktā bhagavatā / ekavidhā asti bhavaprajñaptir yatra traidhātukāḥ paṃca skandhā uktā bhagavatā / (DhskD 13v7) asti bhavaprajñaptir yatrāyatyāṃ punarbhavābhinirvartakaṃ karmoktaṃ bhagavatā / asti bhavaprajñaptir yatropapattyaṃgikā paṃca skandhā uktā bhagavatā /

a.云何說三界五蘊名有？如說三有，謂欲有、色有、無色有。

katamā bhavaprajñaptir yatra traidhātukāḥ paṃca skandhā bhavā uktā (DhskD 13v8) bhagavatā / yad uktaṃ / trayo bhavāḥ kāmabhavo rūpabhavaḥ ārūpyabhavaḥ / iyaṃ bhavaprajñaptir yatra traidhātukāḥ paṃca skandhā bhava uktā bhagavatā /

b.云何說能感後有業名有？如世尊告阿難陀言：若業能感後有名有。

katamā bhavaprajñaptir yatrāyatyāṃ punarbhavābhinirvartakaṃ karmoktaṃ bhagavatā (DhskD 13v9) / yad uktaṃ / yad api tad ānanda karmāyatyāṃ punarbhavāya saṃvartate idam atra bhavasya / iyaṃ bhavaprajñaptir yatrāyatyāṃ punarbhavābhinirvartakaṃ karma bhava uktaṃ bhagavatā /

c.云何說生分五蘊名有？如世尊告頗勒窶那：識為食故，後有生起。

katamā bhavaprajñaptir yatropapattyāṃgikāḥ (DhskD 13v10) paṃca skandhā bhava uktā bhagavatā / yad uktaṃ / vijñānaṃ phalgunāhāraṃ yāvad evāyatyāṃ punarbhavābhinirvartaye prādurbhāvāya / iyaṃ bhavaprajñaptir yatropapattyāṃgikāḥ paṃca skandhā bhava uktaṃ bhagavatā /

2)第二釋

復次，大因緣經中，尊者慶喜問佛：諸有為有緣不？佛言：有緣，此緣謂取。廣說乃至，若全無取，為可施設有諸有不？不也！世尊！是故，慶喜！諸有皆以取為其緣，是名取緣有。如是諸有，取為緣，取為依，取為建立故，起、等起，生、等生，聚集、出現，故名取緣有。

api (DhskD 14r1) khalv evam uktaṃ bhagavatā nidānaparyāye vyākaraṇe āyuṣmaty ānande / asti pratyayam ānanda bhavo / vistareṇa yāvat /sarvaśo vā punar ānanda upādāne asati api nu bhavaḥ prajñāyeta / no bhadanta / tasmāt tarhy ānanda etan nidānaṃ (DhskD 14r2) caiṣa hetur eṣa samudaya eṣa pratyayo bhavasya yad utopādānaṃ / upādānapratyayam ānanda bhava / iti yad uktam idaṃ me tat pratyuktaṃ //

14.有緣生

1)惡趣

云何有緣生？謂有一類，由貪、瞋、癡纏縛心故，造身語意三種惡行。此三惡行，說名業有。由此因緣，身壞命終，墮於地獄。於彼諸生、等生、趣入、出現，蘊得、界得、處得，諸蘊生命根起，說名生。此生緣有故起，是名有緣生。如說地獄，傍生、鬼界，應知亦爾。

12. (bhavapratyayā jātiḥ)

bhavapratyayā jātiḥ katamā / āha / yathā khalv ihaikatyo rāgaparyavasthito (DhskD 14r3) dveṣaparyavasthito mohaparyavasthitaḥ kāyena duścaritaṃ carati vācā manasā duścaritaṃ carati / ye te akuśalā kāyasaṃskārā vāksaṃskārā manaḥsaṃskārā ayam ucyate akuśalaḥ karmabhavaḥ / yad api taddhetu (DhskD 14r4) tatpratyayaṃ kāyasya bhedān narakeṣūpapadyate / tatra yā jātiḥ saṃjātir avakrāntir abhinirvṛttiḥ prādurbhāvaḥ skandhapratilābho dhātupratilābha āyatanapratilābho jīvitendriyasya prādurbhāva itīyaṃ jātir (DhskD 14r5) imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātir / iti yathā narakeṣv evaṃ tiryakpreteṣu /

