2013年2月6日 星期三

集論46--論品


大乘阿毘達磨集論決擇分中論議品第四(iti abhidharmasamuccaye prāptiviniścayo nāma caturthaḥ samuccayaḥ //) //(atha mahāyānabhidharmasamuccayaśāstre viniścayabhāge sāṃkathyaparicchedaścaturthaḥ)
丁四、論議品(分二科)戊一、略問答(分二科) 己一、問
云何論議決擇?sāṃkathyaviniścayaḥ katamaḥ /

己二、答
略說有七種:謂義決擇、釋決擇、分別顯示決擇、等論決擇、攝決擇、論軌決擇、祕密決擇。saṃkṣepataḥ saptavidhaḥ / arthaviniścayaḥ vyākhyāviniścayaḥ prabhidyasaṃdarśanaviniścayaḥ saṃpraśnaviniścayaḥ saṃgrahaviniścayaḥ vādaviniścayaḥ abhisandhiviniścayaśca //

戊二、廣別釋(分七科) 己一、義決擇(分二科)庚一、標
何等義決擇?謂依六義而起決擇。arthaviniścayaḥ katamaḥ / yatra ṣaḍarthānārabhya viniścayo bhavati //

庚二、釋(分二科)辛一、列
何等六義?謂自性義、因義、果義、業義、相應義、轉義。katame (Abhidh-s 103) ṣaḍarthāḥ / svabhāvārthaḥ hetvarthaḥ phalārthaḥ karmārthaḥ yogārthaḥ vṛttyarthaśca //

辛二、辨(分六科)壬一、自性義 
自性義者謂三自性。svabhāvārthastraṃyaḥ svabhāvāḥ //

壬二、因義 
因義者謂三因:一生因、二轉因、三成因。 hetvarthastrayo hetavaḥ // utpattihetuḥ pravṛttihetuḥ siddhihetuśca //

壬三、果義
果義者謂五果:一異熟果、二等流果、三增上果、四士用果、五離繫果。phalārthaḥ pañcaphalāni / vipākaphalaṃ niṣyandaphalaṃ adhipatiphalaṃ puruṣakāraphalaṃ visaṃyogaphalaṃ ca //

壬四、業義
業義者謂五業:一取受業、二作用業、三加行業、四轉變業、五證得業。karmārthaḥ pañca karmāṇi / upalabdhikarma kāritrakarma vyāvasāyakarma pariṇatikarma prāptikarma ca //

壬五、相應義 
相應義者謂五相應:一聚結相應、二隨逐相應、三連綴相應、四分位相應、五轉變相應。
yogārthaḥ pañca yogāḥ / sāmūhiko yogaḥ ānubandhiko yogaḥ sāṃbandhiko yogaḥ āvasthiko yogaḥ vaikāriko yogaśca //

壬六、轉義
轉義者謂五轉:一相轉、二安住轉、三顛倒轉、四不顛倒轉、五差別轉。vṛttyarthaḥ pañca vṛttayaḥ / lakṣaṇavṛttiḥ avasthānavṛttiḥ viparyāsavṛttiḥ aviparyāsavṛttiḥ prabhedavṛttiśca //

己二、釋決擇(分二科)庚一、總釋
何等釋決擇?謂能解釋諸經宗要。vyākhyāviniścayaḥ katamaḥ / yena sūtrāntān vyācaṣṭe //

庚二、別釋(分二科)辛一、以六義釋
此復云何?略有六種:一所遍知事、二所遍知義、三遍知因緣、四遍知自性、五遍知果、六彼證受。sa punaḥ katamaḥ / saṃkṣepeṇa ṣaḍvidhaḥ / parijñeyavastu parijñeyo 'rthaḥ parijñopaniṣad parijñā parijñāphalam tatpravedanā ca //

辛二、以十四門釋
又十四門辯釋決擇,何等十四?謂攝釋門、攝事門、總別分門、後後開引門、遮止門、轉變字門、壞不壞門、安立補特伽羅門、安立差別門、理趣門、遍知等門、力無力門、別別引門、引發門。 api khalu caturdaśa mukhāni vyākhyāviniścayasya / katamāni caturdaśa / vyākhyāsaṃgrahamukham vastusaṃgrahamukham aṅgopāṅgamukham uggarottaranirhāramukham pratikṣepamukham akṣarapariṇāmamukham nāśānāśamukham pudgalavyavasthānamukham prabhedavyavasthānamukham nayamukham parijñādimukham balā balamukham pratyāhāramukham abhinirhāramukhaṃ ca //

