阿毗达磨俱舍论梵汉对勘九品.doc

九品ABHIDHARMAKOAed. by Zhang Xueshan (张雪杉) 2009 Research Institute of Sanskrit Manuscripts & Buddhist Literature, Peking University923pudgalavinicaya 【真】破說我品第九【玄】破執我品第九之一ki khalv ato nyatra moko nsti? nsti |【真】離此法於餘法為無得解脫耶。無。【玄】越此依餘豈無解脫。理必無有。ki kraam? vitathtmadiniviatvt|【真】云何如此。非如我見誑於心故。【玄】所以者何。虛妄我執所迷亂故。na hi te skandhasantna evtmaprajapti vyavasyanti|【真】何以故。彼人不於五陰相續中假立我言故。【玄】謂此法外諸所執我。非即於蘊相續假立執有真實離蘊我故。ki tarhi? dravyntaram evtmna parikalpayanti, tmagrhaprabhav ca kle iti|【真】何為由彼分別有別實物名我一切。或以我執為生本故。於餘法無解脫義。【玄】由我執力諸煩惱生三有輪迴無容解脫。katha punar ida gamyate- skandhasantna evdam tmbhidhna vartate, nnyasminn abhidheye iti? 【真】云何得知。如此但於五陰相續中。假起我言。非於餘義。【玄】以何為證。知諸我名唯召蘊相續非別目我體。pratyaknumnbhvt|【真】由我非證比二量所知故。【玄】於彼所計離蘊我中無有真實現比量故。ye hi dharm santi te pratyakam upalabdhir bhavaty asatyantarye|【真】餘法若實有若無障礙。必定由證量得知。【玄】謂若我體別有實物如餘有法。若無障緣。應現量得tadyath- a viay manasa ca|【真】譬如六塵及心。【玄】如六境意。924anumna ca|【真】或由比量得知。【玄】或比量得tadyath pacnm indriym|【真】譬如五根。【玄】如五色根。tatrdam anumnam- sati krae krantarasybhve kryasybhvo do bhve ca punar bhava, tadyath- akurasya|【真】此中如此比知。若有因緣。餘因緣不有故。不見事生。若有則見事生。【玄】言五色根比量得者。如世現見。雖有眾緣由闕別緣果便非有不闕便有。如種生芽。saty eva vbhsaprpte viaye manaskre ca krae viayagrahaasybhvo da puna ca bhva, andhabadhirdnm anandhbadhirdn ca |【真】色塵等緣若具有。能障礙法若悉不有。盲聾等人及非盲聾等人。【玄】如是亦見雖有現境作意等緣而諸盲聾不盲聾等識不起。atas tatrpi krantarasybhvo bhva ca nicyate|【真】於色等塵眼等識不生生故。可得比量別因不有有義。【玄】起定知別緣有闕不闕。yac ca tatkrantara tadindriyam ity etad anumnam|【真】別因即是眼等根。如此證量及比量。【玄】此別緣者即眼等根。如是名為色根比量。na cavam tmato stti nsty tm| 【真】於我不有故。是故說決定無我。【玄】於離蘊我二量都無。由此證知無真我體。yat tarhi vtsputry pudgala santam icchanti|【真】是跋私弗多羅部所說。必定有我。與五陰不一不異。【玄】然犢子部執有補特伽羅其體與蘊不一不異。925vicrya tvad etat- ki te dravyata icchanti, hosvit prajaptita? 【真】此言宜應簡擇。為彼執由實物故有。由假名故有。【玄】此應思擇為實為假。ki vda dravyata iti? ki v prajaptita? 【真】實有相云何。假有相云何。【玄】實有假有相別云何。rpdivat bhvntara ced, dravyata |【真】若如色等別有。名實有物。【玄】別有事物是實有相。如色聲等。krdivat samudya cet, prajaptita| 【真】若如乳等但聚集有。名假名有。【玄】但有聚集是假有相。如乳酪等。