2)人趣

復有一類，於人趣樂繫心希求，彼作是念：願我當生人趣同分，與諸人眾，同受快樂。因此希求，造能感人趣身語意妙行。此三妙行，說名業有。由此因緣，身壞命終，生於人趣眾同分中。於彼諸生、等生，乃至命根起，說名生。此生緣有故起，是名有緣生。

yathā khalv ihaikatyo manuṣyasukhakānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ manuṣyasubhagānāṃ (DhskD 14r6) sabhāgatāyām upapadyeyam iti / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ kāyena sucaritaṃ carati vācā manasā sucaritaṃ carati / ye te kuśalāḥ kāyasaṃskārā vāksaṃskārā manaḥsaṃskārā (DhskD 14r7) ayam ucyate kuśalaḥ karmabhavaḥ / yad api taddhetu tatpratyayaṃ kāyasya bhedān manuṣyasubhagānāṃ sabhāgatāyām upapadyate / tatra yā jātiḥ saṃjātir vistareṇa tad ucyate bhavapratyayā jāti /

3)六欲天

如說人趣，四大王眾天，乃至他化自在天，應知亦爾。

yathā manuṣyasubhagānāṃ (DhskD 14r8) evaṃ cāturmahārājikānāṃ trayastriṃśānāṃ yāmānāṃ tuṣitānāṃ nirmāṇaratīnāṃ paranirmitavaśavartināṃ /

4)梵眾天

復有一類，於梵眾天，繫心希求。彼作是念：願我當生梵眾天眾同分中。因此希求，勤脩加行，離欲惡不善法，有尋有伺離生喜樂，初靜慮具足住。於此定中，諸身律儀、語律儀、命清淨，說名業有。由此因緣，身壞命終，生梵眾天眾同分中，於彼諸生、等生，乃至命根起，說名生。此生緣有故起，是名有緣生。

yathā khalv ihaikatyo brahmakāyikānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ tasyaivaṃ bhavaty (DhskD 14r9) / aho batāhaṃ brahmakāyikānāṃ devānāṃ sabhāgatāyām upapadyeyam iti / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ viviktaṃ kāmair viviktaṃ pāpakair akuśalair dharmaiḥ savitarkaṃ savicāraṃ vivekajaṃ (DhskD 14r10) prītisukhaṃ prathamaṃ dhyānam upasaṃpadya viharati / tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvara ājīvapariśuddhir ayam ucyate kuśalaḥ karmabhavaḥ / yad api taddhetu tatpratyayaṃ kāyasya bhedād (DhskD 14v1) brahmakāyikānāṃ devānāṃ sabhāgatāyām upapadyate / tatra jātiḥ saṃjātir vistareṇa yāvad / iyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātir iti /

5)梵輔天乃至廣果天

如說梵眾天，梵輔天乃至廣果天，應知亦爾。

yathā brahmakāyikānāṃ evaṃ brahmapurohitānāṃ mahābrahmaṇāṃ /

(DhskD 14v2) yathā khalv ihaikatyaḥ parīttābhānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ parīttābhānāṃ devānāṃ sabhāgatāyām upapadyeyam iti / sa tatprārthayamāno vitarkavicārāṇāṃ vyupaśamād (DhskD 14v3) adhyātmasaṃprasādāc cetasa ekotībhāvād avitarkam avicāraṃ samādhijaṃ prītisukhaṃ dvitīyaṃ dhyānam upasaṃpadya viharati / tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvara ājīvapariśuddhiḥ ayam ucyate (DhskD 14v4) kuśalaḥ karmabhavaḥ / yad api taddhetu tatpratyayaṃ kāyasya bhedāt parīttābhanāṃ devānāṃ sabhāgatāyām upapadyate / tatra yā jātiḥ saṃjātir vistareṇa jīvitendriyasya prādurbhāvaḥ / itīyaṃ jātir imaṃ bhavam* (DhskD 14v5) pratītya tad ucyate bhavapratyayā jātiḥ /