己三、分別顯示決擇
何等分別顯示決擇?謂於如所說蘊等諸法中隨其所應作一行,順前句順後句,二句三句四句,述可句遮止句等。prabhidyasaṃdarśanaviniścayaḥ katamaḥ / yathānirdiṣṭeṣu skandhādiṣu dharmeṣu yathāyogamekāvacarakaḥ pūrvapadakaḥ paścātpadakaḥ dvikoṭikaḥ trikoṭikaḥ catuṣkoṭikaḥ oṃkāritaḥ prātikṣepika ityevamādayaḥ //

己四、等論決擇(分二科)庚一、問答等 
何等等論決擇?謂依八何、八若之詞問答決擇一切真偽。saṃpraśnaviniścayaḥ katamaḥ / aṣṭākārakāyadeśena aṣṭākārayāyadeśane ca (Abhidh-s 104) praśnavyākaraṇena sarvasatyamithyā viniścayaḥ /

庚二、立破等
復有四種等論決擇道理:一能破、二能立、三能斷、四能覺。 api khalu catvāraḥ saṃpraśna viniścayamārgāḥ / dūṣakaḥ pratiṣṭhāpakaḥ chedakaḥ bodhakaśca //

己五、攝決擇(分二科)庚一、總標 
何等攝決擇?謂由十處攝諸決擇。saṃgrahaviniścayaḥ katamaḥ / daśabhiḥ sthānaiḥ saṃgṛhīto viniścayaḥ //

庚二、徵列 
何等十處?一成所作決擇處、二趣入決擇處、三勝解決擇處、四道理決擇處、五論決擇處、六通達決擇處、七清淨決擇處、八引發決擇處、九句差別決擇處、十不由功用暫作意時一切義成決擇處。katamāni daśa sthānāni / kṛtyānuṣṭhānaviniścayasthānam avatāraviniścayasthānam adhimuktiviniścayasthānam yuktiviniścayasthānam sāṃkathyaviniścayasthānam prativedhaviniścayasthānam viśuddhiviniścayasthānam abhinirhārapadaprabhedaviniścayasthānam anābhogābhogamātrasarvārthasiddhiviniścayasthānaṃ ca /

己六、論軌決擇(分二科)庚一、略標釋
何等論軌決擇?略有七種:一論體、二論處、三論依、四論莊嚴、五論負、六論出離、七論多所作法。vādaviniścayaḥ katamaḥ / saṃkṣepataḥ saptavidhaḥ / vādaḥ vādādhikaraṇaṃ vādādhiṣṭhānaṃ bādālaṃkāraḥ vādanigrahaḥ vādaniḥsaraṇaṃ bāde bahukarā dharmāśca //

庚二、廣分別(分七科)辛一、論體(分二科) 壬一、標列
第一論體復有六種:一言論、二尚論、三諍論、四毀論、五順論、六教論。prathamo vādaḥ punaḥ ṣaḍvidhaḥ / vādaḥ pravādaḥ vivādaḥ apavādaḥ anuvāda avavāśca //

壬二、別釋
言論者謂一切世間語言;尚論者謂諸世間所隨聞論,世智所尚故;諍論者謂互相違返所立言論;毀論者謂更相憤怒發粗惡言;順論者謂隨順清淨智見所有決擇言論;教論者謂教導有情心未定者令其心定,心已定者令得解脫所有言論。vādaḥ sarvalokavacanam // pravādaḥ lokānuśruto vādaḥ / lokajñānapravādataḥ // vivādaḥ parasparaṃ viruddhayorvāde 'vasthānam // apavādaḥ parasparaṃ kopasaṃrambhapāruṣyanacanam // anuvādaḥ viśuddhajñānadarśanānukūlaḥ sāṃkathyaviniścayaḥ // avavādaḥ sattvānāṃ asamāhitacittānāṃ cittasamādhānāya samāhitacittānāṃ vimokṣalābhāya deśanāvādaḥ //