ki cta? yadi tvad dravyata? bhinnasvabhvatvt skandhebhyonyo vaktavya, itaretaraskandhavat|【真】若由實物有與陰別性故。應說與陰有異。譬如別別陰。【玄】許實許假各有何失。體若是實應與蘊異。有別性故。如別別蘊。kraa csya vaktavyam|【真】必定須說此我因。【玄】又有實體必應有因。asaskto v|【真】若無因即是無為。【玄】或應是無為。atas trthikadiprasago niprayojanatva ca|【真】則同外論師說。亦無別用。【玄】便同外道見。又應無用。徒執實有。atha prajaptita? vayam apy eva brma|【真】若汝執由假名有故有。此說最勝。我等亦說如此。【玄】體若是假便同我說。nava hi dravyato sti, npi prajaptita|【真】我等立我有。不由實有說有。亦不由假名有說有。【玄】非我所立補特伽羅如仁所徵實有假有。ki tarhi? dhytmiknupttn varttamnn skandhnupdya pudgala prajapyate|【真】此何為。約內所取現世諸陰執說為我。【玄】但可依內現在世攝有執受諸蘊立補特伽羅。tad idam andhavacanam anunmlitrtha na budhymahe|【真】今此別言。於義復不開顯。非我等所解。【玄】如是謬言於義未顯。我猶不了kim idam updyti? yady ayam artha- skandhnlambyti; tev eva pudgalaprajapti prpnoti|【真】此約言顯何義。若義如此。謂緣諸陰。於諸陰中假名說我。此義應成。【玄】如何名依。若攬諸蘊是此依義。既攬諸蘊成補特伽羅則補特伽羅應成假有。926yath rpdn ghtv lambya tev eva kraprajapti |【真】譬如緣色。等物假名說乳。【玄】如乳酪等攬色等成。athyam artha- skandhn prattyti; skandhn pudgalaprajaptikraatvt? sa eva doa; na sa eva prajapyate |【真】復次若義如此。謂因諸陰故。我言成諸陰。是說我言因故。此執亦同前失。我等說我不如此。【玄】若因諸蘊是此依義。既因諸蘊立補特伽羅則補特伽羅亦同此失。不如是立。katha tarhi? yathndhanam updygni|【真】若不爾云何。如約薪執說火。約陰執說人亦爾。【玄】所立云何。此如世間依薪立火。katha cndhanam updygni prajapyate? na hi vinndhanengni prajapyate, 【真】云何約薪執說火。若離薪火不可執說。【玄】如何立火可說依薪。謂非離薪可立有火。na cnya indhand agni akyate prajapayitum, npy ananya |【真】不可立火與薪有異與薪無異。【玄】而薪與火非異非一。yadi hy anya syd, anuam indhana syt |【真】若火異薪。薪應不熱。【玄】若火異薪薪應不熱。athnanya syt, dhyam eva dhaka syt|【真】若火不異薪。所燒應即是能燒。【玄】若火與薪一所燒即能燒。eva na ca vin skandhai pudgala prajapyate|【真】如此離諸陰。不可執說人。【玄】如是不離蘊立補特伽羅。na cnya skandhebhya akyate pratijtum; vataprasagt |【真】亦不可說人異諸陰。由有常過失故。【玄】然補特伽羅與蘊非異一。若與蘊異體應是常。npy ananya; ucchedaprasagd iti|【真】亦不可說人與諸陰不異。由有斷過失故。【玄】若與蘊一體應成斷。aga tvad brhikim indhanam, ko gnir iti? 【真】善友願汝為我說。何物為薪。何物為火。【玄】仁今於此且應定說。何者為火。何者為薪。tato jsyma- katham indhanam updygni prajapyata iti?【真】後我當得知約薪執說火義。【玄】令我了知火依薪義。kim atra vaktavyam!【真】此中何所應說。【玄】何所應說。dhyam indhanam, dhako gni| prajapyata iti|kim atra vaktavyam|dhyam indhanam dhakogni |【真】所燒是薪。