yathā parīttābhānām evam apramāṇābhānām ābhāsvarāṇāṃ /

yathā khalv ihaikatyaḥ parīttaśubhānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ (DhskD 14v6) parīttaśubhānāṃ devānāṃ sabhāgatāyām upapadyeyaṃ / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ prīter virāgād upekṣako viharati / smṛtaḥ saṃprajānan sukhaṃ ca kāyena pratisaṃvedayate / yat (DhskD 14v7) tad āryā ācakṣate upekṣakaḥ smṛtimāṃ sukhavihārīti tṛtīyaṃ dhyānam upasaṃpadya viharati / tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvaraḥ ājīvapariśuddhir ayam ucyate kuśalaḥ karmabhavaḥ / (DhskD 14v8) yad api taddhetu tatpratyayaṃ kāyasya bhedāt parīttaśubhānāṃ devānāṃ sabhāgatāyām upapadyate / tatra yā jātiḥ saṃjātir vistareṇa / iyam ucyate bhavapratyayā jātir iti /

yathā parīttaśubhānām evam (DhskD 14v9) apramāṇaśubhānāṃ śubhakṛtsnānāṃ /

yathā khalv ihaikatyaḥ anabhrakāṇāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāham anabhrakāṇāṃ devānāṃ sabhāgatāyām upapadyeyam iti / sa tatprārthayamānas (DhskD 14v10) taddhetos tatsaṃvartanīyaṃ sukhasya ca prahāṇād duḥkhasya ca prahāṇāt pūrvam eva ca saumanasyadaurmanasyayor astagamād aduḥkhāsukhaṃ upekṣāsmṛtipariśuddhaṃ caturthaṃ dhyānam upasaṃpadya viharati / (DhskD 15r1) tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvara ājīvapariśuddhir ayam ucyate kuśalaḥ karmabhavaḥ / yad api taddhetu tatpratyayaṃ kāyasya bhedād anabhrakāṇāṃ devānāṃ sabhāgatāyām upapadyate (DhskD 15r2) / tatra yā jātiḥ saṃjātiḥ vistareṇa yāvaj jīvitendriyasya prādurbhāvaḥ / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātiḥ /

yathā anabhrakāṇām evaṃ puṇyaprasavānām (DhskD 15r3) asaṃjñisatvasaṃgṛhītānāṃ ca bṛhatphalānāṃ /

6)無想天

復有一類，於無想天，繫心希求。彼作是 念：願我當生無想天眾同分中。因此希求，勤脩加行，思惟諸想，是粗苦障。思惟無想是靜妙離。由此思惟，能滅諸想，安住無想。彼諸想滅，住無想時，名無想定。入此定時，諸身律儀、語律儀、命清淨，說名業有。由此因緣，身壞命終，生無想天眾同分中。於彼諸生、等生，乃至命根起，說名生。此生緣有故起，是名有緣生。

yathā khalv ihaikatyaḥ asaṃjñisatvānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāham asaṃjñisatvānāṃ devānāṃ sabhāgatāyām (DhskD 15r4) upapadyeyam iti / sa taṃ prārthayamānas taddhetos tatsaṃvartanīyaṃ saṃjñām audārikato duḥkhilataḥ sthūlabhittikato manasikaroti āsaṃjñikaṃ ca śāntataḥ praṇītato niḥsaraṇataḥ / tasya saṃjñām audārikato (DhskD 15r5) duḥkhilataḥ sthūlabhittikato manasikurvataḥ āsaṃjñikaṃ ca śāntataḥ praṇītato niḥsaraṇataḥ saṃjnā antardhīyate āsaṃjñikaṃ ca saṃsthihati / iti yatra mama saṃjñā antarāyaty āsaṃjñikaṃ (DhskD 15r6) ca saṃsthihaty etāvad asaṃjñisamāpattiḥ samāpanna iti vaktavyaṃ / tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvaraḥ ājīvapariśuddhir ayam ucyate kuśalaḥ karmabhavaḥ / yad api taddhetu tatpratyayaṃ (DhskD 15r7) kāyasya bhedād asaṃjñisatvānāṃ devānāṃ sabhāgatāyām upapadyate / tatra yā jātiḥ saṃjātir vistareṇa yāvaj jīvitendriyasya prādurbhāva iti / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate (DhskD 15r8) bhavapratyayā jātir iti /