辛二、論處 
第二論處,謂或於王家、或於執理家、或對淳質堪為量者,或對善伴、或對善解法義沙門婆羅門等而起論端。dvitīyaṃ vādādhikaraṇaṃ rājakulaṃ vā prajākulaṃ vā prāmāṇikānāṃ sahāyakānāṃ dharmārthakuśalānāṃ śramaṇabrāhmaṇānāṃ nādasabhā vā /(Abhidh-s 105)

辛三、論依(分二科)壬一、標列
第三論依謂依此立論略有二種:一所成立、二能成立。所成立有二種:一自性、二差別。能成立有八種:一立宗、二立因、三立喻、四合、五結、六現量、七比量、八聖教量。tṛtīyaṃ vādādhiṣṭhānaṃ yadadhiṣṭhāya vādaḥ kriyate / saṃkṣepato dvividham / sādhyaṃ sādhanaṃ ca / sādhyaṃ dvividham / svabhāvo viśeṣaśca // sādhanāni aṣṭau / pratijñā hetuḥ dṛṣṭāntaḥ upanayaḥ nigamanaṃ pratyakṣaṃ anumānaṃ āptāgamaśca //

壬二、別釋(分二科)癸一、所成立(分二科)子一、自性
所成立自性者謂我自性或法自性,sādhyasya svabhāvaḥ ātmasvabhāvo dharmasvabhāvo vā /

子二、差別
差別者謂我差別或法差別。 viśeṣaḥ ātmaviśeṣo dharmaviśeṣo vā //

癸二、能成立(分八科)子一、立宗
立宗者謂以所應成自所許義宣示於他令彼解了。pratijñā sādhyasya svarucitārthasya parasaṃprāpaṇavijñāpanā /

子二、立因 
立因者謂即於所成未顯了義正說現量可得、不可得等信解之相。hetuḥ tasminneva sādhye apratītasyārthasya saṃpratyayanimittaṃ pratyakṣopalambhānupalambhasamākhyānam //

子三、立喻
立喻者謂以所見邊與未所見邊和會正說。 dṛṣṭānta dṛṣṭa antena adṛṣṭāsya antasya samīkaraṇasamākhyānam //

子四、合  
合者爲引所餘此種類義令就此法正說理趣。upanayaḥ śiṣṭatajjātīya rmmāpagamāya nayatvasamākhyānam //

子五、結 
結者謂到究竟趣所有正說。nigamanaṃ niṣṭhāgamanasamākhyānam //

子六、現量 
現量者謂自正明了無迷亂義。prasvasatprakāśābhrānto 'rthaḥ //

子七、比量
比量者謂現餘信解。anumānaṃ pratyakṣaśiṣṭasaṃpratyayaḥ //

子八、聖教量 
聖教量者謂不違二量之教。āptāgamaḥ taduviruddhopadeśaḥ //

辛四、論莊嚴(分二科)壬一、釋 
第四論莊嚴:謂依論正理而發論端,深為善美名論莊嚴。caturtho vādālaṃkāraḥ vādādhiṣṭhāne samyagyuktibhiḥ vādasabhāyāṃ gambhīro nipuṇaśca bhavatīti vādālaṃkāra ityucyate /

壬二、列  
此復六種:一善自他宗、二言音圓滿、三無畏、四辯才、五敦肅、六應供。sa punaḥ ṣaḍvidhaḥ / svaparasamayajñatā vākkaraṇasaṃpad vaiśaradyaṃ pratibhānaṃ sthairyaṃ dākṣiṇyaṃ ca //

辛五、論負(分二科)壬一、標 
第五論負:謂捨言、言屈、言過。pañcamo vādanigrahaḥ kathātyāgaḥ kathāsādaḥ kathādoṣaśca //

壬二、釋(分三科)癸一、捨言
捨言者謂自發言稱己論失、稱他論德。kathātyāgaḥ svāvādadoṣābhyupagamaḥ paravāaguṇābhyupagamaśca //

癸二、言屈   
言屈者謂假託餘事方便而退、或說外事而捨本宗、或現忿怒憍慢覆藏等,如經廣說。kathāsādaḥ anyavastupratisaraṇena vyāvṛttiḥ bāhyavastuvacanena mūlaparatijñāparityāgaḥ krodhamadamānamrākṣādi pradarśanaṃ ca // yathoktaṃ sūtre /