能燒是火。若有應說必如此說。【玄】若說應言所燒是薪能燒是火。etad evtra vaktavyam- ki dhyam? ko dhaka iti? 【真】此中汝須更決說。何物是所燒。何物是能燒。【玄】此復應說。何者所燒。何者能燒。loke hi tvad apradpta khdikam indhanam ucyate, dhya ca|【真】於世間中可然物說名薪。亦名所燒。【玄】名薪名火。且世共了。諸不炎熾所然之物名所燒薪。pradptam agnir dhaka ca|【真】若然能燒光最熱說名火。【玄】諸有光明極熱炎熾能然之物名能燒火。yac ca bhsvara ca ca, bha ca, tena hi tadidhyte dahyate ca; santativikrpdnt|【真】何以故。此物能然彼能燒彼。由能變異彼相續後不如本故。【玄】此能燒然彼物相續令其後後異前前故。tac cbhayam aadravyaka tac cndhana prattygnir utpadyate|【真】此二各有八物所成。緣薪火得生。【玄】此彼雖俱八事為體而緣薪故火方得生。yath kra prattya dadhi, madhu prattya uktam |【真】譬如緣乳酪生。緣摩偷酢生。【玄】如緣乳酒生於酪酢。tasmd indhanam updyty ucyate|【真】是故言約薪熱說火。【玄】故世共說依薪有火。anya ca sa; tasmd bhinnaklatvt|【真】若爾則知火與薪異。由不同時故。【玄】若依此理火則異薪。後火前薪時各別故。927yadi cava pudgala skandhn prattytpadyate, sa tebhyo nya cnitya ca prpnoti|【真】若人如火必定緣陰生異於陰則成無常。【玄】若汝所計補特伽羅如火依薪依諸蘊者則定應說緣蘊而生體異諸蘊成無常住。atha punas tatrava khdau pradpte yad auya tad agni, tatsahajtni tri bhtnndhanam iyante|【真】復次若於然薪中。是熱觸說名火。所餘三大與此共生。許此名薪。【玄】若謂即於炎熾木等煖觸名火餘事名薪。tayor api siddham anyatvam; lakaabhedt|【真】此二互有差別。明了易知。由相有異故。【玄】是則火薪俱時而起應成異體。相有異故。updyrthas tu vaktavya- katha tad indhanam updya so gni prajapta iti? na hi tat tasya kraam, npi tatprajapte |【真】約薪有火義。汝今應說。云何約薪熱說火。何以故。此薪非是火因。亦非熱說火因。【玄】應說依義。此既俱生。如何可言依薪立火。謂非此火用薪為因。各從自因俱時生故。亦非此火名因薪立。agnir eva hi tatprajapte kraam |【真】何以故。但火是熱說火因。【玄】以立火名因煖觸故。yady rayrtha; updyrtha sahabhvo rtho v|【真】若汝說約言。是依止義。或共有義【玄】若謂所說火依薪言為顯俱生或依止義。skandh apy eva pudgalasyrayasahabht prpnuvantti skandhata spaam anyatva pratijyate|【真】若爾諸陰於人應成依止。應成共生。彼互差別亦明了易知。【玄】是則應許補特伽羅與蘊俱生或依止蘊。已分明許體與蘊異。tadabhve ca pudgalbhva prpnoti|【真】復次若陰滅人應即滅。【玄】理則應許若許蘊無。補特伽羅體亦非有。indhanbhva ivgnyabhva|【真】譬如薪滅火即滅。【玄】如薪非有火體亦無。而不許然故釋非理。yat tu tad uktamyadndhand anyo gni syd, anuam indhana syd iti|【真】是汝所說。若火異薪。薪應不熱。【玄】然彼於此自設難言。若火異薪薪應不熱。kim idam ua nma? yadi tvad auyam, anuam evndhanam; anyabhtasvabhvatvt|【真】此中何物名熱。若汝說熱性名熱。薪應不熱。別火性故。【玄】彼應定說熱體謂何。若彼釋言熱謂煖觸則薪非熱。體相異故。atha yad auyavat, anyad api taduasvabhvd agner auya sidhyati; auyayogd iti|【真】復次若汝說。