7)空無邊處天

復有一類，於空無邊處天，繫心希求。彼作是念：願我當生空無邊處天眾同分中。因此希求，勤修加行，超諸色想，滅有對想，不思惟種種想，入無邊空，空無邊處具足住。於此定中，諸思、等思，現前等思、已思、當思，思性、思類，造心意業，說名業有。由此因緣，身壞命終，生空無邊處眾同分中。於彼諸生、等生，乃至命根起，說名生。此生緣有故起，是名有緣生。

yathā khalv ihaikatyaḥ ākāśānantyāyatanānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ ākāśānantyāyatanānāṃ devānāṃ sabhāgatāyām upapadyeyam (DhskD 15r9) iti / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ sarvaśo rūpasaṃjñānāṃ samatikramāt pratighasaṃjñānām astagamān nānātvasaṃjñānām amanasikārād anantam ākāśam ity ākāśānantyāyatanam (DhskD 15r10) upasaṃpadya viharati / tathā samāpannasya yā cetanā saṃcetanābhisaṃcetanā cetayitaṃ cetanāgataṃ cittābhisaṃskāro manaskarma ayam ucyate kuśalaḥ karmabhavaḥ / yad api taddhetu (DhskD 15v1) tatpratyayaṃ kāyasya bhedād ākāśānantyāyatanānāṃ devānāṃ sabhāgatāyām upapadyate / tatra yā jātiḥ saṃjātir vistareṇa yāvaj jīvitendriyaprādurbhāva / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate (DhskD 15v2) bhavapratyayā jātir iti /

8)餘三無色

如說空無邊處，乃至非想非非想處，應知亦爾。

yathā khalv ihaikatyo vijñānānantyāyatanānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ vijñānānantyāyatanānāṃ devānāṃ sabhāgatāyām upapadyeyaṃ (DhskD 15v3) iti / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ sarvaśa ākāśānantyāyatanaṃ samatikramyānantaṃ vijñānam iti vijñānānantyāyatanam upasaṃpadya viharati / tathā samāpannasya yā cetanā yāvac cittābhisaṃskāro (DhskD 15v4) manaskarmāyam ucyate kuśalaḥ karmabhavaḥ / yad api taddhetu tatpratyayaṃ kāyasya bhedād vijñānānantyāyatanānāṃ devānāṃ sabhāgatāyām upapadyate / tatra yā jātiḥ saṃjātiḥ vistareṇa (DhskD 15v5) yāvaj jīvitendriyasya prādurbhāva / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātir iti /

yathā khalv ihaikatya ākiṃcanyāyatanānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ (DhskD 15v6) / tasyaivaṃ bhavaty / aho batāham ākiṃcanyāyatanānāṃ devānāṃ sabhāgatāyām upapadyeyam iti / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ sarvaśo vijñānānantyāyatanaṃ samatikramya nāsti (DhskD 15v7) kiṃ cid ity ākiṃcanyāyatanam upasaṃpadya viharati / tathā samāpannasya yā cetanā saṃcetanā vistareṇa yāvac cittābhisaṃskāro manaskarma ayam ucyate kuśalaḥ karmabhavaḥ / (DhskD 15v8) yad api taddhetu tatpratyayaṃ kāyasya bhedād ākiṃcanyāyatanānāṃ devānāṃ sabhāgatāyāṃ upapadyate / tatra yā jātiḥ saṃjātiḥ vistareṇa yāvaj jīvitendriyasya prādurbhāva (DhskD 15v9) / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātir iti /