癸三、言過 
言過者略有九種:一雜亂、二粗獷、三不辯了、四無限量、五非義相應、六不應時、七不決定、八不顯了、九不相續。 kathādoṣaḥ saṃkṣepeṇa navavidhaḥ / ākulaṃ saṃrabdham agamakam amitam anarthakam akālam asthiram apradīptam apravaddhaṃ ca //

辛六、論出離(分二科)壬一、第一解 
第六論出離,謂觀察得失,令論出離或復不作。ṣaṣṭhaṃ vādaniḥsaraṇaṃ guṇadoṣau vicārya vādānniḥsaratyakaraṇena vā

壬二、第二解
若知敵論非正法器,時眾無德,自無善巧不應興論;若知敵論是正法器,時眾有德,自有善巧方可興論。prativādityabhājanatāṃ parṣado vaiguṇyamātmano 'kauśalyaṃ ca jñātvā vādaṃ na karoti / prativādini bhājanatāṃ parṣado guṇavattvamātmanaḥ kauśalyaṃ ca jñātvā vādaṃ karoti //(Abhidh-s 106)

辛七、論多所作法(分二科)壬一、明三種興論定所須法(分二科)癸一、標
第七論多所作法,略有三種:vāde bahukarā dharmāḥ samāsatastrayaḥ /

癸二、釋
一善達自他宗,由此堪能遍興談論;二無畏,由此堪能處一切眾而興論端;三辯才,由此堪能於諸問難皆善辯答。 svaparasamayajñatā yayā sarvatra nipuṇo vādaṃ karoti / vaiśāradyaṃ yena nipuṇaḥ samagraparṣadi vādaṃ karoti / pratimānaṃ yena nipuṇaḥ sarvāṃn kaṭhinān praśnān vyākaroti //

壬二、明觀察十二處法不應興論(分二科)癸一、標 
復次,若欲自求利益安樂於諸論軌應善通達,不應與他而興諍論。api khalu svahitasukha kāmena vādeṣu abhijñātuṃ pravarttitavyaṃ na paraiḥ vivādaṃ kartum /

癸二、引經釋(分二科)子一、引經 
如薄伽梵於《大乘阿毘達磨經》中說如是言:若諸菩薩欲勤精進修諸善品、欲行真實法隨法行、欲善攝益一切有情、欲得速證阿耨多羅三藐三菩提者當正觀察十二處法,不應與他共興諍論。taduktaṃ bhagavatā mahāyānā bhidharmasutre / bodhisattvena vīryamārabhamāṇena kuśalapakṣaprayuktena pratipattisārakeṇa dharmānudharmacāriṇā sarvasattvasaṃgrāhakeṇa kṣipramanuttarāṃ samyak saṃbodhimabhisaṃbudhyatā dvādaśasthānadharmān samanupaśyatā na paraiḥ saha vivādaḥ kāryaḥ //


子二、明十二處
何等十二?一者宣說證無上義微妙法時其信解者甚為難得;二者作受教心而請問者甚為難得;三者時眾賢善觀察德失甚為難得;四者凡所興論能離六失甚為難得;何等為六?謂執著邪宗失、 矯亂語失、所作語言不應時失、言退屈失、粗惡語失、心恚怒失。五者凡興論時不懷獷毒甚為難得;六者凡興論時善護他心甚為難得;七者凡興論時善護定心甚為難得;八者凡興論時欲令己劣他得勝心甚為難得;九者己劣他勝心不煩惱甚為難得;十者心已煩惱得安隱住甚為難得;十一者既不安住常修善法甚為難得;十二者於諸善法既不恒修,心未得定能速得定,心已得定能速解脫甚為難得。katame dvādaśa / anuttarārthaparamadharmadeśanāyāṃ saṃpratyayo durlabhaḥ / prāśnikānāmavavādagrāhakaṃ
cittaṃ durlabham / sabhyā guṇadoṣavicārakāśca durlabhā / vāde prayuktānāṃ ṣaḍdoṣaviraho durlabhaḥ / katame ṣaṭ / asatpakṣabhiniveśadoṣaḥ kusṛtivacanadoṣaḥ akālikavākkaraṇadoṣaḥ kathāsādadoṣaḥ pārupyavacatadoṣaḥ cittāghātadoṣaśca / vāde saṃrambhābhāvo durlabhaḥ / vāde paracittānurakṣaṇaṃ durlabham / vāde anurakṣaṇe 'pi cittasamādhidurlabhaḥ / vāde cittasya nikārsaparotkarṣakāmatā durlabhā / nikarṣaparotkarṣayorapi cittasyāsaṃkleśo durlabhaḥ / saṃkliṣṭe tu citte sparśavihāro durlabhaḥ / asparśavihāre tu kuśaladharmabhāvanā durlabhā / nirantaraṃ kuśaladharme 'bhāvite tu asamāhicittasya kṣipraṃ samādhilābhaḥ samāhitacittasya vā kṣipraṃ vimokṣalābho durlabhaḥ //