若有熱性名熱。此物雖與熱性火異。此復成熱。與熱性相應故。【玄】若復釋言熱謂煖合則應異體亦得熱名。以實火名唯目煖觸。餘與煖合皆得熱名。nsty anyatve doa|【真】是故於別異無過失。【玄】是則分明許薪名熱。雖薪火異而過不成。atha puna sarvam eva tat pradpta khdikam indhana cgni cyate|【真】復次若汝言。正然物說名薪。亦說名火。【玄】如何此中舉以為難。若謂木等遍炎熾時說名為薪亦名為火tadupdyrtha ca vaktavya|【真】是故約義。汝今應說【玄】是則應說。依義謂何。skandh eva ca pudgal ity ananyatvam anivya prpnoti |【真】若是陰即是人。此不異義。即至不可遮。【玄】補特伽羅與色等蘊定應是一。無理能遮。tasmn na sidhyaty etatyathndhanam updygni prajapyate eva skandhnupdya pudgala iti|【真】是故此譬不成。如前云約薪執說火。約陰執說人亦爾【玄】故彼所言如依薪立火。如是依蘊立補特伽羅。進退推徵理不成立。yadi cyam anya skandhebhyo na vaktavya, 【真】復次若不可說人與陰異所知。【玄】又彼若許補特伽羅與蘊一異俱不可說。“pacavidha jeyam attngata pratyupannam asasktam avaktavyam” ( ) iti na vaktavya prpnoti|【真】有五種。謂過去未來現在無為不可言。此應不可說。【玄】則彼所許三世無為及不可說五種爾焰亦應不可說。nava hi tadattdibhya pacama npacama vaktavyam|【真】何以故。此所知於過去等。不可說為第五及非第五故【玄】以補特伽羅不可說第五及非第五故。928yad ca pudgala prajapyate, ki tvat skandhnupalabhya prajapyate? hosvit pudgalam? 【真】是時汝等執說人為觀諸陰執說人。為觀人執說人。【玄】又彼施設補特伽羅應更礭陳。為何所託。yadi tvat skandhn, tev eva pudgalaprajapti prpnoti; pudgalasynupalambht|【真】若觀諸陰執說人名。但約陰中執說人名。由人不可得故。【玄】若言託蘊假義已成。以施設補特伽羅不託補特伽羅故。atha pudgalam? katham asya skandht updya prajaptir bhavati|【真】若觀人執說人。云何言約陰執說人。【玄】若言此施設託補特伽羅。如何上言依諸蘊立理則但應說依補特伽羅。pudgagala eva hi tasy updna prpnoti|【真】何以故。此執說但人是所緣境故。【玄】既不許然。故唯託蘊。atha matam- satsu skandheu pudgala upalabhyate, tata skandhnupdysya prajaptir ucyata iti? 【真】若汝言諸陰若有人則可知是故言約陰執說有人。【玄】若謂有蘊此則可知故我上言此依蘊立。tad eva rpasypi cakurmanaskrlokeu satspalambht tny updya prajaptir vaktavy|【真】若爾眼根思惟光明等。若有是時此色方可知。【玄】是則諸色有眼等緣方可了知。rpavac ca pudgalasynyatva spaam|【真】亦應約眼根等執說色。【玄】故應言依眼等。ida tvad vaktavyam- a vijnn katamena pudgalo vijeya? abhir apty ucyate |【真】是有此義。汝應說。人於六識中。是何識所知。彼說由六識所知。【玄】又且應說。補特伽羅是六識中何識所識。六識所識。katha ktv? cakuvijeyni ced rpi prattya pudgala prativibhvayati, cakurvijeya pudgalo vaktavya, no tu vaktavya- rpi v no v|【真】此義云何。若緣眼所知色分別觀人。應說此人是眼所知。不可說即色非即色。【玄】所以者何。若於一時眼識識色。因茲知有補特伽羅。說此名為眼識所識。而不可說與色一異。