yathā khalv ihaikatyo naivasaṃjñānāsaṃjñāyatanānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / (DhskD 15v10) tasyaivaṃ bhavaty / aho batāhaṃ naivasaṃjñānāsaṃjñāyatanānāṃ devānāṃ sabhāgatāyāṃ upapadyeyam iti / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ ākiṃcanyāyatanaṃ samatikramya (DhskD 16r1) naivasaṃjñānāsaṃjñāyatanam upasaṃpadya viharati / tathā samāpannasya yā cetanā vistareṇa yāvac cittābhisaṃskāro manaskarmāyam ucyate kuśalaḥ karmabhavaḥ / yad api taddhetu tatpratyayaṃ naivasaṃjñānāsaṃjñāyatanānāṃ (DhskD 16r2) devānāṃ sabhāgatāyāṃ upapadyate / tatra yā jātiḥ saṃjātir avakrāntir abhinirvṛttiḥ prādurbhāvaḥ skandhapratilābho dhātupratilābhaḥ āyatanapratilābhaḥ jīvitendriyasya prādurbhāvaḥ (DhskD 16r3) / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātir iti /

9)大因緣經

復次，大因緣經中，尊者慶喜問佛：諸生為有緣不？佛言：有緣，此緣謂有。廣說乃至，若無業有，魚、烏、蛇、蝎、那伽、藥叉、部多、食香諸天人等，無足、二足、多足異類，彼彼有情於彼彼聚生、等生等，為得有不？不也！世尊！若全無有，為可施設有諸生不？不也！世尊！是故，慶喜！諸生皆以有為其緣，是名有緣生。如是諸生，有為緣，有為依，有為建立故，起、等起，生、等生，聚集、出現，故名有緣生。

api khalv evam uktam bhagavatā mahānidānaparyāye vyākaraṇe āyuṣmaty ānande /asti pratyayam ānanda jātir / iti pṛṣṭair astīti (DhskD 16r4) vacanīyaṃ / kiṃpratyayā jātir iti / bhavapratyayā iti vacanīyaṃ / bhavapratyayā ānanda jātir / iti me yad uktam idaṃ me tat pratyuktaṃ /bhavaś ced ānanda na syād api nu matsyānāṃ matsyatve pakṣiṇānāṃ vā pakṣitve (DhskD 16r5) sarīsṛpāṇāṃ sarīsṛpatve catuṣpadānāṃ vā catuṣpadatve nāgānāṃ vā nāgatve yakṣāṇāṃ vā yakṣatve bhūtānāṃ vā bhūtatve gandharvāṇāṃ vā gandharvatve devānāṃ vā devatve manuṣyāṇāṃ vā manuṣyatve (DhskD 16r6) teṣāṃ teṣām ānanda satvānāṃ tasmin tasmin satvanikāye api nu kasya cit kaś cid bhavaḥ syān / no bhadanta / sarvaśo vā punar ānanda bhave asaty api nu kasya cit kā cij jātiḥ prajñāyeta / no bhadanta / (DhskD 16r7) tasmāt tarhy ānandaitan nidānam eṣa samudaya eṣa hetur eṣa pratyayo jātyā yad uta bhavaḥ / bhavapratyayā ānanda jātir / iti me yad uktam idaṃ me tat pratyuktaṃ /

15.生緣老死

1)生

云何生緣老死？謂彼彼有情，即於彼彼有情聚中，諸生、等生，趣入、出現，蘊得、界得、處得，諸蘊生命根起，說名生。

13. (jātipratyayā jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ)

jātipratyayaṃ jarāmaraṇam iti /jarā katamā / (DhskD 16r8) āha / yat teṣāṃ teṣāṃ satvānāṃ tasmiṃ tasmiṃ satvanikāye jātiḥ saṃjātir avakrāntir abhinirvṛttir vistareṇa jīvitendriyasya prādurbhāvaḥ iyam ucyate jātiḥ /