己七、祕密決擇(分二科)庚一、總標 
何等祕密決擇?謂說餘義名句文身隱密轉變,更顯餘義。abhisandhiviniścayaḥ katamaḥ / uktādanyo 'rthaḥ / nāmapadavyañjanakāyānāṃ channasyābhisandheḥ anyārthābhivyañjane vipariṇāmaḥ //(Abhidh-s 107)

庚二、引經別解(分五科)辛一、第一經
如契經言:逆害於父母 王及二多聞 誅國及隨行 是人說清淨。yathoktaṃ sūtre /mātaraṃ pitaraṃ hatvā rājānaṃ dvau bahuśrutau / rāṣṭraṃ sānucaraṃ hatvā naro viśuddha ucyate //

辛二、第二經
又契經言:不信不知恩 斷密無容處 恒食人所吐 是最上丈夫。apicoktaṃ sūtre /aśraddho 'kṛtajñaśca sandhicchedī ca yo naraḥ / hatāvakāśo vāntāśaḥ sa vai uttamapuruṣaḥ //

辛三、第三經
又契經言:覺不堅為堅 善住於顛倒 極煩惱所惱 得最上菩提。punaścoktaṃ sūtre /asāre sāramatayo viparyāse ca susthitāḥ / kleśena ca susaṃkliṣṭā labhante bodhimuttamām //

辛四、第四經
又契經言:菩薩摩訶薩成就五法施波羅蜜多速得圓滿,何等為五?一者增益慳悋法性、二者於施有倦、三者憎惡乞求、四者無暫少施、五者遠離於施。api coktaṃ sūtre bodhisattvo mahāsattvaḥ pañcabhirdharmaiḥ samanvāgato dānapāra mitāyāṃ kṣipraṃ paripūriṃ labhate / katame pañca / mātsaryadharmatāmanuvṛṃhayati / dānena ca parikhidyate / yācanakaṃ ca dveṣṭi / na kiṃcit kadācid dadāti / dūre ca bhavati dānasya //

辛五、第五經
又契經言:菩薩摩訶薩成就五法名梵行者,成就第一清淨梵行。何等為五?一者常求以欲離欲、二者捨斷欲法、三者欲貪已生即便堅執、四者怖治欲法、五者二二數會。 punaścoktaṃ sūtre / bodhisattvo mahāsattvaḥ pañcadharmasamanvāgato brahmacārī bhavati parameṇa viśuddhena brahmacaryeṇa samanvāgataḥ // katame pañca // nānyatra maithunyānmaithunasya niḥsaraṇaṃ paryeṣate / maithunaprahāṇenopekṣako bhavati / utpannaṃ ca maithunarogamadhivāsayati / maithunapratipakṣeṇa ca dharmeṇottrasyati / abhīkṣṇaṃ ca dvayadvayaṃ samāpadyate //

甲三、釋名彰意分(分二科)乙一、問
何故此論名為《大乘阿毘達磨集》?kimupādāyedaṃ śāstramabhidharmasamuccaya iti nāma labhate /

乙二、答 
略有三義:謂等所集故、遍所集故、正所集故。saṃkṣepatastribhirarthaiḥ / sametyoccayatāmupādāya samantāduccayatāmupādāya samyaguccayatāṃ copādāya //
(iti abhidharmasamuccaye sāṃkathyaviniścayo nāma pañcamaḥ samuccayaḥ //) // 














 

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