eva yvat, manovijeyn ced dharmn prattya pudgala prativibhvayati, manovijeya pudgalo vaktavya, no tu vaktavya- dharm v no v|【真】乃至若緣意所知法分別觀人。應說此人是意所知。不可說即法非即法。【玄】乃至一時意識識法。因茲知有補特伽羅。說此名為意識所識。而不可說與法一異。eva tarhi krdibhi samna prpnoti |【真】若爾此人應成與乳等同。【玄】若爾所計補特伽羅應同乳等唯假施設。cakurvijeyni ced rpi prattya kra prativibhvayaty udaka ca, cakurvijeya kram udaka cti vaktavyam, no tu vaktavyam- rpi v no v|【真】若緣眼所知色分別觀乳。或觀水等。應說乳水是眼所知。不可說即色非即色。【玄】謂如眼識識諸色時因此若能知有乳等便說乳等眼識所識。而不可說與色一異。eva ghrajihvkyavijeya vaktavyam, no tu vaktavyam- spraavyni v no v|【真】如此應說。鼻舌身所知亦爾。乃至不可說即觸非即觸。【玄】乃至身識說諸觸時。因此若能知有乳等便說乳等身識所識。而不可說與觸一異。m bht krodakayo catuvaprasaga iti? ato yath rpdny eva kram udaka v prajapyate samastni, eva skandh pudgala iti siddham|【真】勿乳水等非四物所成。此非所許義。是故如色等具物假說名乳及水等。如此亦應具諸陰假說名人。此義應成。【玄】勿乳等成四或非四所成。由此應成總依諸蘊假施設有補特伽羅。猶如世間總依色等施設乳等是假非實。yac ccyate- cakurvijeyni rpi prattya pudgala prativibhvayatti, ko sya vkyasyrtha? 【真】是汝所說。緣眼所知色分別觀人。此言有何義。【玄】又彼所說。若於一時眼識識色。因茲知有補特伽羅。ki tvad rpi pudgalopalabdhe kraa bhavatti? hosvid rpy upalabhamna pudgalam upalabhata iti? 【真】為色是觀察人智因。為正證知色即證知人。【玄】此言何義。為說諸色是了補特伽羅因。為了色時補特伽羅亦可了。929yadi rpi pudgalopalabdhe kraa bhavanti, sa ca tebhyo nyo na vaktavya|【真】若色是人智因。亦不可說人異於彼。【玄】若說諸色是了此因然不可言此異色者。ida tarhi rpam apy lokacakurmanaskrebhyo nyatra vaktavyam; te tadupalabdhikraatvt|【真】若爾色與光明眼根覺觀等。亦應不可說異。彼是色智因故。【玄】是則諸色以眼及明作意等緣為了因故。應不可說色異眼等。atha rpy upalabhamna pudgalam upalabhate, ki tayavpalabdhypalabhate? hosvid anyay? 【真】若正證知色。即證知人。為即由色證智證知人。為由別智。【玄】若了色時此亦可了為色能了即了此耶。為於此中別有能了。yadi tayava, rpd abhinnasvabhva pudgala prpnoti, rpa eva v tatprajapti|【真】若即由色證智證知人。人與色不應成異性。或於色但假說人。【玄】若色能了即能了此則應許此體即是色或唯於色假立於此。ida ca rpam aya pudgala iti katham ida paricchidyate!【真】若不爾。若由一智所證知。此人非色此色非人。此二云何可分別【玄】或不應有如是分別如是類是色如是類是此。athava na paricchidyate, katham ida pratijyaterpam apy asti pudgalo py astti! 【真】若不能如此分別。云何強立此言。謂色是有。人亦是有。【玄】若無如是二種分別如何立有色有補特伽羅。upalabdhivaena hi tasystitva parijyate|【真】何以故。由隨證知可說彼有如色【玄】有情必由分別立故。eva yvad dharmebhyo vaktavyam|【真】乃至於法亦應說如此。