2)老

髮落、髮白，皮緩面皺，身曲背僂，喘息逾急，扶杖而行，肢體斑黑，衰退闇鈍，根熟變壞，諸行故敗，朽壞羸損，說名老。

jarā katamā / yat tat khālityaṃ pālityaṃ vistareṇa yāvat saṃskārāṇāṃ purāṇībhāvo jarjarībhāva iyam ucyate jarā /

3)死

彼彼有情，即於彼彼諸有情聚，移轉壞沒，退失別離，壽暖識滅，命根不轉。諸蘊破壞，夭喪殞逝，說名死。如是老死緣生故起，是名生緣老死。

maraṇaṃ katamad / āha / yat teṣāṃ teṣāṃ satvānāṃ tasmāt tasmāt satvanikāyāc (DhskD 16v3) cyutiś cyavanatā bhedo 'ntarhāṇiḥ saṃmoṣaḥ parihāṇiḥ āyuṣo hānir ūṣmaṇo hāniḥ skandhānāṃ nikṣepo jīvitendriyasyoparodho maraṇaṃ kālakriyā idam ucyate maraṇaṃ /

4)大因緣經

復次，大因緣經中，尊者慶喜問佛：老死為有緣不？佛言：有緣，此緣謂生。廣說乃至，若無有生，魚、烏、蛇、蝎、那伽、藥叉、部多、食香諸天人等，無足、二足、多足異類，彼彼有情，於彼彼聚所有老死為得有不？不也！世尊！若全無生，為可施設有老死不？不也！世尊！是故，慶喜！老死皆以生為其緣，是名生緣老死。如是老死，生為緣，生為依，生為建立故，起、等起，生、等生，聚集、出現，故名生緣老死。

api khalv evam uktaṃ bhagavatā mahānidānaparyāye (DhskD 16r9) vyākaraṇe āyuṣmaty ānande /asti pratyayam ānanda jarāmaraṇaṃ / iti pṛṣṭair astīti syād vacanīyaṃ / vistareṇa yāvaj / jātiś ced ānanda na syād api nu matsyānāṃ vā matsyatve pakṣināṃ vā (DhskD 16r10) pakṣitve vistareṇa yāvad devānāṃ devatve teṣāṃ teṣām ānanda satvānāṃ tasmiṃ tasmin satvanikāye api nu kasya cit kā cij jātiḥ syān / no bhadanta / sarvaśo vā punar ānanda jātyām asatyāṃ (DhskD 16v1) api nu jarāmaraṇaṃ prajnāyeta / no bhadanta / tasmāt tarhy ānanda tan nidānaṃ eṣa samudaya eṣa hetur eṣa pratyayo jarāmaraṇasya yad uta jātiḥ / jātipratyayam ānanda jarāmaraṇam iti me yad uktam (DhskD 16v2) etat pratyuktaṃ //

16.愁、歎、苦、憂、擾惱

1)愁

云何發生愁、歎、苦、憂、擾惱？謂有一類，或因父母、兄弟、姊妹、師友死故，或因親族滅亡都盡，或因財位一切喪失，便發自身猛利剛獷，切心奪命，辛楚苦受。彼於爾時，心熱、等熱，內熱、遍熱。便發於愁、已愁、當愁，心中愁箭，說名愁。

śokaḥ katama / āha (DhskD 16v4) / yat tan mātṛmaraṇena pitṛmaraṇena bhrātṛmaraṇena bhaginīmaraṇena jñātikṣayād dhanakṣayād bhogakṣayāt spṛṣṭasya śārīrikābhir vedanābhir duḥkhābis tīvrābhiḥ kharābhiḥ kaṭukābhir amanāpābhiḥ (DhskD 16v5) prāṇahāriṇībhir yo dāghaḥ saṃdāghaḥ śokaḥ śocanā śokāyitatvam ayam ucyate śokaḥ /