【玄】athnyay? bhinnaklopalambhd anyo rpt prpnoti |【真】若由別智分別此二。別時所得故。人應成異色。【玄】若於此中別有能了了時別故此應異色。nld iva ptam, kad iva ca kantaram |【真】譬如黃色異青等。又如前後剎那。【玄】如黃異青前異後等。eva yvad dharmebhyo vaktavyam|【真】乃至於法亦應說如此。【玄】乃至於法徵難亦然。930atha rpapudgalavat tadupalabdhyor apy anynanyatvam avaktavyam|【真】若汝言。如色及人一異不可說能證知。此二智一異亦不可說。【玄】若彼救言如此與色不可定說是一是異。二種能了相望亦然。tena tarhi sasktam apy avaktavya bhavatti siddhntabheda|【真】是故此智亦不可說是有為。則破自悉檀。【玄】能了不應是有為攝。若許爾者。便壞自宗。yadi cyam asti- no tu vaktavyo rpi v no v, ki tarhi? etad bhagavatktam“rpam antm iti yvad vijnam antm” iti!【真】若說人是有。但不可說即色非即色云何佛世尊說。色無我乃至識亦無我。【玄】又若實有補特伽羅而不可說色非色者。世尊何故作如是言。色乃至識皆無有我。yena cya cakurvijnena pudgala upalabhyate, ki tadrpi prattytpadyate? hosvit pudgalam? ubhaya v? 【真】是汝所說。眼識能證見人。此識為緣色生。為緣人生。為緣二生。【玄】又彼既許補特伽羅眼識所得。如是眼識於色此俱為緣何起。yadi rpi prattytpadyate? ntsahiyate pudgala vijtu abddivat|【真】若爾何有。若緣色生。則不能緣人生。譬如聲等。【玄】若緣色起則不應說眼識能了補特伽羅。此非眼識緣。如聲處等故。yameva viaya cakurvijneu prattytpadyate vijna sa eva tasylambanapratyaya|【真】何以故。若緣此塵此識得生。唯此塵是此識緣緣。【玄】謂若有識緣此境起。即用此境為所緣緣補特伽羅非眼識緣者。如何可說為眼識所緣。故此定非眼識所了。atah pudgala prattytpadyate? ubhaya v? idam utstram|【真】若緣人及二。此執與經不相應故。則為佛經所違【玄】若眼識起緣此或俱便違經說。stre hi nirdhritam- dvaya prattya vijnasytpdo bhavatti|【真】何以故。經中已決判此義。唯依緣二法諸識得生。【玄】以契經中定判識起由二緣故。tath “cakurbhiko het rpi pratyaya cakurvijnasytpdya|【真】復有別經。亦違此執。經云比丘眼是因色是緣。能生眼識。【玄】又契經說。苾芻當知。眼因色緣能生眼識。tat kasya heto? yat kicit bhiko cakurvijna sarva tac caku prattya rpi ca” iti|【真】何以故。一切所有眼識。唯因眼緣色生。【玄】諸所有眼識皆緣眼色故。anitya ca pudgala eva prpnoti; “ye hi hetavo ye pratyay vijnasytpdya, te py anity” iti stre vacant|【真】若如汝所執。此人應成無常。何以故。是因是緣能生眼識。彼皆無常。由此經言故。【玄】又若爾者。補特伽羅應是無常。契經說故。謂契經說。諸因諸緣能生識者皆無常性。atha pudgalo na tasylambanam, na tarhi tena vijeya|【真】若汝執。人非眼識境人則非眼識所知。【玄】若彼遂謂補特伽羅非識所緣。應非所識。若非所識應非所知。若非所知如何立有。若不立有便壞自宗。931yadi ca pudgala avijnavijeya pratijyate, 【真】復次若汝立義。人是六識所知。【玄】又若許為六識所識。sa rotravijnavijeyatvd rpd anya prpnoti, abdavat|【真】此人由耳識所知故。應成異色。譬如聲【玄】耳識識故。應異色等。譬如聲。cakurvijnavijeyatvc chabdd anya prpnoti, rpavat|【真】由眼識所知故。應成異聲。譬如色。【玄】眼識識故應異聲等。猶如色。evam anyebhyo pi yojyam|【真】於餘塵應知亦如此【玄】餘識所識為難准此。ida ca strapada bdhita bhavati“ynmni, brhmaa, pacendriyi nngocari nnviayi svaka svaka gocaraviaya pratyanubhavanti |【真】復次此經文句。違汝所執。經云婆羅門。是五根各別行處。各別境界。是因自行處境界。彼各各受用。【玄】又立此為六識所識。便違經說。如契經言。梵志當知。五根行處境界各別。各唯受用自所行處及自境界。nnyad anyasya gocaraviaya pratyanubhavati|【真】非別根能受用別根行處境界。【玄】非有異根亦能受用異根行處及異境界。tadyath cakurindriya rotrendriya ghrendriya jihvendriya kyendryam|【真】謂眼根耳根鼻根舌根身根。【玄】五根謂眼耳鼻舌身。mana e pacnm indriy gocaraviaya pratyanubhavati, mana ca pratiaraam” iti|【真】心能受用五根行處境界。是故心是彼所依止。【玄】意兼受用五根行處及彼境界。彼依意故。na v pudgalo viaya |【真】人非境界。【玄】或不應執補特伽羅是五根境。na ced viayo na tarhi vijeya |【真】若非境界。不應是六識所知。【玄】如是便非五識所識。有違宗過。yady evam, mana-indriyasypy avyabhicra prpnoti|【真】若爾意根應成別不通【玄】若爾意根境亦應別。“a imnndriyi nngocari nnviayi svaka svaka gocaraviayam kkante” ity ukta aprakopame? 【真】經云有六種根。各別行處各別境界。樂欲自自行處境界。此言於六眾生我譬中說。【玄】如六生喻契經中言。如是六根行處境界各有差別。各別樂求自所行處及自境界。na tatrndriyam evndriya ktvktam|【真】是義不然。於此經中不定說六根為根。【玄】非此中說眼等六根。pacn darandykkasambhavt, tadvijnn ca |【真】是五根樂欲見等事不有故。彼識亦爾。【玄】眼等五根及所生識無有勢力樂見等故。atas taddhipatydhyhta tu manovijnam indriyam ity uktam |【真】彼增上處所引意識。立此為根。故說名根。【玄】但說眼等增上勢力所引意識名眼等根。932yac ca tatkevala mana-dhipatydhyhta manovijnam nava tadanye viayam kkati|【真】是獨類心增上緣所引意識。此識非能樂欲受用餘根行處境界。【玄】獨行意根增上勢力所引意識不能樂求眼等五根所行境界。ato nsty ea doa|【真】是故無失。【玄】故此經義無違前失。ukta ca bhagavt“sarvbhijeya vo bhikavo dharmaparyya deayiymi” ity uktv 【真】復次佛世尊說。比丘我今為汝等說一切所應知一切所應識法門。【玄】又世尊說。苾芻當知。吾今為汝具足演說一切所達所知法門。“cakurabhijeya rpi cakurvijna cakusasparo yad api taccakusasparapratyayamadhytmam utpadyate vedita sukha dukha v adukhsukha v, yvat manasasparapratyayam|【真】眼根是所應知。是所應識。色眼識眼觸。由眼觸因緣。於內生受。謂苦樂不苦不樂等。乃至由意觸因緣。於內生受。謂苦樂不苦不樂等。【玄】其體是何。謂諸眼色眼識眼觸。眼觸為緣內所生受。或樂或苦不苦不樂。廣說乃至。意觸為緣內所生受。或樂或苦不苦不樂。ayam ucyate- sarvbhijeyaparijeyo dharmaparyya” iti|【真】是名一切所應知一切所應識法門。【玄】是名一切所達所知。ata etvad evbhijeya pratijeya cty avadhryate, na pudgala|【真】由此經。若有所應知及所應識決。唯此量不出於此。於中不說人。【玄】由此經文決判一切所達知法。唯有爾所。此中無有補特伽羅。tasmd vijeyo py asau na bhavati; prajvijnayo samnaviayatvt|【真】是故人決定非所應知。智及識境界同故。【玄】故補特伽羅亦應非所識。以慧與識境必同故。caku ca pudgala payma iti payanta paudgalik- antman tmna payma iti disthnam pann bhavanti|【真】執我諸人說云。我等由眼見人。於非我所。見有我故。彼則墮我見處深坑。【玄】諸謂眼見補特伽羅。應知眼根見此所有於見非我謂見我故。彼便蹎墜惡見深坑。stre ca bhagavat ntam etat|【真】於經中佛世尊自了義說云。【玄】故佛經中自決此義。“skandhev eva pudgalkhy” iti mnuyakastram|【真】但於五陰說假名人。於人經中說。【玄】謂唯於諸蘊說補特伽羅。如人契經作如是說。“caku prattya rpi ctpadyate cakurvijna tray sannipta spara sparasahajt vedan saj cetan itme catvro rpia skandhcakurindriya ca rpam【真】依眼緣色生眼識。由三和合生觸。共生受想作意等。是四種無色陰。及眼根并色。【玄】眼及色為緣生於眼識。三和合觸俱起受想思。於中後四是無色蘊。初眼及色名為色蘊。etvan manuyatvam ucyate|【真】唯如此量說名人。【玄】唯由此量說名為人。atrya saj- sattvo naro manuyo mnava ca poa purua pudgalo jvo jantur iti|【真】於此中立諸名。謂薩埵那羅摩少/(兔-、)闍摩那婆弗伽羅時婆布灑善斗。【玄】即於此中隨義差別假立名想。或謂有情不悅意生儒童養者命者生者補特伽羅。atrya pratij- aha caku rpi paymti|【真】於中立言。我由眼見色。【玄】亦自稱言我眼見色。atrya vyavahra- ity api sa yumn evanm evajanya evagotra evamhra evasukhadukhapratisaved eva drghyur evacirasthitika evamyuparyanta iti|【真】於中有世傳云。此命者如此名。如此姓。如此種類。如此食。如此受苦樂。如此長壽。如此久住。如此壽際。【玄】復隨世俗說。此具壽有如是名如是種族如是姓類如是飲食如是受樂如是受苦如是長壽如是久住如是壽際。iti hi bhikava sajmtrakam evatad, vyavahramtrakam evatata|【真】比丘如此事。唯名為量。唯言為量。唯傳為量【玄】苾芻當知。此唯名想。此唯自稱。但隨世俗假施設有。sarva ime dharm anity saskt cti t prattyasamutpann” iti|【真】如此等一切法無常有為。故意所造。由因緣生。【玄】如是一切無常有為從眾緣生由思所造。933ntrtha ca stra pratiaraam ukta bhagavat|【真】如此了義經。於此執中。佛世尊說為依為量。【玄】世尊恒勅依了義經。此經了義。tasmn na puna parkyate|【真】此經不可更別思量。【玄】不應異釋。tath cktam“sarvam astti, brhmaa, yvad eva dvdayatanni” iti|【真】復次有別經說。婆羅門若說一切有。唯是十二入。【玄】又薄伽梵告梵志言。我說一切有唯是十二處。yadi cya pudgalo nyatanam, na so stti siddham|【真】若人非人所攝。此人必定不有。此義則成。【玄】若數取趣非是處攝無體理成。athyatanam, na tarhy avaktavya|【真】若入入攝。非不可言。【玄】若是處攝則不應言是不可說。tem api cava payata “yvat bhiko cakur yvat rpi, vistarea, etvat bhiko tathgata sarva ca prajpayati ca” iti|【真】於彼部中有如此經。經言比丘。若所有眼。若所有色。廣說如經。由唯此量。比丘諸佛如來。說一切有窮顯一切說。【玄】彼部所誦契經亦言。諸所有眼諸所有色。廣說乃至。苾芻當知。如來齊此施設一切建立一切有自體法。此中無有補特伽羅。如何可說此有實體。bimbisrastre cktam“tm tmti bhikav