2)歎

復有一類，或因父母、兄弟、姊妹、師友死等，便發自身猛利剛獷，切心奪命，辛楚苦受。彼於爾時，心熱、等熱，內熱、遍熱。便發於愁，已愁、當愁，心中愁箭。由此緣故，而傷歎言：苦哉！苦哉！我父、我母，廣說乃至，我財、我位。如何一旦忽至於此！其中所有傷怨言詞，種種語業，說名歎。

paridevaḥ katama / āha / tathā dahyate tathā paridahyate / hā aṃba hā tāta hā bhagini hā bhrātaḥ / tad upādāya (DhskD 16v6) yad vākyaṃ vacanaṃ vyāhāro bhāṣā gīr niruktir vākpatho vāgghoṣo vācā vākkarma vāgvijñaptir ārttir bhāṣyaṃ vipralāpo lālapyaṃ lālapyanatā paridevaḥ paridevanatā ayam ucyate (DhskD 16v7) paridevaḥ /

3)苦

五識相應不平等受，說名苦。

duḥkhaṃ katamad / āha / paṃcavijñānasaṃprayuktam asātaṃ veditaṃ vedanāgatam idam ucyate duḥkhaṃ /

4)憂

意識相應不平等受，說名憂。

daurmanasyaṃ katarad / āha / manovijñānaṃsaprayuktaṃ asātaṃ veditaṃ vedanāgatam idam ucyate daurmanasyaṃ (DhskD 16v8) /

5)擾惱

諸心擾惱，已擾惱、當擾惱，擾惱性、擾惱類，說名擾惱。

upāyāsaḥ katama / āha / yaś cetasa āyāsa upāyāsaḥ upāyāsanatā ayam ucyate upāyāsaḥ //

6)於老死位發生

於老死位，發生如是種種愁、歎、苦、憂、擾惱。

17.純大苦蘊

云何如是便集純大苦蘊？謂於如是老死位中，積集一類大災、大橫，具大過患眾苦蘊聚。 復次，無明苦蘊為緣，起行苦蘊。行苦蘊為緣，起識苦蘊。識苦蘊為緣，起名色苦蘊。名色苦蘊為緣，起六處苦蘊。六處苦蘊為緣，起觸苦蘊。觸苦蘊為緣，起受苦蘊。受苦蘊為緣，起愛苦蘊。愛苦蘊為緣，起取苦蘊。取苦蘊為緣，起有苦蘊。有苦蘊為緣，起生苦蘊。生苦蘊為緣，起老死苦蘊。由老死故，發生種種愁、歎、苦、憂、擾惱苦蘊。故總說言：如是便集純大苦蘊。

14. (duḥkhaskandhasyābhinirvṛttiḥ)

api khalv avidyāduḥkhaskandhaṃ pratītya saṃskāraduḥkhaskandhasyābhinir-vṛttir bhavati (DhskD 16v9) prādurbhāvaḥ / saṃskāraduḥkhaskandhaṃ pratītya vijñānaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ / vijñānaduḥkha-skandhaṃ pratītya nāmarūpaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ / nāmarūpaduḥkhaskandhaṃ (DhskD 16v10) pratītya ṣaḍāyatanaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ / ṣaḍāyatana-duḥkhaskandhaṃ pratītya sparśaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ / sparśaduḥkhaskandhaṃ (DhskD 17r1) pratītya vedanāduḥkha-skandhasyābhinirvṛttir bhavati prādurbhāvaḥ / vedanāduḥkhaskandhaṃ pratītya tṛṣṇāduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ / tṛṣṇāduḥkhaskandhaṃ pratītyopādānaduḥkhaskandhasyābhinirvṛttir (DhskD 17r2) bhavati prādurbhāvaḥ /upādānaduḥkhaskandhaṃ pratītya bhavaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ / bhavaduḥkhaskandhaṃ pratītya jātiduḥkhaskandhasyābhinirvittir bhavati prādurbhāvaḥ / jātiduḥkhaskandham* (DhskD 17r3) pratītya jarāmaraṇaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ // //