《瑜伽師地論》〈真實義品〉
The Tattvārthapaṭala of the Yogācārabhūmi
梵漢英對照及梵文文法分析
A Trilingual Edition
(Sanskrit, Chinese, English)
and Sanskrit Grammar Analysis
《瑜伽師地論》〈真實義品〉
The Tattvārthapaṭala of the Yogācārabhūmi
梵漢英對照及梵文文法分析
A Trilingual Edition
(Sanskrit, Chinese, English)
and Sanskrit Grammar Analysis
佛教法相學會, 香港
The Dharmalaksana Buddhist Institute, Hong Kong
2017
網上版 Internet Edition : www.dhalbi.org
當來下生彌勒佛
玄奘法師
謹獻給我們尊敬的老師
法光法師教授
香港佛法中心創辦人及主席
Dedicated Respectfully to our teacher
Venerable Professor KL Dhammajoti
Founder & Director of
The Buddha-Dharma Centre of Hong Kong
ACKNOWLEDGEMENTS
Firstly, we would like to express our sincere gratitude to Dr. Miroj Shakya and the Digital Sanskrit Buddhist Cannon Project for giving us permission to use their electronic version of the Dutt Nalinaksha edition of the Tattvārthapaṭala as the basic text of this study. Without their work, this publication will have to go through a much harder process.
We must also thank Dr. Fok Tan Mei Ling (霍陳美玲) for allowing us to use her English translation of the Tattvārthapaṭala. Her remarkable and accurate translation clarifies some queries between the Sanskrit and Chinese versions and helps understanding.
We are very grateful to Mr. Paul Law (羅恒煇) for dedicated his precious time and energy to the internet edition. His work brings an important accomplishment to this project.
Our thanks also go to Dr. Chan Ngan Che (陳雁姿), Chairman of the Dharmalaksana Buddhist Institute for her support and encouragement to this project.
Finally, we would like to thank the Dharmalaksana Buddhist Dharma Spreading Resource Limited for sponsoring the publication of this book.
The Sanskrit Study Group
The Dharmalaksana Buddhist Institute
| 論 名 | : | 《瑜伽師地論》〈真實義品〉 The Tattvārthapaṭala of the Yogācārabhūmi |
| 梵 本 | : | Dutt Nalinaksha, ed. 1966. Bodhisattvabhūmiḥ. Patna: K.P. Jayaswal Research Institute. Accessed: http://www.dsbcproject.org/canon-text/content/328/1308 |
| 漢 譯 | : | 玄奘法師. 大正藏 (T30, 0486b09〜0491b04). 中華電子佛典, CBETA |
| 英 譯 | : | Fok Tan Mei Ling (2014). The Tattvārtha chapter of the Yogācāra-bhūmi : English
translation and critical study. PhD thesis, The University of Hong Kong. pp. 78 – 109. |
| 文字製作 | : | 香港佛教法相學會梵文小組 |
| 電腦版面製作 | : | Paul Law (羅恒煇) |
目 次
CONTENTS
Abbreviations & Symbols in Analysis Tables
Appendix - The Tattvārthapaṭala of the Yogācārabhūmi
ABBREVIATIONS & SYMBOLS IN ANALYSIS TABLES
| 1st | : first person | |
| 2nd | : second person | |
| 3rd | : third person | |
| abl. | : ablative | |
| abs. | : abstract | |
| acc. | : accusative | |
| adj. | : adjective | |
| adv. | : adverb | |
| ātm. | : ātmanepada | |
| caus. | : causative | |
| correl.pron. | : correlative pronoun | |
| cpd. | : compound | |
| dat. | : dative | |
| dem. | : demonstrative | |
| desid. | : desiderative | |
| DN | : Dutt Nalinaksha | |
| du. | : dual | |
| f. | : feminine | |
| FT | : Fok Tan Mei Ling | |
| fpp. | : future passive participle | |
| gen. | : genitive | |
| gen.absol. | : genitive absolute | |
| ger. | : gerund | |
| imper. | : imperative | |
| ind. | : indeclinable | |
| inf. | : infinitive | |
| instr. | : instrumental | |
| interr. | : interrogative | |
| loc. | : locative | |
| loc.absol. | : locative absolute | |
| m. | : masculine | |
| n. | : neuter | |
| nom. | : nominative | |
| opt. | : optative | |
| p.pron. | : personal pronoun | |
| pa. | : parasmaipada | |
| pass. | : passive | |
| pl. | : plural | |
| ppa. | : past participle active | |
| ppp. | : past passive participle | |
| pres. | : present | |
| pr.p. | : present participle | |
| pron. | : pronoun | |
| rel.adv. | : relative adverb | |
| rel.pron. | : relative pronoun | |
| sf. | : simple future | |
| sg. | : singular | |
| su. | : suffix | |
| TK | : Takahashi, K. 2005 | |
| voc. | : vocative | |
| 大正 | : 大正藏 | |
| √ | : verb root | |
| ← | : analysis without sandhi | |
| → | : qualifies | |
| ° | : the rest of the word to be applied | |
| — | : separation of a compound | |
| + | : prefix or suffix added | |
| […] | : word order in Sanskrit | |
| double lines across table : in skr. | ||
1. 二種真實
tattvārthaḥ katamaḥ samāsato dvividhaḥ yathāvadbhāvikatāñca dharmāṇāmārabhya yā dharmāṇāṃ bhūtatā yāvadbhāvikatāñcārabhya yā dharmāṇāṃ sarvatā iti bhūtatā sarvatā ca dharmāṇāṃ samastastattvārtho veditavyaḥ
云何真實義？謂略有二種：一者、依如所有性諸法真實性；二者、依盡所有性諸法一切性。如是諸法真實性一切性，應知總名真實義。(大正30.486b09-12)
What is the reality-object (tattvārtha)? Briefly, it is two-fold: (1) That true nature (bhūtatā) of dharma-s in respect of the state of their being existents in the manner as they are (yathāvadbhāvikatā) and (2) that which is the totality of dharma-s in respect of the state of the full extent of being existents (yāvadbhāvikatā). In this way, in summary, the reality-object is to be understood as the true nature and totality of all dharma-s. (FT 1)
|
tattvārthaḥ katamaḥ ← tat+tva–arthaḥ katamaḥ |
云何真實義 |
tattva– : tat(pron.) with n.abs.su. tva °arthaḥ : cpd., m.nom.sg. of °artha katamaḥ : interr.pron., m.nom.sg. of katama |
|
samāsato dvividhaḥ ← sam+āsa+taḥ dvi–vidhaḥ |
略有二種 |
samāsataḥ : adv. dvi– : dva(cardinal) in cpd. form °vidhaḥ : cpd., m.nom.sg. of °vidha |
|
yathāvadbhāvikatāñca ← yathā+vat–bhāvika+tā+m ca |
如所有性 |
yathāvat– : yathā(adv.) with vat(su.) meaning “like …, as …” °bhāvikatām : cpd., f.acc.sg. of °bhāvikatā(adj. bhāvika with f.abs.su. tā) ca : ind. |
|
dharmāṇāmārabhya ← dharmāṇām ā√rabh+ya |
依諸法 |
dharmāṇām : m.gen.pl. of dharma ārabhya : ger. used as adv. |
|
yā dharmāṇāṃ bhūtatā ← yā dharmāṇām bhūta+tā |
真實性 |
yā : rel.pron., f.nom.sg. of yad dharmāṇām : m.gen.pl. of dharma bhūtatā : f.nom.sg., bhūta(ppp.) with f.abs.su. tā |
|
yāvadbhāvikatāñcārabhya ← yāvat–bhāvika+tā+m ca ārabhya |
依盡所有性 |
yāvat– : ind. °bhāvikatām : cpd., f.acc.sg. of °bhāvikatā(adj. bhāvika with f.abs.su. tā) ca : ind. ārabhya : ger. used as adv. |
|
yā dharmāṇāṃ sarvatā ← yā dharmāṇām sarva+tā |
諸法一切性 |
yā : rel.pron., f.nom.sg. of yad dharmāṇām : m.gen.pl. of dharma sarvatā : f.nom.sg., sarva(adj.) with f.abs.su. tā |
|
iti bhūtatā sarvatā ca dharmāṇāṃ ← iti bhūtatā sarvatā ca dharmāṇām |
如是諸法真實性一切性 |
iti : ind. bhūtatā : f.nom.sg., bhūta(ppp.) with f.abs.su. tā sarvatā : f.nom.sg., sarva(adj.) with f.abs.su. tā dharmāṇām : m.gen.pl. of dharma |
|
samastas ← sam+astaḥ(√as) |
總 |
m.nom.sg. of samasta(ppp.) |
|
tattvārtho veditavyaḥ ← tattva–arthaḥ veditavyaḥ(√vid) |
應知…名真實義 [真實義應知] |
tattva– : tat(pron.) with n.abs.su. tva °arthaḥ : cpd., m.nom.sg. of °artha veditavyaḥ : m.nom.sg. of veditavya(fpp.) |
2.1. 列四種真實
sa punareva tattvārthaḥ prakārabhedataścaturvidhaḥ lokaprasiddho yuktiprasiddhaḥ kleśāvaraṇaviśuddhijñānagocaro jñeyāvaraṇaviśuddhijñānagocaraśca
此真實義品類差別，復有四種：一者、世間極成真實；二者、道理極成真實；三者、煩惱障淨智所行真實；四者、所知障淨智所行真實。(大正30.486b12-15)
Furthermore, in terms of division, this reality-object (tattvārtha) is four-fold: 1. Established universally by the world (lokaprasiddhaḥ); 2. Established through reasoning / logic (yuktiprasiddhaḥ); 3. The activity-domain of knowledge characterized by the purity of the defilement-hindrance (kleśāvaraṇaviśuddhijñānagocaraḥ); and 4. The activity-domain of knowledge characterized by the purity of the knowable-hindrance (jñeyāvaraṇaviśuddhijñānagocaraḥ). (FT 2.1)
|
sa punareva tattvārthaḥ ← saḥ punaḥ eva tattva–arthaḥ |
此真實義…復 |
saḥ : pron., m.nom.sg. of tad punaḥ : ind. eva : ind. tattva– : tat(pron.) with n.abs.su. tva °arthaḥ : cpd., m.nom.sg. of °artha |
|
prakārabhedataś ← pra+kāra(√kṛ)–bheda(√bhid)+taḥ |
品類差別 |
prakāra– : m.noun °bhedataḥ : cpd., abl., °bheda with abl.su. taḥ |
|
caturvidhaḥ ← catur–vidhaḥ |
四種 |
catur– : cardinal °vidhaḥ : cpd., m.nom.sg. of °vidha |
|
lokaprasiddho ← loka–pra+siddhaḥ(√sidh) |
世間極成真實 [世間極成] |
loka– : m.noun °prasiddhaḥ : cpd., m.nom.sg. of °prasiddha(ppp.) → tattvārthaḥ |
|
yuktiprasiddhaḥ ← yukti(√yuj)–prasiddhaḥ(√sidh) |
道理極成真實 [道理極成] |
yukti– : f.noun °prasiddhaḥ : cpd., m.nom.sg. of °prasiddha(ppp.) → tattvārthaḥ |
|
kleśāvaraṇaviśuddhijñānagocaro ← kleśa(√kliś)–ā+varaṇa(√vṛ)–vi+śuddhi(√śudh)–jñāna(√jñā)–gocaraḥ |
煩惱障淨智所行真實 [煩惱-障-淨-智-所行] |
kleśa– : m.noun āvaraṇa– : n.noun viśuddhi– : f.noun jñāna– : n.noun °gocaraḥ : cpd., m.nom.sg. of °gocara |
|
jñeyāvaraṇaviśuddhijñānagocaraśca ← jñeya(√jñā)–ā+varaṇa–vi+śuddhi–jñāna–gocaraḥ ca |
所知障淨智所行真實 [所知-障-淨-智-所行及] |
jñeya– : fpp. āvaraṇa– : n.noun viśuddhi– : f.noun jñāna– : n.noun °gocaraḥ : cpd., m.nom.sg. of °gocara ca : ind. |
2.2.1.世間極成真實
tatra laukikānāṃ sarveṣāṃ yasmin vastuni saṃketasaṃvṛtisaṃstavanāgamapraviṣṭayā buddhyā darśanatulyatā bhavati tadyathā pṛthivyāṃ pṛthivyaiveyaṃ nāgniriti yathā pṛthivyāmevamagnāvapsu vāyau rūpeṣu śabdeṣu gandheṣu raseṣu spraṣṭavyeṣu bhojane pāne yāne vastre alaṅkāropavicāre bhāṇḍopaskare gandhamālyavilepane nṛtyagītavāditre āloke strīpuruṣaparicaryāyāṃ kṣetrāpaṇagṛhavastuni sukhaduḥkhe duḥkhamidaṃ na sukhaṃ sukhamidaṃ na duḥkhamiti samāsata idamidaṃ nedam evamidaṃ nānyatheti niścitādhimuktigocaro yadvastu sarveṣāmeva laukikānāṃ paraṃparāgatayā saṃjñayā svavikalpa-prasidvaṃ na cintayitvā tulayitvopaparīkṣyodgṛhītam idamucyate lokaprasiddhatattvaṃ
云何世間極成真實？謂一切世間於彼彼事隨順假立世俗串習悟入覺慧所見同性，謂地唯是地非是火等。如地，如是水、火、風，色、聲、香、味、觸，飲、食、衣、乘、諸莊嚴具、資產什物、塗香華鬘、歌舞伎樂、種種光明、男女承事、田園邸店宅舍等事，當知亦爾，苦唯是苦非是樂等，樂唯是樂非是苦等。以要言之，此即如此非不如此，是即如是非不如是，決定勝解所行境事；一切世間從其本際展轉傳來想自分別共所成立，不由思惟籌量觀察然後方取，是名世間極成真實。(大正30.486b16-26)
Among these, [the first] is the similarity in seeing among all the worldly by way of the understanding penetrated into, in conformity with linguistic agreement, convention and familiarity / habits, with regard to an object-base (vastu). For example, with regard to earth, “it is precisely earth, not fire.” Just as with earth, likewise for fire, water, wind, forms, sounds, odours, tastes, tangibles, food, drink, vehicles, garment, adornments, utensils, perfume, garlands, ointment, dance, song, musical show, lights, courtship between men and women, field, shop, household object; with regard to happiness and suffering, “this is suffering, not happiness; this is happiness, not suffering.” In brief, “this is this, and not that.” And likewise, “this is thus, and not otherwise.” It is the activity-domain of determined conviction in this manner - that object-base (vastu) universally established among all the worldly by one‘s conceptualization through ideation / notion successively passed down. It is grasped without having been pondered, weighed, / deliberated or investigated. This is said to be the reality universally established by the world (idam ucyate lokaprasiddhaṃ tattvam). (FT 2.2.1)
|
tatra laukikānāṃ sarveṣāṃ ← tatra loka+ika+anām sarveṣām |
一切世間 [世間一切] |
tatra : adv., meaning “among these” laukikānām : m.gen.pl. of laukika(adj.) sarveṣām : m.gen.pl. of sarva(adj.) |
|
yasmin vastuni
|
於彼彼事 |
yasmin : rel.pron. of vastuni, n.loc.sg. of yad vastuni : n.loc.sg. of vastu |
|
saṃketasaṃvṛtisaṃstavānugamapraviṣṭayā buddhyā ← sam+keta(√cit)–sam+vṛti(√vṛ)– sam+stava(√stu)–anu+gama(√gam)–pra+viṣṭayā(√viś) buddhyā [DN: °saṃstavanāgama°; TK: °saṃstavānugama°] |
假立-世俗-串習- 隨順-悟入覺慧 |
saṃketa– : m.noun saṃvṛti– : f.noun saṃstava– : m.noun anugama– : m.noun °praviṣṭayā : cpd., f.instr.sg. of °praviṣṭā(ppp.) → buddhyā buddhyā : f.instr.sg. of buddhi |
|
darśanatulyatā bhavati ← darśana(√dṛś)–tulya(√tul)+tā bhavati(√bhū) |
所見同性 |
darśana– : n.noun °tulyatā : cpd., f.nom.sg., tulya(adj.) with f.abs.su. tā bhavati : pres. 3rd sg. |
|
tadyathā ← tat yathā |
謂 |
tat : pron., n.nom.sg. of tad yathā : adv. adverbial phrase meaning “for example” |
|
pṛthivyāṃ pṛthivy eveyaṃ nāgniriti ← pṛthivyām pṛthivī eva iyam na agniḥ iti [DN: pṛthivyaiveyaṃ; TK: pṛthivy eveyaṃ] |
地唯是地非是火 |
pṛthivyām : f.loc.sg. of pṛthivī pṛthivī : f.nom.sg. of pṛthivī eva : ind. iyam : dem., f.nom.sg. of idam na : ind. agniḥ : m.nom.sg. of agni iti : ind. |
|
yathā pṛthivyāmevamagnāvapsu vāyau ← yathā pṛthivyām evam agnau apsu vāyau |
如地如是火水風 |
yathā : adv. pṛthivyām : f.loc.sg. of pṛthivī evam : ind. agnau : m.loc.sg. of agni apsu : f.loc.pl. of ap vāyau : m.loc.sg. of vāyu |
|
rūpeṣu śabdeṣu gandheṣu raseṣu spraṣṭavyeṣu |
色聲香味觸 |
rūpeṣu : n.loc.pl. of rūpa śabdeṣu : m.loc.pl. of śabda gandheṣu : m.loc.pl. of gandha raseṣu : m.loc.pl. of rasa spraṣṭavyeṣu : n.loc.pl. of spraṣṭavya |
|
bhojane pāne yāne vastre |
飲食衣乘 [食飲乘衣] |
bhojane : n.loc.sg. of bhojana pāne : n.loc.sg. of pāna yāne : n.loc.sg. of yāna vastre : n.loc.sg. of vastra |
|
alaṅkāropavicāre ← alaṅkāra–upavicāre |
諸莊嚴具 |
alaṅkāra– : m.noun °upavicāre : cpd., m.loc.sg. of °upavicāra |
|
bhāṇḍopaskare ← bhāṇḍa–upaskare |
資產什物 |
bhāṇḍa– : m.noun °upaskare : cpd., m.loc.sg. of °upaskara |
|
gandhamālyavilepane ← gandha–mālya–vilepane(√lip) |
塗香華鬘 [香-華鬘-塗] |
gandha– : m.noun mālya– : n.noun °vilepane : cpd., n.loc.sg. of °vilepana |
|
nṛtyagītavāditre ← nṛtyagītavāditre ← nṛtya(√nṛt)–gīta(√gai)–vāditre |
歌舞伎樂 [舞-歌-伎樂] |
nṛtya– : n.noun gīta– : ppp. °vāditre : cpd., n.loc.sg. of °vāditra |
|
āloke |
光明 |
m.loc.sg. of āloka |
|
strīpuruṣaparicaryāyāṃ ← strī–puruṣa–pari+caryāyām(√car) |
男女承事 [女-男-承事] |
strī– : f.noun puruṣa– : m.noun °paricaryāyām : cpd., f.loc.sg. of °paricaryā |
|
kṣetrāpaṇagṛhavastuni ← kṣetra–āpaṇa–gṛha–vastuni |
田園邸店宅舍等事 |
kṣetra– : n.noun āpaṇa– : m.noun gṛha– : m.noun °vastuni : cpd., n.loc.sg. of °vastu |
|
sukhaduḥkhe ← sukha–duḥkhe |
[於樂苦] |
sukha– : n.noun °duḥkhe : cpd., n.loc.sg. of °duḥkha |
|
duḥkhamidaṃ na sukhaṃ sukhamidaṃ na duḥkhamiti ← duḥkham idam na sukham sukham idam na duḥkham iti |
苦唯是苦非是樂等 樂唯是樂非是苦等 |
duḥkham : n.nom.sg. of duḥkha(adj.) idam : dem., n.nom.sg. of idam na : ind. sukham : n.nom.sg. of sukha(adj.) iti : ind. |
|
samāsata ← sam+āsa+taḥ |
以要言之 |
adv. |
|
idamidaṃ nedam ← idam idam na idam |
此即如此非不如此 [此即此非彼] |
idam : dem., n.nom.sg. of idam na : ind. |
|
evamidaṃ nānyatheti ← evam idam na anyathā iti |
是即如是非不如是 [是即如是非餘] |
evam : ind. idam : dem., n.nom.sg. of idam na : ind. anyathā : adv., meaning “another, otherwise” iti : ind. |
|
niścitādhimuktigocaro ← niś+cita(√ci)–adhi+mukti(√muc)–gocaraḥ |
決定勝解所行 |
niścita– : ppp. adhimukti– : f.noun °gocaraḥ : cpd., m.nom.sg. of °gocara |
|
yadvastu ← yat vastu |
事 |
yat : rel.pron., n.nom.sg. of yad vastu : n.nom.sg. of vastu |
|
sarveṣāmeva laukikānāṃ ← sarveṣām eva loka+ika+anām |
一切世間 |
sarveṣām : m.gen.pl. of sarva(adj.) → laukikānām eva : ind. laukikānām : m.gen.pl. of laukika(adj.) |
|
paraṃparāgatayā saṃjñayā ← paraṃ+parā–ā+gatayā(√gam) saṃjñayā(√jñā) |
展轉傳來想 |
paraṃparā– : f.noun °āgatayā : cpd., f.instr.sg. of °āgatā(ppp.) → saṃjñayā saṃjñayā : f.instr.sg. of saṃjñā |
|
svavikalpaprasiddhaṃ ← sva+vi+kalpa(√kỊp)–pra+siddham(√sidh) [DN: svavikalpa-prasidvaṃ] |
自分別共所成立 |
svavikalpa– : m.noun °prasiddham : cpd., n.nom.sg. of °prasiddha(ppp.) → vastu in the same sentence |
|
na cintayitvā tulayitvopaparīkṣyodgṛhītam ← na cintayitvā(√cint) tulayitvā(√tul) upa+pari+īkṣya(√īkṣ) ut+gṛhītam(√grah) |
不由思惟籌量觀察然後方取 |
na : ind. cintayitvā, tulayitvā, upaparīkṣya : all ger. udgṛhītam : n.nom.sg. of udgṛhīta(ppp.) → vastu |
|
idamucyate lokaprasiddhatattvaṃ ← idam ucyate(√vac) loka–prasiddha(√sidh)– tat+tva+m |
是名世間極成真實 |
idam : dem., n.nom.sg. of idam ucyate : pass., pres. 3rd sg. loka– : m.noun prasiddha– : ppp. °tattvam : cpd., n.nom.sg. of tattva(pron. tat with n.abs.su. tva) |
2.2.2. 道理極成真實
yuktiprasiddhatattvaṃ katamat satāṃ yuktārthapaṇḍitānāṃ vicakṣaṇānāṃ tārkikāṇāṃ mīmāṃsakānāṃ tarkaparyāpannāyāṃ bhūmau sthitānāṃ svayaṃ prātibhānikyāṃ pārthagjanikyāṃ mīmāṃsānucaritāyāṃ pratyakṣamanumānamāptāgamaṃ pramāṇaṃ niśritya suvidita-suviniścitajñānagocara-jñeyaṃ vastūpapattisādhanayuktyā prasādhitaṃ vyavasthāpitam idamucyate yuktiprasiddhaṃ tattvam
云何道理極成真實？謂：諸智者、有道理義諸聰叡者、諸黠慧者、能尋思者、能伺察者、住尋伺地者、具自辯才者、居異生位者、隨觀察行者，依止現、比及至教量，極善思擇決定智所行所知事，由證成道理所建立、所施設義，是名道理極成真實。(大正30.486b27-c03)
What is the reality universally established by logic/reason? It is the well-examined and determined activity domain of knowledge (jñāna-gocara), the knowable object-base (jñeyaṃ vastu), proved and established through logical deduction (upapatti-sādhana-yukti), basing on direct perception, inference and scriptural authority (āptāgama), among those good ones (satām), those who are reasonable and wise, those who are observant, those who are investigative, those who are analytical; those who are established at the stage pertaining to logical reasoning, [the stage of] one’s own eloquence, [the stage of] the worldlings, [the stage of] analytical propensities (mīmaṃsānucaritā). This is said to be the reality universally established by reason. (FT 2.2.2)
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yuktiprasiddhatattvaṃ ← yukti(√yuj)–pra+siddha(√sidh)–tat+tvam |
道理極成真實 |
yukti– : f.noun prasiddha– : ppp. °tattvam : cpd., n.nom.sg. of tattva(pron. tat with n.abs.su. tva) |
|
katamat |
云何 |
interr.pron., n.nom.sg. of katama |
|
satāṃ ← satām(√as) |
諸智者 |
m.gen.pl. of sant(pr.p.) |
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yuktārthapaṇḍitānāṃ ← yukta–artha–paṇḍitānām |
道理義諸聰叡者 |
yukta– : ppp. artha– : m.noun °paṇḍitānām : cpd., m.gen.pl. of °paṇḍita(adj.) |
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vicakṣaṇānāṃ ← vi+cakṣaṇānām(√cakṣ) |
諸黠慧者 |
n.gen.pl. of vicakṣaṇa(adj.) |
|
tārkikāṇāṃ ← tārkikāṇām(√tark) |
能尋思者 |
m.gen.pl. of tārkika(adj.) |
|
mīmāṃsakānāṃ ← mīmāṃsakānām(√man) |
能伺察者 |
m.gen.pl. of mīmāṃsaka(adj. from desid.) |
|
tarkaparyāpannāyāṃ bhūmau ← tarka–pari+ā+pannāyām(√pad) bhūmau |
尋伺地 |
tarka– : m.noun °paryāpannāyām : cpd., f.loc.sg. of °paryāpannā(ppp.) bhūmau : f.loc.sg. of bhūmi |
|
sthitānāṃ ← sthitānām(√sthā) |
住 |
m.gen.pl. of sthita(ppp.) |
|
svayaṃ prātibhānikyāṃ ← svayam prāti+bhānikyām(√bhañj) |
具自辯才者 |
svayam : ind. prātibhānikyām : f.loc.sg. of prātibhāniki(adj.) |
|
pārthagjanikyāṃ ← pārthak–janikyām(√jan) |
居異生位者 |
pārthak– : adj. °janikyām : cpd., f.loc.sg. of °janiki(adj.) |
|
mīmāṃsānucaritāyāṃ ← mīmāṃsā(√man)–anu+caritāyām(√car) |
隨觀察行者 |
mīmāṃsā– : f.noun °anucaritāyām : cpd., f.loc.sg. of °anucaritā(ppp.) |
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pratyakṣamanumānamāptāgamaṃ pramāṇaṃ niśritya ← prati+akṣam(√akṣ) anu+mānam(√man) āpta(√āp)–ā+gamam(√gam) pra+māṇam(√mā) ni+śritya(√śri) |
依止現比及至教量 |
pratyakṣam : n.acc.sg. of pratyakṣa anumānam : n.acc.sg. of anumāna āpta– : ppp. °āgamam : cpd., n.acc.sg. of °āgama pramāṇam : n.acc.sg. of pramāṇa niśritya : ger. |
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suvidita-suviniścitajñānagocara-jñeyaṃ vastu ← su+vidita(√vid)–su+vi+niś+cita(√ci)–jñāna–gocara–jñeyam vastu |
極善思擇決定智 所行所知事 |
suvidita–, suviniścita : both ppp. jñāna– : n.noun gocara– : m.noun °jñeyam : cpd., n.nom.sg. of jñeya(fpp.) → vastu vastu : n.nom.sg. of vastu |
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upapattisādhanayuktyā ← upa+patti(√pad)–sādhana(√sādh)–yuktyā(√yuj) |
由證成道理 |
upapatti– : f.noun sādhana– : n.noun °yuktyā : cpd., f.instr.sg. of °yukti |
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prasādhitaṃ ← pra+sādhitam(√sādh) |
所建立 |
n.nom.sg. of prasādhita(ppp.) → vastu |
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vyavasthāpitam ← vi+ava+sthāpitam(√sthā) |
所施設義 |
n.nom.sg. of vyavasthāpita(ppp., caus.) → vastu |
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idamucyate yuktiprasiddhaṃ tattvam ← idam ucyate(√vac) yukti(√yuj)–prasiddham(√sidh) tat+tvam |
是名道理極成真實 |
idam : dem., n.nom.sg. of idam ucyate : pass., pres. 3rd sg. yukti– : f.noun °prasiddham : cpd., n.nom.sg. of °prasiddha(ppp.) → tattvam tattvam : n.nom.sg. of tattva(pron. tat with n.abs.su. tva) |
2.2.3. 煩惱障淨智所行真實
kleśāvaraṇaviśuddhijñānagocarastattvaṃ katamat sarvaśrāvakapratyekabuddhānāmanāsraveṇānāsravāvāhakena cānāsravapṛṣṭalabdhena ca laukikena jñānena yo gocaraviṣayaḥ idamucyate kleśāvaraṇaviśudvijñānagocarastattvam tenālambanena kleśāvaraṇājjñānaṃ viśudhyati anāvaraṇatve cāyatyāṃ santiṣṭhate tasmātkleśāvaraṇaviśuddhijñānagocarastattvamityucyate
云何煩惱障淨智所行真實？謂一切聲聞、獨覺，若無漏智、若能引無漏智、若無漏後得世間智所行境界，是名煩惱障淨智所行真實。由緣此為境，從煩惱障智得清淨，於當來世無障礙住，是故說名煩惱障淨智所行真實。(大正30.486c4-9)
What is the reality which is the activity-domain of knowledge characterized by the purity of defilement-hindrance (kleśa-āvaraṇa-viśuddhijñānagocara)? It is that object-field of activity-domain (gocara-viṣaya) of all the śrāvakas and the pratyekabuddhas cognized by/ through knowledge which is outflow-free and that knowledge which draws out/induces the outflow-free (anāsrava-āvāhaka) and worldly knowledge obtained subsequently to the outflow-free knowledge (anāsrava-pṛṣṭhalabdhena laukikena jñānena). This is said to be the reality (tattva) of the activity-domain of knowledge characterized by the purity of defilement-hindrance. In terms of the perceptual object, the knowledge becomes purified and remains in the future in the state of being free from hindrance. Therefore, this is said to be “the activity-domain of knowledge characterized by the purity of defilement-hindrance”. ( FT 2.2.3.1)
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kleśāvaraṇaviśuddhijñānagocarastattvaṃ ← kleśa(√kliś)–āvaraṇa(√vṛ)–vi+śuddhi(√śudh)–jñāna(√jñā)–gocaraḥ tat+tvam |
煩惱障淨智所行真實 |
kleśa– : m.noun āvaraṇa– : n.noun viśuddhi– : f.noun jñāna– : n.noun °gocaraḥ : cpd., m.nom.sg. of °gocara tattvam : n.nom.sg. of tattva(pron. tat with n.abs.su. tva) |
|
katamat |
云何 |
interr.pron., n.nom.sg. of katama |
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sarvaśrāvakapratyekabuddhānām ← sarva–śrāvaka(√śru)–prati+eka+buddhānām |
一切聲聞獨覺 |
sarva– : adj. śrāvaka– : adj./m.noun °pratyekabuddhānām : cpd., m.gen.pl. of °pratyekabuddha(ppp.) |
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anāsraveṇānāsravāvāhakena ← an+ā+sraveṇa(√sru) an+ā+srava(√sru)–ā+vāhakena(√vah) |
若無漏智若能引無漏智 [若無漏能引無漏] |
anāsraveṇa : n.instr.sg. of anāsrava, adj. → jñānena of the same sentence anāsrava– : m.noun/adj. °āvāhakena : cpd., n.instr.sg. of °āvāhaka(adj.) → jñānena of the same sentence |
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cānāsravapṛṣṭhalabdhena ca laukikena ← ca anāsrava–pṛṣṭha–labdhena(√labh) ca laukikena(loka+ika+ena) [DN: °pṛṣṭa°] |
若無漏後得世間 |
ca : ind. anāsrava– : m.noun/adj. pṛṣṭha– : n.noun °labdhena : cpd., n.instr.sg. of °labdha(ppp.) → jñānena of the same sentence laukikena : n.instr.sg. of laukika(adj.) → jñānena of the same sentence |
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jñānena ← jñānena(√jñā) |
智 |
n.instr.sg. of jñāna |
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yo gocaraviṣayaḥ ← yaḥ gocara(√car)–viṣayaḥ(√viṣ) |
所行境界 |
yaḥ : rel.pron. of °viṣayaḥ, m.nom.sg. of yad gocara– : m.noun °viṣayaḥ : cpd., m.nom.sg. of °viṣaya |
|
idamucyate ← idam ucyate(√vac) |
是名 |
idam : dem., n.nom.sg. of idam ucyate : pass., pres. 3rd sg. |
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kleśāvaraṇaviśuddhijñānagocarastattvam ← kleśa(√kliś)–ā+varaṇa(√vṛ)– vi+śuddhi(√śudh)–jñāna(√jñā)–gocaraḥ tat+tvam [DN: °viśudvi°] |
煩惱障淨智所行真實 |
kleśa– : m.noun āvaraṇa– : n.noun viśuddhi– : f.noun jñāna– : n.noun °gocaraḥ : cpd., m.nom.sg. of °gocara tattvam : n.nom.sg. of tattva(pron. tat with n.abs.su. tva) |
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tenālambanena ← tena ālambanena(√lamb) |
由緣此為境 |
tena : pron., n.instr.sg. of tad ālambanena : n.instr.sg. of ālambana |
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kleśāvaraṇājjñānaṃ viśudhyati ← kleśa–ā+varaṇāt(√vṛ) jñānam vi+śudhyati(√śudh) |
從煩惱障智得清淨 |
kleśa– : m.noun °āvaraṇāt : cpd., n.abl.sg. of °āvaraṇa jñānam : n.nom.sg. of jñāna viśudhyati : pres. 3rd sg. |
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anāvaraṇatve ← an+ā+varaṇa+tve |
無障礙 |
n.loc.sg. of anāvaraṇatva(n.noun anāvaraṇa with n.abs.su. tva) |
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cāyatyāṃ ← ca āyatyām |
於當來世 |
ca : ind. āyatyām : f.loc.sg. of āyati |
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santiṣṭhate ← sam+tiṣṭhate(√sthā) |
住 |
pres. 3rd sg. ātm. |
|
tasmāt |
是故 |
m.abl.sg. of tad used as adv. |
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kleśāvaraṇaviśuddhijñānagocarastattvam ← kleśa(√kliś)–ā+varaṇa(√vṛ)– vi+śuddhi(√śudh)–jñāna(√jñā)–gocaraḥ tat+tvam |
煩惱障淨智所行真實 |
kleśa– : m.noun āvaraṇa– : n.noun viśuddhi– : f.noun jñāna– : n.noun °gocaraḥ : cpd., m.nom.sg. of °gocara tattvam : n.nom.sg. of tattva(pron. tat with n.abs.su. tva) |
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ityucyate ← iti ucyate(√vac) |
說名 |
iti : ind. ucyate : pass., pres. 3rd sg. |
tatpunastatvaṃ katamat catvāryāryaisatyāni duḥkhaṃ samudayo nirodho mārgaśca ityetāni catvāryāryasatyāni pravicinvato'bhisamāgacchato'bhisamāgateṣu ca tajjñānamutpadyate sa punaḥ satyābhisamayaḥ śrāvakapratyekabuddhānāṃ skandhamātramupalabhamānānāṃ skandhebhyaścānyamarthāntaramātmānamanupalabhamānānāṃ pratītyasamutpannasaṃskārodayavyayapratisaṃyuktayā prajñayā skandhavinirmuktapudgalābhāvadarśanābhyāsādutpadyate
此復云何？謂四聖諦：一、苦聖諦；二、集聖諦；三、滅聖諦；四、道聖諦。即於如是四聖諦義極善思擇證入現觀，入現觀已如實智生。此諦現觀，聲聞、獨覺能觀唯有諸蘊可得，除諸蘊外我不可得，數習緣生諸行生滅相應慧故，數習異蘊補特伽羅無性見故，發生如是聖諦現觀。(大正30.486c09-15)
Now, what is that reality? The Four Noble Truths: Suffering, Cause of Suffering, Cessation and the Path to its cessation. To the one investigating and directly realizing these Four Noble Truths as mentioned above, that knowledge arises. Moreover, to the śrāvakas and the pratyekabuddhas who are apperceiving the mere-aggregates and not apperceiving another self as a distinct entity separate from the aggregates, [and] through the wisdom (prajñayā) associated with the arising and ceasing of the dependently co-arisen conditioning forces, as well as the repeated vision (darśana) of the non-existence of the person apart from the aggregates, direct realization of the Truths (satya-abhisamaya) arises. (FT 2.2.3.2)
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tatpunastattvaṃ katamat ← tat punaḥ tat+tvam katamat [DN: tatvaṃ] |
此復云何 [此復真實云何] |
tat : pron., n.nom.sg. of tad punaḥ : ind. tattvam : n.nom.sg. of tattva(pron. tat with n.abs.su. tva) katamat : interr.pron., n.nom.sg. of katama |
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catvāryāryasatyāni ← catvāri ārya–satyāni [DN: āryaisatyāni] |
四聖諦 |
catvāri : n.nom.pl. of catur(cardinal) ārya– : adj. °satyāni : cpd., n.nom.pl. of °satya |
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duḥkhaṃ samudayo nirodho mārgaśca ← duḥkham sam+ut+ayaḥ(√i/ī) ni+rodhaḥ(√rudh) mārgaḥ(√mṛg) ca |
一、苦聖諦 二、集聖諦 三、滅聖諦 四、道聖諦 [苦集滅及道] |
duḥkham : n.nom.sg. of duḥkha samudayaḥ : m.nom.sg. of samudaya nirodhaḥ : m.nom.sg. of nirodha mārgaḥ : m.nom.sg. of mārga ca : ind. |
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ityetāni catvāryāryasatyāni ← iti etāni catvāri ārya–satyāni |
即於如是四聖諦 |
iti : ind. etāni : dem., n.acc.pl. of etad catvāri : n.acc.pl. of catur(cardinal) ārya– : adj. °satyāni : cpd., n.acc.pl. of °satya |
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pravicinvato ← pra+vi+cinvataḥ(√ci) |
極善思擇 |
m.gen.sg. of pravicinvant(pr.p.) |
|
'bhisamāgacchato ← abhi+sam+ā+gacchataḥ(√gam) |
證入現觀 |
m.gen.sg. of abhisamāgacchant(pr.p.) |
|
'bhisamāgateṣu ca ← abhi+sam+ā+gateṣu(√gam) ca |
入現觀已 |
abhisamāgateṣu : m.loc.pl. of abhisamāgata(ppp.), loc.absol. ca : ind. |
|
tajjñānamutpadyate ← tat jñānam ut+padyate(√pad) |
如實智生 |
tat : pron., n.nom.sg. of tad jñānam : n.nom.sg. of jñāna utpadyate : pres. 3rd sg. ātm. |
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sa punaḥ satyābhisamayaḥ ← saḥ punaḥ satya–abhi+sam+ayaḥ(√i/ī) |
此諦現觀 |
saḥ : pron., m.nom.sg. of tad punaḥ : ind. satya– : adj. °abhisamayaḥ : cpd., m.nom.sg. of °abhisamaya |
|
śrāvakapratyekabuddhānāṃ ← śrāvaka(√śru)–prati+eka+buddhānām |
聲聞獨覺 |
śrāvaka– : adj./m.noun °pratyekabuddhānām : cpd., m.gen.pl. of °pratyekabuddha(ppp.) |
|
skandhamātramupalabhamānānāṃ ← skandha–mātram upa+labhamānānām(√labh) |
唯有諸蘊可得
|
skandha– : m.noun °mātram : cpd., n.acc.sg. of °mātra upalabhamānānām : m.gen.pl. of upalabhamāna(pr.p.) |
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skandhebhyaścānyamarthāntaramātmānam ← skandhebhyaḥ ca anyam artha–antaram ātmānam |
除諸蘊外我 |
skandhebhyaḥ : m.abl.pl. of skandha ca : ind. anyam : adv. artha– : m.noun °antaram : cpd., m.acc.sg. of °antara ātmānam : m.acc.sg. of ātman |
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anupalabhamānānāṃ ← an+upa+labhamānānām(√labh) |
不可得 |
m.gen.pl. of anupalabhamāna(pr.p.) |
|
pratītyasamutpannasaṃskārodayavyaya–pratisaṃyuktayā prajñayā ← prati+itya(√i/ī)–sam+ut+panna(√pad)–sam+skāra(√kṛ)–ut+aya(√i/ī)–vi+aya(√i/ī)–prati+sam+yuktayā(√yuj) pra+jñayā |
數習緣生諸行生滅相應慧故 [以緣生諸行生滅相應慧] |
pratītya– : ger. samutpanna– : ppp. saṃskāra– : m.noun udaya– : m.noun vyaya– : m.noun °pratisaṃyuktayā : cpd., f.instr.sg. of °pratisaṃyuktā(ppp.) → prajñayā prajñayā : f.instr.sg. of prajñā |
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skandhavinirmuktapudgalābhāvadarśanābhyāsād ← skandha–vi+nir+mukta(√muc)–pudgala–a+bhāva(√bhū)–darśana(√dṛś)–abhi+āsāt(√ās) |
數習異蘊補特伽羅無性見故 [蘊-異-補特伽羅-無性-見-數習故] |
skandha– : m.noun vinirmukta– : ppp. pudgala– : m.noun abhāva– : m.noun darśana– : n.noun °abhyāsāt : cpd., m.abl.sg. of °abhyāsa |
|
utpadyate ← ut+padyate(√pad) |
發生如是聖諦現觀 [生] |
pres. 3rd sg. ātm. |
2.2.4. 所知障淨智所行真實
jñeyāvaraṇaviśuddhijñānagocarastattvaṃ katamat jñeye jñānasya pratighāta āvaraṇamityucyate tena jñeyāvaraṇena vimuktasya jñānasya yo gocaraviṣayastajjñeyāvaraṇaviśuddhijñānagocarastattvaṃ veditavyamtatpunaḥ katamat bodhisattvānāṃ buddhānāñca bhagavatāṃ dharmanairātmyapraveśāya praviṣṭena suviśuddhena ca sarvadharmāṇāṃ nirabhilāpyasvabhāvatāmārabhya prajñaptivāda svabhāvanirvikalpajñeyasamena jñānena yo gocaraviṣayaḥ sāsau paramā tathatā niruttarā jñeyaparyantagatā yasyāḥ sarva samyagdharmapravicayā nivartante nābhivartante
云何所知障淨智所行真實？謂於所知能礙智，故名所知障。從所知障得解脫智所行境界，當知是名所知障淨智所行真實。此復云何？謂諸菩薩諸佛世尊入法無我，入已善淨，於一切法離言自性，假說自性平等平等無分別智所行境界。如是境界為最第一，真如，無上所知邊際，齊此一切正法思擇皆悉退還，不能越度。(大正30.486c16-23)
What is the reality, which is the activity-domain of knowledge characterized by the purity of knowable-hindrance? An obstruction of knowledge with regard to the knowable is called “hindrance”. That activity-domain, the object-field (viṣaya) of the knowledge which is freed in terms of that hindrance to the knowable is to be understood as reality (tattva) which is the activity-domain of knowledge characterized by purity of the knowable-hindrance. Again, what is that [reality (tattva)]? It is that object-field of the activity domain of Bodhisattva-s, the Buddha-s and the Bhagavat-s, [cognized] by the knowledge that has penetrated and is well-purified for the sake of penetration (praveśa) into the selflessness of dharma-s, concerning the fact of ineffable intrinsic nature (nirabhilāpyasvabhāvatā) of all dharma-s, and which is in all cases equally (sama) devoid of the conceptualization on the intrinsic natures of conceptual designation (prajñaptivādasvabhāvatā nirvikalpa) equally. That is the supreme Suchness (paramā tathatā), unsurpassed (niruttarā), at the extreme limit of a knowable (jñeyaparyantagatā), from which all proper investigations of all dharma-s cease (nivartante) and do not proceed any further (na ativartante). (FT 2.2.4.1-2)
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jñeyāvaraṇaviśuddhijñānagocarastattvaṃ ← jñeya(√jñā)–ā+varaṇa(√vṛ)–vi+śuddhi(√śudh)–jñāna(√jñā)–gocaraḥ tat+tvam |
所知障淨智所行真實 |
jñeya– : fpp. āvaraṇa– : n.noun viśuddhi– : f.noun jñāna– : n.noun °gocaraḥ : cpd., m.nom.sg. of °gocara tattvam : n.nom.sg. of tattva(pron. tat with n.abs.su. tva) |
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katamat |
云何 |
interr.pron., n.nom.sg. of katama |
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jñeye |
於所知 |
n.loc.sg. of jñeya(fpp.) |
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jñānasya |
智 |
n.gen.sg. of jñāna |
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pratīghāta ← pratīghātaḥ(prati√han) |
能礙 |
m.nom.sg. of pratīghāta(ppp.) |
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āvaraṇamityucyate ← ā+varaṇam(√vṛ) iti ucyate
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故名所知障 [障故名] |
āvaraṇam : n.nom.sg. of āvaraṇa iti : ind. ucyate : pass., pres. 3rd sg. |
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tena jñeyāvaraṇena ← tena jñeya–āvaraṇena |
從所知障 |
tena : pron., n.instr.sg. of tad jñeya– : fpp. °āvaraṇena : cpd., n.instr.sg. of °āvaraṇa |
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vimuktasya jñānasya yo gocaraviṣayas ← vi+muktasya(√muc) jñānasya yaḥ gocara–viṣayaḥ(√viṣ) |
解脫智所行境界 |
vimuktasya : n.gen.sg. of vimukta(ppp.) → jñānasya jñānasya : n.gen.sg. of jñāna yaḥ : rel.pron., m.nom.sg. of yad gocara– : m.noun °viṣayaḥ : cpd., m.nom.sg. of °viṣaya |
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tajjñeyāvaraṇaviśuddhijñānagocarastattvaṃ ← tat jñeya(√jñā)–ā+varaṇa(√vṛ)–vi+śuddhi(√śudh)–jñāna(√jñā)–gocaraḥ tat+tvam |
所知障淨智所行真實 |
tat : pron., n.nom.sg. of tad jñeya– : fpp. āvaraṇa– : n.noun viśuddhi– : f.noun jñāna– : n.noun °gocaraḥ : cpd., m.nom.sg. of °gocara tattvam : n.nom.sg. of tattva(pron. tat with n.abs.su. tva) |
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veditavyam(√vid) |
當知 |
n.nom.sg. of veditavya(fpp.) |
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tatpunaḥ katamat ← tat punaḥ katamat |
此復云何 |
tat : pron., n.nom.sg. of tad punaḥ : ind. katamat : interr.pron., n.nom.sg. of katama |
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bodhisattvānāṃ buddhānāñca bhagavatāṃ ← bodhisattvānām buddhānām ca bhagavatām |
諸菩薩諸佛世尊 |
bodhisattvānām : m.gen.pl. of bodhisattva buddhānām : m.gen.pl. of buddha ca : ind. bhagavatām : m.gen.pl. of bhagavant |
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dharmanairātmyapraveśāya ← dharma–nir+ātmya–pra+veśāya(√viś) |
入法無我
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dharma– : m.noun nairātmya– : adj./n.abstract noun °praveśāya : cpd., m.dat.sg. of °praveśa |
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praviṣṭena suviśuddhena ca ← pra+viṣṭena(√viś) su+vi+śuddhena(√śudh) ca |
入已善淨 |
praviṣṭena : n.instr.sg. of praviṣṭa(ppp.) → jñānena in the same sentence suviśuddhena : n.instr.sg. of suviśuddha(ppp.) → jñānena in the same sentence ca : ind. |
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sarvadharmāṇāṃ ← sarva–dharmāṇām |
一切法 |
sarva– : adj. °dharmāṇām : cpd., m.gen.pl. of °dharma |
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nirabhilāpyasvabhāvatām ← nir+abhi+lāpya(√lap)– sva+bhāvatām(√bhū) |
離言自性 |
nirabhilāpya– : fpp. °svabhāvatām : cpd., f.acc.sg. of °svabhāvatā(m.noun svabhāva with f.abs.su. tā) |
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ārabhya ← ā√rabh+ya |
於 |
ger. used as adv., meaning “concerning” |
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prajñaptivādasvabhāvanirvikalpajñeyasamena jñānena ← prajñapti(√jñā)–vāda(√vad)–svabhāva– nir+vi+kalpa(√kḷp)–jñeya–samena jñānena
[DN: prajñaptivāda svabhāva°] |
假說自性平等平等無分別智 [假說自性無分別平等智] |
prajñapti– : f.noun vāda– : m.noun svabhāva– : m.noun nirvikalpa– : m.noun jñeya– : fpp. °samena : cpd., n.instr.sg. of °sama(adj.) → jñānena jñānena : n.instr.sg. of jñāna |
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yo gocaraviṣayaḥ ← yaḥ gocara–viṣayaḥ |
所行境界 |
yaḥ : rel.pron., m.nom.sg. of yad gocara– : m.noun °viṣayaḥ : cpd., m.nom.sg. of °viṣaya |
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sāsau paramā tathatā niruttarā ← sā asau paramā tathatā nir+uttarā |
如是境界為最第一 真如無上
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sā : pron., f.nom.sg. of tad asau : dem., f.nom.sg. of adas paramā : f.nom.sg. of paramā(adj.) → tathatā tathatā : f.nom.sg. of tathatā(adv. tathā with f.abs.su. tā) niruttarā : f.nom.sg. of niruttarā(adj.) → tathatā |
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jñeyaparyantagatā ← jñeya–paryanta–gatā(√gam) |
所知邊際 |
jñeya– : fpp. paryanta– : m.noun/adj. °gatā : cpd., f.nom.sg. of °gatā(ppp.) → tathatā |
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yasyāḥ sarvasamyagdharmapravicayā ← yasyāḥ sarva–samyak–dharma–pra+vi+cayāḥ(√ci) [DN: sarva samyag°] |
齊此一切正法思擇 |
yasyāḥ : rel.pron., f.abl.sg. of yad, meaning “from which” sarva– : adj. samyak– : adv. dharma– : m.noun °pravicayāḥ : cpd., f.nom.pl. of °pravicayā |
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nivartante ← ni+vartante(√vṛt) |
皆悉退還 |
pres. 3rd pl. ātm. |
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nābhivartante ← na abhi+vartante(√vṛt) |
不能越度 |
na : ind. abhivartante : pres. 3rd pl. ātm. |
3. 所證真實理體無二
tatpunastattvalakṣaṇaṃ vyavasthānataḥ advayaprabhāvitaṃ veditavyam dvayamucyate bhāvaścābhāvaścatatra bhāvo yaḥ prajñaptivādasvabhāvo vyavasthāpitaḥ tathaiva ca dīrghakālamabhiniviṣṭo lokena sarvavikalpaprapañcamūlaṃ lokasya tadyathā rūpamiti vā vedanā saṃjñā saṃskārā vijñānamiti vā cakṣuriti vā srotraṃ ghrāṇaṃ jihvā kāyo mana iti vā pṛthivīti vā āpastejo vāyuriti vā rūpamiti vā śabdo gandho rasaḥ spraṣṭavyamiti vā kuśalamiti vā akuśalamiti vā avyākṛtamiti vā utpāda iti vā vyaya iti vā pratītyasamutpanna iti vā atītamiti vā anātagamiti vā pratyutpannamiti vā saṃskṛtamiti vā [asaṃskṛtamiti vā] ayaṃ lokaḥ paro lokaḥ ubhau sūryācandramasau yadapi dṛṣṭaśrutamatavijñātaṃ prāptaṃ paryeṣitaṃ manasā'nuvitarkitamanuvicāritamiti vā antato yāvannirvāṇamiti vā ityevaṃbhāgīyaḥ prajñaptivādanirūḍhaḥ svabhāvo dharmāṇāṃ lokasya bhāva ityucyatetatrābhāvo yā asyaiva rūpamiti prajñaptivādasya yāvadantato nirvāṇamiti prajñaptivādasya nirvastukatā nirnimittatā prajñaptivādāśrayasya sarveṇa sarvaṃ nāstikatā asaṃvidyamānatā yāmāśritya prajñaptivādaḥ pravartate ayamucyate'bhāvaḥyatpunaḥ pūrvakeṇa ca bhāvenānena cābhāvena ubhābhyāṃ bhāvābhāvābhyāṃ vinirmuktaṃ dharmalakṣaṇasaṃgṛhītaṃ vastu tadadvayaṃm yadadvayam tanmadhyamā-pratipadantadvayavarjitam niruttaretyucyate
又安立此真實義相當知即是無二所顯。所言二者謂有、非有。此中有者，謂所安立假說自性，即是世間長時所執，亦是世間一切分別戲論根本，或謂為色、受、想、行、識，或謂眼、耳、鼻、舌、身、意，或復謂為地、水、火、風，或謂色、聲、香、味、觸、法，或謂為善、不善、無記，或謂生滅，或謂緣生，或謂過去、未來、現在，或謂有為，或謂無為，或謂此世，或謂他世，或謂日月，或復謂為所見、所聞、所覺、所知、所求、所得意隨尋伺，最後乃至或謂涅槃。如是等類是諸世間共了諸法假說自性，是名為有。言非有者，謂即諸色假說自性乃至涅槃假說自性，無事無相假說所依，一切都無，假立言說依彼轉者皆無所有，是名非有。先所說有，今說非有，有及非有二俱遠離，法相所攝真實性事，是名無二。由無二故，說名中道，遠離二邊，亦名無上。(大正30.486c24-487a12)
Moreover, that characteristic / mark of reality (tattva lakṣaṇa), from the point of view of its establishment, is to be understood as being made manifest by non-duality (advaya). What is called “duality” is “existent” (bhāva) and “non-existent” (abhāva). Among them, “existent” is that intrinsic nature of conceptual designation (prajñaptivādasvabhāva) which has been established, and is that which is attached to, by the world, for a long time. It is the root of all discrimination and conceptual proliferation (prapañca) of the world, namely: “form, feeling, ideation, conditioning forces or consciousness”; or “eye, ear, nose, tongue, body or mind”; or “earth, water, fire or wind”; or “form, sound, smell, taste or tangible”; or “wholesome or unwholesome”; or “undefined”; or “arising or ceasing”; or “dependent origination”; or “past, future, or present”; or “conditioned or unconditioned”; or “this world and the other world, both the sun and moon”; also that which is “seen, heard, experienced, cognized”; “obtained, aspired”; “with the mind, reasoned or investigated”; finally up to nirvāṇa. Such kind of category of intrinsic nature accepted through conceptual designation of dharma-s is called by the world as “existent” (bhāva). Among them, “non-existent” is that absence of the object-base (nirvastukatā) and the absence of signs (nirnimittatā) of this very conceptual designation of “matter” up to finally “nirvāṇa”. It is the non-existence (nāstikatā) and the fact of not being found (asaṃvidyamanātā), in each and every way (sarveṇa sarvam) of the support basis of conceptual designation (prajñaptivāda-aśraya), owing to which (yām āśritya) conceptual designation could not arise. This is called “non-existent”. Further, the non-duality is that object-base (vastu) which is subsumed as dharma-characteristic, free from both existent and non-existent, i.e. from the aforementioned existent and this non-existent (just mentioned here). That which is non-duality is the Middle Way separated from the two extremes and it is said to be “supreme”. (FT 3.1-3.4)
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tatpunastattvalakṣaṇaṃ ← tat punaḥ tat+tva–lakṣaṇam(√lakṣ) |
又此真實義相 |
tat : pron., n.nom.sg. of tad punaḥ : ind. tattva– : tat(pron.) with n.abs.su. tva °lakṣaṇam : cpd., n.nom.sg. of °lakṣaṇa |
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vyavasthānataḥ ← vi+ava+sthāna(√sthā)+taḥ |
安立 |
abl., vyavasthāna(n.) with abl.su. taḥ |
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advayaprabhāvitaṃ ← a+dvaya–pra+bhāvitam(√bhū) |
無二所顯 |
advaya– : adj. °prabhāvitam : cpd., n.nom.sg. of °prabhāvita(ppp., caus.) → tattvalakṣaṇam in the same sentence |
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veditavyam ← veditavyam(√vid) |
當知 |
n.nom.sg. of veditavya(fpp.) |
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dvayamucyate ← dvayam ucyate(√vac) |
所言二者 |
dvayam : n.nom.sg. of dvaya(adj.) ucyate : pass., pres. 3rdsg. |
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bhāvaścābhāvaśca ← bhāvaḥ(√bhū) ca a+bhāvaḥ ca |
有、非有 |
bhāvaḥ : m.nom.sg. of bhāva ca : ind. abhāvaḥ : m.nom.sg. of abhāva |
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tatra |
此中 |
adv. |
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bhāvo ← bhāvaḥ(√bhū) |
有者 |
m.nom.sg. of bhāva |
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yaḥ prajñaptivādasvabhāvo ← yaḥ pra+jñapti(√jñā)–vāda(√vad)– sva+bhāvaḥ(√bhū) |
假說自性 |
yaḥ : rel.pron. of °svabhāvaḥ, m.nom.sg. of yad prajñapti– : f.noun vāda– : m.noun °svabhāvaḥ : cpd., m.nom.sg. of °svabhāva |
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vyavasthāpitaḥ ← vi+ava+sthāpitaḥ(√sthā) |
所安立 |
m.nom.sg. of vyavasthāpita(ppp., caus.) → °svabhāvaḥ in the same sentence |
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tathaiva ca ← tathā eva ca |
即是 |
tathā : adv. eva : ind. ca : ind. |
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dīrghakālamabhiniviṣṭo lokena ← dīrgha–kālam abhi+ni+viṣṭaḥ(√viś) lokena(√lok) |
世間長時所執
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dīrgha– : adj. °kālam : cpd., adv. abhiniviṣṭaḥ : m.nom.sg. of abhiniviṣṭa(ppp.) → °svabhāvaḥ in the same sentence lokena : m.instr.sg. of loka |
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sarvavikalpaprapañcamūlaṃ ← sarva–vi+kalpa(√kỊp)–pra+pañca(√pañc)–mūlam |
一切分別戲論根本 |
sarva– : adj. vikalpa– : m.noun prapañca– : m.noun °mūlam : cpd., n.nom.sg. of °mūla |
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lokasya ← lokasya(√lok) |
世間 |
m.gen.sg. of loka |
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tadyathā ← tat yathā |
謂 |
tat : n.nom.sg. of tad yathā : adv. adverbial phrase meaning “namely, such as” |
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rūpamiti vā |
「色」 |
rūpam : n.nom.sg. of rūpa iti : ind., as quotation mark of rūpam vā : ind. |
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vedanā saṃjñā saṃskārā vijñānamiti vā ← vedanā(√vid) saṃjñā(√jñā) sam+skārāḥ(√kṛ) vi+jñānam(√jñā) iti vā |
「受」「想」「行」「識」 |
vedanā : f.nom.sg. of vedanā saṃjñā : f.nom.sg. of saṃjñā saṃskārāḥ : m.nom.pl. of saṃskāra vijñānam : n.nom.sg. of vijñāna |
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cakṣuriti vā śrotraṃ ghrāṇaṃ jihvā kāyo mana iti vā ← cakṣuḥ(√cakṣ) iti vā śrotram(√śru) ghrāṇam(√ghrā) jihvā kāyaḥ manaḥ iti vā [DN: srotraṃ] |
「眼」「耳」「鼻」「舌」「身」「意」 |
cakṣuḥ : n.nom.sg. of cakṣus śrotram : n.nom.sg. of śrotra ghrāṇam : n.nom.sg. of ghrāṇa jihvā : f.nom.sg. of jihvā kāyaḥ : m.nom.sg. of kāya manaḥ : n.nom.sg. of manas |
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pṛthivīti vā āpastejo vāyuriti vā ← pṛthivī iti vā āpaḥ tejaḥ vāyuḥ iti vā |
「地」「水」「火」「風」 |
pṛthivī : f.nom.sg. of pṛthivī āpaḥ : n.nom.sg. of āpas tejaḥ : n.nom.sg. of tejas vāyuḥ : m.nom.sg. of vāyu |
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rūpamiti vā śabdo gandho rasaḥ spraṣṭavyamiti vā ← rūpam iti vā śabdaḥ gandhaḥ rasaḥ spraṣṭavyam(√spṛś) iti vā |
「色」「聲」「香」「味」「觸」 |
rūpam : n.nom.sg. of rūpa śabdaḥ : m.nom.sg. of śabda gandhaḥ : m.nom.sg. of gandha rasaḥ : m.nom.sg. of rasa spraṣṭavyam : n.nom.sg. of spraṣṭavya(fpp.) |
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kuśalamiti vā akuśalamiti vā avyākṛtamiti vā ← kuśalam iti vā a+kuśalam iti vā a+vi+ā+kṛtam(√kṛ) iti vā |
「善」「不善」「無記」 |
kuśalam : n.nom.sg. of kuśala(adj.) akuśalam : n.nom.sg. of akuśala(adj.) avyākṛtam : n.nom.sg. of avyākṛta(ppp.) |
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utpāda iti vā vyaya iti vā ← ut+pādaḥ(√pad) iti vā vi+ayaḥ(√i/ī) iti vā |
「生」「滅」 |
utpādaḥ : m.nom.sg. of utpāda vyayaḥ : m.nom.sg. of vyaya |
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pratītyasamutpanna iti vā ← prati+itya(√i/ī)–sam+ut+pannaḥ(√pad) iti vā |
「緣生」 |
pratītya– : ger. °samutpannaḥ : cpd., m.nom.sg. of °samutpanna(ppp.) |
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atītamiti vā anāgatamiti vā pratyutpannamiti vā ← ati+itam(√i/ī) iti vā an+ā+gatam(√gam) iti vā prati+ut+pannam(√pad) iti vā [DN: anātagamiti] |
「過去」 「未來」 「現在」 |
atītam : n.nom.sg. of atīta(ppp.) anāgatam : n.nom.sg. of anāgata(ppp.) pratyutpannam : n.nom.sg. of pratyutpanna(ppp.) |
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saṃskṛtamiti vā [asaṃskṛtamiti vā] ← sam+skṛtam(√kṛ) iti vā a+sam+skṛtam iti vā |
「有為」 「無為」 |
saṃskṛtam : n.nom.sg. of saṃskṛta(ppp.) asaṃskṛtam : n.nom.sg. of asaṃskṛta(ppp.) |
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ayaṃ lokaḥ paro lokaḥ ← ayam lokaḥ(√lok) paraḥ lokaḥ |
「此世」 「他世」 |
ayam : dem. of lokaḥ, m.nom.sg. of idam lokaḥ : m.nom.sg. of loka paraḥ : m.nom.sg. of para |
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ubhau sūryacandramasau ← ubhau sūrya–candramasau [DN: sūryā°] |
「日、月」 |
ubhau : m.nom.du. of ubha(adj.) sūrya– : m.noun °candramasau : cpd., m.nom.du. of °candramasa |
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yadapi ← yat api |
復 |
yat : rel.pron., n.nom.sg. of yad api : ind. |
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dṛṣṭaśrutamatavijñātaṃ ← dṛṣṭa(√dṛś)–śruta(√śru)–mata(√man)– vijñātam(√jñā) |
「所見」 「所聞」 「所覺」 「所知」 |
dṛṣṭa– : ppp. śruta– : ppp. mata– : ppp. °vijñātam : cpd., n.nom.sg. of °vijñāta(ppp.) |
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prāptaṃ paryeṣitaṃ ← pra+āptam(√āp) pari+ā+√iṣ+ita+m |
「所得」 「所求」 |
prāptam : n.nom.sg. of prāpta(ppp.) paryeṣitam : n.nom.sg. of paryeṣita(ppp.) |
|
manasā'nuvitarkitamanuvicāritamiti vā ← manasā anu+vi+tarkitam(√tark) anu+vi+cāritam(√car) iti vā |
「意隨尋伺」 |
manasā : n.instr.sg. of manas anuvitarkitam : n.nom.sg. of anuvitarkita(ppp.) anuvicāritam : n.nom.sg. of anuvicārita(ppp.) |
|
antato yāvannirvāṇamiti vā ← anta+taḥ yāvat nir+vāṇam(√vā) iti vā |
乃至「涅槃」 |
antataḥ : abl., anta(m./n.) with abl.su. taḥ yāvat : ind. antataḥ yāvat : adverbial phrase meaning “finally up to …” nirvāṇam : n.nom.sg. of nirvāṇa |
|
ityevaṃbhāgīyaḥ ← iti evam bhāgīyaḥ |
如是等類 |
iti, evam : both ind. bhāgīyaḥ : m.nom.sg. of bhāgīya(adj.) → svabhāvaḥ in the following phrase |
|
prajñaptivādanirūḍhaḥ svabhāvo dharmāṇāṃ ← pra+jñapti(√jñā)–vāda(√vad)– ni+rūḍhaḥ(√ruh) sva+bhāvaḥ(√bhū) dharmāṇām |
共了諸法假說自性 [假說共了自性諸法的] |
prajñapti– : f.noun vāda– : m.noun °nirūḍhaḥ : cpd., m.nom.sg. of °nirūḍha(ppp.) → svabhāvaḥ svabhāvaḥ : m.nom.sg. of svabhāva dharmāṇām : m.gen.pl. of dharma |
|
lokasya bhāva ityucyate ← lokasya bhāvaḥ iti ucyate
|
諸世間…是名為有 |
lokasya : m.gen.sg. of loka bhāvaḥ : m.nom.sg. of bhāva iti : ind. ucyate : pass., pres. 3rd sg. |
|
tatrābhāvo ← tatra a+bhāvaḥ |
言非有者 |
tatra : adv. abhāvaḥ : m.nom.sg. of abhāva |
|
yā asyaiva ← yā asya eva |
謂即諸 |
yā : rel.pron., f.nom.sg. of yad asya : dem., m.gen.sg. of idam eva : ind. |
|
rūpamiti prajñaptivādasya ← rūpam iti pra+jñapti(√jñā)–vādasya(√vad) |
「色」假說自性 |
rūpam : n.nom.sg. of rūpa iti : ind., as quotation mark of rūpam prajñapti– : f.noun °vādasya : cpd., m.gen.sg. of °vāda |
|
yāvadantato ← yāvat antataḥ |
乃至 |
yāvat : ind. antataḥ : abl., anta(m./n.) with abl.su. taḥ adverbial phrase meaning “finally up to …” |
|
nirvāṇamiti prajñaptivādasya ← nirvāṇam iti prajñapti–vādasya |
「涅槃」假說自性 |
nirvāṇam : n.nom.sg. of nirvāṇa iti : ind., as quotation mark of nirvāṇam prajñapti– : f.noun °vādasya : cpd., m.gen.sg. of °vāda |
|
nirvastukatā ← nir+vastu+ka+tā |
無事 |
f.nom.sg., nirvastuka(adj.) with f.abs.su. tā |
|
nirnimittatā ← nir+nimitta+tā |
無相 |
f.nom.sg., nirnimitta(n.) with f.abs.su. tā |
|
prajñaptivādāśrayasya ← prajñapti–vāda–ā+śraya(√śri)+sya |
假說所依 |
prajñapti– : f.noun vāda– : m.noun °āśrayasya : cpd., m.gen.sg. of °āśraya |
|
sarveṇa sarvaṃ ← sarveṇa sarvam |
一切都 |
sarveṇa : n.instr.sg. of sarva(adj.) sarvam : n.nom.sg. of sarva(adj.) phrase meaning “in each and every way” |
|
nāstikatā ← na āstikatā(√as+ti+ka+tā) |
無 |
na : ind. āstikatā : f.nom.sg., āstika(adj.) with f.abs.su. tā |
|
asaṃvidyamānatā ← a+sam√vid+ya+māna+tā |
[無所有] |
f.nom.sg., asaṃvidyamāna(pr.p., pass.) with f.abs.su. tā |
|
yāmāśritya prajñaptivādaḥ ← yām ā+śritya(√śri) prajñapti–vādaḥ |
假立言說依彼 [依彼假立言說] |
yām : rel.pron., f.acc.sg. of yad āśritya : ger. prajñapti– : f.noun °vādaḥ : cpd., m.nom.sg. of °vāda |
|
pravartate ← pra+vartate(√vṛt) [DN: pravartate; TK: na pravarteta] |
轉者皆無所有
|
pravartate : pres. 3rd sg. ātm. |
|
ayamucyate'bhāvaḥ ← ayam ucyate(√vac) a+bhāvaḥ |
是名非有 |
ayam : dem., m.nom.sg. of idam ucyate : pass., pres. 3rd sg. abhāvaḥ : m.nom.sg. of abhāva |
|
yatpunaḥ ← yat punaḥ |
|
yat : rel.pron., n.nom.sg. of yad punaḥ : ind. |
|
pūrvakeṇa ca bhāvenānena ← pūrvakeṇa ca bhāvena anena |
先有, 今 |
pūrvakeṇa : m.instr.sg. of pūrvaka(adj.) → bhāvena bhāvena : m.instr.sg. of bhāva anena : dem., m.instr.sg. of idam → abhāvena in the following phrase |
|
cābhāvena ubhābhyāṃ ← ca a+bhāvena ubhābhyām |
非有, 二俱 |
ca : ind. abhāvena : m.instr.sg. of abhāva ubhābhyām : m.abl.du. of ubha |
|
bhāvābhāvābhyāṃ ← bhāva–a+bhāvābhyām |
有、非有 |
bhāva– : m.noun °abhāvābhyām : cpd., m.abl.du. of °abhāva |
|
vinirmuktaṃ ← vi+nir+muktam(√muc) |
遠離 |
n.nom.sg. of vinirmukta(ppp.) |
|
dharmalakṣaṇasaṃgṛhītaṃ vastu ← dharma–lakṣaṇa(√lakṣ)–sam+gṛhītam(√grah) vastu |
法相所攝真實性事 [法相所攝事] |
dharma– : m.noun lakṣaṇa– : n.noun °saṃgṛhītam : cpd., n.nom.sg. of °saṃgṛhīta(ppp.)→ vastu vastu : n.nom.sg. of vastu |
|
tadadvayaṃ ← tat a+dvayam [DN: advayaṃm] |
是名無二 |
tat : pron., n.nom.sg. of tad advayam : n.nom.sg. of advaya |
|
yadadvayaṃ tanmadhyamāpratipad ← yat advayam tat madhyamā pratipad [DN: yadadvayam] |
由無二故中道 |
yat : rel.pron., n.nom.sg. of yad advayam : n.nom.sg. of advaya tat : correl.pron., n.nom.sg. of tad madhyamā : f.nom.sg. of madhyama(adj.) → pratipad pratipad : f.nom.sg. of pratipad |
|
antadvayavarjitam ← anta–dvaya–varjitam(√vṛj) |
遠離二邊 |
anta– : m./n.noun dvaya– : adj. °varjitam : cpd., n.nom.sg. of °varjita(ppp.) → advayam |
|
niruttaretyucyate ← nir+uttarā iti ucyate(√vac) |
亦名無上 |
niruttarā : f.nom.sg. of niruttarā(adj.) → pratipad iti : ind. ucyate : pass., pres. 3rd sg. |
4.1. 修空勝解成大方便
tasmiṃśca tattve buddhānāṃ bhagavatāṃ suviśuddhaṃ jñānaṃ veditavyam bodhisattvānāṃ punaḥ śikṣāmārgaprabhāvitaṃ tatra jñānaṃ veditavyamsā ca prajñā mahānupāyo bodhisattvasyānuttarāyāḥ samyaksaṃbodheḥ prāptaye taktasya heto tathā hi bodhisattvastena śūnyatādhimokṣeṇa tāsu tāsu jātiṣu prayujyamānaḥ sattveṣu buddhadharmaparipākāya saṃsāre saṃsaran tañca saṃsāraṃ yathābhūtaṃ parijānāti na ca punastasmātsaṃsārādanityādibhirākārairmānasamudvejayati
佛世尊智於此真實已善清淨。諸菩薩智於此真實學道所顯。又即此慧是諸菩薩能得無上正等菩提廣大方便。何以故？以諸菩薩處於生死，彼彼生中修空勝解，善能成熟一切佛法及諸有情；又能如實了知生死，不於生死以無常等行深心厭離。(大正30.487a12-18)
The well purified knowledge of the Buddha-s, Bhagavat-s is to be understood with regard to this reality (tattva). The knowledge with regard to that (reality) is to be understood as being manifested by the path of training of the bodhisattva-s. And, that wisdom is the great means (mahān upāya) of the bodhisattva for the attainment of the Supreme Perfect Enlightenment. Why? Because the bodhisattva, by means of that resolute conviction in emptiness (śūnyatādhimokṣeṇa), while being engaged in this and that births revolving in saṃsāra for the sake of the maturation of sentient beings and his own Buddha-qualities. And, he knows saṃsāra truly as it is. And his mind is not frightened away from that saṃsāra by its aspects, impermanence etc. (FT 4.1-4.2)
|
tasmiṃśca tattve ← tasmin ca tat+tve |
於此真實 |
tasmin : pron., n.loc.sg. of tad ca : ind. tattve : n.loc.sg. of tattva(pron. tat with n.abs.su. tva) |
|
buddhānāṃ bhagavatāṃ ← buddhānām bhagavatām |
佛世尊
|
buddhānām : m.gen.pl. of buddha bhagavatām : m.gen.pl. of bhagavant |
|
suviśuddhaṃ jñānaṃ veditavyam ← su+vi+śuddham(√śudh) jñānam(√jñā) veditavyam(√vid) |
智…已善清淨 [善清淨智應知] |
suviśuddham : n.nom.sg. of suviśuddha(ppp.) → jñānam jñānam : n.nom.sg. of jñāna veditavyam : n.nom.sg. of veditavya(fpp.) |
|
bodhisattvānāṃ punaḥ ← bodhisattvānām punaḥ |
諸菩薩 |
bodhisattvānām : m.gen.pl. of bodhisattva punaḥ : ind. |
|
śikṣāmārgaprabhāvitaṃ ← śikṣā(√śikṣ)–mārga–pra+bhāvitam(√bhū) |
學道所顯
|
śikṣā– : f.noun mārga– : m.noun °prabhāvitam : cpd., n.nom.sg. of °prabhāvita(ppp., caus.) → jñānam in the same sentence |
|
tatra jñānaṃ veditavyam ← tatra jñānam veditavyam |
…智於此真實 [於此智應知] |
tatra : adv., meaning “with regard to that (reality)” jñānam : n.nom.sg. of jñāna veditavyam : n.nom.sg. of veditavya(fpp.) |
|
sā ca prajñā mahānupāyo ← sā ca pra+jñā mahān upa+ayaḥ(√i/ī)
|
又即此慧是…廣大方便
|
sā : pron., f.nom.sg. of tad ca : ind. prajñā : f.nom.sg. of prajñā mahān : m.nom.sg. of mahant(adj.) → upāyaḥ upāyaḥ : m.nom.sg. of upāya |
|
bodhisattvasyānuttarāyāḥ samyaksaṃbodheḥ prāptaye ← bodhisattvasya an+uttarāyāḥ samyak–sam+bodheḥ pra+āptaye(√āp)
|
諸菩薩能得無上正等菩提
|
bodhisattvasya : m.gen.sg. of bodhisattva anuttarāyāḥ : f.gen.sg. of anuttarā(adj.) → °saṃbodheḥ samyak– : adv. °saṃbodheḥ : cpd., f.gen.sg. of °saṃbodhi prāptaye : f.dat.sg. of prāpti |
|
tatkasya hetoḥ ← tat kasya hetoḥ [DN: taktasya heto] |
何以故
|
tat : connective kasya : interr.pron., m.gen.sg. of ka hetoḥ : m.gen.sg. of hetu |
|
tathā hi
|
[因] |
tathā : adv. hi : ind. adverbial phrase meaning “because …” |
|
bodhisattvas ← bodhi+sattvaḥ |
諸菩薩 |
m.nom.sg. of bodhisattva |
|
tena śūnyatādhimokṣeṇa ← tena śūnyatā–adhi+mokṣeṇa(√muc) |
空勝解
|
tena : pron., m.instr.sg. of tad śūnyatā– : f.noun, śūnya(adj.) with f.abs.su. tā °adhimokṣeṇa : cpd., m.instr.sg. of °adhimokṣa |
|
tāsu tāsu jātiṣu prayujyamānaḥ ← tāsu tāsu jātiṣu pra+yujyamānaḥ(√yuj) |
彼彼生中修 |
tāsu : pron., f.loc.pl. of tad jātiṣu : f.loc.pl. of jāti prayujyamānaḥ : m.nom.sg. of prayujyamāna(pass., pr.p.) → bodhisattvaḥ |
|
sattveṣu buddhadharmaparipākāya ← sattveṣu(√as) buddha–dharma–pari+pākāya(√pac) |
善能成熟一切佛法及諸有情 |
sattveṣu : m.loc.pl. of sattva buddha– : ppp., m.noun dharma– : m.noun °paripākāya : cpd., m.dat.sg. of °paripāka |
|
saṃsāre saṃsaran ← sam+sāre(√sṛ) sam+saran(√sṛ) |
處於生死
|
saṃsāre : m.loc.sg. of saṃsāra saṃsaran : m.nom.sg. of saṃsarant(pr.p.) |
|
tañca saṃsāraṃ yathābhūtaṃ parijānāti ← tam ca sam+sāram yathā–bhūtam pari+jānāti(√jñā) |
又能如實了知生死
|
tam : pron., m.acc.sg. of tad ca : ind. saṃsāram : m.acc.sg. of saṃsāra yathā– : adv. °bhūtam : cpd., adv. parijānāti : pres. 3rd sg. |
|
na ca punastasmātsaṃsārād ← na ca punaḥ tasmāt saṃsārāt
|
不於生死
|
na : ind. ca : ind. punaḥ : ind. tasmāt : pron., m.abl.sg. of tad saṃsārāt : m.abl.sg. of saṃsāra |
|
anityādibhirākārair ← anitya–ādibhiḥ ākāraiḥ
|
以無常等行
|
anitya– : adj. °ādibhiḥ : cpd., m.instr.pl. of °ādi ākāraiḥ : m.instr.pl. of ākāra |
|
mānasamudvejayati ← mānasam ut+vejayati(√vij) |
深心厭離 |
mānasam : n.nom.sg. of mānasa(adj.) → cittam which is understood udvejayati : caus., pres. 3rd sg. |
sa cetsaṃsāraṃ yathābhūtaṃ na parijānīyānnaśaknuyādrāgadveṣamohādikāt sarvasaṃkleśāccittamadhyupekṣitum anadhyupekṣamāṇaścasaṃkliṣṭacittaḥ saṃsāre saṃsaret saṃkliṣṭacittaḥ saṃsarannaiva buddhadharmān paripācayennāpi sattvān sa cet punaranityādibhirākāraiḥ saṃsārānmānasamudvejayedevaṃ sati bodhisattvo laghu ladhveva parinirvāyāt laghu ladhveva ca parinirvāyan bodhisattva evamapi naiva buddhadharmānnaiva sattvān paripācayet kutaḥ punaranuttarāṃ samyaksambodhimabhisaṃbhotsyate
若諸菩薩不能如實了知生死，則不能於貪、瞋、癡等一切煩惱深心棄捨；不能棄捨諸煩惱故，便雜染心受諸生死。由雜染心受生死故，不能成熟一切佛法及諸有情；若諸菩薩於其生死以無常等行深心厭離，是則速疾入般涅槃；彼若速疾入般涅槃，尚不能成熟一切佛法及諸有情，況能證無上正等菩提？(大正30.487a18-25)
Should the bodhisattva not know saṃsāra as it truly is, his thought (citta) would not be able to abandon all defilements of greed, hatred, ignorance etc. and without abandoning, he, not abandoning [them] would move around in saṃsāra having a defiled mind. Mentally defiled, circling in saṃsāra, he would neither mature the Buddha-qualities nor sentient beings. Moreover, if his mind (mānasa) should abhor saṃsāra on account of the aspects, impermanence etc.; this being so, the bodhisattva would enter Parinirvāṇa very quickly indeed. Entering Parinirvāṇa quickly, the bodhisattva, in this way, could neither mature the Buddha-qualities nor sentient beings. How much less so, will he directly realize the Supreme Perfect Enlightenment? (FT 4.3)
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sacetsaṃsāraṃ yathābhūtaṃ na parijānīyān ← sacet sam+sāram(√sṛ) yathā–bhūtam na pari+jānīyāt(√jñā) [DN: sa cet] |
若不能如實了知生死 |
sacet : adv. saṃsāram : m.acc.sg. of saṃsāra yathā– : adv. °bhūtam : cpd., adv. na : ind. parijānīyāt : opt. 3rd sg. |
|
naśaknuyād ← na śaknuyāt(√śak) |
則不能 |
na : ind. śaknuyāt : opt. 3rd sg. |
|
rāgadveṣamohādikāt sarvasaṃkleśāc ← rāga(√raj/rañj)–dveṣa(√dviṣ)–moha(√muh)–ādikāt sarva–sam+kleśāt(√kliś) |
於貪瞋癡等一切煩惱
|
rāga–, dveṣa–, moha– : all m.noun °ādikāt : cpd., m.abl.sg. of °ādika(adj.) → °saṃkleśāt sarva– : adj. °saṃkleśāt : cpd., m.abl.sg. of °saṃkleśa |
|
cittamadhyupekṣitum ← cittam adhi+upa√īkṣ+itum |
深心棄捨 |
cittam : n.nom.sg. of citta adhyupekṣitum : inf. |
|
anadhyupekṣamāṇaś ca ← an+adhi+upa√īkṣ+amāṇa+ḥ ca |
不能棄捨
|
anadhyupekṣamāṇaḥ : m.nom.sg. of anadhyupekṣamāṇa(pr.p.) ca : ind. |
|
saṃkliṣṭacittaḥ saṃsāre saṃsaret ← sam+kliṣṭa–cittaḥ sam+sāre sam+saret |
便雜染心受諸生死
|
saṃkliṣṭa– : ppp. °cittaḥ : cpd., adj., m.nom.sg. of °citta → bodhisattvaḥ saṃsāre : m.loc.sg. of saṃsāra saṃsaret : opt. 3rd sg. |
|
saṃkliṣṭacittaḥ saṃsaran ← sam+kliṣṭa–cittaḥ sam+saran |
由雜染心受生死故 |
saṃkliṣṭa– : ppp. °cittaḥ : cpd., adj., m.nom.sg. of °citta → bodhisattvaḥ saṃsaran : m.nom.sg. of saṃsarant(pr.p.) |
|
naiva buddhadharmān paripācayennāpi sattvān ← na eva buddha–dharmān pari+pācayet(√pac) na api sattvān |
不能成熟…佛法及諸有情 |
na, eva : both ind. buddha– : ppp., m.noun °dharmān : cpd., m.acc.pl. of °dharma paripācayet : caus., opt. 3rd sg. na, api : both ind., together with previous 'na eva' meaning “neither … nor …” sattvān : m.acc.pl. of sattva(pr.p. sant with n.abs.su. tva) |
|
sacet punar ← sacet punaḥ [DN: sa cet] |
若 |
sacet : adv. punaḥ : ind. |
|
anityādibhirākāraiḥ ← anitya–ādibhiḥ ākāraiḥ
|
以無常等行
|
anitya– : adj. °ādibhiḥ : cpd., m.instr.pl. of °ādi ākāraiḥ : m.instr.pl. of ākāra |
|
saṃsārānmānasamudvejayed ← saṃsārāt mānasam ut+vejayet(√vij) |
於生死深心厭離 |
saṃsārāt : m.abl.sg. of saṃsāra mānasam : n.nom.sg. of mānasa(adj.) → cittam which is understood udvejayet : caus., opt. 3rd sg. |
|
evaṃ sati ← evam sati(√as) |
是則 |
evam : ind. sati : n.loc.sg. of sant(pr.p.) loc.absol. meaning “This being so, …” |
|
bodhisattvo ← bodhi+sattvaḥ |
諸菩薩 |
m.nom.sg. of bodhisattva |
|
laghu laghveva parinirvāyāt ← laghu laghu eva pari+nir+vāyāt(√vā) [DN: laghu ladhveva] |
速疾入般涅槃
|
laghu : adv., meaning “quickly” eva : ind. parinirvāyāt : opt. 3rd sg. |
|
laghu laghveva ca parinirvāyan ← laghu laghu eva ca pari+nir+vāyan(√vā) [DN: laghu ladhveva] |
若速疾入般涅槃 |
laghu : adv., meaning “quickly” eva, ca : both ind. parinirvāyan : m.nom.sg. of parinirvāyant(pr.p.) → bodhisattvaḥ |
|
bodhisattva ← bodhisattvaḥ |
諸菩薩 |
m.nom.sg. of bodhisattva |
|
evamapi naiva buddhadharmānnaiva sattvān paripācayet ← evam api na eva buddha–dharmān na eva sattvān pari+pācayet(√pac) |
尚不能成熟一切佛法及諸有情 |
evam, api, na, eva : all ind. buddha– : ppp., m.noun °dharmān : cpd., m.acc.pl. of °dharma sattvān : m.acc.pl. of sattva(pr.p. sant with n.abs.su. tva) paripācayet : caus., opt. 3rd sg. |
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kutaḥ punar ← kutaḥ punaḥ |
況
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kutaḥ : adv. punaḥ : ind. phrase meaning “How much less so, …” |
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anuttarāṃ samyaksambodhim ← an+uttarām samyak–sam+bodhim |
無上正等菩提
|
anuttarām : f.acc.sg. of anuttarā(adj.) → °saṃbodhim samyak– : adv. °saṃbodhim : cpd., f.acc.sg. of °saṃbodhi |
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abhisaṃbhotsyate ← abhi+sam√budh+sya+te |
能證 |
sf. 3rd sg. ātm. |
tenaiva ca śūnyatādhimokṣeṇa bodhisattvaḥ prayujyamānaḥ na nirvāṇāduttrasyati nāpi nirvāṇaṃ prārthayate sa cedvodhisattvo nirvāṇāduttrasyet paratra nirvāṇasaṃbhāro'sya na paripūryeta yathāpi ca taduttrastamānasatvānnirvāṇe 'nanuśaṃsadarśinastadgataguṇadarśanaprasādādhimuktivivarjitasya bodhisattvasya sa cetpunarbodhisattvo nirvāṇo prārthanābahulavihārī bhavedāśveva parinirvāyāt āśu parinirvāyam naiva buddhadharmānna sattvān paripācayet
又諸菩薩，由習如是空勝解故，則於涅槃不深怖畏，亦於涅槃不多願樂。若諸菩薩深怖涅槃，即便於彼涅槃資糧不能圓滿；由於涅槃深怖畏故不見涅槃勝利功德，由不見故便於涅槃遠離一切清淨勝解。若諸菩薩於其涅槃多住願樂，是則速疾入般涅槃；彼若速疾入般涅槃，則便不能成熟佛法及諸有情。(大正30.487a25-b04)
The bodhisattva, engaging in the absolute conviction in emptiness (śūnyatādhimokṣa), will neither become frightened from nirvāṇa nor aspire for nirvāṇa. If the bodhisattva should be frightened from nirvāṇa, his provision for nirvāṇa in the future would not be fulfilled. That being so, owing to the fact of being frightened with regard to nirvāṇa, the bodhisattva does not see the benefits of its merits and the virtues pertaining to it, and is distanced from deep faith and resolve. If, however, the bodhisattva would fervently aspire for nirvāṇa, he would quickly enter Parinirvāṇa. Should he quickly enter Parinirvāṇa, he could not mature the Buddha-qualities or sentient beings. (FT 4.4)
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tenaiva ca śūnyatādhimokṣeṇa ← tena eva ca śūnya+tā–adhi+mokṣeṇa |
又…由…如是空勝解故 |
tena : pron., n.instr.sg. of tad eva, ca : both ind. śūnyatā– : f.noun, śūnya(adj.) with f.abs.su. tā °adhimokṣeṇa : cpd., m.instr.sg. of °adhimokṣa |
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bodhisattvaḥ prayujyamānaḥ ← bodhisattvaḥ pra+yujyamānaḥ(√yuj) |
諸菩薩…習
|
bodhisattvaḥ : m.nom.sg. of bodhisattva prayujyamānaḥ : m.nom.sg. of prayujyamāna(pr.p., pass.) |
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na nirvāṇāduttrasyati ← na nirvāṇāt(√vā) ut+trasyati(√tras) |
於涅槃不深怖畏 |
na : ind. nirvāṇāt : n.abl.sg. of nirvāṇa uttrasyati : pres. 3rd sg. |
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nāpi nirvāṇaṃ prārthayate ← na api nirvāṇam pra+arthayate(√arth) |
亦於涅槃不多願樂 |
na, api : both ind., used with the preivous 'na' meaning “neither … nor …” nirvāṇam : n.acc.sg. of nirvāṇa prārthayate : pres. 3rd sg. ātm. |
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saced bodhisattvo nirvāṇāduttrasyet ← sacet bodhisattvaḥ nirvāṇāt ut+trasyet(√tras) [DN: sa cedvodhisattvo] |
若諸菩薩深怖涅槃 |
sacet : adv., meaning “if” bodhisattvaḥ : m.nom.sg. of bodhisattva nirvāṇāt : n.abl.sg. of nirvāṇa uttrasyet : opt. 3rd sg. |
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paratra |
即便 |
ind., meaning “in the future” |
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nirvāṇasaṃbhāro'sya na paripūryeta ← nirvāṇa–sam+bhāraḥ asya na pari+pūryeta(√pṛ/pṝ)
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於彼涅槃資糧不能 圓滿 |
nirvāṇa– : n.noun °saṃbhāraḥ : cpd., m.nom.sg. of °saṃbhāra asya : dem., m.gen.sg. of idam na : ind. paripūryeta : pass., opt. 3rd sg. ātm. |
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yathāpi ca ← yathā api ca
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[如此] |
yathā : adv. api, ca : both ind. phrase meaning “That being so, …” |
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taduttrastamānasatvān ← tat ut+trasta(√tras)–mānasa+tva+āt |
由…深怖畏故 |
tat : connective uttrasta– : ppp. °mānasatvāt : cpd., n.abl.sg. of °mānasatva(adj. mānasa with n.abs.su. tva) |
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nirvāṇe'nanuśaṃsadarśinas ← nirvāṇe an+anu+śaṃsa–darśinaḥ(√dṛś) |
不見涅槃勝利 |
nirvāṇe : n.loc.sg. of nirvāṇa ananuśaṃsa– : m.noun °darśinaḥ : cpd., m.gen.sg. of °darśin(adj.) → bodhisattvasya |
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tadgataguṇādarśinaḥ ← tat–gata–guṇa–a+darśinaḥ [DN: guṇadarśana°; TK: guṇādarśinaḥ]
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不見…功德 [彼功德不見]
|
tat– : pron., n. gata– : ppp. guṇa– : m.noun °adarśinaḥ : cpd., m.gen.sg. of °adarśin(adj.) → bodhisattvasya |
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prasādādhimuktivivarjitasya bodhisattvasya ← prasāda–adhi+mukti–vi+varjitasya(√vṛj) bodhisattvasya |
遠離一切清淨勝解 [清淨勝解遠離菩薩的] |
prasāda– : m.noun adhimukti– : f.noun °vivarjitasya : cpd., m.gen.sg. of °vivarjita(ppp.) → bodhisattvasya bodhisattvasya : m.gen.sg. of bodhisattva |
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sacetpunar bodhisattvo ← sacet punaḥ bodhisattvaḥ [DN: sa cet] |
若諸菩薩 |
sacet : adv. punaḥ : ind. bodhisattvaḥ : m.nom.sg. of bodhisattva |
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nirvāṇe prārthanābahulavihārī bhaved ← nirvāṇe pra+arthanā(√arth)–bahula–vihārī bhavet(√bhū) [DN: nirvāṇo; TK: nirvāṇe] |
於其涅槃多住願樂
|
nirvāṇe : n.loc.sg. of nirvāṇa prārthanā– : f.noun bahula– : adj. °vihārī : cpd., m.mon.sg. of °vihārin(adj.) → bodhisattvaḥ bhavet : opt. 3rd sg. |
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āśveva parinirvāyāt ← āśu eva pari+nir√vā+yā+t |
是則速疾入般涅槃 |
āśu : adv. eva : ind. parinirvāyāt : opt. 3rd sg. |
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āśu parinirvāyam ← āśu parinirvāyan(√vā) |
若速疾入般涅槃
|
āśu : adv. parinirvāyan : m.nom.sg. of parinirvāyant(pr.p.) |
|
naiva buddhadharmānna sattvān paripācayet ← na eva buddha–dharmān na sattvān pari√pac+ay+a+ī+t |
則便不能成熟佛法及諸有情 [則便不能佛法及諸有情成熟] |
na, eva : both ind. buddha– : ppp., m.noun °dharmān : cpd., m.acc.pl. of °dharma sattvān : m.acc.pl. of sattva(pr.p. sant with n.abs.su. tva) paripācayet : caus., opt. 3rd sg. |
tatra yā ca saṃsāraṃ yathābhūtamaparijānataḥ saṃkliṣṭacittasya saṃsārasaṃsṛtiḥ yā ca saṃsārādudvignamānasasyāśunirvṛtiḥ yā ca nirvāṇāduttrastamānasasya tatsaṃbhārāparipūriḥ yā ca nirvāṇaprārthanābahulavihāriṇa āśa parinirvṛtiḥ ayamanupāyo bodhisattvasya veditavyo'nuttarāyāḥ samyaksaṃbodheḥ
當知此中，若不如實了知生死，即雜染心流轉生死；若於生死深心厭離，即便速疾入般涅槃。若於涅槃深心怖畏，即於能證涅槃資糧不能圓滿；若於涅槃多住願樂，即便速疾入般涅槃。是諸菩薩於證無上正等菩提無大方便。(大正30.487b04-09)
Therein, (1) that which is that flowing around in saṃsāra (saṃsārasaṃsṛti) of one not knowing saṃsāra fully as it is and whose mind is defiled; (2) that which is that quick entry into nirvāṇa of one whose mind is wearied away from saṃsāra; (3) that which is that non-fulfillment of the provisions for [perfect enlightenment] of the one whose mind is frightened from nirvāṇa; [or] (4) that which is that quick entry into Parinirvāṇa of one who aspires to repeatedly dwell in nirvāṇa. — This is to be known as the non-expedience of the bodhisattva‘s Supreme Perfect Enlightenment. (FT 4.5)
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tatra yā ca |
此中 |
tatra : adv. yā : rel.pron., f.nom.sg. of yad ca : ind. |
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saṃsāraṃ yathābhūtamaparijānataḥ ← sam+sāram(√sṛ) yathā–bhūtam a+pari+jānataḥ(√jñā) |
若不如實了知生死 |
saṃsāram : m.acc.sg. of saṃsāra yathā– : adv. °bhūtam : cpd., adv. aparijānataḥ : m.gen.sg. of aparijānant(pr.p.) |
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saṃkliṣṭacittasya saṃsārasaṃsṛtiḥ ← sam+kliṣṭa–cittasya sam+sāra–sam+sṛtiḥ |
即雜染心流轉生死
|
saṃkliṣṭa– : ppp. °cittasya : cpd., n.gen.sg. of °citta saṃsāra– : m.noun °saṃsṛtiḥ : cpd., f.nom.sg. of °saṃsṛti |
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yā ca saṃsārād ← yā ca saṃsārāt |
若於生死 |
yā : rel.pron., f.nom.sg. of yad ca : ind. saṃsārāt : m.abl.sg. of saṃsāra |
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udvignamānasasyāśunirvṛtiḥ ← ut+vigna(√vij)–mānasasya āśu nir+vṛtiḥ(√vṛ)
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深心厭離即便速疾入般涅槃
|
udvigna– : ppp. °mānasasya : cpd., n.gen.sg. of °mānasa(adj.) āśu : adv. nirvṛtiḥ : f.nom.sg. of nirvṛti |
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yā ca nirvāṇāduttrastamānasasya ← yā ca nirvāṇāt ut+trasta(√tras)–mānasasya |
若於涅槃深心怖畏
|
yā : rel.pron., f.nom.sg. of yad ca : ind. nirvāṇāt : n.abl.sg. of nirvāṇa uttrasta– : ppp. °mānasasya : cpd., n.gen.sg. of °mānasa(adj.) |
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tatsaṃbhārāparipūriḥ ← tat–sam+bhāra(√bhṛ)–a+pari+pūriḥ(√pṛ/pṝ) |
資糧不能圓滿
|
tat– : pron., n. saṃbhāra– : m.noun °aparipūriḥ : cpd., f.nom.sg. of °aparipūri |
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yā ca nirvāṇaprārthanābahulavihāriṇa ← yā ca nirvāṇa–pra+arthanā–bahula–vi+hāriṇaḥ |
若於涅槃多住願樂
|
yā : rel.pron., f.nom.sg. of yad nirvāṇa– : n.noun prārthanā– : f.noun bahula– : adj. °vihāriṇaḥ : cpd., m.gen.sg. of °vihārin(adj.) → bodhisattvasya |
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āśu parinirvṛtiḥ ← āśu pari+nir+vṛtiḥ(√vṛ) [DN: āśa] |
即便速疾入般涅槃
|
āśu : adv. parinirvṛtiḥ : f.nom.sg. of parinirvṛti |
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ayamanupāyo bodhisattvasya veditavyo ← ayam an+upāyaḥ bodhisattvasya veditavyaḥ |
是諸菩薩無大方便 |
ayam : dem., m.nom.sg. of idam anupāyaḥ : m.nom.sg. of anupāya bodhisattvasya : m.gen.sg. of bodhisattva veditavyaḥ : m.nom.sg. of veditavya(fpp.) |
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'nuttarāyāḥ samyaksaṃbodheḥ ← an+uttarāyāḥ samyak–sam+bodheḥ
|
於證無上正等菩提
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anuttarāyāḥ : f.gen.sg. of anuttarā(adj.) → °saṃbodheḥ samyak– : adv. °saṃbodheḥ : cpd., f.gen.sg. of °saṃbodhi |
yā punaḥ saṃsāraṃ yathābhūtaṃ parijānato'saṃkliṣṭacittasya saṃsārasaṃsṛtiḥ yā ca saṃsārādanityādibhirākārairanudvignamānasasyānāśunirvṛtiḥ yā ca nirvāṇādanuttrastamānasasya tatsaṃbhāraparipūriryā ca nirvāṇe guṇānuśaṃsadarśino na cātyarthamutkaṇṭhāprāptasyāśu nirvṛtiḥ ayaṃ bodhisattvasya mahānupāyo'nuttarāyāḥ samyaksambodheranu prāptaye sa cāyamupāyastasmin paramaśūnyatādhimokṣe sanniśritaḥtasmātsā paramanśūyatādhimokṣabhāvanā bodhisattvasya śikṣāmārgasaṃgṛhīto mahānupāya ityucyate yaduta tathāgatajñānādhigamāya
若能如實了知生死，即無染心流轉生死；若於生死不以無常等行深心厭離，即不速疾入般涅槃；若於涅槃不深怖畏，即能圓滿涅槃資糧；雖於涅槃見有微妙勝利功德，而不深願速證涅槃。是諸菩薩於證無上正等菩提有大方便。是大方便，依止最勝空性勝解。是故菩薩修習學道所攝最勝空性勝解，名為能證如來妙智廣大方便。(大正30.487b09-17)
Moreover, (5) that which is the revolving around saṃsāra of one with a non-defiled thought, fully understanding saṃsāra truly as it is; (6) that which is the not the quick entry into nirvāṇa of one whose mind is unabhored by saṃsāra on account of its aspects, impermanence etc.; (7) that which is the fulfillment of those provisions [for nirvāṇa] of one whose mind is unafraid of nirvāṇa; (8) that which is not a quick entry into nirvāṇa of one who, seeing the benefits and virtues with regard to nirvāṇa, longs for it excessively. — This the bodhisattva‘s great expedience for the subsequent attainment of the unsurpassed perfect enlightenment. And, this expedience is well-supported on that resolute conviction (adhimokṣa) in supreme emptiness. Therefore, that cultivation of the resolute conviction in supreme emptiness included in the Path of Training of the bodhisattva is said to be the great expedience, that is – for the attainment of the Tathāgata‘s knowledge. (FT 4.6)
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yā punaḥ saṃsāraṃ yathābhūtaṃ parijānato ← yā punaḥ sam+sāram yathā–bhūtam pari+jānataḥ(√jñā) |
若能如實了知生死 |
yā : rel.pron., f.nom.sg. of yad punaḥ : ind. saṃsāram : m.acc.sg. of saṃsāra yathā– : adv. °bhūtam : cpd., adv. parijānataḥ : m.gen.sg. of parijānant(pr.p.) |
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'saṃkliṣṭacittasya saṃsārasaṃsṛtiḥ ← a+sam+kliṣṭa–cittasya sam+sāra–sam+sṛtiḥ |
即無染心流轉生死
|
asaṃkliṣṭa– : ppp. °cittasya : cpd., n.gen.sg. of °citta saṃsāra– : m.noun °saṃsṛtiḥ : cpd., f.nom.sg. of °saṃsṛti |
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yā ca saṃsārād ← yā ca sam+sārāt |
若於生死 |
yā : rel.pron., f.nom.sg. of yad saṃsārāt : m.abl.sg. of saṃsāra |
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anityādibhirākārair ← anitya–ādibhiḥ ākāraiḥ(√kṛ)
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以無常等行
|
anitya– : adj. °ādibhiḥ : cpd., m.instr.pl. of °ādi ākāraiḥ : m.instr.pl. of ākāra |
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anudvignamānasasyānāśunirvṛtiḥ ← an+ut+vigna–mānasasya an+āśu nir+vṛtiḥ
|
不深心厭離即不速疾入般涅槃
|
anudvigna– : ppp. °mānasasya : cpd., n.gen.sg. of °mānasa(adj.) → asaṃkliṣṭa- cittasya in the same sentence anāśu : adv. nirvṛtiḥ : f.nom.sg. of nirvṛti |
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yā ca nirvāṇādanuttrastamānasasya ← yā ca nirvāṇāt an+ut+trasta–mānasasya |
若於涅槃不深怖畏
|
yā : rel.pron., f.nom.sg. of yad nirvāṇāt : n.abl.sg. of nirvāṇam anuttrasta– : ppp. °mānasasya : cpd., n.gen.sg. of °mānasa(adj.) → asaṃkliṣṭa- cittasya in the same sentence |
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tatsaṃbhāraparipūrir ← tat–sambhāra–pari+pūriḥ |
即能圓滿涅槃資糧 [彼資糧圓滿] |
tat– : pron., n. sambhāra– : m.noun °paripūriḥ : cpd., f.nom.sg. of °paripūri |
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yā ca nirvāṇe guṇānuśaṃsadarśino ← yā ca nirvāṇe guṇa–anu+śaṃsa(√śaṃs)–darśinaḥ(√dṛś) |
雖於涅槃見勝利功德 |
yā : rel.pron., f.nom.sg. of yad nirvāṇe : n.loc.sg. of nirvāṇa guṇa–, anuśaṃsa– : both m.noun °darśinaḥ : cpd., m.gen.sg. of °darśin(adj.) → bodhisattvasya |
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na cātyarthamutkaṇṭhāprāptasyāśu nirvṛtiḥ ← na ca ati+artham ut+kaṇṭhā–pra+āptasya(√āp) āśu nirvṛtiḥ |
而不深願速證涅槃 |
na, ca : both ind. atyartham : adv. utkaṇṭhā– : f.noun °prāptasya : cpd., m.gen.sg. of °prāpta(ppp.) → bodhisattvasya āśu : adv. nirvṛtiḥ : f.nom.sg. of nirvṛti |
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ayaṃ bodhisattvasya mahānupāyo ← ayam bodhisattvasya mahān upa+ayaḥ(√i/ī) |
是諸菩薩有大方便
|
ayam : dem., m.nom.sg. of idam bodhisattvasya : m.gen.sg. of bodhisattva mahān : m.nom.sg. of mahānt(adj.) → upāyaḥ upāyaḥ : cpd., m.nom.sg. of upāya |
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'nuttarāyāḥ samyaksaṃbodher anuprāptaye ← an+uttarāyāḥ samyak–sam+bodheḥ anu+pra+āptaye(√āp) [DN: samyaksambodheranu prāptaye] |
於證無上正等菩提
|
anuttarāyāḥ : f.gen.sg. of anuttarā(adj.) → °saṃbodheḥ samyak– : adv. °saṃbodheḥ : cpd., f.gen.sg. of °saṃbodhi anuprāptaye : f.dat.sg. of anuprāpti |
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sa cāyam upāyas ← saḥ ca ayam upāyaḥ |
是大方便 |
saḥ : pron., m.nom.sg. of tad ayam : dem., m.nom.sg. of idam upāyaḥ : m.nom.sg. of upāya |
|
tasmin paramaśūnyatādhimokṣe ← tasmin parama–śūnyatā–adhi+mokṣe |
最勝空性勝解
|
tasmin : pron., m.loc.sg. of tad parama– : adj. śūnyatā– : f.noun, śūnya(adj.) with f.abs.su. tā °adhimokṣe : cpd., m.loc.sg. of °adhimokṣa |
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sanniśritaḥ ← sam+ni+śritaḥ(√śri) |
依止 |
m.nom.sg. of sanniśrita(ppp.) → upāyaḥ |
|
tasmāt |
是故 |
n.abl.sg. of tad used as adv. |
|
sā paramaśūnyatādhimokṣabhāvanā ← sā parama–śūnyatā–adhi+mokṣa–bhāvanā [DN: paramanśūyatā°] |
修習 … 最勝空性勝解 [最勝空性勝解修習] |
sā : pron., f.nom.sg. of tad parama– : adj. śūnyatā– : f.noun, śūnya(adj.) with f.abs.su. tā adhimokṣa– : m.noun °bhāvanā : cpd., f.nom.sg. of °bhāvanā |
|
bodhisattvasya |
菩薩 |
m.gen.sg. of bodhisattva |
|
śikṣāmārgasaṃgṛhīto ← śikṣā–mārga–sam+gṛhītaḥ(√grah) |
學道所攝
|
śikṣā– : f.noun mārga– : m.noun °saṃgṛhītaḥ : cpd., m.nom.sg. of °saṃgṛhīta(ppp.) → upāyaḥ |
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mahānupāya ← mahān upāyaḥ |
廣大方便
|
mahān : m.nom.sg. of mahant(adj.) → upāyaḥ upāyaḥ : m.nom.sg. of upāya |
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ityucyate ← iti ucyate(√vac) |
名為 |
iti : ind. ucyate : pass., pres. 3rd sg. |
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yaduta ← yat uta |
[謂即] |
yat : rel.pron., n.nom.sg. of yad uta : ind. adverbial phrase meaning “that is, …” |
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tathāgatajñānādhigamāya ← tathāgata–jñāna–adhi+gamāya(√gam) |
能證如來妙智
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tathāgata– : ppp. jñāna– : n.noun °adhigamāya : cpd., m.dat.sg. of °adhigama |
4.2. 入法無我證二智行
sa khalu bodhisattvastena dūrānupraviṣṭe na dharmanairātmyajñānena nirabhilāpyasvabhāvatāṃ sarvadharmāṇāṃ yathābhūtaṃ viditvā na kiñcidvikalpayati nānyatra vastumātraṃ gṛhṇāti tathatāmātram na cāsyaivaṃ bhavati vastumātraṃ vā etattathatāmātraṃ caiti arthe tu sa bodhisattvaścarati arthe parame caran sarvadharmāṃstayā tathatayā samasamān yathābhūtaṃ prajñayā paśyati
又諸菩薩，由能深入法無我智，於一切法離言自性如實知已，達無少法及少品類可起分別，唯取其事，唯取真如。不作是念：此是唯事，是唯真如。但行於義，如是菩薩，行勝義故，於一切法平等平等，以真如慧如實觀察。(大正30.487b18-23)
The bodhisattva, having understood the ineffable intrinsic nature (nirabhilāpyasvabhāva) of all dharma-s, truly as they are (yathābhūta), by means of the knowledge of non-selfness of dharma-s which has been deeply penetrated into, does not conceptualise any dharma in any manner. He does not apprehend anything other than the “mere-object-base” (vastu-mātra), the “mere-suchness” (tathatā-mātra). And, it does not occur to him: “This is mere-object-base” or “This is mere-suchness”. Rather, the bodhisattva courses in the object (artha). Coursing in the absolute object (arthe parame), he sees, through wisdom, truly as they are, that all dharma-s are completely equal with that suchness. (FT 4.7)
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sa khalu bodhisattvas ← saḥ khalu bodhisattvaḥ
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又諸菩薩
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saḥ : pron., m.nom.sg. of tad khalu : ind. bodhisattvaḥ : m.nom.sg. of bodhisattva |
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tena dūrānupraviṣṭena dharmanairātmyajñānena ← tena dūra–anu+praviṣṭena(√viś) dharma–nir+ātmya–jñānena(√jñā) [DN: dūrānupraviṣṭe na] |
由能深入法無我智
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tena : pron., n.instr.sg. of tad dūra– : adj. °anupraviṣṭena : cpd., n.instr.sg. of °anupraviṣṭa(ppp.) → °jñānena dharma– : m.noun nairātmya– : adj. °jñānena : cpd., n.instr.sg. of °jñāna |
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nirabhilāpyasvabhāvatāṃ sarvadharmāṇāṃ ← nir+abhi+lāpya(√lap)–sva+bhāvatām(√bhū) sarva–dharmāṇām |
於一切法離言自性
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nirabhilāpya– : fpp. °svabhāvatām : cpd., f.acc.sg. of °svabhāvatā(m.noun svabhāva with f.abs.su. tā) sarva– : adj. °dharmāṇām : cpd., m.gen.pl. of °dharma |
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yathābhūtaṃ viditvā ← yathā–bhūtam viditvā(√vid) |
如實知已 |
yathā– : adv. °bhūtam : cpd., adv. viditvā : ger. |
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na kañcidvikalpayati ← na kam+cit vi+kalpayati(√kḷp) [TK: na kaṃcid dharmaṃ kathaṃcit vikalpayati] |
無少法及少品類可起分別 |
na : ind. kaṃcit : indefinite pron., m.acc.sg. of ka with su. cit vikalpayati : caus., pres. 3rd sg. |
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nānyatra vastumātraṃ gṛhṇāti tathatāmātram ← na anyatra vastu–mātram gṛhṇāti(√grah) tathatā–mātram
|
唯取其事唯取真如
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na anyatra : both ind., meaning “nothing other than” vastu– : n.noun °mātram : cpd., n.acc.sg. of °mātra gṛhṇāti : pres. 3rd sg. tathatā– : f.noun, tathā(adv.) with f.abs.su. tā °mātram : cpd., n.acc.sg. of °mātra |
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na cāsyaivaṃ bhavati ← na ca asya evam bhavati(√bhū)
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不作是念
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na, ca : both ind. asya : dem., m.gen.sg. of idam evam : ind. bhavati : pres. 3rd sg. |
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vastumātraṃ vā etattathatāmātraṃ caiti ← vastu–mātram vā etat tathatā–mātram ca iti
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此是唯事是唯真如
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vastu– : n.noun °mātram : cpd., n.acc.sg. of °mātra vā : ind. etat : dem., n.acc.sg. of etad tathatā– : f.noun, tathā(adv.) with f.abs.su. tā °mātram : cpd., n.acc.sg. of °mātra ca : ind. iti : ind. |
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arthe tu sa bodhisattvaścarati ← arthe tu saḥ bodhisattvaḥ carati(√car) |
但行於義如是菩薩 |
arthe : m.loc.sg. of artha tu : ind. saḥ : pron., m.nom.sg. of tad bodhisattvaḥ : m.nom.sg. of bodhisattva carati : pres. 3rd sg. |
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arthe parame caran ← arthe parame caran(√car) |
行勝義故 |
arthe : m.loc.sg. of artha parame : m.loc.sg. of parama(adj.) → arthe caran : m.nom.sg. of carant(pr.p.) |
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sarvadharmāṃstayā tathatayā samasamān ← sarva–dharmān tayā tathatayā samasamān
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於一切法平等平等以真如 [於一切法以真如平等平等]
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sarva– : adj. °dharmān : cpd., m.acc.pl. of °dharma tayā : pron., f.instr.sg. of tad tathatayā : f.instr.sg. of tathatā(adv. tathā with f.abs.su. tā) samasamān : m.acc.pl. of samasama(adj.) → °dharmān |
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yathābhūtaṃ prajñayā paśyati ← yathā–bhūtam pra+jñayā paśyati(√paś) |
慧如實觀察 [如實慧觀察] |
yathā– : adv. °bhūtam : cpd., adv. prajñayā : f.instr.sg. of prajñā paśyati : pres. 3rd sg. |
sarvatra ca samadarśī samacittaḥ san paramāmupekṣāṃ pratilabhate yāmāśritya sarvavidyāsthānakauśaleṣu prayujyamāno bodhisattvaḥ sarvapariśramaiḥ sarvaduḥkhopanipātaiḥ na nivartate kṣiprañcāklāntakāyaḥ aklāntacittaḥ tatkauśalaṃ samudāyanayati mahāsmṛtibalādhānaprāptaśca bhavati na ca tena kauśalenonnatiṃ gacchati na ca pareṣāmācāryamuṣṭiṃ karoti
於一切處具平等見、具平等心，得最勝捨。依止此捨，於諸明處一切善巧勤修習時，雖復遭遇一切劬勞、一切苦難而不退轉。速疾能令身無勞倦、心無勞倦，於諸善巧速能成辦。得大念力。不因善巧而自貢高。亦於他所無有祕吝。 (大正30.487b23-28)
[The bodhisattva] seeing [all dharma-s] as equal in all cases, being equal-minded, attains supreme equanimity. Relying on which, the bodhisattva being engaged in the skillfulness of all areas of knowledge does not recoil on account of fatigue and all unexpected occurrences of difficulties/suffering. And, being physically and mentally unwearied, he quickly accomplishes skillfulness in them; and has attained the support of the power of great mindfulness. And, yet he does not become arrogant on account of that skillfulness. He does not have the close-fistedness of a teacher towards others. (FT 4.8)
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sarvatra ca |
於一切處 |
sarvatra, ca : both ind. |
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samadarśī samacittaḥ san ← sama–darśī sama–cittaḥ san(√as) |
具平等見具平等心 |
sama–: adj. °darśī : cpd., m.nom.sg. of °darśin(adj.) → bodhisattvaḥ in the next sentence sama– : adj. °cittaḥ : cpd., adj., m.nom.sg. of °citta(n.) → bodhisattvaḥ in the next sentence san : m.nom.sg. of sant(pr.p.) |
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paramāmupekṣāṃ pratilabhate ← paramām upekṣām(√īkṣ) prati+labhate(√labh) |
得最勝捨 |
paramām : f.acc.sg. of paramā(adj.) → upekṣām upekṣām : f.acc.sg. of upekṣā pratilabhate : pres. 3rd sg. ātm. |
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yāmāśritya ← yām ā+śritya(√śri) |
依止此捨 |
yām : rel.pron., f.acc.sg. of yad āśritya : ger. |
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sarvavidyāsthānakauśaleṣu prayujyamāno ← sarva–vidyā–sthāna–kauśaleṣu pra+yujyamānaḥ(√yuj) |
於諸明處一切善巧勤修習時 |
sarva– : adj. vidyā– : f.noun sthāna– : n.noun °kauśaleṣu : cpd., n.loc.pl. of °kauśala prayujyamānaḥ : m.nom.sg. of prayujyamāna(pr.p., pass.) |
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bodhisattvaḥ |
[菩薩] |
m.nom.sg. of bodhisattva |
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sarvapariśramaiḥ sarvaduḥkhopanipātaiḥ ← sarva–pari+śramaiḥ(√śram) sarva–duḥkha–upa+ni+pātaiḥ(√pat) |
雖復遭遇一切劬勞一切苦難
|
sarva– : adj. °pariśramaiḥ : cpd., m.instr.pl. of °pariśrama sarva– : adj. duḥkha– : m.noun °upanipātaiḥ : cpd., m.instr.pl. of °upanipāta |
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na nivartate ← na ni+vartate(√vṛt) |
而不退轉 |
na : ind. nivartate : pres. 3rd sg. ātm. |
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kṣiprañcāklāntakāyaḥ aklāntacittaḥ ← kṣipram ca a+klānta(√klam)–kāyaḥ a+klānta–cittaḥ |
速疾能令身無勞倦心無勞倦 |
kṣipram : adv. aklānta– : ppp. °kāyaḥ : cpd., m.nom.sg. of °kāya → bodhisattvaḥ in the previous sentence aklānta– : ppp. °cittaḥ : cpd., adj., m.nom.sg. of °citta(n.) → bodhisattvaḥ in the previous sentence |
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tatkauśalaṃ samudānayati ← tat–kauśalam sam+ut+ā+nayati(√nī) [DN: samudāyanayati] |
於諸善巧速能成辦 |
tat– : pron., n. °kauśalam : cpd., n.acc.sg. of °kauśala samudānayati : pres. 3rd sg. |
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mahāsmṛtibalādhānaprāptaśca bhavati ← mahā–smṛti–bala–ā+dhāna(√dhā)–pra+āptaḥ(√āp) ca bhavati(√bhū) |
得大念力 |
mahā– : adj. smṛti– : f.noun bala– : n.noun ādhāna– : n.noun °prāptaḥ : cpd., m.nom.sg. of °prāpta(ppp.) → bodhisattvaḥ in the previous sentence ca : ind. bhavati : pres. 3rd sg. |
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na ca tena kauśalenonnatiṃ gacchati ← na ca tena kauśalena ut+natim(√nam) gacchati(√gam)
|
不因善巧而自貢高 |
na, ca : both ind. tena : pron., n.instr.sg. of tad kauśalena : n.instr.sg. of kauśala unnatim : f.acc.sg. of unnati gacchati : pres. 3rd sg. |
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na ca pareṣāmācāryamuṣṭiṃ karoti ← na ca pareṣām ācārya–muṣṭim karoti(√kṛ) |
亦於他所無有祕吝 |
na, ca : both ind. pareṣām : m.gen.pl. of para ācārya– : fpp. °muṣṭim : cpd., f.acc.sg. of °muṣṭi karoti : pres. 3rd sg. |
sarvakauśaleṣu cāsaṃlīnacitto bhavati utsāhavānavyāhatagatiśca bhavati dṛḍhasannāhaprayogaḥ yathā yathā saṃsāre saṃsaran duḥkhaviśeṣaṃ labhate tathā tathotsāhaṃ bardhayatyanuttarāyāṃ samyaksaṃbodhau yathā yathā samucchrayaviśeṣamadhigacchati tathā tathāni-rmānataro bhavati sattvānāmantike yathā yathā jñānaviśeṣamadhigacchati tathā tathā bhūyasyā mātrayā paropārambhavivādaprakīrṇalapitākleśopakleśebhyaśca vṛttaskha litasamudācārebhyaḥ parijñāya parijñāya cittamadhyupekṣate yathā yathā guṇairvi[va] rdhatetathā tathā praticchannakalyāṇo bhavati na parato jñātuṃ samanveṣate na lābha satkāram imā evaṃbhāgīyā bahavo'nuśaṃsā bhavanti bodhisattvasya bodhipakṣyā bodhyanukūlāstajjñānasanniśritasya tasmād ye kecidbodhimanuprāptavanto ye ca kecitprāpsyanti ye ca prāpnuvanti sarve ta etadeva jñānaṃ niśritya nānyannyūnaṃ prativiśiṣṭaṃ vā
於諸善巧心無怯弱，有所堪能，所行無礙，具足堅固甲冑加行。是諸菩薩於生死中如如流轉遭大苦難，如是如是於其無上正等菩提堪能增長。如如獲得尊貴殊勝，如是如是於諸有情憍慢漸減。如如證得智慧殊勝，如是如是倍於他所難詰、諍訟、諠雜、語論、本惑、隨惑，犯禁現行，能數觀察，深心棄捨。如如功德展轉增長，如是如是轉覆自善，不求他知，亦不希求利養恭敬。如是等類，菩薩所有眾多勝利，是菩提分、隨順菩提，皆依彼智。是故一切已得菩提、當得、今得，皆依彼智，除此更無若劣若勝。 (大正30.487b29-c11)
And, his mind does not become cowed with regard to all skillfulness. He is persevering and unobstructed in his action, applying firm armour-like effort. As he experiences a specific type of suffering while circling in saṃsāra, correspondingly, he strengthens his perseverance more and more towards the Supreme Perfect Enlightenment. As he attains a specific exaltation, correspondingly, he becomes more and more humble in the company of sentient beings. As he attains a specific kind of knowledge, to a greater and greater extent, his mind through understanding more and more fully, recoils from the manifestations of disciplinary transgressions resulting from the primary and secondary defilements of blaming others, disputes and frivolous talk. As he develops in virtues, he comes to conceal his own goodness more and more. He does not seek to be known by others nor seek gains or honour from others. The bodhisattva, relying on that knowledge, has many such kinds of benefits which conduce to and accord with enlightenment. Therefore, whoever have attained enlightenment, whoever will attain and whoever attaining, they all have relied on this very knowledge; not another one, whether inferior or superior. (FT 4.9)
4.3. 乘無戲論能正修行
evaṃ niṣprapañcanayārūḍho bodhisattva evaṃ caṃ bahvanuśaṃsa ātmanaśca buddhadharmaparipākāya pareṣāñca yānatrayadharmaparipākāya samyak pratipanno bhavati evañca punaḥ samyak pratipanno bhavati bhogeṣvātmabhāve ca nistṛṣṇo bhavati nistṛṣṇatāyāñca śikṣate sattveṣu bhogātmabhāvaparityāgāya sattvānāmevārthāya saṃvṛtaśca bhavati susaṃvṛtaḥ kāyena vācā sambareṇa ca śikṣate prakṛtyā pāpārucitāyai prakṛtibhadrakalyāṇatāyai ca kṣamo bhavati parataḥ sarvopatāpakipratipattīnām kṣamitvaṃ ca śikṣate mandakrodhatāyai ca a-paropatāpanatāyai ca sarvavidyāsthāneṣu cābhiyukto bhavati kuśalaśca sattvānāṃ vicikitsāprahāṇāyānugrahopasaṃhārāya ca ātmanaśca sarvajñatvahetuparigrahāya adhyātmasthitacittaśca bhavati susamāhitacittaḥ cittasthitaye ca śikṣate caturbrāhmavihārapariśodhanatāyai pañcābhijñāvikrīḍanatāyai ca sattvakṛtyānuṣṭhānatāyai sarvakauśalyābhiyogajakleśa-vinodanatāyai ca vicakṣaṇaśca bhavati paramatattvajñaḥ paramatattvajñatāyai ca śikṣate mahāyāne cāyatyāmātmanaḥ parinirvāṇāya
又諸菩薩乘御如是無戲論理，獲得如是眾多勝利，為自成熟諸佛法故，為成熟他三乘法故，修行正行。彼於如是修正行時，於自身財遠離貪愛，於諸眾生學離貪愛能捨身財。唯為利益諸眾生故，又能防護、極善防護，由身語等。修學律儀，性不樂惡，性極賢善。又能忍他一切侵惱，於行惡者能學堪忍，性薄瞋忿，不侵惱他。又能勤修一切明處令其善巧，為斷眾生一切疑難，為惠眾生諸饒益事，為自攝受一切智因。又能於內安住其心，令心善定，於心安住常勤修學，為淨修治四種梵住，為能遊戲五種神通，為能成立利眾生事，為欲除遣精勤修學一切善巧所生勞倦。又性黠慧成極真智。為極真智常勤修學，為自當來般涅槃故修習大乘。(大正30.487c11-27)
Thus, mounted on the proliferation-free way, thus acquiring many benefits, the bodhisattva comes to be properly practising for the maturation of the Buddha-qualities for himself, and for the maturation of the Dharma of the Three Vehicles for others. And, moreover, so properly practising, comes to be free from craving for possessions and his personal being. And, he trains in non-craving in order to be able to completely give away himself and his possessions to sentient beings. For the sole sake of sentient beings, he becomes restrained, well-restrained in body and speech. And, he trains in restraint for the sake of being naturally disinclined towards evil and for the sake of being naturally virtuous and good. He becomes forebearing towards all vexations and transgressions from others, and, he trains in forebearance so that he be slow to anger and not to cause trouble to others. He applies effort to all aspects of sciences, he becomes skillful, for the sake of dispelling doubts, conferring benefits for sentient beings and sustaining the cause of omniscience for himself. His mind becomes internally stabilized and well equipoised. He trains for the sake of mental stability, for the sake of purifying the Four Brāhma Abodes, for the sake of sporting in the Five Higher Knowledges, for the sake of facilitating the activities of sentient beings and for the sake of removing disturbances resulting from the exertion to [the mastering of] all skilfullness. He becomes wise, a knower of the highest reality. He trains for the sake of the knowledge of the highest reality in Mahāyāna, and for the sake of his own parinirvāṇa in the future. (FT 4.10)
|
evaṃ ← evam |
如是 |
ind. |
|
niṣprapañcanayārūḍho bodhisattva ← nis+pra+pañca(√pañc)–naya(√nī)–ā+rūḍhaḥ(√ruh) bodhisattvaḥ |
諸菩薩乘御無戲論理 [無戲論理乘御菩薩] |
niṣprapañca– : m.noun naya– : m.noun °ārūḍhaḥ : cpd., m.nom.sg. of °ārūḍha(ppp.) → bodhisattvaḥ bodhisattvaḥ : m.nom.sg. of bodhisattva |
|
evaṃ bahvanuśaṃsa ← evam bahu–anu+śaṃsaḥ(√śaṃs) [DN: evaṃ caṃ bahvanuśaṃsa] |
如是眾多勝利 |
evam : ind. bahu– : adj. °anuśaṃsaḥ : cpd., m.nom.sg. of °anuśaṃsa |
|
ātmanaśca buddhadharmaparipākāya ← ātmanaḥ ca buddha–dharma–pari+pākāya(√pac) |
為自成熟諸佛法故 |
ātmanaḥ : m.gen.sg. of ātman ca : ind. buddha– : ppp., m.noun dharma– : m.noun °paripākāya : cpd., m.dat.sg. of °paripāka |
|
pareṣāñca yānatrayadharmaparipākāya ← pareṣām ca yāna–traya–dharma–pari+pākāya |
為成熟他三乘法故 |
pareṣām : m.gen.pl. of para ca : ind. yāna– : n.noun traya– : cardinal, m. dharma– : m.noun °paripākāya : cpd., m.dat.sg. of °paripāka |
|
samyak pratipanno bhavati ← samyak prati+pannaḥ(√pad) bhavati(√bhū)
|
修行正行 |
samyak : adv. pratipannaḥ : m.nom.sg. of pratipanna(ppp.) → bodhisattvaḥ bhavati : pres. 3rd sg. |
|
evañca punaḥ samyak pratipanno bhavati ← evam ca punaḥ samyak prati+pannaḥ(√pad) bhavati(√bhū)
|
彼於如是修正行時 |
evam, ca, punaḥ : all ind. samyak : adv. pratipannaḥ : m.nom.sg. of pratipanna(ppp.) → bodhisattvaḥ bhavati : pres. 3rd sg. |
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bhogeṣvātmabhāve ca nistṛṣṇo bhavati ← bhogeṣu(√bhuj) ātma–bhāve ca nis+tṛṣṇaḥ(√tṛṣ) bhavati |
於自身財遠離貪愛 |
bhogeṣu : m.loc.pl. of bhoga ātma– : m., ātman in cpd. form °bhāve : cpd., m.loc.sg. of °bhāva ca : ind. nistṛṣṇaḥ : m.nom.sg. of nistṛṣṇa(ppp.) → bodhisattvaḥ bhavati : pres. 3rd sg. |
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nistṛṣṇatāyāñca śikṣate ← nis+tṛṣṇatāyām(√tṛṣ) ca śikṣate(√śikṣ) |
學離貪愛 |
nistṛṣṇatāyām : f.loc.sg. of nistṛṣṇatā(ppp. nistṛṣṇa with f.abs.su. tā) śikṣate : pres. 3rd sg. ātm. |
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sattveṣu bhogātmabhāvaparityāgāya ← sattveṣu bhoga–ātma+bhāva–pari+tyāgāya |
於諸眾生能捨身財 |
sattveṣu : m.loc.pl. of sattva(pr.p. sant with n.abs.su. tva) bhoga– : m.noun ātmabhāva– : m.noun °parityāgāya : cpd., m.dat.sg. of °parityāga |
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sattvānāmevārthāya ← sattvānām eva arthāya |
唯為利益諸眾生故 |
sattvānām : m.gen.pl. of sattva(pr.p. sant with n.abs.su. tva) eva : ind. arthāya : m.dat.sg. of artha |
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saṃvṛtaśca bhavati susaṃvṛtaḥ ← sam+vṛtaḥ(√vṛ) ca bhavati su+sam+vṛtaḥ(√vṛ) |
又能防護極善防護 |
saṃvṛtaḥ : m.nom.sg. of saṃvṛta(ppp.) → bodhisattvaḥ bhavati : pres. 3rd sg. susaṃvṛtaḥ : m.nom.sg. of susaṃvṛta(ppp.) → bodhisattvaḥ |
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kāyena vācā samvare ca śikṣate ← kāyena vācā sam+vare ca śikṣate(√śikṣ) [DN: sambareṇa; TK: samvare] |
由身語等修學律儀 |
kāyena : m.instr.sg. of kāya vācā : f.instr.sg. of vāc samvare : m./n.loc.sg. of saṃvara śikṣate : pres. 3rd sg. ātm. |
|
prakṛtyā pāpārucitāyai ← prakṛtyā pāpa–a+rucitāyai(√ruc) |
性不樂惡 |
prakṛtyā : f.instr.sg. of prakṛti pāpa– : adj. °arucitāyai : cpd., f.dat.sg. of °arucitā(ppp.) |
|
prakṛtibhadrakalyāṇatāyai ca ← prakṛti–bhadra–kalyāṇatāyai ca |
性極賢善 |
prakṛti– : f.noun bhadra– : adj. °kalyāṇatāyai : cpd., f.dat.sg. of °kalyāṇatā(adj. kalyāṇa with f.abs.su. tā) |
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kṣamo bhavati parataḥ sarvopatāpavipratipattīnām ← kṣamaḥ(√kṣam) bhavati(√bhū) parataḥ sarva–upa+tāpa(√tap)–vi+prati+pattīnām(√pad) [DN: °kipratipattīnām; TK: °vipratipattīnām] |
能忍他一切侵惱 |
kṣamaḥ : m.nom.sg. of kṣama(adj.) → bodhisattvaḥ bhavati : pres. 3rd sg. parataḥ : adv., para(adj.) with abl.su. taḥ sarva– : adj. upatāpa– : m.noun °vipratipattīnām : cpd., f.gen.pl. of °vipratipatti |
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kṣamitvaṃ ca śikṣate ← kṣamitvam(√kṣam) ca śikṣate(√śikṣ) |
能學堪忍 |
kṣamitvam : n.acc.sg. of kṣamitva śikṣate : pres. 3rd sg. ātm. |
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mandakrodhatāyai ca ← manda–krodhatāyai(√krudh) ca |
性薄瞋忿 |
manda– : adj. °krodhatāyai : cpd., f.dat.sg. of °krodhatā(m.noun krodha with f.abs.su. tā) |
|
aparopatāpanatāyai ca ← a+para–upa+tāpanatāyai(√tap) ca [DN: a-paropatāpanatāyai] |
不侵惱他 |
apara– : m.noun °upatāpanatāyai : cpd., f.dat.sg. of °upatāpanatā(adj. upatāpana with f.abs.su. tā) |
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sarvavidyāsthāneṣu ← sarva–vidyā–sthāneṣu(√sthā) |
一切明處 |
sarva– : adj. vidyā– : f.noun sthāneṣu : cpd., n.loc.pl. of sthāna |
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cābhiyukto bhavati ← ca abhi+yuktaḥ(√yuj) bhavati(√bhū) |
又能勤修 |
abhiyuktaḥ : m.nom.sg. of abhiyukta(ppp.) → bodhisattvaḥ bhavati : pres. 3rd sg. |
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kuśalaśca ← kuśalaḥ ca |
令其善巧 |
kuśalaḥ : m.nom.sg. of kuśala(adj.) → bodhisattvaḥ |
|
sattvānāṃ vicikitsāprahāṇāyānugrahopasaṃhārāya ca ← sattvānām vicikitsā–pra+hāṇāya(√hā) anu+graha(√grah)–upa+sam+hārāya(√hṛ) ca |
為斷眾生一切疑難, 為惠眾生諸饒益事 [眾生的疑為斷及為惠饒益] |
sattvānām : m.gen.pl. of sattva(pr.p. sant with n.abs.su. tva) vicikitsā– : f.noun °prahāṇāya : cpd., n.dat.sg. of °prahāṇa anugraha– : m.noun °upasaṃhārāya : cpd., m.dat.sg. of °upasaṃhāra |
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ātmanaśca sarvajñatvahetuparigrahāya ← ātmanaḥ ca sarva–jñatva–hetu–pari+grahāya |
為自攝受一切智因 [自一切智因為攝] |
ātmanaḥ : m.gen.sg. of ātman sarva– : adj. jñatva– : jña(adj.) with n.abs.su. tva hetu– : m.noun °parigrahāya : cpd., m.dat.sg. of °parigraha |
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adhyātmasthitacittaśca bhavati susamāhitacittaḥ ← adhyātma–sthita(√sthā)–cittaḥ ca bhavati su+sam+ā+hita(√hi)–cittaḥ |
又能於內安住其心, 令心善定 |
adhyātma– : adj. sthita– : ppp. °cittaḥ : cpd., adj., m.nom.sg. of °citta(n.) → bodhisattvaḥ ca : ind. bhavati : pres. 3rd sg. susamāhita– : ppp. °cittaḥ : cpd., adj., m.nom.sg. of °citta(n.) → bodhisattvaḥ |
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cittasthitaye ca śikṣate ← citta–sthitaye ca śikṣate(√śikṣ) |
於心安住常勤修學 |
citta– : n.noun °sthitaye : cpd., f.dat.sg. of °sthiti śikṣate : pres. 3rd sg. ātm. |
|
caturbrāhmavihārapariśodhanatāyai ← catur–brāhma–vi+hāra(√hṛ)–pari+śodhanatāyai(√śudh) |
為淨修治四種梵住 |
catur– : cardinal brāhma– : adj. vihāra– : m.noun °pariśodhanatāyai : cpd., f.dat.sg. of °pariśodhanatā(n.noun pariśodhana with f.abs.su. tā) |
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pañcābhijñāvikrīḍanatāyai ca ← pañca–abhi+jñā–vi+krīḍana+tāyai(√krīḍ) ca |
為能遊戲五種神通 |
pañca– : cardinal abhijñā– : f.noun °vikrīḍanatāyai : cpd., f.dat.sg. of °vikrīḍanatā(n.noun vikrīḍana with f.abs.su. tā) |
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sattvakṛtyānuṣṭhānatāyai ← sattva–kṛtya–anu+ṣṭhāna+tāyai(√sthā) |
為能成立利眾生事 |
sattva– : m./n.noun, sant(pr.p.) with n.abs.su. tva kṛtya– : fpp. °anuṣṭhānatāyai : cpd., f.dat.sg. of °anuṣṭhānatā(n.noun anuṣṭhāna with f.abs.su. tā) |
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sarvakauśalyābhiyogajakleśavinodanatāyai ca ← sarva–kauśalya–abhi+yoga+ja–kleśa–vi+nodana+tāyai(√nud) ca [DN: °kleśa-vinodanatāyai]
|
為欲除遣精勤修學一切善巧所生勞倦 [一切善巧精勤修學所生勞倦為欲除遣] |
sarva– : adj. kauśalya– : n.noun abhiyogaja– : adj., abhiyoga(m.) with su. ja kleśa– : m.noun °vinodanatāyai : cpd., f.dat.sg. of °vinodanatā(n.noun vinodana with f.abs.su. tā) ca : ind. |
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vicakṣaṇaśca bhavati paramatattvajñaḥ ← vi+cakṣaṇaḥ(√cakṣ) ca bhavati parama– tattva–jñaḥ |
性黠慧成極真智 |
vicakṣaṇaḥ : m.nom.sg. of vicakṣaṇa(adj.) → bodhisattvaḥ bhavati : pres. 3rd sg. parama– : adj. tattva– : tat(pron.) with n.abs.su. tva °jñaḥ : cpd., m.nom.sg. of °jña(adj.) → bodhisattvaḥ |
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paramatattvajñatāyai ca ← parama–tattva–jñatāyai ca |
為極真智 |
parama– : adj. tattva– : tat(pron.) with n.abs.su. tva °jñatāyai : cpd., f.dat.sg. of °jñatā(adj. jña with f.abs.su. tā) ca : ind. |
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śikṣate mahāyāne ← śikṣate(√śikṣ) mahā–yāne |
常勤修學大乘 [修學大乘] |
śikṣate : pres. 3rd sg. ātm. mahā– : adj. °yāne : n.loc.sg. of °yāna |
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cāyatyāmātmanaḥ parinirvāṇāya ← ca āyatyām ātmanaḥ pari+nirvāṇāya |
為自當來般涅槃故 |
ca : ind. āyatyām : f.loc.sg. of āyati ātmanaḥ : m.gen.sg. of ātman parinirvāṇāya : n.dat.sg. of parinirvāṇa |
sa khalu bodhisattva evaṃ samyakprayukto guṇavatsu sattveṣu pūjālābhasatkāreṇa pratyupasthito bhavati doṣavatsu sattveṣu parameṇa kāruṇyacittenānukampācittena pratyupasthito bhavati yathāśaktyā ca yathābalaṃ doṣaprahāṇāyaiṣāṃ prayujyate apakāriṣu sattveṣu maitracittatayā pratyupasthito bhavati yathāśaktyā ca yathābalam aśaṭho bhūtvā amāyāvī teṣāṃ hitasukhamupasaṃharati teṣāmapakāriṇāṃ svenāśayaprayogadoṣeṇa vairacittatāyāḥ prahāṇārthamupakāriṣu sattveṣu kṛtajñatayā tulyādhikena pratyupakāreṇa pratyupasthito bhavati āśāñca dhārmikī paripūrayatyasya yathāśaktyā yathābalam apratibalo'pi ca yācitaḥ san teṣu teṣu kṛtyakaraṇīyeṣvādaraṃ vyāyāmamupadarśayati na sakṛdeva nirākaroti kathamayaṃ saṃjñāpyetā'śakto'haṃ nākarttukāma iti ityayamevaṃbhāgīyo bodhisattvasya niṣprapañcanayārūḍhasya paramatattvajñāna-sanniśritasya samyakprayogo veditavyaḥ
又諸菩薩即於如是修正行時，於具功德諸有情所，常樂現前供養恭敬。於具過失諸有情所，常樂現前發起最勝悲心愍心。隨能隨力令彼除斷所有過失。於己有怨諸有情所，常起慈心。隨能隨力、無諂無誑作彼種種利益安樂，令彼怨者意樂、加行所有過失及怨嫌心自然除斷。於己有恩諸有情所，善知恩故，若等若增現前酬報，隨能隨力如法令其意望滿足。雖無力能，彼若求請，即於彼彼所作事業，示現殷重精勤營務，終不頓止彼所希求。「云何令彼知我無力非無欲樂？」如是等類，當知名為菩薩乘御無戲論理，依極真智修正加行。(大正30.487c27-488a11)
The bodhisattva, properly engaged in this way, avails himself in terms of offering, gain and honour to virtuous beings. [On the other hand], he avails himself with thoughts of supreme compassion and thoughts of supreme sympathy towards corrupt beings; and, to the extent of his ability and power, he is devoted to the eradication of their corruption. He avails himself with thoughts of loving–kindness towards sentient beings who have wronged him. To the extent of his ability and power, without cheating and without being deceitful, he provides benefit and happiness for them, for the sake of eliminating mental hostility of the wrong-doers on account of their own intention, effort and faults. He avails himself, out of gratitude, to beings who are his benefactors, by way of equal reciprocation or more, and to the extent of his ability and power, fulfills their righteous aspirations. Even when he is incapable, when being requested, he displays enthusiasm and effort with regard to these and those duties to be done and does not decline abruptly - How should this be expressed to that person – “I am not capable, not that I do not wish to do”. Thus it is this, of such a type, to be known as the proper effort (prayoga) of a bodhisattva who has embarked on the proliferation-free way (niṣprapañcanaya-arūḍhasya), supported by the knowledge of the Supreme Reality (parama-tattva-jñāna). (FT 4.11)
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sa khalu bodhisattva ← saḥ khalu bodhisattvaḥ |
又諸菩薩 |
saḥ : m.nom.sg. of tad khalu : ind. bodhisattvaḥ : m.nom.sg. of bodhisattva |
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evaṃ samyakprayukto ← evam samyak pra+yuktaḥ(√yuj) |
即於如是修正行時 |
evam : ind. samyak : adv. prayuktaḥ : m.nom.sg. of prayukta(ppp.) → bodhisattvaḥ |
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guṇavatsu sattveṣu |
於具功德諸有情所 |
guṇavatsu : m.loc.pl. of guṇavant(adj.) → sattveṣu sattveṣu : m.loc.pl. of sattva(pr.p. sant with n.abs.su. tva) |
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pūjālābhasatkāreṇa ← pūjā(√pūj)–lābha–satkāreṇa |
供養恭敬
|
pūjā– : f.noun lābha– : adj. °satkāreṇa : cpd., m.instr.sg. of °satkāra |
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pratyupasthito bhavati ← prati+upa+sthitaḥ(√sthā) bhavati(√bhū) |
常樂現前 |
pratyupasthitaḥ : m.nom.sg. of pratyupasthita(ppp.) → bodhisattvaḥ bhavati : pres. 3rd sg. |
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doṣavatsu sattveṣu ← doṣavatsu(√duṣ) sattveṣu |
於具過失諸有情所 |
doṣavatsu : m.loc.pl. of doṣavant(adj.) → sattveṣu sattveṣu : m.loc.pl. of sattva(pr.p. sant with n.abs.su. tva) |
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parameṇa kāruṇyacittenānukampācittena ← parameṇa kāruṇya–cittena anu+kampā–cittena |
最勝悲心愍心 |
parameṇa : n.instr.sg. of parama(adj.) → °cittena kāruṇya– : n.noun °cittena : cpd., n.instr.sg. of °citta anukampā– : f.noun °cittena : cpd., n.instr.sg. of °citta |
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pratyupasthito bhavati ← prati+upa+sthitaḥ(√sthā) bhavati(√bhū) |
常樂現前 |
pratyupasthitaḥ : m.nom.sg. of pratyupasthita(ppp.) → bodhisattvaḥ bhavati : pres. 3rd sg. |
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yathāśaktyā ca yathābalaṃ ← yathā–śaktyā ca yathā–balam |
隨能隨力 |
yathā– : adv. °śaktyā : cpd., adv. yathā– : adv. °balam : cpd., adv. |
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doṣaprahāṇāyaiṣāṃ prayujyate ← doṣa–pra+hāṇāya(√hā) eṣām pra+yujyate(√yuj) |
令彼除斷所有過失 |
doṣa– : m.noun °prahāṇāya : cpd., n.dat.sg. of °prahāṇa eṣām : dem., m.gen.pl. of idam prayujyate : pass., pres. 3rd sg. |
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apakāriṣu sattveṣu ← apa+kāriṣu sattveṣu |
於己有怨諸有情所 |
apakāriṣu : m.loc.pl. of apakārin(adj.) → sattveṣu sattveṣu : m.loc.pl. of sattva(pr.p. sant with n.abs.su. tva) |
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maitracittatayā pratyupasthito bhavati ← maitra–cittatayā prati+upa+sthitaḥ(√sthā) bhavati |
常起慈心 |
maitra– : adj. °cittatayā : cpd., f.instr.sg. of °cittatā(n.noun citta with f.abs.su. tā) pratyupasthitaḥ : m.nom.sg. of pratyupasthita(ppp.) → bodhisattvaḥ bhavati : pres. 3rd sg. |
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yathāśaktyā ca yathābalam ← yathā–śaktyā ca yathā–balam |
隨能隨力 |
yathā– : adv. °śaktyā : cpd., adv. yathā– : adv. °balam : cpd., adv. |
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aśaṭho bhūtvā amāyāvī ← a+śaṭhaḥ bhūtvā(√bhū) a+māyāvī |
無諂無誑 |
aśaṭhaḥ : m.nom.sg. of aśaṭha(adj.) → bodhisattvaḥ bhūtvā : ger. amāyāvī : m.nom.sg. of amāyāvin(adj.) → bodhisattvaḥ |
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teṣāṃ hitasukhamupasaṃharati ← teṣām hita(√dhā)–sukham upa+sam+harati(√hṛ) |
作彼種種利益安樂 |
teṣām : pron., m.gen.pl. of tad hita– : ppp. °sukham : cpd., n.acc.sg. of °sukha upasaṃharati : pres. 3rd sg. |
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teṣāmapakāriṇāṃ ← teṣām apa+kāriṇām |
彼怨者 |
teṣām : pron., m.gen.pl. of tad apakāriṇām : m.gen.pl. of apakārin(adj.) → teṣām |
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svenāśayaprayogadoṣeṇa ← svena āśaya–pra+yoga–doṣeṇa |
意樂加行所有過失…自然… [自然意樂加行過失..] |
svena : adv. āśaya– : m.noun prayoga– : m.noun °doṣeṇa : cpd., m.instr.sg. of °doṣa |
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vairacittatāyāḥ prahāṇārtham ← vaira–cittatāyāḥ pra+hāṇa–artham |
怨嫌心…除斷 |
vaira– : adj. °cittatāyāḥ : cpd., f.gen.sg. of °cittatā(n.noun citta with f.abs.su. tā) prahāṇa– : n.noun °artham : cpd., adv. |
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upakāriṣu sattveṣu ← upa+kāriṣu sattveṣu |
於己有恩諸有情所 |
upakāriṣu : m.loc.pl. of upakārin(adj.) → sattveṣu sattveṣu : m.loc.pl. of sattva(pr.p. sant with n.abs.su. tva) |
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kṛtajñatayā ← kṛta–jñatayā(√jñā) |
善知恩故 |
kṛta– : ppp. °jñatayā : cpd., f.instr.sg. of °jñatā(ppp.) |
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tulyādhikena pratyupakāreṇa ← tulya(√tul)–adhikena prati+upa+kāreṇa(√kṛ) |
若等若增…酬報 |
tulya– : adj. °adhikena : cpd., m.instr.sg. of °adhika(adj.) → pratyupakāreṇa pratyupakāreṇa : m.instr.sg. of pratyupakāra |
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pratyupasthito bhavati ← prati+upa+sthitaḥ(√sthā) bhavati(√bhū) |
現前 |
pratyupasthitaḥ : m.nom.sg. of pratyupasthita(ppp.) → bodhisattvaḥ bhavati : pres. 3rd sg. |
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āśāñca dhārmikīṃ paripūrayatyasya ← āśām ca dhārmikīm pari+pūrayati(√pṛ/pṝ) asya [DN: dhārmikī; TK: dhārmikīṃ] |
如法令其意望滿足 [意望如法令滿足其] |
āśām : f.acc.sg. of āśā dhārmikīm : f.acc.sg. of dhārmiki(adj.) → āśām paripūrayati : caus., pres. 3rd sg. asya : dem., m.gen.sg. of idam |
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yathāśaktyā yathābalam ← yathā–śaktyā yathā–balam |
隨能隨力 |
yathā– : adv. °śaktyā : cpd., adv. yathā– : adv. °balam : cpd., adv. |
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apratibalo'pi ca ← a+prati+balaḥ api ca |
雖無力能 |
apratibalaḥ : m.nom.sg. of apratibala api, ca : both ind. |
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yācitaḥ san ← yācitaḥ(√yāc) san(√as) |
彼若求請 |
yācitaḥ : m.nom.sg. of yācita(ppp.) san : m.nom.sg. of sant(pr.p.) |
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teṣu teṣu kṛtyakaraṇīyeṣv ← teṣu teṣu kṛtya(√kṛ)–karaṇīyeṣu(√kṛ) |
即於彼彼所作事業 |
teṣu : pron., n.loc.pl. of tad kṛtya– : fpp. °karaṇīyeṣu : cpd., n.loc.pl. of °karaṇīya(fpp.) |
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ādaraṃ vyāyāmamupadarśayati ← ādaram vi+ā+yāmam(√yam) upa+darśayati(√dṛś) |
示現殷重精勤營務 [殷重精勤營務示現] |
ādaram : adv./m.acc.sg., meaning “enthusiastically/ enthusiasm” vyāyāmam : m.acc.sg. of vyāyāma upadarśayati : caus., pres. 3rd sg. |
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na sakṛdeva nirākaroti ← na sakṛt eva nir+ā+karoti(√kṛ) |
終不頓止彼所希求
|
na : ind. sakṛt : adv., meaning “abruptly” eva : ind. nirākaroti : pres. 3rd sg. |
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kathamayaṃ saṃjñāpyetā'śakto'haṃ ← katham ayam sam+jñāpyeta(√jñā) a+śaktaḥ aham |
云何令彼知我無力 |
katham : adv. ayam : dem., m.nom.sg. of idam saṃjñāpyeta : caus., opt., pass. 3rd sg. aśaktaḥ : m.nom.sg. of aśakta(adj.) → aham aham : p.pron., 1st nom.sg. of mad |
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nākartukāma iti ← na a+kartu(√kṛ)–kāmaḥ iti [DN: nākarttukāma] |
非無欲樂 |
na, iti : both ind. akartu– : inf. °kāmaḥ : cpd., m.nom.sg. of °kāma |
|
ityayamevaṃbhāgīyo ← iti ayam evam bhāgīyaḥ(√bhaj) |
如是等類 |
iti : ind. ayam : dem., m.nom.sg. of idam evam : ind. bhāgīyaḥ : m.nom.sg. of bhāgīya |
|
bodhisattvasya |
菩薩 |
m.gen.sg. of bodhisattva |
|
niṣprapañcanayārūḍhasya ← nis+pra+pañca(√pañc)–naya(√nī)–ā+rūḍhasya(√ruh) |
乘御無戲論理 |
niṣprapañca– : m.noun naya– : m.noun °ārūḍhasya : cpd., m.gen.sg. of °ārūḍha(ppp.) → bodhisattvasya |
|
paramatattvajñānasanniśritasya ← parama–tattva–jñāna–sam+ni+śritasya(√śri) [DN: °jñāna-sanniśritasya] |
依極真智 |
parama– : adj. tattva– : tat(pron.) with n.abs.su. tva jñāna– : n.noun °sanniśritasya : cpd., m.gen.sg. of °sanniśrita(ppp.) → bodhisattvasya |
|
samyakprayogo veditavyaḥ← samyak pra+yogaḥ veditavyaḥ(√vid) |
當知名為修正加行 |
samyak : adv. prayogaḥ : m.nom.sg. of prayoga veditavyaḥ : m.nom.sg. of veditavya(fpp.) |
5.1. 立離言自性
tatra kayā yuktyā nirabhilāpyasvabhāvatā sarvadharmāṇāṃ pratyavagantavyā yeyaṃ svalakṣaṇaprajñaptirdharmāṇāṃ yaduta rūpamiti vā vedaneti vā pūrvavadantato yāvannirvāṇamiti vā prajñaptimātrameva tadveditavyam na svabhāvo nāpi ca tadvinirmuktastadanyo vāggocaro vāgaviṣayaḥ evaṃ sati na svabhāvo dharmāṇāṃ tathā vidyate yathābhilapyate na ca punaḥ sarveṃṇa sarvaṃ na vidyate sa punarevamavidyamāno na ca sarveṇa sarvamavidyamānaḥ kathaṃ vidyate asadbhū tasamāropāsaṃgrāhavivarjitaśca bhūtāpavādāsaṃgrāhavivarjitaśca vidyate sa punaḥ pāramārthikaḥ svabhāvaḥ sarvadharmāṇāṃ nirvikalpasyaiva jñānasya gocaro veditavyaḥ
以何道理應知諸法離言自性？謂一切法假立自相，或說為色，或說為受，如前廣說乃至涅槃，當知一切唯假建立，非有自性，亦非離彼別有自性，是言所行、是言境界。如是諸法非有自性如言所說。亦非一切都無所有。如是非有，亦非一切都無所有，云何而有？謂離增益實無妄執，及離損減實有妄執，如是而有。即是諸法勝義自性，當知唯是無分別智所行境界。(大正30.488a12-20)
Herein, by what reasoning should the state of the ineffable intrinsic nature (nirabhilāpyasvabhāvatā) of all dharma-s be understood? Whatever which is the designation in terms of the intrinsic characteristics of dharma-s, namely “form” or “feelings” as afore-mentioned or finally up to “nirvāṇa”, should be understood as just mere-designation (prajñapti-mātra). It is not the intrinsic nature nor is there another [nature] apart from that. It is the activity and domain of speech. That being so, in whichever manner it is spoken, in that manner the intrinsic nature of all dharma-s, is not found. But, it is also not the case that it is not found in every way. If, non-existing in this way but not non-existing in every way, how does it exist? It exists devoid of the false grasping of the superimposition (samāropa) onto the non-existent and avoiding the false grasping of the denial (apavāda) of the true existent. Hence, it should be understood that the intrinsic nature of all dharma-s in the highest sense is the domain of the non-conceptualising knowledge alone (nirvikalpasya eva jñānasya). (FT 5.1)
5.2.1. 辨破小乘隨名多體失
sa cetpunaryathaivābhilāpo yeṣu dharmeṣu yasminvastuni pravartate tadātmakāste dharmā vā tadvastu syāt evaṃ sati bahuvidhā bahavaḥ svabhāvā ekasya dharmasyaikasya vastuno bhaveyuḥ tat kasya hetoḥ tathā hyekasmindharme ekasminvastuni bahuvidhā bahavo bahubhirabhilāpaiḥ prajñaptaya upacārāḥ kriyante na ca bahuvidhānāñca bahūnāṃ prajñaptivādānāṃ niyamaḥ kaścidupalabhyate yadanyatamena prajñaptivādenaikena tasya dharmasya tasya vastunaḥ tādātmyaṃ tanmayatā tatsvabhāvatā syānnānyairavaśiṣṭaiḥ prajñaptivādaiḥ tasmātsakalavikalaiḥ sarvaprajñaptivādaiḥ sarvadharmāṇāṃ sarvavastūnāṃ nāsti tādātmyaṃ nāsti tanmayatā nāsti tatsvabhāvatā
若於諸法諸事隨起言說，即於彼法彼事有自性者，如是，一法一事應有眾多自性。何以故？以於一法一事制立眾多假說而詮表故。亦非眾多假說詮表決定可得，謂隨一假說，於彼法彼事有體、有分、有其自性，非餘假說。是故一切假說若具不具，於一切法、於一切事，皆非有體、有分、有其自性。(大正30.488a20-27)
Moreover, with regard to dharma-s and object-base (vastu), if they operate just like the expression, these dharma-s and that object-base should be possessed of that self-nature. This being so, there would be manifold intrinsic natures of one dharma, one object-base. Why? Because with regard to one dharma, one object-base, assorted and numerous figurative expressions (upacārāḥ) are coined by means of many terminologies for the sake of designations. And, among the multiple and numerous conceptual designations, not any fixed definition is apperceived (upalabhyate) such that, with regard any one of them, any one of the conceptual designations of that dharma, object-base, ought to have that identity, that composition, that intrinsic nature and not any other remaining conceptual designations. Therefore, in terms of all complete or incomplete conceptual designations, all dharma-s, all object-bases do not possess that identity, that composition nor that intrinsic nature. (FT 5.2.1)
5.2.2. 辨破小乘名前無體失
api ca sa cedrūpādayo dharmā yathāpūrvanirdiṣṭāḥ prajñaptivādasvabhāvā bhaveyuḥ evaṃ sati pūrva tāvadvastu paścāttatra chandataḥ prajñaptivādopacāraḥ prākprajñaptivādopacārādakṛte prajñaptivādopacāre sa dharmastadvastu niḥsvabhāva eva syāt sati niḥsvabhāvatve nirvastukaḥ prajñaptivādo na yujyate prajñaptivādopacāre cāsati prajñaptivādasvabhāvatā dharmasya vastuno na yujyeta
又如前說色等諸法，若隨假說有自性者，要先有事然後隨欲制立假說，先未制立彼假說時，彼法彼事應無自性。若無自性，無事制立假說詮表，不應道理。假說詮表既無所有，彼法彼事隨其假說而有自性，不應道理。(大正30.488a27-b04)
Furthermore, if, the dharma-s, form and so on, just as previously pointed out would become the intrinsic natures of their conceptual designations, that being so, beforehand, firstly there is an object-base and from there, afterwards there is the expression of the conceptual designation as desired. Before the figurative expression of the conceptual designation, when the figurative expression of the conceptual designation has not been coined, that dharma, that object-base would definitely be without intrinsic nature. There being no intrinsic nature, the conceptual designation of nothing (no-thing) does not conform to logic. And since the figurative expression of conceptual designation does not exist, the fact of intrinsic nature of that conceptual designation of the dharma and the object-base would not be logical. (FT 5.2.2)
|
api ca saced ← api ca sacet [DN: sa ced] |
又若 |
api, ca : both ind. sacet : adv. |
|
rūpādayo dharmā ← rūpa–ādayaḥ dharmāḥ |
色等諸法 |
rūpa– : n.noun °ādayaḥ : cpd., m.nom.pl. of °ādi → dharmāḥ dharmāḥ : m.nom.pl. of dharma |
|
yathāpūrvanirdiṣṭāḥ ← yathā pūrva–nir+diṣṭāḥ(√diś)
|
如前說
|
yathā : adv. pūrva– : adj. °nirdiṣṭāḥ : cpd., m.nom.pl. of °nirdiṣṭa(ppp.) → dharmāḥ |
|
prajñaptivādasvabhāvā bhaveyuḥ ← pra+jñapti(√jña)–vāda(√vad)–svabhāvāḥ bhaveyuḥ(√bhū+a+ī+yuḥ)
|
隨假說有自性 [假說自性有] |
prajñapti– : f.noun vāda– : m.noun °svabhāvāḥ : cpd., m.nom.pl. of °svabhāva bhaveyuḥ : opt. 3rd pl. |
|
evaṃ sati ← evam sati(√as) |
[如是] |
evam : ind. sati : m.loc.sg. of sant(pr.p.) loc.absol. meaning “this being so, …” |
|
pūrvan tāvadvastu ← pūrvam tāvat vastu [DN: pūrva] |
先有事 |
pūrvam : adv. tāvat : adv. pūrvam tāvat : adverbial phrase meaning “beforehand” vastu : n.nom.sg. of vastu |
|
paścāt |
然後 |
adv., meaning “afterwards” |
|
tatra chandataḥ prajñaptivādopacāraḥ ← tatra chanda+taḥ prajñapti–vāda– upa+cāraḥ(√car) |
隨欲制立假說 |
tatra : adv. chandataḥ : abl., chanda(m.) with abl.su. taḥ prajñapti– : f.noun vāda– : m.noun °upacāraḥ : cpd., m.nom.sg. of °upacāra |
|
prākprajñaptivādopacārād ← prāk prajñapti–vāda–upacārat |
先制立假說 |
prāk : adv. prajñapti– : f.noun vāda– : m.noun °upacārat : cpd., m.abl.sg. of °upacāra |
|
akṛte prajñaptivādopacāre ← a+kṛte(√kṛ) prajñapti–vāda–upacāre
|
未制立彼假說時 |
akṛte : m.loc.sg. of akṛta(ppp.) → °upacāre prajñapti– : f.noun vāda– : m.noun °upacāre : cpd., m.loc.sg. of °upacāra loc.absol. |
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sa dharmastadvastu ← saḥ dharmaḥ tat vastu
|
彼法彼事
|
saḥ : pron., m.nom.sg. of tad dharmaḥ : m.nom.sg. of dharma tat : pron., n.nom.sg. of tad vastu : n.nom.sg. of vastu |
|
niḥsvabhāva eva syāt ← niḥ+svabhāvaḥ eva syāt(√as) |
應無自性 |
niḥsvabhāvaḥ : m.nom.sg. of niḥsvabhāva eva : ind. syāt : opt. 3rd sg. |
|
sati niḥsvabhāvatve ← sati(√as) niḥ+svabhāva+tve
|
若無自性 |
sati : n.loc.sg. of sant(pr.p.) niḥsvabhāvatve : n.loc.sg. of niḥsvabhāvatva(m.noun niḥsvabhāva with n.abs.su. tva) loc.absol. |
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nirvastukaḥ prajñaptivādo ← nir+vastu+ka+ḥ prajñapti–vādaḥ |
無事假說詮表 |
nirvastukaḥ : m.nom.sg. of nirvastuka(adj.) → °vādaḥ prajñapti– : f.noun °vādaḥ : cpd., m.nom.sg. of °vāda |
|
na yujyate ← na yujyate(√yuj) |
不應道理 |
na : ind. yujyate : pass., pres. 3rd sg. |
|
prajñaptivādopacāre cāsati ← prajñapti–vāda–upacāre ca a+sati(√as)
|
假說詮表既無所有 |
prajñapti– : f.noun vāda– : m.noun °upacāre : cpd., m.loc.sg. of °upacāra ca : ind. asati : m.loc.sg. of asant(pr.p.) loc.absol. |
|
prajñaptivādasvabhāvatā dharmasya vastuno ← prajñapti–vāda–svabhāvatā dharmasya vastunaḥ |
彼法彼事隨其假說而有自性 [假說自性彼法彼事有]
|
prajñapti– : f.noun vāda– : m.noun °svabhāvatā : cpd., f.nom.sg., svabhāva(m.) with f.abs.su. tā dharmasya : m.gen.sg. of dharma vastunaḥ : n.gen.sg. of vastu |
|
na yujyeta ← na yujyeta(√yuj) |
不應道理 |
na : ind. yujyeta : opt. 3rd sg. ātm. |
5.2.3. 辨破小乘色前有名失
sa cetpunaḥ pūrvameva prajñaptivādopacārādakṛte prajñaptivādopacāre sa dharmastadvastu tadātmakaṃ syāt evaṃ sati vinā tena rūpamiti prajñaptivādopacāreṇa rūpasaṃjñake dharme rūpasaṃjñake vastuni rūpabuddhiḥ pravarteta na ca pravartate tadanena kāraṇonānayā yuktyā nirabhilāpyaḥ svabhāvaḥ sarvadharmāṇāṃ pratyavagantavyaḥ yathārūpamevaṃ vedanādayo yathānirdiṣṭā dharmā antato yāvannirvāṇaparyantā veditavyāḥ
又若諸色未立假說詮表已前，先有色性，後依色性制立假說攝取色者，是則離色假說詮表，於色想法、於色想事應起色覺，而實不起。由此因緣，由此道理，當知諸法離言自性。如說其色，如是受等如前所說，乃至涅槃，應知亦爾。(大正30.488b04-09)
Again, if, just before the figurative expression of the conceptual designation, when the figurative expression of the conceptual designation has not been coined, that dharma, object-base, ought to have that self-nature. That being so, without the figurative expression of the conceptual designation “form”, the ideation of form with regard to a dharma and an object-base, and an awareness / cognition of form should arise. But, it does not arise. So, by this reason, by this logic, the ineffable nature of all dharma-s should be directly realized. Likewise form, feelings etc., the dharma-s just pointed out, finally up to the ends of nirvāṇa, are to be understood. (FT 5.2.3)
|
sacet punaḥ [DN: sa cet] |
又若 |
sacet : adv. punaḥ : ind. |
|
pūrvameva prajñaptivādopacārād ← pūrvam eva pra+jñapti(√jña)–vāda(√vad)– upa+cārāt(√car) |
制立假說已前 |
pūrvam : adv. eva : ind. prajñapti– : f.noun vāda– : m.noun °upacārāt : cpd., m.abl.sg. of °upacāra |
|
akṛte prajñaptivādopacāre ← a+kṛte(√kṛ) prajñapti–vāda–upacāre
|
未制立假說詮表 |
akṛte : m.loc.sg. of akṛta(ppp.) → °upacāre prajñapti– : f.noun vāda– : m.noun °upacāre : cpd., m.loc.sg. of °upacāra loc.absol. |
|
sa dharmastadvastu ← saḥ dharmaḥ tat vastu |
諸色 [彼法彼事] |
saḥ : pron., m.nom.sg. of tad dharmaḥ : m.nom.sg. of dharma tat : pron., n.nom.sg. of tad vastu : n.nom.sg. of vastu |
|
tadātmakaṃ syāt ← tat–ātmakam syāt(√as) |
有色性 |
tat– : pron., n. °ātmakam : cpd., n.nom.sg. of °ātmaka(adj.) syāt : opt. 3rd sg. |
|
evaṃ sati ← evam sati(√as) |
是則 |
evam : ind. sati : m.loc.sg. of sant(pr.p.) loc.absol. meaning “that being so, …” |
|
vinā tena rūpamiti prajñaptivādopacāreṇa ← vinā tena rūpam iti prajñapti-vāda-upacāreṇa |
離「色」假說詮表 |
vinā : ind. tena : pron., m.instr.sg. of tad rūpam : n.nom.sg. of rūpa iti : ind., as quotation mark of rūpam prajñapti– : f.noun vāda– : m.noun °upacāreṇa : cpd., m.instr.sg. of °upacāra |
|
rūpasaṃjñake dharme ← rūpa–saṃjñake(√jñā) dharme |
於色想法 |
rūpa– : n.noun °saṃjñake : cpd., m.loc.sg. of °saṃjñaka(adj.) → dharme dharme : m.loc.sg. of dharma |
|
rūpasaṃjñake vastuni ← rūpa–saṃjñake vastuni |
於色想事 |
rūpa– : n.noun °saṃjñake : cpd., n.loc.sg. of °saṃjñaka(adj.) → vastuni vastuni : n.loc.sg. of vastu |
|
rūpabuddhiḥ pravarteta ← rūpa–buddhiḥ(√budh) pra+varteta(√vṛt) |
應起色覺 |
rūpa– : n.noun °buddhiḥ : cpd., f.nom.sg. of °buddhi pravarteta : opt. 3rd sg. ātm. |
|
na ca pravartate ← na ca pra+vartate(√vṛt) |
而實不起 |
na : ind. ca : ind. pravartate : pres. 3rd sg. ātm. |
|
tadanena kāraṇenānayā yuktyā ← tat anena kāraṇena(√kṛ) anayā yuktyā(√yuj) [DN: kāraṇonānayā] |
由此因緣由此道理 |
tat : connective anena : dem., n.instr.sg. of idam kāraṇena : n.instr.sg. of kāraṇa anayā : dem., f.instr.sg. of idam yuktyā : f.instr.sg. of yukti |
|
nirabhilāpyaḥ svabhāvaḥ sarvadharmāṇāṃ ← nir+abhi+lāpyaḥ(√lap) svabhāvaḥ(√bhū) sarva–dharmāṇām |
諸法離言自性
|
nirabhilāpyaḥ : m.nom.sg. of nirabhilāpya(fpp.) svabhāvaḥ : m.nom.sg. of svabhāva sarva– : adj. °dharmāṇām : cpd., m.gen.pl. of °dharma |
|
pratyavagantavyaḥ ← prati+ava√gam+tavya+ḥ |
當知 |
m.nom.sg. of pratyavagantavya(fpp.) |
|
yathārūpamevaṃ vedanādayo ← yathā rūpam evam vedanā–ādayaḥ |
如色如是受等 |
yathā : adv. rūpam : n.nom.sg. of rūpa evam : ind. vedanā– : f.noun °ādayaḥ : cpd., m.nom.pl. of °ādi |
|
yathānirdiṣṭā dharmā ← yathā nir+diṣṭāḥ(√diś) dharmāḥ |
如所說 [如所說諸法] |
yathā : adv. nirdiṣṭāḥ : m.nom.pl. of nirdiṣṭa(ppp.) → dharmāḥ dharmāḥ : m.nom.pl. of dharma |
|
antato yāvannirvāṇaparyantā ← antataḥ yāvat nirvāṇa–paryantāḥ |
乃至涅槃 |
antataḥ : abl. used as adv., anta(m./n.) with abl.su. taḥ yāvat : ind. antataḥ yāvat : adverbial phrase meaning “finally up to” nirvāṇa– : n.noun °paryantāḥ : cpd., m.nom.pl. of °paryanta |
|
veditavyāḥ(√vid) |
應知 |
m.nom.pl. of veditavya(fpp.) |
5.3.1. 總標兩種相似大乘
dvāvimāvasmāddharmavinayātpranaṣṭau veditavyau yaśca rūpādīnāṃ dharmāṇāṃ rūpādikasya vastunaḥ prajñaptivādasvabhāvaṃ svalakṣaṇamasadbhūtasamāropato'bhiniviśate yaścāpi prajñaptivādanimittādhiṣṭhānaṃ prajñaptivādanimittasanniśrayaṃ nirabhilāpyātmakatayā paramārthasadbhūtaṃ vastvapadamāno nāśayati sarveṇa sarvaṃ nāstīti
有二種人於佛所說法毘奈耶俱為失壞。一者、於色等法、於色等事，謂有假說自性自相，於實無事起增益執；二者、於假說相處、於假說相依離言自性勝義法性，謂一切種皆無所有，於實有事起損減執。(大正30.488b09-14)
These two are to be understood as being lost/perished from this Buddhist system (Dharma-Vinaya): [1] He, who is attached to the self-characteristic of the intrinsic nature of conceptual designation of “form”, etc. of dharma-s and “form”, etc. of the object-base, by way of superimposition on the non-existent. [2] And, also he who nullifies by negating the foundational-cause for conceptual designation (prajñaptivāda-nimitta-adhiṣṭhānam) and the support-cause for conceptual designation (prajñaptivāda-nimitta-saṃniśrayam) of an object-base, which is existent in the highest sense in terms of the fact of having an ineffable nature, saying that “nothing exists in every way”. (FT 5.3.1)
|
dvāvimāv ← dvau imau |
二種人 |
dvau : m.nom.du. of dvi(cardinal) imau : dem., m.nom.du. of idam |
|
asmāddharmavinayāt ← asmāt dharma–vinayāt(√nī) |
於法毘奈耶 |
asmāt : dem., m.abl.sg. of idam dharma– : m.noun °vinayāt : cpd., m.abl.sg. of °vinaya |
|
praṇaṣṭau veditavyau ← pra+naṣṭau(√naś) veditavyau(√vid) [DN: pranaṣṭau] |
俱為失壞 |
praṇaṣṭau : m.nom.du. of praṇaṣṭa(ppp.) → imau veditavyau : m.nom.du. of veditavya(fpp.) |
|
yaśca ← yaḥ ca |
一者 |
yaḥ : rel.pron., m.nom.sg. of yad ca : ind. |
|
rūpādīnāṃ dharmāṇāṃ ← rūpa–ādīnām dharmāṇām |
於色等法 |
rūpa– : n.noun °ādīnām : cpd., m.gen.pl. of °ādi dharmāṇām : m.gen.pl. of dharma |
|
rūpādikasya vastunaḥ ← rūpa–ādikasya vastunaḥ |
於色等事 |
rūpa– : n.noun °ādikasya : cpd., n.gen.sg. of °ādika(adj.) → vastunaḥ vastunaḥ : n.gen.sg. of vastu |
|
prajñaptivādasvabhāvaṃ svalakṣaṇam ← prajñapti(√jñā)–vāda(√vad)– sva+bhāvam(√bhū) sva+lakṣaṇam(√lakṣ) |
假說自性自相 |
prajñapti– : f.noun vāda– : m.noun °svabhāvam : cpd., adj., n.acc.sg. of °svabhāva(m.) → svalakṣaṇam svalakṣaṇam : n.acc.sg. of svalakṣaṇa |
|
asadbhūtasamāropato'bhiniviśate ← a+sat(√as)–bhūta(√bhū)– sam+ā+ropa+taḥ(√ruh) abhi+ni+viśate(√viś) |
於實無事起增益執 |
asat– : pr.p. bhūta– : ppp. °samāropataḥ : cpd., abl., samāropa(m.) with abl.su. taḥ abhiniviśate : pres. 3rd sg. ātm. |
|
yaścāpi ← yaḥ ca api |
二者 |
yaḥ : rel.pron., m.nom.sg. of yad ca, api : both ind. |
|
prajñaptivādanimittādhiṣṭhānaṃ ← prajñapti–vāda–nimitta–adhi+ṣṭhānam(√sthā) |
於假說相處 |
prajñapti– : f.noun vāda– : m.noun nimitta– : n.noun °adhiṣṭhānam : cpd., n.acc.sg of °adhiṣṭhāna |
|
prajñaptivādanimittasanniśrayaṃ ← prajñapti–vāda–nimitta–sam+ni+śrayam(√śri) |
於假說相依 |
prajñapti– : f.noun vāda– : m.noun nimitta– : n.noun °sanniśrayam : cpd., m.acc.sg. of °sanniśraya |
|
nirabhilāpyātmakatayā ← nir+abhilāpya(√lap)–ātmakatayā |
離言自性 |
nirabhilāpya– : fpp. °ātmakatayā : cpd., f.instr.sg. of °ātmakatā(adj. ātmaka with f.abs.su. tā) |
|
paramārthasadbhūtaṃ vastv ← parama–artha–sat(√as)–bhūtam(√bhū) vastu
|
勝義法性…於實有事 [於勝義實有事] |
parama– : adj. artha– : m.noun sat– : pr.p. °bhūtam : cpd., n.acc.sg. of °bhūta(ppp.) → vastu vastu : n.acc.sg. of vastu |
|
apavadamāno nāśayati ← apa+vadamānaḥ(√vad) nāśayati(√naś) [DN: apadamāno; TK: apavadan] |
起損減執 |
apavadamānaḥ : m.nom.sg. of apavadamāna(pr.p.) nāśayati : caus., pres. 3rd sg. |
|
sarveṇa sarvaṃ nāstīti← sarveṇa sarvam na asti(√as) iti |
謂一切種皆無所有 |
sarveṇa : n.instr.sg. of sarva(adj.) sarvam : n.nom.sg. of sarva(adj.) sarveṇa sarvam : phrase meaning “in each and every way” na : ind. asti : pres. 3rd sg. iti : ind. |
5.3.2. 別破兩種相似大乘
asadbhūtasamārope tāvadye doṣāste pūrvameva nirūpitā uttānā viśaditāḥ prakāśitāḥ yairdoṣai rūpādike vastunayasadbhūtasamāropātpranaṣṭo bhavatyasmāddharmavinayāditi veditavyaḥ
於實無事起增益執妄立法者所有過失，已具如前顯了開示。於色等法實無事中起增益執有過失故，於佛所說法毘奈耶甚為失壞。(大正30.488b14-17)
Firstly, those faults with regard to the superimposition on the non-existent, they have just been previously indicated, clarified, exposed and declared. By virtue of these faults of the superimposition on what does not exist truly, with regard to an object-base, “rūpa” etc., he is understood as one who comes to be perished from the Buddhist system. (FT 5.3.2)
|
asadbhūtasamārope ← a+sat(√as)–bhūta(√bhū)– sam+ā+rope(√ruh) |
於實無事起增益執 |
asat– : pr.p. bhūta– : ppp. °samārope : cpd., m.loc.sg. of °samāropa |
|
tāvad ← tāvat |
[最初] |
ind., meaning “firstly” |
|
ye doṣāste ← ye doṣāḥ(√duṣ) te |
妄立法者所有過失 |
ye : rel.pron. of doṣāḥ, m.nom.pl. of yad doṣāḥ : m.nom.pl. of doṣa te : correl.pron. of doṣāḥ, m.nom.pl. of tad |
|
pūrvameva |
如前 |
pūrvam : adv. eva : ind. adverbial phrase meaning “as previously” |
|
nirūpitā uttānā vivṛtāḥ prakāśitāḥ ← ni+rūpitāḥ(√rūp) ut+tānāḥ(√tan) vi+vṛtāḥ(√vṛ) pra+kāśitāḥ(√kāś) [DN: viśaditāḥ; TK: vivṛtāḥ] |
顯了開示 |
nirūpitāḥ : m.nom.pl. of nirūpita(ppp.) → doṣāḥ uttānāḥ : m.nom.pl. of uttāna(adj.) → doṣāḥ vivṛtāḥ : m.nom.pl. of vivṛta(ppp.) → doṣāḥ prakāśitāḥ : m.nom.pl. of prakāśita(ppp.) → doṣāḥ |
|
yairdoṣai ← yaiḥ doṣaiḥ |
有過失故 |
yaiḥ : rel.pron., m.instr.pl. of yad doṣaiḥ : m.instr.pl. of doṣa |
|
rūpādike vastunyasadbhūtasamāropāt ← rūpa–ādike vastuni a+sat–bhūta–samāropāt(√ruh) [DN: vastunay°] |
於色等法實無事中起增益執 [於色等事起實無增益執] |
rūpa– : n.noun °ādike : cpd., n.loc.sg. of °ādika(adj.) → vastuni vastuni : n.loc.sg. of vastu asat– : pr.p. bhūta– : ppp. °samāropāt : cpd., m.abl.sg. of °samāropa |
|
praṇaṣṭo bhavaty ← pra+naṣṭaḥ(√naś) bhavati(√bhū) [DN: pranaṣṭo] |
失壞 |
praṇaṣṭaḥ : m.nom.sg. of praṇaṣṭa(ppp.) bhavati : pres. 3rd sg. |
|
asmāddharmavinayād ← asmāt dharma–vinayāt(√nī) |
於佛所說法毘奈耶 [於此法毘奈耶] |
asmāt : dem., m.abl.sg. of idam dharma– : m.noun °vinayāt : cpd., m.abl.sg. of °vinaya |
|
iti veditavyaḥ(√vid) |
[應知] |
iti : ind. veditavyaḥ : m.nom.sg. of veditavya(fpp.) |
yathā punā rūpādikeṣu dharmeṣuvastumātramapyapavadamānaḥ sarvavaināśikaḥ pranaṣṭo bhavatyasmāddharmavinayāt tathā vakṣyāmi rūpādīnāṃ dharmānāṃ vastumātramapavadato naiva tattvaṃ nāpi prajñaptistadubhayametanna yujyate tadyathā satsu rūpādiṣu skandheṣu pudgalaprajñaptiryujyate nāsatsu nirvastukāpudgalaprajñaptiḥ evaṃ sati rūpādīnāṃ dharmāṇāṃ vastumātre [sa] rūpādidharmaprajñaptivādopacāro yujyate nāsati nirvastukaḥ prajñaptivādopacāraḥ tatra prajñaptervastu nāstīti niradhiṣṭhānā prajñaptirapi nāsti
於色等法實有唯事起損減執，壞諸法者所有過失，由是過失於佛所說法毘奈耶甚為失壞，我今當說。謂若於彼色等諸法實有唯事起損減執，即無真實，亦無虛假，如是二種皆不應理。譬如要有色等諸蘊，方有假立補特伽羅，非無實事而有假立補特伽羅；如是要有色等諸法實有唯事，方可得有色等諸法假說所表，非無唯事而有色等假說所表。若唯有假無有實事，既無依處，假亦無有。是則名為壞諸法者。(大正30.488b18-27)
Further, I shall now explain how the complete nihilist (sarvavaināśika), denying even the mere-object-base (vastumātra) in dharma-s, matter etc. come to be lost from the Buddhist system. For one denying the mere-object-base of dharma-s, matter etc., there is neither reality (tattva) nor concept/designation (prajñapti) — both these two are not possible. Just as, the concept (‘conceptualization‘) of a person is possible only when the aggregates, matter etc. are present, not when they are not present; likewise, it is given the existence of the mere-object-base that the metaphorical expression of the concept of the dharma-s, matter etc. is possible, not when it does not exist. There cannot be the object-less-base (nirvastuka) metaphorical expression of a concept. In this case, the object-base of a concept does not exist, hence the concept which is without a support basis (niradhiṣṭhāna) too, does not exist. (FT 5.3.3)
|
yathā punā (=punar) ← yathā punaḥ |
|
yathā : rel.adv. punaḥ : ind. |
|
rūpādikeṣu dharmeṣu ← rūpa–ādikeṣu dharmeṣu |
於色等法 |
rūpa– : n.noun °ādikeṣu : cpd., m.loc.pl. of °ādika(adj.) → dharmeṣu dharmeṣu : m.loc.pl. of dharma |
|
vastumātramapyapavadamānaḥ ← vastu–mātram(√mā) api apavadamānaḥ(√vad) |
實有唯事起損減執
|
vastu– : n.noun °mātram : cpd., n.acc.sg. of °mātra api : ind. apavadamānaḥ : m.nom.sg. of apavadamāna(pr.p.) |
|
sarvavaināśikaḥ ← sarva–vi+nāśikaḥ(√naś) |
所有壞諸法者 |
sarva– : adj. °vaināśikaḥ : cpd., m.nom.sg. of °vaināśika(adj.) |
|
praṇaṣṭo bhavatyasmāddharmavinayāt ← pra+naṣṭaḥ(√naś) bhavati(√bhū) asmāt dharma–vinayāt(√nī) [DN: pranaṣṭo] |
於法毘奈耶甚為失壞 |
praṇaṣṭaḥ : m.nom.sg. of praṇaṣṭa(ppp.) → °vaināśikaḥ bhavati : pres. 3rd sg. asmāt : dem., m.abl.sg. of idam dharma– : m.noun °vinayāt : cpd., m.abl.sg. of °vinaya |
|
tathā vakṣyāmi(√vac) |
我今當說 |
tathā : adv. vakṣyāmi : sf., 1st sg. |
|
rūpādīnāṃ dharmānāṃ ← rūpa–ādīnām dharmānām |
於色等諸法 |
rūpa– : n.noun °ādīnām : cpd., m.gen.pl. of °ādi dharmānām : m.gen.pl. of dharma |
|
vastumātramapavadato ← vastu–mātram(√mā) apa+vadataḥ(√vad) |
唯事起損減執 |
vastu– : n.noun °mātram : cpd., n.acc.sg. of °mātra apavadataḥ : m.gen.sg. of apavadant(pr.p.) |
|
naiva tattvaṃ nāpi prajñaptis ← na eva tat+tvam na api prajñaptiḥ(√jñā) |
即無真實亦無虛假 |
na, eva : both ind. tattvam : n.nom.sg. of tattva(pron. tat with n.abs.su. tva) na, api : both ind. na eva … na api … : means “neither … nor …” prajñaptiḥ : f.nom.sg. of prajñapti |
|
tadubhayametanna yujyate ← tat–ubhayam etat na yujyate(√yuj) |
如是二種皆不應理 |
tat– : pron., n. °ubhayam : cpd., n.nom.sg. of °ubhaya etat : dem., n.nom.sg. of idam na : ind. yujyate : pass., pres. 3rd sg. |
|
tadyathā ← tat yathā |
譬如 |
tat : pron., n.nom.sg. of tad yathā : adv. adverbial phrase meaning “just as …” |
|
satsu rūpādiṣu skandheṣu ← satsu(√as) rūpa–ādiṣu skandheṣu |
要有色等諸蘊 |
satsu : m.loc.pl. of sant(pr.p.) rūpa– : n.noun °ādiṣu : cpd., m.loc.pl. of °ādi skandheṣu : m.loc.pl. of skandha loc.absol. |
|
pudgalaprajñaptiryujyate ← pudgala–prajñaptiḥ yujyate(√yuj)
|
方有假立補特伽羅 [補特伽羅假立方有] |
pudgala– : m.noun °prajñaptiḥ : cpd., f.nom.sg. of °prajñapti yujyate : pass., pres. 3rd sg. |
|
nāsatsu ← na a+satsu(√as) |
|
na : ind. asatsu : m.loc.pl. of asant(pr.p.), loc.absol. |
|
nirvastukāpudgalaprajñaptiḥ ← nir+vastukā pudgala–prajñaptiḥ |
非無實事而有假立補特伽羅
|
nirvastukā : f.nom.sg. of nirvastukā(adj.) → °prajñaptiḥ pudgala– : m.noun °prajñaptiḥ : cpd., f.nom.sg. of °prajñapti |
|
evaṃ sati rūpādīnāṃ dharmāṇāṃ ← evam sati(√as) rūpa–ādīnām dharmāṇām |
如是有色等諸法
|
evam, eva : both ind. sati : m.loc.sg. of sant(pr.p.), loc.absol. means “likewise” rūpa– : n.noun °ādīnām : cpd., m.gen.pl. of °ādi dharmānām : m.gen.pl. of dharma |
|
vastumātre ← vastu–mātre(√mā) |
於實有唯事 |
vastu– : n.noun °mātre : cpd., n.loc.sg. of °mātra |
|
[sa] rūpādidharmaprajñaptivādopacāro ← saḥ rūpa–ādi–dharma–prajñapti–vāda– upacāraḥ(√car) |
色等諸法假說所表 |
saḥ : pron., m.nom.sg. of tad rūpa– : n.noun ādi– : m.noun dharma– : m.noun prajñapti– : f.noun vāda– : m.noun °upacāraḥ : cpd., m.nom.sg. of °upacāra |
|
yujyate |
方可得有 |
pass., pres. 3rd sg. |
|
nāsati ← na a+sati(√as) |
非無
|
na : ind. asati : m.loc.sg. of asant(pr.p.), loc.absol. |
|
nirvastukaḥ prajñaptivādopacāraḥ ← nir+vastukaḥ prajñapti–vāda–upacāraḥ |
唯事而有假說所表
|
nirvastukaḥ : m.nom.sg. of nirvastuka(adj.) → °upacāraḥ prajñapti– : f.noun vāda– : m.noun °upacāraḥ : cpd., m.nom.sg. of °upacāra |
|
tatra prajñaptervastu nāstīti ← tatra prajñapteḥ(√jñā) vastu na asti iti
|
若唯有假無有實事
|
tatra : adv. prajñapteḥ : f.gen.sg. of prajñapti vastu : n.nom.sg. of vastu na : ind. asti : pres. 3rd sg. iti : ind., meaning “so, thus …” |
|
niradhiṣṭhānā ← nir+adhi+ṣṭhānā(√sthā) |
既無依處 |
f.nom.sg. of niradhiṣṭhānā |
|
prajñaptirapi nāsti ← prajñaptiḥ api na asti |
假亦無有 |
prajñaptiḥ : f.nom.sg. of prajñapti api : ind. na : ind. asti : pres. 3rd sg. |
ato ya ekatyā durvijñeyān sūtrāntānmahāyānapratisaṃyuktān gambhīrān śūnyatāpratisaṃyuktānābhiprāyikārthanirūpitān śrutvā yathābhūtaṃ bhāṣitasyārthamavijñāyāyoniśo vikalpyā-yogavihitena tarkamātrakeṇaivaṃ dṛṣṭayo bhavantyevaṃvādinaḥ prajñaptimātrameva sarvametacca tattvam yaścaivaṃ paśyati sa samyak paśyatīti teṣāṃ prajñaptyadhiṣṭhānasya vastumātrasyābhāvātsaiva prajñaptiḥ sarveṇa sarvaṃ na bhavati kutaḥ punaḥ prajñaptimātraṃ tattvaṃ bhaviṣyatīti tadanena paryāyeṇa taistattvamapi prajñaptirapi tadubhayamapyapavāditaṃ bhavati prajñaptitattvāpavādācca pradhāno nāstiko veditavyaḥ
如有一類聞說難解大乘相應、空性相應未極顯了密意趣義甚深經典，不能如實解所說義，起不如理虛妄分別；由不巧便所引尋思，起如是見立如是論：一切唯假是為真實，若作是觀名為正觀。彼於虛假所依處所實有唯事撥為非有，是則一切虛假皆無，何當得有一切唯假是為真實？由此道理，彼於真實及以虛假二種俱謗都無所有。由謗真實及虛假故，當知是名最極無者。(大正30.488b28-c08)
Thus, certain people who, having heard the profound discourses which are difficult to understand, connected with the Mahāyāna, connected with emptiness (śūnyatā), not truly discerning the spoken words, conceptualizing improperly (ayoniśo vikalpayitvā), on account of mere reasoning (tarka-mātra) unskilfully induced, come to be of such views, of such theories: “all is mere concept, and this is reality (tattva); and he who sees thus sees correctly.” For them, because of the non-existence of the mere-object-base which is the support basis of concept, that very concept too completely cannot come to be, how will there be the reality which is mere-concept? So, from this perspective, both reality as well as concept are denied by them. On account of the denial of [both] concept and reality, this is to be known as the foremost nihilist (pradhānaḥ nāstikaḥ). (FT 5.3.4)
|
ato ya ekatyā ← ataḥ ye ekatyāḥ |
如有一類 |
ataḥ : adv. ye : rel.pron., m.nom.pl. of yad ekatyāḥ : m.nom.pl. of ekatya |
|
durvijñeyān sūtrāntānmahāyānapratisaṃyuktān ← dur+vijñeyān(√jñā) sūtrāntān mahā–yāna–prati+sam+yuktān(√yuj) |
難解大乘相應…經典 [難解經典大乘相應] |
durvijñeyān : m.acc.pl. of durvijñeya(fpp.) sūtrāntān : m.acc.pl. of sūtrānta mahā– : adj. yāna– : n.noun °pratisaṃyuktān : cpd., m.acc.pl. of °pratisaṃyukta(ppp.) → sūtrāntān |
|
gambhīrān śūnyatāpratisaṃyuktān ← gambhīrān śūnyatā–pratisaṃyuktān(√yuj) |
甚深空性相應 |
gambhīrān : m.acc.pl. of gambhīra(adj.) → sūtrāntān śūnyatā– : f.noun., śūnya(adj.) with f.abs.su. tā °pratisaṃyuktān : cpd., m.acc.pl. of °pratisaṃyukta(ppp.) → sūtrāntān |
|
ābhiprāyikārthanirūpitān ← a+abhi+pra+ayika(√ī)–artha–ni+rūpitān(√rūp) |
未極顯了密意趣義 [密意趣義未極顯了] |
ābhiprāyika– : adj. artha– : m.noun °nirūpitān : cpd., m.acc.pl. of °nirūpita(ppp.) → sūtrāntān |
|
śrutvā ← √śru+tvā |
聞說 |
ger. |
|
yathābhūtaṃ ← yathā–bhūtam |
如實 |
yathā– : adv. °bhūtam : cpd., adv. |
|
bhāṣitasyārthamavijñāya ← bhāṣitasya(√bhāṣ) artham a+vijñāya(√jñā) |
不能解所說義 [所說義不能解] |
bhāṣitasya : m.gen.sg. of bhāṣita(ppp.) artham : m.acc.sg. of artha avijñāya : ger. |
|
ayoniśo vikalpyāyogavihitena tarkamātrakeṇa ← ayoniśaḥ vi+kalpya(√kḷp) a+yoga– vi+hitena(√dhā) tarka(√tark)–mātrakeṇa [DN: vikalpyā-yoga°] |
起不如理虛妄分別 由不巧便所引尋思 |
ayoniśaḥ : adv. vikalpya : ger. ayoga– : m.noun °vihitena : cpd., n.instr.sg. of °vihita(ppp.) tarka– : m.noun °mātrakeṇa : cpd., n.instr.sg. of °mātraka(adj.) |
|
ivaṃ dṛṣṭayo bhavantyevaṃvādinaḥ ← evam dṛṣṭayaḥ(√dṛś) bhavanti evam vādinaḥ(√vad) |
起如是見立如是論 |
evam : ind. dṛṣṭayaḥ : f.nom.pl. of °dṛṣṭi bhavanti : pres. 3rd pl. evam : ind. vādinaḥ : m.nom.pl. of °vādin |
|
prajñaptimātrameva sarvam ← prajñapti–mātram eva sarvam |
一切唯假
|
prajñapti– : f.noun °mātram : cpd., n.nom.sg. of °mātra eva : ind. sarvam : n.nom.sg. of sarva(adj.) → °mātram |
|
etacca tattvam ← etat ca tattvam |
是為真實 |
etat : dem., n.nom.sg. of etad ca : ind. tattvam : n.nom.sg. of tattva(pron. tat with n.abs.su. tva) |
|
yaścaivaṃ paśyati ← yaḥ ca evam paśyati(√paś) |
若作是觀 |
yaḥ : rel.pron., m.nom.sg. of yad ca : ind. evam : ind. paśyati : pres. 3rd sg. |
|
sa samyak paśyatīti ← saḥ samyak paśyati iti |
名為「正觀」 |
saḥ : pron., m.nom.sg. of tad samyak : adv. paśyati : pres. 3rd sg. iti : ind. |
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teṣāṃ prajñaptyadhiṣṭhānasya ← teṣām prajñapti–adhiṣṭhānasya(√sthā) |
彼於虛假所依處所 |
teṣām : pron., m.gen.pl. of tad prajñapti– : f.noun °adhiṣṭhānasya : cpd., n.gen.sg. of °adhiṣṭhāna |
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vastumātrasyābhāvāt ← vastu–mātrasya a+bhāvāt(√bhū)
|
實有唯事撥為非有
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vastu– : n.noun °mātrasya : cpd., n.gen.sg. of °mātra abhāvāt : m.abl.sg. of abhāva |
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saiva prajñaptiḥ ← sā eva prajñaptiḥ
|
是則虛假 |
sā : pron., f.nom.sg. of tad eva : ind. prajñaptiḥ : f.nom.sg. of prajñapti |
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sarveṇa sarvaṃ na bhavati ← sarveṇa sarvam na bhavati |
一切皆無 |
sarveṇa : n.instr.sg. of sarva(adj.) sarvam : n.nom.sg. of sarva(adj.) sarveṇa sarvam : phrase meaning “in each and every way” na : ind. bhavati : pres. 3rd sg. |
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kutaḥ punaḥ |
何當 |
kutaḥ : adv. from ka punaḥ : ind. adverbial phrase meaning “How will there be …” |
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prajñaptimātraṃ tattvaṃ bhaviṣyatīti ← prajñapti–mātram tattvam bhaviṣyati(√bhū) iti |
一切唯假是為真實 [唯假真實是為] |
prajñapti– : f.noun °mātram : cpd., n.nom.sg. of °mātra tattvam : n.nom.sg. of tattva(pron. tat with n.abs.su. tva) bhaviṣyati : sf., 3rd sg. iti : ind. |
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tadanena paryāyeṇa ← tat anena paryāyeṇa |
由此道理 |
tat : connective anena : dem., m.instr.sg. of idam paryāyeṇa : m.instr.sg. of paryāya |
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taistattvamapi prajñaptirapi ← taiḥ tattvam api prajñaptiḥ api |
彼於真實及以虛假 |
taiḥ : pron., m.instr.pl. of tad tattvam : n.nom.sg. of tattva(pron. tat with n.abs.su. tva) api : ind. prajñaptiḥ : f.nom.sg. of prajñapti |
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tadubhayamapyapavāditaṃ bhavati ← tat–ubhayam api apa+vāditam(√vad) bhavati |
二種俱謗 |
tat– : pron., n. °ubhayam : cpd., n.nom.sg. of °ubhaya(adj.) apavāditam : n.nom.sg. of apavādita(ppp., caus.) → °ubhayam bhavati : pres. 3rd sg. |
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prajñaptitattvāpavādācca ← prajñapti–tattva–apavādāt(√vad) ca |
由謗真實及虛假故 |
prajñapti– : f.noun tattva– : tat(pron.) with n.abs.su. tva °apavādāt : cpd., m.abl.sg. of °apavāda |
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pradhāno nāstiko veditavyaḥ ← pra+dhānaḥ(√dhā) na+āstikaḥ(√as) veditavyaḥ |
當知是名最極無者 |
pradhānaḥ : m.nom.sg. of pradhāna(adj.) → nāstikaḥ nāstikaḥ : m.nom.sg. of nāstika(adj.) veditavyaḥ : m.nom.sg. of veditavya(fpp.) |
sa evaṃ nāṣṭikaḥ sannakathyo bhavatyasaṃvāsyo bhavati vijñānāṃ sabrahmacāriṇām sa ātmānamapi vipādayati loko'pi yo'sya dṛṣṭyanumata āpādyate idañca sandhāyoktaṃ bhagavatā- varamihaikatyasya pudgaladṛṣṭirna tvevaikatyasya durgṛhītā śūnyateti taktasya hetoḥ pudgaladṛṣṭiko janturjñeye kevalaṃ muhyennatu sarva jñeyamapavadeta na tato nidānamapāyeṣūpapadyeta nāpi dharmārthikaṃ duḥkhavimokṣārthikañca paraṃ visaṃvādayenna vipralambhayet dharme satye ca pratiṣṭhāpayet [na ca śaithiliko bhavecchikṣāpadeṣu durgṛhītayā punaḥ śūnyatayā jñeye vastuni muhyet apyapavadet jñeyaṃ sarvam tannidānaṃ cāpāyeṣūpapadyate dhārmikaṃ ca duḥkhavimokṣārthikaṃ paraṃ vipādayet śaithilikaśca syācchikṣāpadeṣu evaṃbhūtaṃ vastu apavadamānaḥ praṇaṣṭo bhavatyasmād dharmavinayāt
如是無者，一切有智同梵行者不應共語，不應共住。如是無者，能自敗壞，亦壞世間隨彼見者。世尊依彼密意說言：「寧如一類起我見者，不如一類惡取空者」。何以故？起我見者唯於所知境界迷惑，不謗一切所知境界，不由此因墮諸惡趣；於他求法求苦解脫不為虛誑不作稽留；於法於諦亦能建立；於諸學處不生慢緩。惡取空者，亦於所知境界迷惑，亦謗一切所知境界，由此因故墮諸惡趣；於他求法求苦解脫能為虛誑亦作稽留；於法於諦不能建立；於諸學處極生慢緩。如是損減實有事者，於佛所說法毘奈耶甚為失壞。(大正30.488c08-21)
He, being a nihilist in this way, is not to be spoken with nor associated with among the knowlegable ones and fellow spiritual practitioners. He destroys himself and also causes the world which follows his view to fall into misfortune. And, it has been implicitly spoken by the Bhagavant: “In this case, it is better that, a type to have the “person”-view, instead of a type who has emptiness wrongly grasped.” Why? A person having a person-view would be deluded with regard to a knowable exclusively, but would not negate all the knowables, not because of this alone, he be reborn in the unfortunate realms. Moveover, he would neither speak falsely nor deceive others who seek the dharma and liberation from suffering and, he would establish himself in the dharma and truth, and would not be one who is slack in the training instructions. Whereas, on account of the emptiness wrongly grasped, he would be deluded with regard to an object-base - a knowable, as well as deny all knowables. Due to that, he would be reborn among the unfortunate ones. And, he would harm the seeker of the Dharma and the seeker of liberation from suffering, and others; and would be slack in the training instructions. Thus, negating the object-base which is real, he comes to be perished from the Buddhist System. (FT 5.3.5)
5.3.3. 善惡取空有別
kathaṃ punardurgṛhītā bhavati śūnyatā yaḥ kaści] cchramaṇo vā brāhmaṇo vā tacca necchati yena śūnyam tadapi necchati yat śūnyam iyamevaṃrūpā durgṛhītā śūnyatetyucyate taktasya hetoḥ yena hi śūnyaṃ tadasadbhāvāt yacca śūnyaṃ tatsadbhāvācchūnyatā yujyeta sarvābhāvācca kutra kiṃ kena śūnyaṃ bhaviṣyati na ca tena tasyaiva śūnyatā yujyate tasmādevaṃ durgṛhītā śūnyatā bhavati
云何名為惡取空者？謂有沙門或婆羅門，由彼故空亦不信受，於此而空亦不信受，如是名為惡取空者。何以故？由彼故空彼實是無，於此而空此實是有，由此道理可說為空。若說一切都無所有，何處、何者、何故名空？亦不應言由此於此即說為空。是故名為惡取空者。(大正30.488c22-28)
Again, how does emptiness come to be wrongly-grasped (durgṛhītā śūnyatā)? He, who is a recluse (śramaṇaḥ) or a brāhmaṇaḥ who does not accept with “regards to what, it is empty” and also does not accept “that which is empty”. This which is of such a kind, is said to be emptiness wrongly-grasped. Why? For emptiness would be logical only from the non-existence of that which on its own account is empty, and the existence of that which is indeed empty. From the non-existence of all, where, what and how, will it be “empty”? Through this, emptiness by itself, is not logical. Therefore, in this way, emptiness is wrongly-grasped. (FT 5.4.1)
|
kathaṃ punar ← katham punaḥ |
云何 |
katham : adv. punaḥ : ind. |
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durgṛhītā bhavati śūnyatā ← dur+gṛhītā(√grah) bhavati(√bhū) śūnya+tā
|
名為惡取空者 |
durgṛhītā : f.nom.sg. of durgṛhītā(ppp.) → śūnyatā bhavati : pres. 3rd sg. śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā |
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yaḥ kaścicchramaṇo vā brāhmaṇo vā ← yaḥ kaś+cit śramaṇaḥ vā brāhmaṇaḥ vā |
謂有沙門或婆羅門 |
yaḥ : rel.pron. of śramaṇaḥ vā brāhmaṇaḥ, m.nom.sg. of yad kaścit : indefinite pron., m.nom.sg. of ka with su. cit śramaṇaḥ : m.nom.sg. of śramaṇa vā : ind. brāhmaṇaḥ : m.nom.sg. of brāhmaṇa |
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tacca necchati yena śūnyam ← tat ca na icchati(√iṣ) yena śūnyam |
由彼故空亦不信受
|
tat : pron., n.acc.sg. of tad ca, na : both ind. icchati : pres. 3rd sg. yena : rel.pron., m.instr.sg. of yad śūnyam : n.acc.sg. of śūnya(adj.) |
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tadapi necchati yat śūnyam ← tat api na icchati(√iṣ) yat śūnyam
|
於此而空亦不信受
|
tat : correl.pron., n.acc.sg. of tad api, na : both ind. icchati : pres. 3rd sg. yat : rel.pron., n.acc.sg. of yad śūnyam : n.acc.sg. of śūnya(adj.) |
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iyamevaṃrūpā ← iyam evam–rūpā |
如是[形式的] |
iyam : dem., f.nom.sg. of idam evam– : ind. °rūpā : cpd., f.nom.sg. of °rūpā(adj.) |
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durgṛhītā śūnyatetyucyate ← dur+gṛhītā(√grah) śūnya+tā iti ucyate(√vac)
|
名為惡取空者 |
durgṛhītā : f.nom.sg. of durgṛhītā(ppp.) → śūnyatā śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā iti : ind. ucyate : pass., pres. 3rd sg. |
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tatkasya hetoḥ ← tat kasya hetoḥ [DN: taktasya] |
何以故 |
tat : connective kasya : interr.pron., m.gen.sg. of ka hetoḥ : m.gen.sg. of hetu |
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yena hi śūnyaṃ tadasadbhāvāt ← yena hi śūnyam tat–a+sat–bhāvāt(√bhū) |
由彼故空彼實是無 |
yena : rel.pron., n.instr.sg. of yad hi : ind. śūnyam : n.nom.sg. of śūnya(adj.) tat– : pron., n. asat– : pr.p. °bhāvāt : cpd., m.abl.sg. of °bhāva |
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yacca śūnyaṃ tatsadbhāvāc ← yat ca śūnyam tat–sat(√as)–bhāvāt(√bhū) |
於此而空此實是有 |
yat : rel.pron., n.nom.sg. of yad ca : ind. śūnyam : n.nom.sg. of śūnya(adj.) tat– : pron., n. sat– : pr.p. °bhāvāt : cpd., m.abl.sg. of °bhāva |
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chūnyatā yujyeta ← śūnya+tā yujyeta(√yuj) |
由此道理可說為空 |
śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā yujyeta : pass., opt. 3rd sg. |
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sarvābhāvācca ← sarva–a+bhāvāt ca |
若說一切都無所有 |
sarva– : adj. °abhāvāt : cpd., m.abl.sg. of °abhāva ca : ind. |
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kutra kiṃ kena śūnyaṃ bhaviṣyati ← kutra kim kena śūnyam √bhū+iṣya+ti |
何處何者何故名空 |
kutra : adv. kim : interr.pron., n.nom.sg. of kim kena : interr.pron., n.instr.sg. of kim śūnyam : n.nom.sg. of śūnya(adj.) bhaviṣyati : sf., 3rd sg. |
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na ca tena tasyaiva śūnyatā yujyate ← na ca tena tasya eva śūnya+tā yujyate(√yuj)
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亦不應言由此於此即說為空
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na, ca : both ind. tena : pron., n.instr.sg. of tad tasya : pron., n.gen.sg. of tad eva : ind. śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā yujyate : pass., pres. 3rd sg. |
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tasmādevaṃ ← tasmāt evam |
是故 |
tasmāt : adv. evam : ind. |
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durgṛhītā śūnyatā bhavati ← dur+gṛhītā(√grah) śūnya+tā bhavati |
名為惡取空者 |
durgṛhītā : f.nom.sg. of durgṛhītā(ppp.) → śūnyatā śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā bhavati : pres. 3rd sg. |
kathañca punaḥ sugṛhītā śūnyatā bhavati yataśca yad yatra na bhavati tat tena śūnyamiti samanupaśyati yatpunaratrāvaśiṣṭaṃ bhavati tatsadihāstīti yathābhūtaṃ prajānāti iyamucyate śūnyatāvakrāntiryathābhūtā aviparītā tadyathā rūpādisaṃjñake yathā nirdiṣṭe vastuni rūpamityevamādiprajñaptivādātmako dharmo nāsti atastadrūpādisaṃjñakaṃ vastu tena rūpamityevamādiprajñaptivādātmanā śūnyam kiṃ punastatra rūpādisaṃjñake vastunayavaśiṣṭam yaduta tadeva rūpamityevamādiprajñaptivādāśrayaḥ taccobhayaṃ yathābhūtaṃ prajānāti yaduta vastamātrañca vidyamānaṃ vastamātre ca prajñaptimātraṃ ca cāsadbhūtaṃ samāropayati na bhūtamapavadate nādhikaṃ karoti na nyūnīkaroti notkṣipati na pratikṣipati yathābhūtañca tathatāṃ nirabhilāpyasvabhāvatāṃ yathābhūtaṃ prajānāti iyamucyate sugṛhītā śūnyatā samyak prajñayā supratividdheti
云何復名善取空者？謂由於此彼無所有，即由彼故正觀為空；復由於此餘實是有，即由餘故如實知有。如是名為悟入空性如實無倒。謂於如前所說一切色等想事，所說色等假說性法都無所有，是故於此色等想事，由彼色等假說性法說之為空。於此一切色等想事何者為餘？謂即色等假說所依。如是二種皆如實知，謂於此中實有唯事，於唯事中亦有唯假。不於實無起增益執，不於實有起損減執，不增不減、不取不捨。如實了知如實真如離言自性，如是名為善取空者於空法性能以正慧妙善通達。(大正30.488c28-489a11)
And so, how does emptiness come to be properly-grasped (sugṛhītā śūnyatā)? And, one properly observes : That which does not exist therein, then it is empty of that. But, one understands truly as it is : That which remains herein, being real, does exist here. This is known as the realization of emptiness truly as it is and not topsy turvy (aviparītā). For instance, a dharma having the nature of conceptual designation of “form” etc. with regards to an object-base with the ideation of form etc. as just pointed out, a does not exist. Hence, that object-base having the ideation of “form” etc. is empty in terms of that nature of conceptual designation. But, what has remained in that object-base having the ideation “form” etc. is the supporting basis for the conceptual designation of that form itself. And one knows the two truly as it is : that is the mere-object-base (vastumātra) which is being found and the mere conceptual designation (prajñaptimātra) with regard to the mere-object-base. He neither superimposes on what is non-existent, nor negates what is existent, nor adds, nor subtracts, and neither grasps nor rejects. And he knows suchness, the fact of its ineffable nature, truly as it is and which accords with truth. This is known as “the emptiness well-grasped and well penetrated through perfect wisdom”. (FT 5.4.2)
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kathañca punaḥ ← katham ca punaḥ |
云何復 |
katham : adv. ca, punaḥ : both ind. |
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sugṛhītā śūnyatā bhavati ← su+gṛhītā(√grah) śūnya+tā bhavati(√bhū) |
名善取空者 |
sugṛhītā : f.nom.sg. of sugṛhītā(ppp.) → śūnyatā śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā bhavati : pres. 3rd sg. |
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yataśca ← yataḥ ca |
由 |
yataḥ : adv. from abl. of ya |
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yad yatra na bhavati ← yat yatra na bhavati(√bhū) |
於此彼無所有 |
yat : rel.pron., n.nom.sg. of yad yatra : adv. na : ind. bhavati : pres. 3rd sg. |
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tat tena śūnyamiti samanupaśyati ← tat tena śūnyam iti sam+anu+paśyati(√paś)
|
即由彼故正觀為空 |
tat : pron., n.acc.sg. of tad tena : correl.pron., n instr.sg. of tad śūnyam : n.acc.sg. of śūnya(adj.) iti : ind. samanupaśyati : pres. 3rd sg. |
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yatpunaratrāvaśiṣṭaṃ bhavati ← yat punaḥ atra ava+śiṣṭam(√śiṣ) bhavati(√bhū) |
復由於此餘實是有 |
yat : rel.pron., n.nom.sg. of yad punaḥ : ind. atra : adv. avaśiṣṭam : n.nom.sg. of avaśiṣṭa(ppp.) bhavati : pres. 3rd sg. |
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tatsadihāstīti ← tat sat(√as) iha asti(√as) iti
|
即由餘故…有 [彼實是有] |
tat : correl.pron., n.nom.sg. of tad sat : n.nom.sg. of sant(pr.p.) iha : ind. asti : pres. 3rd sg. iti : ind. |
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yathābhūtaṃ prajānāti ← yathā–bhūtam(√bhū) pra+jānāti(√jñā) |
如實知 |
yathā– : adv. °bhūtam : cpd., adv. prajānāti : pres. 3rd sg. |
|
iyamucyate ← iyam ucyate(√vac) |
如是名為 |
iyam : dem., f.nom.sg. of idam ucyate : pass., pres. 3rd sg. |
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śūnyatāvakrāntiryathābhūtā aviparītā ← śūnya+tā ava+krāntiḥ yathā–bhūtā(√bhū) a+vi+pari+itā(√i/ī) |
悟入空性如實無倒 |
śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā avakrāntiḥ : f.nom.sg. of avakrānti yathā– : adv. °bhūtā : cpd., f.nom.sg. of °bhūtā(ppp.) → avakrāntiḥ aviparītā : f.nom.sg. of aviparītā(ppp.) → avakrāntiḥ |
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tadyathā ← tat yathā |
謂 |
tat : pron., n.nom.sg. of tad yathā : adv. adverbial phrase meaning “for instance” |
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rūpādisaṃjñake yathā nirdiṣṭe vastuni ← rūpa–ādi–saṃjñake(√jñā) yathā–nirdiṣṭe(√diś) vastuni |
於如前所說一切色等想事 [於色等想如前所說事] |
rūpa– : n.noun ādi– : m.noun °saṃjñake : cpd., n.loc.sg. of °saṃjñaka(adj.) → vastuni yathā– : adv. °nirdiṣṭe : cpd., n.loc.sg. of °nirdiṣṭa(ppp.) → vastuni vastuni : n.loc.sg. of vastu |
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rūpamityevamādiprajñaptivādātmako dharmo ← rūpam iti evam–ādi–prajñapti(√jñā)–vāda(√vad)–ātmakaḥ dharmaḥ |
「色」等假說性法 |
rūpam : n.nom.sg. of rūpa iti : ind., as quotation mark of rūpam evam– : ind. ādi– : m.noun prajñapti– : f.noun vāda– : m.noun °ātmakaḥ : cpd., m.nom.sg. of °ātmaka(adj.) → dharmaḥ dharmaḥ : m.nom.sg. of dharma |
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nāsti ← na asti(√as) |
無所有 |
na : ind. asti : pres. 3rd sg. |
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atastadrūpādisaṃjñakaṃ vastu ← ataḥ tat rūpa–ādi–saṃjñakam(√jñā) vastu |
是故此色等想事 |
ataḥ : adv. tat : pron., n.nom.sg. of tad rūpa– : n.noun ādi– : m.noun °saṃjñakam : cpd., n.nom.sg. of °saṃjñaka(adj.) → vastu vastu : n.nom.sg. of vastu |
|
tena |
由彼 |
pron., n.instr.sg. of tad |
|
rūpamityevamādiprajñaptivādātmanā śūnyam ← rūpam iti evam–ādi–prajñapti–vāda–ātmanā śūnyam |
「色」等假說性法 說之為空 |
rūpam : n.nom.sg. of rūpa iti : ind., as a quotation mark of rūpam evam– : ind. ādi– : m.noun prajñapti– : f.noun vāda– : m.noun °ātmanā : cpd., m.instr.sg. of °ātman śūnyam : n.nom.sg. of śūnya(adj.) → saṃjñakam vastu |
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kiṃ punastatra ← kim punaḥ tatra |
何者於此 |
kim : interr.pron., n.nom.sg. of kim punaḥ : ind. tatra : adv. |
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rūpādisaṃjñake vastunyavaśiṣṭam ← rūpa–ādi–saṃjñake vastuni ava+śiṣṭam(√śiṣ) [DN: vastunay°] |
色等想事為餘 |
rūpa– : n.noun ādi– : m.noun °saṃjñake : cpd., n.loc.sg. of °saṃjñaka(adj.) → vastuni vastuni : n.loc.sg. of vastu avaśiṣṭam : n.nom.sg. of avaśiṣṭa(ppp.) |
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yaduta ← yat uta |
謂 |
yat : rel.pron., n.nom.sg. of yad uta : ind. adverbial phrase meaning “that is …” |
|
tadeva rūpamityevamādiprajñaptivādāśrayaḥ ← tat eva rūpam iti evam–ādi–prajñapti–vāda– āśrayaḥ(√śri) |
「色」等假說所依 |
tat : pron., n.nom.sg. of tad eva : ind. rūpam : n.nom.sg. of rūpa iti : ind., as quotation mark of rūpam evam– : ind. ādi– : m.noun prajñapti– : f.noun vāda– : m.noun °āśrayaḥ : cpd., m.nom.sg. of °āśraya |
|
taccobhayaṃ ← tat ca ubhayam |
如是二種 |
tat : pron., n.acc.sg. of tad ca : ind. ubhayam : n.acc.sg. of ubhaya(adj.) |
|
yathābhūtaṃ prajānāti ← yathā–bhūtam(√bhū) prajānāti(√jñā) |
如實知 |
yathā– : adv. °bhūtam : cpd., adv. prajānāti : pres. 3rd sg. |
|
yaduta ← yat uta
|
謂 |
yat : rel.pron., n.nom.sg. of yad uta : ind. adverbial phrase meaning “that is …” |
|
vastumātrañca vidyamānaṃ ← vastu–mātram(√mā) ca vidyamānam(√vid) [DN: vastamātrañca] |
於此中實有唯事 |
vastu– : n.noun °mātram : cpd., n.nom.sg. of °mātra ca : ind. vidyamānam : n.nom.sg. of vidyamāna(pr.p., pass.) |
|
vastumātre ca prajñaptimātraṃ ← vastu–mātre ca prajñapti–mātram [DN: vastamātre] |
於唯事中亦有唯假 |
vastu– : n.noun °mātre : cpd., n.loc.sg. of °mātra ca : ind. prajñapti– : f.noun °mātram : cpd., n.nom.sg. of °mātra |
|
na cāsadbhūtaṃ samāropayati ← na ca a+sat(√as)–bhūtam(√bhū) sam+ā+ropayati(√ruh) [DN: ca cāsadbhūtaṃ; TK: na cāsadbhūtaṃ] |
不於實無起增益執 |
na, ca : both ind. asat– : pr.p. °bhūtam : cpd., n.acc.sg. of °bhūta(ppp.) samāropayati : caus., pres. 3rd sg. |
|
na bhūtamapavadate ← na bhūtam(√bhū) apa+vadate(√vad) |
不於實有起損減執 |
na : ind. bhūtam : n.acc.sg. of bhūta(ppp.) apavadate : pres. 3rd sg. ātm. |
|
nādhikaṃ karoti na nyūnīkaroti ← na adhikam karoti(√kṛ) na nyūnī–karoti(√kṛ) |
不增不減 |
na : ind. adhikam : n.acc.sg. used as adv. karoti : pres. 3rd sg. nyūnī– : used in cpd. for nyūna(ppp.) °karoti : cpd., pres. 3rd sg. |
|
notkṣipati na pratikṣipati ← na ut+kṣipati(√kṣip) na prati+kṣipati(√kṣip) |
不取不捨 |
na : ind. utkṣipati : pres. 3rd sg. pratikṣipati : pres. 3rd sg. |
|
yathābhūtañca ← yathā–bhūtam(√bhū) ca |
如實 |
yathā– : adv. °bhūtam : cpd., adv. |
|
tathatāṃ nirabhilāpyasvabhāvatāṃ ← tathā+tā+m nirabhilāpya(√lap)–sva+bhāva+tām |
真如離言自性 |
tathatām : f.acc.sg. of tathatā(adv. tathā with f.abs.su. tā) nirabhilāpya– : fpp. °svabhāvatām : cpd., f.acc.sg. of °svabhāvatā(m.noun svabhāva with f.abs.su. tā) tathatām and °svabhāvatām : in apposition |
|
yathābhūtaṃ prajānāti ← yathā–bhūtam(√bhū) prajānāti(√jñā) |
如實了知 |
yathā– : adv. °bhūtam : cpd., adv. prajānāti : pres. 3rd sg. |
|
iyamucyate sugṛhītā śūnyatā ← iyam ucyate su+gṛhītā śūnya+tā |
如是名為善取空者 |
iyam : dem., f.nom.sg. of idam ucyate : pass., pres. 3rd sg. sugṛhītā : f.nom.sg. of sugṛhītā(ppp.) → śūnyatā śūnyatā : f.nom.sg., śūnya(adj.) with f.abs.su. tā |
|
samyak prajñayā supratividdheti ← samyak prajñayā su+prati+viddhā(√vyadh) iti |
以正慧妙善通達 |
samyak : adv. prajñayā : f.instr.sg. of prajñā supratividdhā : f.nom.sg. of supratividdhā(ppp.) iti : ind. |
iyaṃ tāvadupapattisādhanayuktirānulomikī yayā nirabhilāpyasvabhāvatā sarvadharmāṇāṃ pratyavagantavyā
如是隨順證成道理，應知諸法離言自性。(大正30.489a11-12)
This, first of all, is reasoning by way of establishment based on cogent evidence through which the ineffable intrinsic nature of all dharma-s is to be understood. (FT 5.5)
|
iyaṃ tāvad ← iyam tāvat |
如是 |
iyam : dem., f.nom.sg. of idam tāvat : adv., meaning “first of all” |
|
upapattisādhanayuktirānulomikī ← upa+patti(√pad)–sādhana(√sādh)– yuktiḥ(√yuj) ānulomikī |
隨順證成道理 [證成道理隨順] |
upapatti– : f.noun sādhana– : adj. °yuktiḥ : cpd., f.nom.sg. of °yukti ānulomikī : f.nom.sg. of ānulomikī(adj.) → °yuktiḥ |
|
yayā |
[由此] |
rel.pron., f.instr.sg. of yad |
|
nirabhilāpyasvabhāvatā sarvadharmāṇāṃ ← nir+abhilāpya(√lap)–sva+bhāva(√bhū)+tā sarva–dharmāṇām |
諸法離言自性 [離言自性一切法的] |
nirabhilāpya– : fpp. °svabhāvatā : cpd., f.nom.sg., svabhāva(m.) with f.abs.su. tā sarva– : adj. °dharmāṇām : cpd., m.gen.pl. of °dharma |
|
pratyavagantavyā ← prati+ava+gantavyā(√gam) |
應知 |
f.nom.sg. of pratyavagantavyā(fpp.) |
6.1. 轉有經證
āptāgamato'pi
nirabhilāpyasvabhāvāḥ sarvadharmā veditavyāḥ yathoktaṃ
bhagavatā evamevārthaṃ gāthābhigītena paridīpayatā
bhavasaṃkrāntisūtre
yena
yena hi nāmnā vai yo yo dharmo'bhilapyate
na
sa saṃvidyate tatra dharmāṇāṃ sā hi dharmatāiti
kathañca
punariyaṃ gāthā etamevārthaṃ paridīpayati rūpādisaṃjñakasya
dharmasya yadrūpamityevamādi nāma yena rūpamityevamādinā nāmnā
te rūpādisaṃjñakā dharmā abhilapyante'nuvyavahriyante rūpamiti
vā vedaneti vā vistareṇa yāvannirvāṇamiti vā tatra na ca
rūpādisaṃjñakā dharmāḥ svayaṃ rūpādyātmakāḥ na ca
teṣu tadanyo rūpādyātmako dharmo vidyate yā punasteṣāṃ
rūpādisaṃjñakānāṃ dharmāṇāṃ nirabhilāpyenārthena
vidyamānatā saiṣā paramārthataḥ svabhāvadharmatā veditavyā
復由至教，應知諸法離言自性。如佛世尊《轉有經》中，為顯此義而說頌曰：
「以彼彼諸名，詮彼彼諸法，此中無有彼，是諸法法性。」
云何此頌顯如是義？謂於色等想法，建立色等法名，即以如是色等法名詮表，隨說色等想法，或說為色或說為受或說為想，廣說乃至說為涅槃。於此一切色等想法，色等自性都無所有，亦無有餘色等性法；而於其中，色等想法離言義性，真實是有，當知即是勝義自性亦是法性。(大正30.489a13-23)
Also, from the perspective of
the scriptures (āpta-āgamataḥ),
all dharma-s
should be understood as having the ineffable intrinsic natures. Just
as it has been spoken in this precise way, by the Bhagavat who
elucidated the meaning through reciting a verse in the
Bhavasaṃkrāntisūtra
:
“Indeed, by whichever name
and whichever dharma
that is linguistically expressed, that [dharma]
is not found therein. That is the dharma
nature (dharmatā)
of all dharma-s.”
And so, how does this very
stanza illuminate its meaning? That which has the name “form”
etc., a dharma
having the ideation of form etc. through that name “form” etc.,
these dharma-s
with ideation of form etc. are expressed conventionally as “form”
or “feelings” and so on up to “nirvāṇa”. And therein,
these dharma-s
with the ideation of form etc. do not, by themselves, have the nature
of form etc. nor is there another dharma
with the nature of form etc. to be found among them. However, that
which is being found among the dharma-s
with the ideation “form” etc. is in terms of the nature of being
ineffable. This is to be understood from the perspective of the
highest meaning, as the intrinsic nature, self nature of dharma-s.
(FT 6.1-6.2.1.2)
|
āptāgamato'pi ← āpta(√āp)–āgama+taḥ(√gam) api |
復由至教 |
āpta– : ppp. °āgamataḥ : cpd., abl., āgama(m.) with abl.su. taḥ api : ind. |
|
nirabhilāpyasvabhāvāḥ sarvadharmā ← nir+abhi+lāpya(√lap)–sva+bhāvāḥ sarva–dharmāḥ |
諸法離言自性 |
nirabhilāpya– : fpp. °svabhāvāḥ : cpd., m.nom.pl. of °svabhāva sarva– : adj. °dharmāḥ : cpd., m.nom.pl. of °dharma |
|
veditavyāḥ(√vid) |
應知 |
m.nom.pl. of veditavya(fpp.) |
|
yathoktaṃ bhagavatā evamevārthaṃ ← yathā uktam(√vac) bhagavatā evam eva artham |
如佛世尊…此義而說 |
yathā : adv. uktam : n.nom.sg. of ukta(ppp.) bhagavatā : m.instr.sg. of bhagavant evam : ind. eva : ind. artham : m.acc.sg. of artha |
|
gāthābhigītena paridīpayatā ← gāthā–abhi+gītena(√gai) pari+dīpayatā(√dīp) |
為顯…頌曰 |
gāthā– : f.noun °abhigītena : cpd., m.instr.sg. of °abhigīta(ppp.) paridīpayatā : m.instr.sg. of paridīpayant(pr.p., caus.) |
|
bhavasaṃkrāntisūtre ← bhava–saṃkrānti(√kram)–sūtre |
《轉有經》中 |
bhava– : m.noun saṃkrānti– : f.noun °sūtre : cpd., n.loc.sg. of °sūtra |
|
yena yena hi nāmnā vai |
以彼彼諸名 |
yena : rel.pron., n.instr.sg. of yad hi : ind., emphatic nāmnā : n.instr.sg. of nāman vai : ind., emphatic |
|
yo yo dharmo'bhilapyate ← yaḥ yaḥ dharmaḥ abhi+lapyate(√lap) |
詮彼彼諸法 |
yaḥ : rel.pron., m.nom.sg. of yad dharmaḥ : m.nom.sg. of dharma abhilapyate : pass., pres. 3rd sg. |
|
na sa saṃvidyate tatra ← na saḥ sam+vidyate(√vid) tatra |
此中無有彼 |
na : ind. saḥ : pron., m.nom.sg. of tad saṃvidyate : pass., pres. 3rd sg. tatra : adv. |
|
dharmāṇāṃ sā hi dharmatā iti ← dharmāṇām sā hi dharmatā iti |
是諸法法性 |
dharmāṇām : m.gen.pl. of dharma sā : pron., f.nom.sg. of tad hi : ind., emphatic dharmatā : f.nom.sg., dharma(m.) with f.abs.su. tā iti : ind. |
|
kathañca punar ← katham ca punaḥ |
云何 |
katham : adv. ca : ind. punaḥ: ind. |
|
iyaṃ gāthā etamevārthaṃ paridīpayati ← iyam gāthā etam eva artham pari+dīpayati(√dīp) |
此頌顯如是義
|
iyam : dem., f.nom.sg. of idam gāthā : f.nom.sg. of gāthā etam : dem., m.acc.sg. of etad eva : ind. artham : m.acc.sg. of artha paridīpayati : caus., pres. 3rd sg. |
|
rūpādisaṃjñakasya dharmasya ← rūpa–ādi–saṃjñakasya dharmasya |
於色等想法 |
rūpa– : n.noun ādi– : m.noun °saṃjñakasya : cpd., m.gen.sg. of °saṃjñaka(adj.) → dharmasya dharmasya : m.gen.sg. of dharma |
|
yadrūpamityevamādi nāma ← yat rūpam iti evam–ādi nāma |
「色」等法名 |
yat : rel.pron., n.nom.sg. of yad rūpam : n.nom.sg. of rūpa iti : ind., as quotation mark of rūpam evam– : ind. °ādi : cpd., n.nom.sg. of °ādi → nāma nāma : n.nom.sg. of nāman |
|
yena rūpamityevamādinā nāmnā ← yena rūpam iti evam–ādinā nāmnā |
即以如是「色」等法名 |
yena : rel.pron., n.instr.sg. of yad rūpam : n.nom.sg. of rūpa iti : ind., as quotation mark of rūpam evam– : ind. °ādinā : cpd., n.instr.sg. of °ādi → nāmnā nāmnā : n.instr.sg. of nāman |
|
te rūpādisaṃjñakā dharmā ← te rūpa–ādi–saṃjñakāḥ dharmāḥ |
色等想法 |
te : pron., m.nom.pl. of tad rūpa– : n.noun ādi– : m.noun °saṃjñakāḥ : cpd., m.nom.pl. of °saṃjñaka(adj.) → dharmāḥ dharmāḥ : m.nom.pl. of dharma |
|
abhilapyante'nuvyavahriyante ← abhi+lapyante(√lap) anu+vi+ava+hriyante(√hṛ) |
詮表隨說 |
abhilapyante : pass., pres. 3rd pl. anuvyavahriyante : pass., pres. 3rd pl. |
|
rūpamiti vā ← rūpam iti vā |
或說為「色」 |
rūpam : n.nom.sg. of rūpa iti : ind., as quotation mark of rūpam vā : ind. |
|
vedaneti vā ← vedanā iti vā |
或說為「受」 |
vedanā : f.nom.sg. of vedanā |
|
vistareṇa yāvannirvāṇamiti vā ← vistareṇa yāvat nirvāṇam(√vā) iti vā |
廣說乃至說為「涅槃」
|
vistareṇa : adv. yāvat : ind. nirvāṇam : n.nom.sg. of nirvāṇa |
|
tatra na ca |
於此…無 |
tatra : adv. na, ca : both ind. |
|
rūpādisaṃjñakā dharmāḥ ← rūpa–ādi–saṃjñakāḥ dharmāḥ |
色等想法 |
rūpa– : n.noun ādi– : m.noun °saṃjñakāḥ : cpd., m.nom.pl. of °saṃjñaka(adj.) → dharmāḥ dharmāḥ : m.nom.pl. of dharma |
|
svayaṃ rūpādyātmakāḥ ← svayam rūpa–ādi–ātmakāḥ |
色等自性 |
svayam : adv., meaning “by themselves …” rūpa– : n.noun ādi– : m.noun °ātmakāḥ : cpd., m.nom.pl. of °ātmaka(adj.) → dharmāḥ |
|
na ca teṣu |
亦無[於此] |
na, ca : both ind. teṣu : pron., m.loc.pl. of tad |
|
tadanyo rūpādyātmako dharmo vidyate ← tat–anyaḥ rūpa–ādi–ātmakaḥ dharmaḥ vidyate(√vid) |
有餘色等性法 |
tat– : pron., n. °anyaḥ : cpd., m.nom.sg of °anya rūpa– : n.noun ādi– : m.noun °ātmakaḥ : cpd., m.nom.sg. of °ātmaka(adj.) → dharmaḥ dharmaḥ : m.nom.sg of dharma vidyate : pass., pres. 3rd sg. |
|
yā punasteṣāṃ rūpādisaṃjñakānāṃ dharmāṇāṃ ← yā punaḥ teṣām rūpa–ādi–saṃjñakānām dharmāṇām |
而於其中色等想法 |
yā : rel.pron., f.nom.sg. of yad punaḥ : ind. teṣām : pron., m.gen.pl. of tad rūpa– : n.noun ādi– : m.noun °saṃjñakānām : cpd., m.gen.pl. of °saṃjñaka(adj.) → dharmāṇām dharmāṇām : m.gen.pl. of dharma |
|
nirabhilāpyenārthena ← nirabhilāpyena(√lap) arthena |
離言義性 |
nirabhilāpyena : m.instr.sg. of nirabhilāpya(fpp.) arthena : m.instr.sg. of artha |
|
vidyamānatā ← vidyamāna+tā(√vid) |
真實是有 |
f.nom.sg., pass., vidyamāna(pr.p.) with f.abs.su. tā |
|
saiṣā paramārthataḥ svabhāvadharmatā ← sā eṣā parama–artha+taḥ svabhāva–dharma+tā |
即是勝義自性, 亦是法性 [即是勝義自性法性] |
sā : pron., f.nom.sg. of tad eṣā : dem., f.nom.sg. of etad parama– : adj. °arthataḥ : cpd., adv., artha(m./n.) with abl.su. taḥ svabhāva– : m.noun °dharmatā : cpd., f.nom.sg., dharma(m.) with f.abs.su. tā |
|
veditavyā ← veditavyā(√vid) |
當知 |
f.nom.sg. of veditavyā(fpp.) |
6.2. 義品證
uktañca
bhagavatā arthavargīyeṣu
yāḥ
kāñcana saṃvṛtayo hi loke
sarvā
hi tā munirno upaiti
anupago
hyasau kena upādadīta
dṛṣṭaśrute
kāntimasaṃprakurvan
kathamiyaṃ
gāthā etamevārthaṃ paridīpayati rūpādisaṃjñake vastuni yā
rūpamityevamādyāḥ prajñaptayaḥ tāḥ saṃvṛtaya
ityucyante tābhiḥ prajñaptibhistasya vastunastādātmyamityevaṃ
nopaiti tāḥ saṃvṛtīḥ tatkasya hetoḥ samāropāpavādikā
dṛṣṭirasya nāsti ato'sau tasyā viparyāsapratyupasthānāyā
dṛṣṭerabhāvādanupaga ityucyate sa evamanapagaḥ san
kenopādadīta tayā dṛṣṭyā vinā tadvastusamāropato
vāpavādato vā anupādadānaḥ samyagdarśī bhavati jñeye
tadasya dṛṣṭam yastasyaiva jñeyasyābhilāpānuśravastadasya
śrutam tasmin dṛṣṭaśrute tṛṣṇāṃ notpādayati na
vivardhayati nānyatra tenāvalambanena prajahātyupekṣakaśca
viharati evaṃ kāntiṃ karoti
又佛世尊《義品》中說：
「世間諸世俗，牟尼皆不著，
無著孰能取？見聞而不愛。」
云何此頌顯如是義？謂於世間色等想事所有色等種種假說，名諸世俗。如彼假說於此想事有其自性，如是世俗牟尼不著。何以故？以無增益損減見故，無有現前顛倒見故，由此道理名為不著。如是無著誰復能取？由無見故於事不取增益損減，於所知境能正觀察，故名為見，聽聞所知境界言說，故名為聞。依此見聞貪愛不生亦不增長。唯於彼緣畢竟斷滅，安住上捨故名不愛。(大正30.489a23-b07)
And it is said by the Bhagavat
in the Arthavargīya
:
That which are, whatever
conventions in the world, indeed all of them, the sage does not
approach. He, who does not take up, indeed by what could he cling,
not taking a liking with regard to what is seen and heard.”
How does this very stanza
illuminate its meaning? Conceptual designations, with regard to the
object-base, having the name of “form” etc., are said to be
“conventions”. With regard to conceptual designations of an
object-base, the fact of “self-nature” of the object-base is not
grasped as those conventions. Why? He does not have the view of
superimposition and negation. Henceforth, in the absence of the
manifestation of the topsy-turvy (viparyāsa)
view, he is said to be “non-clinging”. Thus, he being
non-clinging, by what could he cling? Without that view of
superimposition or negation or non-clinging, he is the one who sees
correctly with regards to a knowable. This is what is seen by him.
That which is the very hearing of what is said of the knowable. That
is what is heard by him. In that which is seen and heard he does not
produce craving nor intensify it. Unless [the above], he abandons on
account of that cognitive object, and dwells in equanimity. Thus, in
this way, he does not generate desire. (FT
6.2.2.1-6.2.2.2)
|
uktañca bhagavatā arthavargīyeṣu ← uktam(√vac) ca bhagavatā Artha–vargīyeṣu |
又佛世尊〈義品〉中說 |
uktam : n.nom.sg. of ukta(ppp.) ca : ind. bhagavatā : m.instr.sg. of bhagavant Artha– : m.noun °vargīyeṣu : cpd., m.loc.pl. of °vargīya |
|
yāḥ kāścana saṃvṛtayo hi loke ← yāḥ kāś+cana sam+vṛtayaḥ(√vṛ) hi loke [DN: kāñcana; TK: kāścana] |
世間諸世俗 |
yāḥ : rel.pron., f.nom.pl. of yad kāścana : indefinite pron., f.nom.pl. of kā with su. cana saṃvṛtayaḥ : f.nom.pl. of saṃvṛti hi : ind., emphatic loke : m.loc.sg. of loka |
|
sarvā hi tā munir nopaiti ← sarvāḥ hi tāḥ muniḥ na upa+eti(√i/ī) [DN: munirno upaiti] |
牟尼皆不著 |
sarvāḥ : f.acc.pl. of sarva(adj.) hi : ind., emphatic tāḥ : correl.pron. of saṃvṛtayaḥ, f.acc.pl. of tad muniḥ : m.nom.sg. of muni na : ind. upaiti : pres. 3rd sg. |
|
anupago hyasau kena upādadīta ← an+upagaḥ(√gam) hi asau kena upa+ā+dadīta(√dā) |
無著孰能取 |
anupagaḥ : m.nom.sg. of anupaga(adj.) → muniḥ hi : ind., emphatic asau : dem., m.nom.sg. of adas kena : interr.pron., m.instr.sg. of ka upādadīta : opt. 3rd sg. ātm. |
|
dṛṣṭaśrute kāntimasaṃprakurvan ← dṛṣṭa(√dṛś)–śrute(√śru) kāntim(√kam) a+sam+pra+kurvan(√kṛ) |
見聞而不愛 |
dṛṣṭa– : ppp. °śrute : cpd., n.loc.sg. of °śruta(ppp.) kāntim : f.acc.sg. of kānti asaṃprakurvan : m.nom.sg. of asaṃprakurvant(pr.p.) |
|
katham |
云何 |
adv. |
|
iyaṃ gāthā etamevārthaṃ paridīpayati ← iyam gāthā etam eva artham pari+dīpayati(√dīp)
|
此頌顯如是義
|
iyam : dem., f.nom.sg. of idam gāthā : f.nom.sg. of gāthā etam : dem., m.acc.sg. of etad eva : ind. artham : m.acc.sg. of artha paridīpayati : caus., pres. 3rd sg. |
|
rūpādisaṃjñake vastuni ← rūpa–ādi–saṃjñake vastuni |
色等想事 |
rūpa– : n.noun ādi– : m.noun °saṃjñake : cpd., n.loc.sg. of °saṃjñaka(adj.) → vastuni vastuni : n.loc.sg. of vastu |
|
yā rūpamityevamādyāḥ prajñaptayaḥ ← yāḥ rūpam iti evam–ādyāḥ prajñaptayaḥ(√jñā) |
所有「色」等種種假說 |
yāḥ : rel.pron., f.nom.pl. of yad rūpam : n.nom.sg. of rūpa iti : ind., as quotation mark of rūpam evam– : ind. °ādyāḥ : cpd., f.nom.pl. of °ādi → prajñaptayaḥ prajñaptayaḥ : f.nom.pl. of prajñapti |
|
tāḥ saṃvṛtaya ityucyante ← tāḥ sam+vṛtayaḥ(√vṛ) iti ucyante(√vac) |
名諸世俗 |
tāḥ : pron., f.nom.pl. of tad saṃvṛtayaḥ : f.nom.pl. of saṃvṛti iti : ind. ucyante : pass., pres. 3rd pl. |
|
tābhiḥ prajñaptibhis ← tābhiḥ prajñaptibhiḥ(√jñā) |
如彼假說 |
tābhiḥ : pron., f.instr.pl. of tad prajñaptibhiḥ : f.instr.pl. of prajñapti |
|
tasya vastunastādātmyamity ← tasya vastunaḥ tāt–ātmyam iti |
於此想事有其自性 |
tasya : pron., n.gen.sg. of tad vastunaḥ : n.gen.sg. of vastu tāt– : pron., n. °ātmyam : cpd., n.nom.sg. of °ātmya(adj.) iti : ind. |
|
evaṃ nopaiti tāḥ saṃvṛtīḥ ← evam na upa+eti(√i/ī) tāḥ sam+vṛtīḥ(√vṛ) |
如是世俗牟尼不著 [如是不著世俗] |
evam : ind. na : ind. upaiti : pres. 3rd sg. tāḥ : pron., f.acc.pl. of tad saṃvṛtīḥ : f.acc.pl. of saṃvṛti |
|
tatkasya hetoḥ ← tat kasya hetoḥ |
何以故 |
tat : connective kasya : interr.pron., m.gen.sg. of ka hetoḥ : m.gen.sg. of hetu |
|
samāropāpavādikā dṛṣṭirasya nāsti ← sam+ā+ropa(√ruh)–apa+vādikā(√vad) dṛṣṭiḥ(√dṛś) asya na asti(√as) |
以無增益損減見 |
samāropa– : m.noun °apavādikā : cpd., f.nom.sg. of °apavādikā(adj.) → dṛṣṭiḥ dṛṣṭiḥ : f.nom.sg. of dṛṣṭi asya : dem., n.gen.sg. of idam na : ind. asti : pres. 3rd sg. |
|
ato'sau ← ataḥ asau |
由此... |
ataḥ : adv., meaning “henceforth” asau : dem., m.nom.sg. of adas |
|
tasyā viparyāsapratyupasthānāyā dṛṣṭer abhāvād ← tasyāḥ vi+pari+āsa(√as)–prati+upa+sthānāyāḥ(√sthā) dṛṣṭeḥ(√dṛś) a+bhāvāt(√bhū) |
無有現前顛倒見故
|
tasyāḥ : pron., f.gen.sg. of tad viparyāsa– : m.noun °pratyupasthānāyāḥ: cpd., f.gen.sg. of °pratyupasthāpanā dṛṣṭeḥ : f.gen.sg. of dṛṣṭi abhāvāt : m.abl.sg. of abhāva |
|
anupaga ityucyate ← an+upagaḥ iti ucyate(√vac) |
名為不著 |
anupagaḥ : m.nom.sg. of anupaga(adj.) iti : ind. ucyate : pass., pres. 3rd sg. |
|
sa evamanupagaḥ san ← saḥ evam an+upagaḥ san(√as) [DN: anapagaḥ; TK: anupagaḥ] |
如是無著 |
saḥ : pron., m.nom.sg. of tad evam : ind. anupagaḥ : m.nom.sg. of anupaga(adj.) san : m.nom.sg. of sant(pr.p.) |
|
kenopādadīta ← kena upa+ā+dadīta(√dā) |
誰復能取 |
kena : interr.pron., n.instr.sg of kim upādadīta : opt. 3rd sg. ātm. |
|
tayā dṛṣṭyā vinā |
由無見故 |
tayā : pron., f.instr.sg. of tad dṛṣṭyā : f.intr.sg. of dṛṣṭi vinā : ind. |
|
tadvastu ← tat vastu |
於事 |
tat : pron., n.acc.sg. of tad vastu : n.acc.sg. of vastu |
|
samāropato vāpavādato vā anupādadānaḥ ← sam+ā+ropa+taḥ(√ruh) vā apa+vāda+taḥ(√vad) vā an+upa+ā+dadānaḥ(√dā) |
不取增益損減 |
samāropataḥ : abl., samāropa(m.) with abl.su. taḥ vā : ind. apavādataḥ: abl., apavāda(m.) with abl.su. taḥ anupādadānaḥ : ātm., m.nom.sg. of anupādadāna(pr.p.) |
|
samyagdarśī bhavati jñeye ← samyak–darśī(√dṛś) bhavati(√bhū) jñeye(√jñā) |
於所知境能正觀察 |
samyak– : adv. °darśī : cpd., m.nom.sg. of °darśin(adj.) bhavati : pres. 3rd sg. jñeye : n.loc.sg. of jñeya(fpp.) |
|
tadasya dṛṣṭam ← tat asya dṛṣṭam(√dṛś) |
故名為見 |
tat : pron., n.nom.sg. of tad asya : dem., n.gen.sg. of idam dṛṣṭam : n.nom.sg. of dṛṣṭa(ppp.) |
|
yastasyaiva jñeyasyābhilāpānuśravas ← yaḥ tasya eva jñeyasya abhilāpa(√lap)– anu+śravaḥ(√śru) |
聽聞所知境界言說 [所知境界之言說聽聞] |
yaḥ : rel.pron. of °anuśravaḥ, m.nom.sg. of yad tasya : pron., n.gen.sg. of tad eva : ind. jñeyasya : n.gen.sg. of jñeya(fpp.) abhilāpa– : adv. °anuśravaḥ : cpd., m.nom.sg. of °anuśrava |
|
tadasya śrutam ← tat asya śrutam(√śru) |
故名為聞 |
tat : pron., n.nom.sg. of tad asya : dem., n.gen.sg. of idam śrutam : n.nom.sg. of śruta(ppp.) |
|
tasmin dṛṣṭaśrute ← tasmin dṛṣṭa(√dṛś)–śrute(√śru) |
依此見聞 |
tasmin : pron., n.loc.sg. of tad dṛṣṭa– : ppp. °śrute : cpd., n.loc.sg. of °śruta(ppp.) loc.absol. |
|
tṛṣṇāṃ notpādayati ← tṛṣṇām(√tṛṣ) na ut+pādayati(√pad) |
貪愛不生 |
tṛṣṇāṃ : f.acc.sg. of tṛṣṇā na : ind. utpādayati : caus., pres. 3rd sg. |
|
na vivardhayati ← na vi+vardhayati(√vṛdh) |
亦不增長 |
na : ind. vivardhayati : caus., pres. 3rd sg. |
|
nānyatra tenālambanena ← na anyatra tena ālambanena [DN: tenāvalambanena] |
唯於彼緣 |
anyatra : adv. na anyatra : meaning “except that, only that” tena : pron., n.instr.sg. of tad ālambanena : n.instr.sg of ālambana |
|
prajahāty ← pra+jahāti(√hā) |
斷滅 |
pres. 3rd sg. |
|
upekṣakaśca viharati ← upa+īkṣakaḥ(√īkṣ) ca vi+harati(√hṛ) |
安住上捨 |
upekṣakaḥ: m.nom.sg. of upekṣaka(adj.) ca : ind. viharati : pres. 3rd sg. |
|
evaṃ kāntiṃ na karoti ← evam kāntim(√kam) na karoti(√kṛ) [DN: kāntiṃ karoti; TK: kāntin na karoti] |
故名不愛 |
evam : ind. kāntim : f.acc.sg. of kānti na : ind. karoti : pres. 3rd sg. |
6.3. 散地證
panaścoktaṃ
bhagavatā saṃthakātyāyanamārabhya-iha saṃtha bhikṣurna
pṛthivīṃ niśritya dhyāyati nāpaḥ na tejaḥ na vāyum
nākāśavijñānākiñcanyanaivasaṃjñānāsaṃjñāyatanaṃ
nemaṃ lokaṃ na paraṃ lokaṃ nobhau sūryācandramasau na
dṛṣṭaśrutamatavijñātaṃ prāptaṃ paryeṣitaṃ
manasānuvitarkitamanuvicāritam tatsarvaṃ na niśritya dhyāyati
kathaṃ dhyāyī pṛthivīṃ na niśritya dhyāyati vistareṇa
yāvat sarvaṃ na niśritya dhyāyati iha saṃtha bhikṣoryā
pṛthivyāṃ pṛthivīsaṃjñā sā vibhūtā bhavati apsu
apsaṃjñā vistareṇa yāvat sarvatra yā saṃjñā sā vibhūtā
bhavati evaṃdhyāyī bhikṣurna pṛthivīṃ niśritya dhyāyati
vistareṇa yāvanna sarvaṃ sarvamiti niśritya dhyāyati evaṃ
dhyāyinaṃ bhikṣuṃ sendrā devāḥ seśānāḥ saprajāpataya
ārānnamaṣyanti
namaste
puruṣājanya namaste puruṣottama
yasya
te nābhijānīmaḥ kiṃ tvaṃ niśritya dhyāyasiiti
又佛世尊為彼散他迦多衍那作如是說
:
散他！苾芻不依於地而修靜慮，不依於水、不依於火、不依於風、不依空處、不依識處、不依無所有處、不依非想非非想處、不依此世他世、不依日月光輪、不依見聞覺知、不依所求所得、不依意隨尋伺、不依一切而修靜慮。云何修習靜慮苾芻，不依於地而修靜慮，廣說乃至不依一切而修靜慮？散他！苾芻或有於地除遣地想，或有於水除遣水想，廣說乃至或於一切除一切想。如是修習靜慮苾芻不依於地而修靜慮，廣說乃至不依一切而修靜慮。如是修習靜慮苾芻，為因陀羅為伊舍那、為諸世主并諸天眾，遙為作禮而讚頌曰
:
「敬禮吉祥士
！敬禮士中尊！我今不知汝，依何修靜慮。」(大正30.489b07-23)
Furthermore, concerning this,
it is spoken by the Bhagavant to Saṃthakātyāyana
: Here, O Saṃtha,
the monk (bhikṣu)
meditates not relying on earth, water, fire nor wind; not on the
spheres of space, consciousness and nothingness, neither ideation nor
non-ideation; not on this world nor another world; not on both the
sun and the moon; not that which is seen, heard, known and cognized;
acquired, desired; subsequent reasoning and investigation by the
mind; not relying on all these, he meditates. How does the meditator
meditate without relying on earth etc. up to not having to rely on
all? Here, O Saṃtha,
that ideation of earth with regard to earth which the monk has, comes
to be subdued. The ideation of water with regard to water etc. up to
with regard to all, that ideation of all comes to be subdued. In this
way, the meditating monk meditates without relying on earth etc. up
to and he meditates not having to rely on all. In this way, the gods
together with Indra-s,
Īśāna-s,
Prajapati-s
pay homage to the meditator monk from afar:
“Salutation to you, the
excellent among men; salutation to you, the supreme among men. To you
[we say] - “we do not know relying on what do you meditate?” (FT
6.2.3.1)
|
punaścoktaṃ bhagavatā ← punaḥ ca uktam(√vac) bhagavatā [DN: panaścoktaṃ] |
又佛世尊說 |
punaḥ, ca : both ind. uktam : n.nom.sg. of ukta(ppp.) bhagavatā : m.instr.sg. of bhagavant |
|
saṃthakātyāyanam |
為彼散他迦多衍那 |
m.acc.sg. of saṃthakātyāyana |
|
ārabhya ← ā+√rabh+ya |
作如是 |
ger. used as adv. meaning “concerning …” |
|
iha saṃtha
|
散他 |
iha : ind. saṃtha : m.voc.sg. of saṃtha |
|
bhikṣurna pṛthivīṃ niśritya dhyāyati ← bhikṣuḥ na pṛthivīm ni+śritya(√śri) dhyāyati(√dhyai/ dhyā) |
苾芻不依於地而修靜慮 |
bhikṣuḥ : m.nom.sg of bhikṣu na : ind. pṛthivīm : f.acc.sg. of pṛthivī niśritya : ger. dhyāyati : pres. 3rd sg. |
|
nāpaḥ ← na āpaḥ |
不依於水
|
na : ind. āpaḥ : n.acc.sg. of āpas |
|
na tejaḥ |
不依於火 |
tejaḥ : n.acc.sg. of tejas |
|
na vāyum |
不依於風 |
vāyum : m.acc.sg. of vāyu |
|
nākāśavijñānākiñcanyanaivasaṃjñānāsaṃjñāyatanaṃ ← na ākāśa–vijñāna–ākiṃcanya– (na+eva+saṃjñā–na+a+saṃjñā)–āyatanam |
不依空處 不依識處 不依無所有處 不依非想非非想處 |
na : ind. ākāśa– : m.noun vijñāna– : n.noun ākiṃcanya– : n.noun naivasaṃjñānāsaṃjñā– : f.noun °āyatanam : cpd., n.acc.sg. of °āyatana |
|
nemaṃ lokaṃ na paraṃ lokaṃ ← na imam lokam na param lokam |
不依此世他世 |
na : ind. imam : dem., m.acc.sg. of idam lokam : m.acc.sg. of loka param : m.acc.sg. of para(adj.) → lokam |
|
nobhau sūryācandramasau ← na ubhau sūryā–candramasau |
不依日月 |
na : ind. ubhau : m.acc.du. of ubha sūryā– : f.noun °candramasau : cpd., m.acc.du. of °candramasa |
|
na dṛṣṭaśrutamatavijñātaṃ ← na dṛṣṭa(√dṛś)–śruta(√śru)–mata(√man)– vijñātam(√jñā) |
不依見聞覺知 |
na : ind. dṛṣṭa–, śruta–, mata– : all ppp. °vijñātam : cpd., n.acc.sg. of °vijñāta(ppp.) |
|
prāptaṃ paryeṣitaṃ ← pra+āptam(√āp) pari+ā+iṣitam(√iṣ) |
所求所得 [所得所求] |
prāptam : n.acc.sg. of prāpta(ppp.) paryeṣitam : n.acc.sg. of paryeṣita(ppp.) |
|
manasānuvitarkitamanuvicāritam ← manasā anu+vi+tarkitam(√tark) anu+vi+cāritam(√car) |
意隨尋伺 |
manasā : n.instr.sg. of manas anuvitarkitam : n.acc.sg. of anuvitarkita(ppp.) anuvicāritam : n.acc.sg. of anuvicārita(ppp.) |
|
tatsarvaṃ na niśritya dhyāyati ← tat sarvam na ni+śritya(√śri) dhyāyati(√dhyai) |
不依一切修靜慮 |
tat : pron., n.acc.sg. of tad sarvam : n.acc.sg. of sarva(adj.) na : ind. niśritya : ger. dhyāyati : pres. 3rd sg. |
|
kathaṃ dhyāyī ← katham dhyāyī |
云何修習靜慮苾芻 |
katham : adv. dhyāyī : m.nom.sg. of dhyāyin(adj.) |
|
pṛthivīṃ na niśritya dhyāyati ← pṛthivīm na niśritya(√śri) dhyāyati(√dhyai) |
不依於地而修靜慮 |
pṛthivīm : f.acc.sg. of pṛthivī na : ind. niśritya : ger. dhyāyati : pres. 3rd sg. |
|
vistareṇa yāvat sarvaṃ na niśritya dhyāyati ← vistareṇa yāvat sarvam na niśritya(√śri) dhyāyati(√dhyai) |
廣說乃至不依一切而修靜慮 |
vistareṇa : adv. yāvat : ind. sarvam : n.acc.sg. of sarva(adj.) na : ind. niśritya : ger. dhyāyati : pres. 3rd sg. |
|
iha saṃtha
|
散他 |
iha : ind. saṃtha : m.voc.sg. of Saṃtha |
|
bhikṣoryā pṛthivyāṃ pṛthivīsaṃjñā sā vibhūtā bhavati ← bhikṣoḥ yā pṛthivyām pṛthivī–saṃjñā sā vibhūtā(√bhū) bhavati(√bhū) |
苾芻有於地除遣地想 |
bhikṣoḥ : m.gen.sg. of bhikṣu yā : rel.pron., f.nom.sg. of yad pṛthivyām : f.loc.sg. of pṛthivī pṛthivī– : f.noun °saṃjñā : cpd., f.nom.sg. of °saṃjñā sā : correl.pron., f.nom.sg. of tad vibhūtā : f.nom.sg. of vibhūtā(ppp.) → °saṃjñā bhavati : pres. 3rd sg. |
|
apsu apsaṃjñā ← apsu ap–saṃjñā |
於水…水想 |
apsu : f.loc.pl. of ap ap– : f.noun °saṃjñā : cpd., f.nom.sg. of °saṃjñā |
|
vistareṇa yāvat |
廣說乃至 |
vistareṇa : adv. yāvat : ind. |
|
sarvatra |
於一切 |
adv. |
|
除…想 |
yā : rel.pron., f.nom.sg. of yad saṃjñā : f.nom.sg. of saṃjñā sā : correl.pron., f.nom.sg. of tad vibhūtā : f.nom.sg. of vibhūtā(ppp.) → °saṃjñā bhavati : pres. 3rd sg. |
|
|
evaṃdhyāyī bhikṣur ← evam dhyāyī bhikṣuḥ |
如是修習靜慮苾芻 |
evam : ind. dhyāyī : m.nom.sg. of dhyāyin(adj.) → bhikṣuḥ bhikṣuḥ : m.nom.sg. of bhikṣu |
|
na pṛthivīṃ niśritya dhyāyati ← na pṛthivīm niśritya dhyāyati |
不依於地而修靜慮 |
na : ind. pṛthivīm : f.acc.sg. of pṛthivī niśritya : ger. dhyāyati : pres. 3rd sg. |
|
vistareṇa yāvanna sarvaṃ niśritya dhyāyati ← vistareṇa yāvat na sarvam niśritya dhyāyati [DN: sarvaṃ sarvamiti; TK: sarvaṃ] |
廣說乃至不依一切而修靜慮 |
vistareṇa : adv. yāvat : ind. na : ind. sarvam : n.acc.sg. of sarva niśritya : ger. dhyāyati : pres. 3rd sg. |
|
evaṃ dhyāyinaṃ bhikṣuṃ ← evam dhyāyinam bhikṣum |
如是修習靜慮苾芻 |
evam : ind. dhyāyinam : m.acc.sg. of dhyāyin(adj.) → bhikṣum bhikṣum : m.acc.sg. of bhikṣu |
|
sendrā devāḥ seśānāḥ saprajāpataya ← sa+indrāḥ devāḥ sa+īśānāḥ sa+prajāpatayaḥ |
為因陀羅, 為伊舍那, 為諸世主并諸天眾 [為因陀羅, 諸天眾, 為伊舍那, 為諸世主] |
(sa- : meaning “together with”) sendrāḥ : m.nom.pl. of sendra devāḥ : m.nom.pl. of deva seśānāḥ : m.nom.pl. of seśāna saprajāpatayaḥ : m.nom.pl. of saprajāpati |
|
ārānnamasyanti ← ārāt namasyanti(√nam) [DN: namaṣyanti] |
遙為作禮 |
ārāt : adv., meaning “from afar” namasyanti : sf. 3rd pl. |
|
namaste puruṣājanya ← namaḥ te puruṣa–ājanya |
敬禮吉祥士 |
namaḥ : m.nom.sg. of namas te : p.pron., 2nd dat.sg. of tvad puruṣa– : m.noun °ājanya : cpd., m.voc.sg. of °ājanya(fpp.) |
|
namaste puruṣottama ← namaḥ te puruṣa–uttama |
敬禮士中尊 |
namaḥ : m.nom.sg. of namas te : p.pron., 2nd dat.sg. of tvad puruṣa– : m.noun °uttama : m.voc.sg. of °uttama |
|
yasya te nābhijānīmaḥ ← yasya te na abhi+jānīmaḥ(√jñā) |
我今不知汝 |
yasya : rel.pron., m.gen.sg. of yad te : p.pron., 2nd gen.sg. of tvad na : ind. abhijānīmaḥ : pres. 1st pl. |
|
kiṃ tvaṃ niśritya dhyāyasi iti ← kim tvam ni+śritya(√śri) dhyāyasi(√dhyai) iti |
依何修靜慮 |
kim : interr.pron., n.acc.sg. of kim tvam : pron., 2nd nom.sg. of tvad niśritya : ger. dhyāyasi : pres. 2nd sg. iti : ind. |
kathañca punaretatsūtrapadametamevārthaṃ paridīpayati pṛthivyādisaṃjñake vastuni yā pṛthivītyevamādikā nāmasaṃketaprajñaptiḥ sā pṛthivyādisaṃjñetyucyate sā punaḥ saṃjñā pṛthivyādisaṃjñake vastuni samāropikā cāpavādikā ca tanmayasvabhāvavastugrāhikā samāropikā vastumātraparamārthanāśagrāhikā cāpavādikā saṃjñetyucyate sā ca saṃjñāsya vibhūtā bhavati vibhava ucyate prahāṇaṃ tyāgaḥ
云何此經顯如是義？謂於一切地等想事，諸地等名施設假立，名地等想，即此諸想，於彼所有色等想事，或起增益或起損減。若於彼事起能增益有體自性執，名增益想，起能損減唯事勝義執，名損減想。彼於此想，能正除遣，能斷能捨，故名除遣。(大正30.489b24-29)
And, moreover, how does this very sutra verse illuminate its meaning? The ideation of earth etc. with regards to an object-base, that which is “earth” etc., name, convention and conceptualization, that one is said to be the “ideation of earth etc.” Moreover, that ideation with regard to an object-base having the name of earth etc. is superimposing and negating. The grasping to the object-base as made of substance and having intrinsic nature is, superimposing. The grasping to the destruction of the ultimate mere-object-base (vastumātra) is said to be the negating ideation. And, when this [type] ideation has come to be subdued, that subduing is called abandonment or forsaking. (FT 6.2.3.2)
|
kathañca punar ← katham ca punaḥ |
云何 |
katham : adv. ca, punaḥ : both ind. |
|
etatsūtrapadametamevārthaṃ paridīpayati ← etat sūtra–padam etam eva artham pari+dīpayati(√dīp) |
此經顯如是義 |
etat : dem., n.nom.sg. of etad sūtra– : n.noun °padam : cpd., n.nom.sg. of °pada etam : dem., m.acc.sg. of etad eva : ind. artham : m.acc.sg. of artha paridīpayati : caus., pres. 3rd sg. |
|
pṛthivyādisaṃjñake vastuni ← pṛthivī–ādi–saṃjñake vastuni |
於地等想事 |
pṛthivī– : f.noun ādi– : m.noun °saṃjñake : cpd., n.loc.sg. of °saṃjñaka(adj.) → vastuni vastuni : n.loc.sg. of vastu |
|
yā pṛthivītyevamādikā nāmasaṃketaprajñaptiḥ ← yā pṛthivī iti evam–ādikā nāma–saṃketa–prajñaptiḥ |
諸「地」等名施設假立 |
yā : rel.pron., f.nom.sg. of yad pṛthivī : f.nom.sg. of pṛthivī iti : ind. as quotation mark of pṛthivī evam– : ind. °ādikā : cpd., f.nom.sg. of °ādikā(adj.) → °prajñaptiḥ nāma– : n.noun saṃketa– : adj./m.noun °prajñaptiḥ : cpd., f.nom.sg. of °prajñapti |
|
sā pṛthivyādisaṃjñetyucyate ← sā pṛthivī–ādi–saṃjñā iti ucyate(√vac)
|
名地等想 |
sā : dem., f.nom.sg. of tad pṛthivī– : f.noun ādi– : m.noun °saṃjñā : cpd., f.nom.sg. of °saṃjñā iti : ind. ucyate : pass., pres. 3rd sg. |
|
sā punaḥ saṃjñā |
即此諸想 |
sā : f.nom.sg. of tad punaḥ : ind. saṃjñā : f.nom.sg. of saṃjñā |
|
pṛthivyādisaṃjñake vastuni ← pṛthivī–ādi–saṃjñake vastuni |
於彼…等想事 [於地等想事] |
pṛthivī– : f.noun ādi– : m.noun °saṃjñake : cpd., n.loc.sg. of °saṃjñaka(adj.) → vastuni vastuni : n.loc.sg. of vastu |
|
samāropikā cāpavādikā ca ← sam+ā+ropikā(√ruh) ca apa+vādikā(√vad) ca |
或起增益或起損減 |
samāropikā : f.nom.sg. of samāropikā(adj.) → saṃjñā ca : ind. apavādikā : f.nom.sg. of apavādikā(adj.) → saṃjñā |
|
tanmayasvabhāvavastugrāhikā ← tat–maya–svabhāva–vastu–grāhikā(√grah) |
於彼事…有體自性執 [有體自性事執] |
tat– : n.noun maya– : adj. svabhāva– : m.noun vastu– : n.noun °grāhikā : cpd., f.nom.sg. of °grāhikā(adj.) → saṃjñā |
|
samāropikā |
名增益想 |
f.nom.sg. of samāropikā(adj.) → saṃjñā |
|
vastumātraparamārthanāśagrāhikā ← vastu–mātra–parama–artha–nāśa(√naś)–grāhikā |
損減唯事勝義執 |
vastu– : n.noun mātra– : n.noun parama– : adj. artha– : m.noun nāśa– : m.noun °grāhikā : cpd., f.nom.sg. of °grāhikā(adj.) → saṃjñā |
|
cāpavādikā saṃjñetyucyate ← ca apavādikā saṃjñā iti ucyate(√vac) |
名損減想
|
ca : ind. apavādikā : f.nom.sg. of apavādikā(adj.) → saṃjñā saṃjñā : f.nom.sg. of saṃjñā iti : ind. ucyate : pass., pres. 3rd sg. |
|
sā ca saṃjñāsya vibhūtā bhavati ← sā ca saṃjñā asya vi+bhūtā(√bhū) bhavati(√bhū) |
彼於此想能正除遣 |
sā : pron., f.nom.sg. of tad ca : ind. saṃjñā : f.nom.sg. of saṃjñā asya : dem., m. gen. sg of idam vibhūtā : f.nom.sg. of vibhūtā(ppp.) bhavati : pres. 3rd sg. |
|
vibhava ucyate ← vi+bhavaḥ(√bhū) ucyate(√vac) |
故名除遣 |
vibhavaḥ : m.nom.sg. of vibhava ucyate : pass., pres. 3rd sg. |
|
prahāṇaṃ tyāgaḥ ← prahāṇam(√han) tyāgaḥ(√tyaj) |
能斷能捨 |
prahāṇam : n.nom.sg. of prahāṇa tyāgaḥ : m.nom.sg. of tyāga |
tasmādāgamato'pi tathāgatāt paramāptāgamādveditavyaṃ nirabhilāpyasvabhāvāḥ sarvadharmā iti
如是等類無量聖言，名為至教，由此如來最勝至教，應知諸法離言自性。(大正30.489b29-c02)
Therefore, in terms of the scriptures from the Tathāgata and also from the tradition of the highest teachings, it is to be understood that all dharma-s have ineffable intrinsic natures. (FT 6.3)
|
tasmādāgamato'pi ← tasmāt āgama+taḥ api |
如是聖言
|
tasmāt : m.abl.sg. of tad used as adv. āgamataḥ : abl., āgama(m.) with abl.su. taḥ api : ind. |
|
tāthāgatāt paramāptāgamād ← tathāgatāt parama–āpta–āgamāt
|
由此如來最勝至教 |
tāthāgatāt : m.abl.sg. of tathāgata parama– : adj. āpta– : ppp. °āgamāt : cpd., m.abl.sg. of °āgama |
|
veditavyaṃ nirabhilāpyasvabhāvāḥ sarvadharmā iti ← veditavyam(√vid) nirabhilāpya–svabhāvāḥ sarva–dharmāḥ iti |
應知諸法離言自性 |
veditavyam : n.nom.sg. of veditavya(fpp.) nirabhilāpya– : fpp. °svabhāvāḥ : cpd., m.nom.pl. of °svabhāva sarva– : adj. °dharmāḥ : cpd., m.nom.pl. of °dharma iti : ind. |
7. 佛起言說意
evaṃ nirabhilāpyasvabhāveṣu sarvadharmeṣu kasmādabhilāpaḥ prayujyate tathā hi vinābhilāpena sā nirabhilāpyadharmatā pareṣāṃ vakta mapi na śakyate śrotumapi vacane śravaṇe cāsati sā nirabhilāpyasvabhāvatā jñātumapi na śakyate tasmādabhilāpaḥ prayujyate śravaṇajñānāya
問：若如是者，何因緣故於一切法離言自性而起言說？答：若不起言說，則不能為他說一切法離言自性，他亦不能聞如是義。若無有聞，則不能知此一切法離言自性。為欲令他聞知諸法離言自性，是故於此離言自性而起言說。(大正30.489c03-08)
That being, why is speech applied with regard to all the dharma-s having ineffable natures? Because, without speech that ineffable dharma nature is not even capable of being spoken nor heard by others. And, there being no speech and hearing, that fact of the ineffable intrinsic nature cannot even be known. Therefore, speech is applied for the sake of the knowledge from hearing. (FT 7)
|
evaṃ ← evam |
如是 |
ind. |
|
nirabhilāpyasvabhāveṣu sarvadharmeṣu ← nir+abhi+lāpya(√lap)–sva+bhāveṣu(√bhū) sarva–dharmeṣu |
於一切法離言自性
|
nirabhilāpya– : fpp. °svabhāveṣu : cpd., m.loc.pl. of °svabhāva sarva– : adj. °dharmeṣu : cpd., m.loc.pl. of °dharma |
|
kasmād ← kasmāt |
何因緣故 [何故] |
interr.pron., m.abl.sg. of ka |
|
abhilāpaḥ prayujyate ← abhilāpaḥ(√lap) pra+yujyate(√yuj) |
而起言說 |
abhilāpaḥ : m.nom.sg. of abhilāpa prayujyate : pass., pres. 3rd sg. |
|
tathā hi |
[因] |
tathā : adv. hi : ind. adverbial phrase meaning “because” |
|
vinābhilāpena ← vinā abhi+lāpena(√lap) |
若不起言說 |
vinā : ind. abhilāpena : m.instr.sg. of abhilāpa |
|
sā nirabhilāpyadharmatā ← sā nir+abhilāpya–dharmatā |
諸法離言自性
|
sā : pron., f.nom.sg. of tad nirabhilāpya– : fpp. °dharmatā : cpd., f.nom.sg., dharma(m.) with f.abs.su. tā |
|
pareṣāṃ vaktum api na śakyate ← pareṣām vaktum(√vac) api na śakyate(√śak) [DN: vakta mapi] |
不能為他說 [為他說不能] |
pareṣām : m.gen.pl. of para vaktum : inf. api, na : both ind. śakyate : pass., pres. 3rd sg. |
|
śrotumapi ← śrotum(√śru) api |
亦不能聞 |
śrotum : inf. api : ind., together with the previous api na meaning “neither … nor …” |
|
vacane śravaṇe cāsati ← vacane(√vac) śravaṇe(√śru) ca a+sati(√as) |
若無有聞 [説聞無有]
|
vacane : n.loc.sg. of vacana śravaṇe : n.loc.sg. of śravaṇa asati : n.loc.sg. of asant(pr.p.) loc.absol. |
|
sā nirabhilāpyasvabhāvatā ← sā nir+abhilāpya–sva+bhāva+tā |
離言自性 |
sā : pron., f.nom.sg. of tad nirabhilāpya– : fpp. °svabhāvatā : cpd., f.nom.sg., svabhāva(m.) with f.abs.su. tā |
|
jñātumapi na śakyate ← jñātum(√jñā) api na śakyate |
則不能知 |
jñātum : inf. api, na : both ind. śakyate : pass., pres. 3rd sg. |
|
tasmād ← tasmāt |
是故 |
m.abl.sg. of tad used as adv. |
|
abhilāpaḥ prayujyate ← abhilāpaḥ(√lap) pra+yujyate(√yuj) |
起言說 |
abhilāpaḥ : m.nom.sg. of abhilāpa prayujyate : pass., pres. 3rd sg. |
|
śravaṇajñānāya ← śravaṇa(√śru)–jñānāya(√jñā) |
為欲令…聞知… |
śravaṇa– : n.noun °jñānāya : cpd., n.dat.sg. of °jñāna |
8. 起八分別生三事
tasyā eva tathatāyā evamaparijñātatvādvālānāṃ tannidāno'ṣṭavidho vikalpaḥ pravartate trivastujanakaḥ sarvasattvabhājanalokānāṃ nirvartakaḥ tadyathā svabhāva vikalpo viśeṣavikalpaḥ piṇḍagrāhavikalpaḥ ahamiti vikalpaḥ mameti vikalpaḥ priyavikalpaḥ apriyavikalpaḥ tadubhayaviparītaśca vikalpaḥ
又諸愚夫，由於如是所顯真如不了知故，從是因緣，八分別轉，能生三事，能起一切有情世間及器世間。云何名為八種分別？一者、自性分別；二者、差別分別；三者、總執分別；四者、我分別；五者、我所分別；六者、愛分別；七者、非愛分別；八者、彼俱相違分別。(大正30.489c09-14)
Because of the fact of the fools (bāla) not having fully understood (aparijñātatva) that very suchness, the eight-fold discrimination (aṣṭavidho vikalpaḥ) arises and [is] the generator of the three object-bases (trivastu); and the producer of all sentient beings and the receptacle worlds (bhājanalokāḥ). [The eight-fold discrimination are] namely, discrimination of intrinsic nature, discrimination of differences, discrimination of the form of the grasping of the whole, discrimination of “I”, discrimination of “mine”, discrimination of the pleasant, discrimination of the unpleasant and discrimination of that which is neither of these two. (FT 8.1)
|
tasyā eva tathatāyā ← tasyāḥ eva tathatāyāḥ |
如是真如 |
tasyāḥ : pron., f.gen.sg. of tad eva : ind. tathatāyāḥ : f.gen.sg. of tathatā(adv. tathā with f.abs.su. tā) |
|
evamaparijñātatvād bālānāṃ ← evam a+pari√jñā+ta+tva+āt bālānām [DN: vālānāṃ] |
愚夫…不了知故 |
evam : ind. aparijñātatvāt : n.abl.sg. of aparijñātatva(ppp. aparijñāta with n.abs.su. tva) bālānām : m.gen.pl. of bāla |
|
tannidāno ← tat–nidānaḥ |
從是因緣 |
tat– : pron., n. °nidānaḥ : cpd., m.nom.sg. of °nidāna |
|
'ṣṭavidho vikalpaḥ pravartate ← aṣṭa–vidhaḥ vi+kalpaḥ(√kḷp) pra+vartate(√vṛt) |
八分別轉 |
aṣṭa– : cardinal °vidhaḥ : cpd., m.nom.sg. of °vidha vikalpaḥ : m.nom.sg. of vikalpa pravartate : pres. 3rd sg. ātm. |
|
trivastujanakaḥ ← tri–vastu–janakaḥ(√jan) |
能生三事 |
tri– : cardinal vastu– : n.noun °janakaḥ : cpd., m.nom.sg. of °janaka(adj.) → vikalpaḥ |
|
sarvasattvabhājanalokānāṃ nirvartakaḥ ← sarva–sattva–bhājana(√bhaj)–lokānām nir+vartakaḥ(√vṛt) |
能起一切有情世間及器世間
|
sarva– : adj. sattva– : m./n.noun bhājana– : n.noun °lokānām : cpd., m.gen.pl. of °loka nirvartakaḥ : m.nom.sg. of nirvartaka(adj.) → vikalpaḥ |
|
tadyathā ← tat yathā |
|
tat : pron., n.nom.sg. of tad yathā : adv. adverbial phrase meaning “namely” |
|
svabhāvavikalpo ← svabhāva–vikalpaḥ [DN: svabhāva vikalpo] |
自性分別 |
svabhāva– : m.noun °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
|
viśeṣavikalpaḥ ← vi+śeṣa(√śiṣ)–vikalpaḥ |
差別分別 |
viśeṣa– : m.noun °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
|
piṇḍagrāhavikalpaḥ ← piṇḍa–grāha(√grah)–vikalpaḥ |
總執分別 |
piṇḍa– : m.noun grāha– : m.noun °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
|
ahamiti vikalpaḥ ← aham iti vikalpaḥ |
「我」分別 |
aham : p.pron., 1st nom.sg. of mad iti : ind., as quotation mark of aham vikalpaḥ : m.nom.sg. of vikalpa |
|
mameti vikalpaḥ ← mama iti vikalpaḥ |
「我所」分別 |
mama : p.pron., 1st gen.sg. of mad iti : ind., as quotation mark of mama vikalpaḥ : m.nom.sg. of vikalpa |
|
priyavikalpaḥ ← priya–vikalpaḥ |
愛分別 |
priya– : adj. °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
|
apriyavikalpaḥ ← a+priya–vikalpaḥ |
非愛分別 |
apriya– : adj. °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
|
tadubhayaviparītaśca vikalpaḥ ← tat–ubhaya–vi+pari+itaḥ(√ī/i) ca vikalpaḥ |
彼俱相違分別 |
tat– : pron., n. ubhaya– : adj. °viparītaḥ : cpd., m.nom.sg. of °viparīta(ppp.) → vikalpaḥ vikalpaḥ : m.nom.sg. of vikalpa |
sa punarayamaṣṭavidho vikalpaḥ katameṣāṃ trayāṇāṃ vastūnāṃ janako bhavati
云何如是八種分別能生三事？(大正30.489c15)
Now, of which three object-bases is the eight-fold discrimination the generator? (FT 8.2.1)
|
sa punarayamaṣṭavidho vikalpaḥ ← saḥ punaḥ ayam aṣṭa–vidhaḥ vikalpaḥ(√kḷp) |
如是八種分別 |
saḥ : pron., m.nom.sg. of tad punaḥ : ind. ayam : dem., m.nom.sg. of idam aṣṭa– : cardinal °vidhaḥ : cpd., m.nom.sg. of °vidha vikalpaḥ : m.nom.sg. of vikalpa |
|
katameṣāṃ ← katameṣām |
云何 |
interr.pron., n.gen.pl. of katama |
|
trayāṇāṃ vastūnāṃ janako bhavati ← trayāṇām vastūnām janakaḥ(√jan) bhavati(√bhū) |
能生三事
|
trayāṇām : n.gen.pl. of traya vastūnām : n.gen.pl. of vastu janakaḥ : m.nom.sg. of janaka(adj.) → vikalpaḥ bhavati : pres. 3rd sg. |
yaśca svabhāvavikalpo yaśca viśeṣavikalpo yaśca piṇḍagrāhavikalpa itīme trayo vikalpā vikalpaprapañcādhiṣṭhānaṃ vikalpaprapañcālambanaṃ vastu janayanti rūpādisaṃjñakam yadvastvadhiṣṭhāya sa nāmasaṃjñābhilāpaparigṛhīto nāmasaṃjñābhilāpaparibhāvito vikalpaḥ prapañcayan tasminneva vastuni vicaratyanekavidho bahunānāprakāraḥ
謂若自性分別、若差別分別、若總執分別，此三分別能生分別戲論所依、分別戲論所緣事，謂色等想。事為依緣故，名想言說所攝、名想言說所顯分別戲論，即於此事分別計度非一、眾多品類差別。(大正30.489c15-20)
These three discriminations - that which is the discrimination of intrinsic nature, that which is the discrimination of differences and that which is the discrimination of the grasping of the whole; generate the object-base having the name “form” etc. which is the support for the discrimination of conceptual proliferation (vikalpaprapañca-adhiṣṭhānam) and which is the discrimination of the conceptual proliferation of the cognitive object (vikalpaprapañca-ālambana). Relying on and with regard to such an object-base, while conceptually proliferating, sustained by name, ideation and speech, and made manifest by name, ideation and speech scrutinizes the manifold and innumerable types and categories [of conceptual proliferation]. (FT 8.2.2.1)
|
yaśca svabhāvavikalpo ← yaḥ ca svabhāva–vi+kalpaḥ |
若自性分別 |
yaḥ : rel.pron., m.nom.sg. of yad ca : ind. svabhāva– : m.noun °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
|
yaśca viśeṣavikalpo ← yaḥ ca vi+śeṣa–vikalpaḥ |
若差別分別 |
yaḥ : rel.pron., m.nom.sg. of yad ca : ind. viśeṣa– : m.noun °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
|
yaśca piṇḍagrāhavikalpa ← yaḥ ca piṇḍa–grāha–vikalpaḥ |
若總執分別 |
yaḥ : rel.pron., m.nom.sg. of yad ca : ind. piṇḍa– : m.noun grāha– : m.noun °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
|
itīme trayo vikalpā ← iti ime trayaḥ vikalpāḥ |
此三分別 |
iti : ind. ime : dem., m.nom.pl. of idam trayaḥ : m.nom.pl. of traya vikalpāḥ : m.nom.pl. of vikalpa |
|
vikalpaprapañcādhiṣṭhānaṃ ← vikalpa–pra+pañca(√pañc)–adhi+ṣṭhānam(√sthā) |
分別戲論所依 |
vikalpa– : m.noun prapañca– : m.noun °adhiṣṭhānam : cpd., n.acc.sg. of °adhiṣṭhāna → vastu |
|
vikalpaprapañcālambanaṃ ← vikalpa–prapañca–ā+lambanam(√lamb) |
分別戲論所緣 |
vikalpa– : m.noun prapañca– : m.noun °ālambanam : cpd., n.acc.sg. of °ālambana → vastu |
|
vastu |
事 |
n.acc.sg. of vastu |
|
janayanti ← janayanti(√jan) |
能生 |
caus., pres. 3rd pl. |
|
rūpādisaṃjñakam ← rūpa–ādi–saṃjñakam(√jñā) |
色等想 |
rūpa– : n.noun ādi– : m.noun °saṃjñakam : cpd., n.acc.sg. of °saṃjñaka(adj.) → vastu |
|
yadvastvadhiṣṭhāya ← yat vastu adhiṣṭhāya(√sthā) |
事為依緣故 |
yat : rel.pron., n.nom.sg. of tad vastu : n.nom.sg. of vastu adhiṣṭhāya : ger. |
|
sa nāmasaṃjñābhilāpaparigṛhīto ← saḥ nāma–saṃjñā–abhi+lāpa(√lap)–pari+gṛhītaḥ(√grah) |
名想言說所攝 |
saḥ : pron., m.nom.sg. of tad nāma– : n.noun saṃjñā– : f.noun abhilāpa– : adv. °parigṛhītaḥ : cpd., m.nom.sg. of °parigṛhīta(ppp.) → vikalpaḥ |
|
nāmasaṃjñābhilāpaparibhāvito ← nāma–saṃjñā–abhilāpa–pari+bhāvitaḥ(√bhū) |
名想言說所顯 |
nāma– : n.noun saṃjñā– : f.noun abhilāpa– : adv. °paribhāvitaḥ : cpd., m.nom.sg. of °paribhāvita(ppp., caus.) → vikalpaḥ |
|
vikalpaḥ prapañcayan ← vikalpaḥ pra+pañcayan(√pañc) |
分別戲論 |
vikalpaḥ : m.nom.sg. of vikalpa prapañcayan : m.nom.sg. of prapañcayant(pr.p.) |
|
tasminneva vastuni vicaraty ← tasmin eva vastuni vi+carati(√car) |
於此事分別計度 |
tasmin : pron., n.loc.sg. of tad eva : ind. vastuni : n.loc.sg. of vastu vicarati : pres. 3rd sg. |
|
anekavidho ← an+eka–vidhaḥ |
非一 [非一種] |
aneka– : cardinal °vidhaḥ : cpd., m.nom.sg. of °vidha |
|
bahunānāprakāraḥ ← bahu–nānā–pra+kāraḥ |
眾多品類差別 [眾多差別品類] |
bahu– : adj. nānā– : adj. °prakāraḥ : cpd., m.nom.sg. of °prakāra |
tatra yañcāhamiti vikalpo yaśca mameti vikalpaḥ itīmau dvau vikalpau satkāyadṛṣṭiśca tadanyasarvadṛṣṭi[-mūlaṃ māna-] mūlamasmimānañca tadanyasarvamānamūlaṃ janayataḥ
若我分別、若我所分別，此二分別能生一切餘見根本及慢根本薩迦耶見，及能生一切餘慢根本所有我慢。(大正30.489c20-22)
Therein, these two discriminations – that which is the discrimination as “I” and that which is the discrimination as “mine” – generate the true-self-view (satkāyadṛṣṭi) which is the root of all other views and the root of conceit, and [generate] the arrogance which is the root of all other conceit. (FT 8.2.2.2)
|
tatra yaścāhamiti vikalpo ← tatra yaḥ ca aham iti vi+kalpaḥ [DN: yañcāhamiti] |
若「我」分別 |
tatra : adv. yaḥ : rel.pron., m.nom.sg. of yad ca : ind. aham : p.pron., 1st nom.sg. of mad iti : ind., as quotation mark of aham vikalpaḥ : m.nom.sg. of vikalpa |
|
yaśca mameti vikalpaḥ ← yaḥ ca mama iti vikalpaḥ |
若「我所」分別 |
mama : p.pron., 1st gen.sg. of mad iti : ind., as quotation mark of mama vikalpaḥ : m.nom.sg. of vikalpa |
|
itīmau dvau vikalpau ← iti imau dvau vikalpau |
此二分別 |
iti : ind. imau : dem., m.nom.du. of idam dvau : cardinal, m.nom.du. of dva vikalpau : m.nom.du. of vikalpa |
|
satkāya–dṛṣṭim(√dṛś) ca [DN: satkāyadṛṣṭiśca; TK: satkāyadṛṣṭiṃ ca] |
薩迦耶見 |
satkāya– : m.noun °dṛṣṭim : cpd., f.acc.sg. of °dṛṣṭi ca : ind. |
|
tadanyasarvadṛṣṭimūlaṃ ← tat–anya–sarva–dṛṣṭi–mūlam
|
一切餘見根本 [餘一切見根本] |
tat– : pron., n. anya– : adj. sarva– : adj. dṛṣṭi– : f.noun °mūlam : cpd., n.acc.sg. of °mūla |
|
mānamūlam ← māna–mūlam |
及慢根本 |
māna– : m./n.noun °mūlam : cpd., n.acc.sg. of °mūla |
|
asmimānañca ← asmi(√as)–mānam ca |
我慢 |
asmi– : 1st sg., meaning “I am” °mānam : cpd., m.acc.sg. of °māna |
|
tadanyasarvamānamūlaṃ ← tat–anya–sarva–māna–mūlam |
一切餘慢根本
|
tat– : pron., n. anya– : adj. sarva– : adj. māna– : m./n.noun °mūlam : cpd., n.acc.sg. of °mūla |
|
janayataḥ(√jan) |
能生 |
caus., pres. 3rd du. |
tatra priyavikalpo'priyavikalpastadubhayaviparītaśca vikalpo yathāyogaṃ rāgadveṣamohān janayanti
若愛分別、若非愛分別、若彼俱相違分別，如其所應能生貪欲、瞋恚、愚癡。(大正30.489c22-24)
Among them, the discrimination of the pleasant, the discrimination of the unpleasant and the discrimination which is neither of those two, generate greed (rāga), aversion (dveṣa) and ignorance (moha) accordingly. (FT 8.2.2.3)
|
tatra priyavikalpo'priyavikalpas ← tatra priya–vikalpaḥ a+priya–vikalpaḥ |
若愛分別, 非愛分別 |
tatra : adv. priya–, apriya– : adj. °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
|
tadubhayaviparītaśca vikalpo ← tat–ubhaya–vi+pari+itaḥ(√i/ī ) ca vikalpaḥ |
彼俱相違分別 |
tat– : pron., n. ubhaya– : adj. °viparītaḥ : cpd., m.nom.sg. of °viparīta(ppp.) → vikalpaḥ vikalpaḥ : m.nom.sg. of vikalpa |
|
yathāyogaṃ ← yathā–yogam |
如其所應 |
yathā– : adv. °yogam : cpd., adv. adverbial phrase meaning “accordingly” |
|
rāgadveṣamohān ← rāga–dveṣa–mohān |
貪欲瞋恚愚癡 |
rāga– : m.noun dveṣa– : m.noun °mohān : cpd., m.acc.pl. of °moha |
|
janayanti |
能生 |
caus., pres. 3rd pl. |
evamayamaṣṭavidho vikalpaḥ asya trividhasya vastunaḥ prādurbhāvāya saṃvartate yaduta vikalpādhiṣṭhānasya prapañcavastunaḥ dṛṣṭyasmimānasya rāgadveṣamohānāñca tatra vikalpaprapañcavastvāśrayā satkāyadṛṣṭirasmimānaśca satkāyadṛṣṭyasmimānāśritā rāgadveṣamohāḥ ebhiśca tribhirvastubhiḥ sarvalokānāṃ pravṛttipakṣo niravaśeṣaḥ paridīpito bhavati
是名八種分別能生如是三事，謂分別戲論所依緣事，見、我慢事，貪、瞋、癡事。當知此中分別戲論所依緣事為所依止，生薩迦耶見及以我慢；薩迦耶見我慢為依，生貪、瞋、癡。由此三事，普能顯現一切世間流轉品法。(大正30.489c24-29)
In this way, this eight-fold discrimination leads to the manifestation of the three-fold object-bases: (1) that is the object-base of proliferation which is the support for conceptualization; (2) the view of conceit; (3) greed, aversion and ignorance. Among them, dependent on the object-base of conceptual proliferation, there are ‘self view’ and conceit; dependent on self view and conceit, there are greed, hatred and ignorance. And because of these three object-bases, operating [samsaric] portion (pravṛttipakṣaḥ) of all worlds without any remainder comes to be fully elucidated. (FT 8.2.2.4)
|
evamayamaṣṭavidho vikalpaḥ ← evam ayam aṣṭa–vidhaḥ vi+kalpaḥ(√kḷp) |
如是八種分別 |
evam : ind. ayam : dem., m.nom.sg. of idam aṣṭa– : cardinal °vidhaḥ : cpd., m.nom.sg. of °vidha vikalpaḥ : m.nom.sg. of vikalpa |
|
asya trividhasya vastunaḥ ← asya tri–vidhasya vastunaḥ |
三事 |
asya : dem., n.gen.sg. of idam tri– : cardinal °vidhasya : m.gen.sg. of °vidha vastunaḥ : n.gen.sg. of vastu |
|
prādurbhāvāya saṃvartate ← prādur–bhāvāya sam+vartate(√vṛt) |
能生 |
prādur– : adv. °bhāvāya : cpd., m.dat.sg. of °bhāva saṃvartate : pres. 3rd sg. ātm. |
|
yaduta ← yat uta |
謂 |
yat : rel.pron., n.nom.sg. of yad uta : ind. adverbial phrase meaning “that is” |
|
vikalpādhiṣṭhānasya prapañcavastunaḥ ← vikalpa–adhi+ṣṭhānasya(√sthā) pra+pañca(√pañc)–vastunaḥ |
分別戲論所依緣事 [分別所依戲論事] |
vikalpa– : m.noun °adhiṣṭhānasya : cpd., n.gen.sg. of °adhiṣṭhāna prapañca– : m.noun °vastunaḥ : cpd., n.gen.sg. of °vastu |
|
dṛṣṭyasmimānasya ← dṛṣṭi(√dṛś)–asmi(√as)–mānasya |
見我慢事 [見我慢] |
dṛṣṭi– : f.noun asmi– : 1st sg., meaning “I am” °mānasya : cpd., m.gen.sg. of °māna |
|
rāgadveṣamohānāñca ← rāga–dveṣa–mohānām ca |
貪瞋癡事 [貪瞋癡] |
rāga– : m.noun dveṣa– : m.noun °mohānām : cpd., m.gen.pl. of °moha |
|
tatra |
此中 |
adv. |
|
vikalpaprapañcavastvāśrayā ← vikalpa–prapañca–vastu–ā+śrayā(√śri) |
分別戲論事為所依止 |
vikalpa– : m.noun prapañca– : m.noun vastu– : n.noun °āśrayā : cpd., f.nom.sg. of ° āśrayā → °dṛṣṭiḥ |
|
satkāyadṛṣṭirasmimānaśca ← sat+kāya–dṛṣṭiḥ asmi–mānaḥ ca |
薩迦耶見及以我慢 |
satkāya– : m.noun °dṛṣṭiḥ : cpd., f.nom.sg. of °dṛṣṭi asmi– : 1st sg., meaning “I am” °mānaḥ : cpd., m.nom.sg. of °māna ca : ind. |
|
satkāyadṛṣṭyasmimānāśritā ← sat+kāya–dṛṣṭi–asmi-māna–āśritāḥ(√śri) |
薩迦耶見我慢為依 |
satkāya– : m.noun dṛṣṭi– : f.noun asmi– : 1st sg., meaning “I am” māna– : m.noun °āśritāḥ : cpd., m.nom.pl. of °āśrita(ppp.) → °mohāḥ |
|
rāgadveṣamohāḥ ← raga–dveṣa–mohāḥ |
貪瞋癡 |
rāga– : m.noun dveṣa– : m.noun °mohāḥ : cpd., m.nom.pl. of °moha |
|
ebhiśca tribhirvastubhiḥ ← ebhiḥ ca tribhiḥ vastubhiḥ |
由此三事 |
ebhiḥ : dem., n.instr.pl. of idam tribhiḥ : cardinal, n.instr.pl. of try vastubhiḥ : n.instr.pl. of vastu |
|
sarvalokānāṃ pravṛttipakṣo ← sarva–lokānām pra+vṛtti(√vṛt)–pakṣaḥ |
一切世間流轉品法
|
sarva– : adj. °lokānām : cpd., m.gen.pl. of °loka pravṛtti– : f.noun °pakṣaḥ : cpd., m.nom.sg. of °pakṣa |
|
niravaśeṣaḥ paridīpito bhavati ← nir+ava+śeṣaḥ(√śiṣ) pari+dīpitaḥ(√dīp) bhavati |
普能顯現 |
niravaśeṣaḥ : m.nom.sg. of niravaśeṣa(adj.) → °pakṣaḥ paridīpitaḥ : m.nom.sg. of paridīpita(ppp.) → °pakṣaḥ bhavati : pres. 3rd sg. |
tatra svabhāvavikalpaḥ katamaḥ rūpādisaṃjñake vastuni rūpamityevamādiryo vikalpaḥ ayamucyate svabhāvavikalpaḥ
云何名為自性分別？謂於一切色等想事，分別色等種種自性所有尋思，如是名為自性分別。(大正30.489c29-490a02)
Among them, what is the discrimination of intrinsic nature? It is that reasoning (vitarka) with regards to the object-base having the name “form” etc., this is called discrimination of intrinsic nature (svabhāvavikalpaḥ). (FT 8.3.1)
|
tatra svabhāvavikalpaḥ ← tatra svabhāva–vi+kalpaḥ(√kḷp) |
自性分別 |
tatra : adv. svabhāva– : m.noun °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
|
katamaḥ |
云何 |
interr.pron., m.nom.sg. of katama |
|
rūpādisaṃjñake vastuni ← rūpa–ādi–saṃjñake vastuni |
謂於色等想事 |
rūpa– : n.noun ādi– : m.noun °saṃjñake : cpd., n.loc.sg. of °saṃjñaka(adj.) → vastuni vastuni : n.loc.sg. of vastu |
|
rūpamityevamādiryo vitarkaḥ ← rūpam iti evam–ādiḥ yaḥ vi+tarkaḥ(√tark) [DN: °yo vikalpaḥ, TK: vitarkaḥ] |
分別「色」等種種自性所有尋思 [「色」等種種尋思] |
rūpam : n.nom.sg. of rūpa iti : ind., as quotation mark of rūpam evam– : ind. °ādiḥ : cpd., m.nom.sg. °ādi yaḥ : rel.pron., m.nom.sg. of yad vitarkaḥ : m.nom.sg. of vitarka |
|
ayamucyate ← ayam ucyate(√vac) |
如是名為 |
ayam : dem., m.nom.sg. of idam ucyate : pass., pres. 3rd sg. |
|
svabhāvavikalpaḥ ← svabhāva–vikalpaḥ(√kḷp) |
自性分別 |
svabhāva– : m.noun °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
viśeṣavikalpaḥ katamaḥ tasminneva rūpādisaṃjñake vastuni ayaṃ rūpī ayamarūpī ayaṃ sanidarśano'yamanidarśana evaṃ sapratigho'pratighaḥ sāsravo'nāsravaḥ saṃskṛto'saṃskṛtaḥ kuśalo'kuśalo vyākṛto'vyākṛtaḥ atīto'nāgataḥ pratyutpanna ityevaṃbhāgīyenāpramāṇena prabhedanayena yā svabhāvavikalpādhiṣṭhānā tadviśiṣṭārthavikalpanā ayamucyate viśeṣavikalpaḥ
云何名為差別分別？謂即於彼色等想事，謂此有色、謂此無色，謂此有見、謂此無見，謂此有對、謂此無對，謂此有漏、謂此無漏，謂此有為、謂此無為，謂此是善、謂此不善、謂此無記，謂此過去、謂此未來、謂此現在，由如是等無量品類差別道理，即於自性分別依處，分別種種彼差別義，如是名為差別分別。(大正30.490a02-10)
What is discrimination of differences? With regard to that very object-base having the name “form” etc., [thinking] “this is material” (or “this is non-material”), “this is visible”, “this is invisible”; likewise, “this is resistant”, “non-resistant”; “with outflow”, “without outflow”; “conditioned”, “unconditioned”; “skilfull”, “unskilfull”; “non-defined”; “past”, “future”, and “present”. In this way then, [there are] infinite divisions of such types. Thus, that which is the construction for the sake of differentiation having as support the discrimination of intrinsic nature, this, is said to be discrimination of differences (viśeṣavikalpaḥ). (FT 8.3.2)
|
viśeṣavikalpaḥ ← vi+śeṣa(√śiṣ)–vi+kalpaḥ |
差別分別 |
viśeṣa– : m.noun °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
|
katamaḥ |
云何 |
interr.pron., m.nom.sg. of katama |
|
tasminneva rūpādisaṃjñake vastuni ← tasmin eva rūpa–ādi–saṃjñake vastuni |
即於彼色等想事 |
tasmin : pron., n.loc.sg. of tad eva : ind. rūpa– : n.noun ādi– : m.noun °saṃjñake : cpd., n.loc.sg. of °saṃjñaka(adj.) → vastuni vastuni : n.loc.sg. of vastu |
|
ayaṃ rūpī ayamarūpī ← ayam rūpī ayam a+rūpī |
此有色此無色 |
ayam : dem., m.nom.sg. of idam rūpī, arūpī : m.nom.sg. of rūpīn, arūpīn |
|
ayaṃ sanidarśano'yamanidarśana ← ayam sa+ni+darśanaḥ(√dṛś) ayam a+ni+darśanaḥ |
此有見此無見 |
ayam : dem., m.nom.sg. of idam sanidarśanaḥ, anidarśanaḥ : m.nom.sg. of sanidarśana, anidarśana |
|
evaṃ sapratigho'pratighaḥ ← evam sa+prati+ghaḥ(√han) a+prati+ghaḥ |
[如是]有對無對
|
evam : ind. sapratighaḥ, apratighaḥ : m.nom.sg. of sapratigha, apratigha |
|
sāsravo'nāsravaḥ ← sa+ā+sravaḥ(√sru) an+ā+sravaḥ |
有漏無漏 |
sāsravaḥ, anāsravaḥ : m.nom.sg. of sāsrava, anāsrava |
|
saṃskṛto'saṃskṛtaḥ ← sam+skṛtaḥ(√kṛ) a+sam+skṛtaḥ |
有為無為 |
saṃskṛtaḥ, asaṃskṛtaḥ : m.nom.sg. of saṃskṛta(ppp.), asaṃskṛta(ppp.) |
|
kuśalo'kuśalo vyākṛto'vyākṛtaḥ ← kuśalaḥ a+kuśalaḥ vi+ā+kṛtaḥ(√kṛ) a+vyākṛtaḥ |
善不善無記 |
kuśalaḥ, akuśalaḥ : m.nom.sg. of kuśala, akuśala vyākṛtaḥ, avyākṛtaḥ : m.nom.sg. of vyākṛta(ppp.), avyākṛta(ppp.) |
|
atīto'nāgataḥ pratyutpanna ← ati+itaḥ(√ī) an+ā+gataḥ(√gam) prati+ut+pannaḥ(√pad) |
過去未來現在 |
atītaḥ : m.nom.sg. of atīta(ppp.) anāgataḥ : m.nom.sg. of anāgata(ppp.) pratyutpannaḥ : m.nom.sg. of pratyutpanna(ppp.) |
|
ityevaṃbhāgīyenāpramāṇena prabhedanayena ← iti evam bhāgīyena a+pra+māṇena(√mā) pra+bheda(√bhid)–nayena(√nī) |
[以]如是等無量品類差別道理
|
iti : ind. evam : ind. bhāgīyena : m.instr.sg. of bhāgīya apramāṇena : m.instr.sg. of apramāṇa prabheda– : m.noun °nayena : cpd., m.instr.sg. of °naya |
|
yā svabhāvavikalpādhiṣṭhānā ← yā svabhāva–vikalpa–adhiṣṭhānā(√sthā) |
自性分別依處
|
yā : rel.pron., f.nom.sg. of yad svabhāva– : m.noun vikalpa– : m.noun °adhiṣṭhānā : cpd., f.nom.sg. of °adhiṣṭhānā |
|
tadviśiṣṭārthavikalpanā ← tat–vi+śiṣṭa(√śiṣ)–artha–vi+kalpanā |
分別種種彼差別義 [彼差別義分別] |
tat– : pron., n. viśiṣṭa– : ppp. artha– : m.noun °vikalpanā : cpd., f.nom.sg. of °vikalpanā |
|
ayamucyate ← ayam ucyate(√vac) |
如是名為 |
ayam : dem., m.nom.sg. of idam ucyate : pass., pres. 3rd sg. |
|
viśeṣavikalpaḥ ← vi+śeṣa(√śiṣ)–vikalpaḥ |
差別分別 |
viśeṣa– : m.noun °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
piṇḍagrāhavikalpaḥ katamaḥ yastasminneva rūpādisaṃjñake vastuni ātmasattva jīvajantusaṃjñāsaṃketopasaṃhitaḥ piṇḍiteṣu bahuṣu dharmeṣu piṇḍagrāhahetukaḥ pravartate gṛhasenāvanādiṣu bhojanapānayānavastrādiṣu ca tatsaṃjñāsaṃketopasaṃhitaḥ ayamucyate piṇḍagrāhavikalpaḥ
云何名為總執分別？謂即於彼色等想事，我及有情、命者、生者等假想施設所引分別，於總多法總執為因分別而轉，於舍、軍、林、飲、食、衣、乘等假想施設所引分別，如是名為總執分別。(大正30.490a10-14)
What is discrimination of grasping as a whole? That [discrimination] with regard to that very object-base having the name of “form” etc. operates as a cause to grasp many groups of dharma-s as a whole, closely connected (upasaṃhitaḥ) with convention of “self - sentient being - life - creature”. And, as well that ideation and convention connected with [terms] “house - army - forest etc.” and “food - drink - vehicle - and garment etc.” This is known as the discrimination of grasping as a whole. (FT 8.3.3)
|
piṇḍagrāhavikalpaḥ ← piṇḍa–grāha(√grah)–vi+kalpaḥ |
總執分別 |
piṇḍa– : m.noun grāha– : m.noun °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
|
katamaḥ |
云何 |
interr.pron., m.nom.sg. of katama |
|
yastasminneva rūpādisaṃjñake vastuni ← yaḥ tasmin eva rūpa–ādi–saṃjñake vastuni |
即於彼色等想事 |
yaḥ : rel.pron., m.nom.sg. of yad tasmin : n.loc.sg. of tad eva : ind. rūpa– : n.noun ādi– : m.noun °saṃjñake : cpd., n.loc.sg. of °saṃjñaka(adj.) → vastuni vastuni : n.loc.sg. of vastu |
|
ātmasattva jīvajantusaṃjñāsaṃketopasaṃhitaḥ ← ātma–sattva–jīva–jantu(√jan)–saṃjñā(√jña)– sam+keta(√cit)–upa+sam+hitaḥ(√dhā) |
我及有情命者生者等假想施設所引 |
ātma– : m.noun, ātman in cpd. form sattva– : m./n.noun jīva– : m.noun jantu– : m.noun saṃjñā– : f.noun saṃketa– : m.noun °upasaṃhitaḥ : cpd., m.nom.sg. of °upasaṃhita(ppp.) → vikalpaḥ |
|
piṇḍiteṣu bahuṣu dharmeṣu |
於總多法 |
piṇḍiteṣu : m.loc.pl. of piṇḍita bahuṣu : m.loc.pl. of bahu dharmeṣu : m.loc.pl. of dharma |
|
piṇḍagrāhahetukaḥ ← piṇḍa–grāha–hetukaḥ |
總執為因 |
piṇḍa– : m.noun grāha– : m.noun °hetukaḥ : cpd., m.nom.sg. of °hetuka(adj.) → °vikalpaḥ |
|
pravartate ← pra+vartate(√vṛt) |
轉 |
pres. 3rd sg. ātm. |
|
gṛhasenāvanādiṣu ← gṛha–senā–vana–ādiṣu |
於舍軍林等 |
gṛha– : m.noun senā– : f.noun vana– : n.noun °ādiṣu : cpd., m.loc.pl. of °ādi |
|
bhojanapānayānavastrādiṣu ca ← bhojana–pāna–yāna–vastra–ādiṣu ca |
飲食衣乘等 [食飲乘衣等] |
bhojana– : n.noun pāna– : n.noun yāna– : n.noun vastra– : n.noun °ādiṣu : cpd., m.loc.pl. of °ādi ca : ind. |
|
tatsaṃjñāsaṃketopasaṃhitaḥ ← tat–saṃjñā–saṃketa–upa+sam+hitaḥ(√dhā) |
假想施設所引 |
tat– : pron., n. saṃjñā– : f.noun saṃketa– : m.noun °upasaṃhitaḥ : cpd., m.nom.sg. of °upasaṃhita(ppp.) → °vikalpaḥ |
|
ayamucyate ← ayam ucyate(√vac) |
如是名為 |
ayam : dem., m.nom.sg. of idam ucyate : pass., pres. 3rd sg. |
|
piṇḍagrāhavikalpaḥ ← piṇḍa–grāha(√grah)–vikalpaḥ |
總執分別 |
piṇḍa– : m.noun grāha– : m.noun °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
ahamiti mameti ca vikalpaḥ katamaḥ yadvastu sāsravaṃ sopādānīyaṃ dīrghakālamātmato vā ātmīyato vā saṃstutamabhiniviṣṭaṃ paricitaṃ tasmādasaṃgrāha-saṃstavāt svaṃ dṛṣṭisthānīyaṃ vastu pratītyotpadyate vitatho viakalpaḥ ayamucyate ahamiti mameti ca vikalpaḥ
云何名為「我」、「我所」分別？謂若諸事有漏、有取，長時數習「我」、「我所」執之所積聚，由宿串習彼邪執故，自見處事為緣所生虛妄分別，如是名為「我」、「我所」分別。(大正30.490a14-18)
What is the discrimination of “I” and “mine”? That object-base which is conducive to outflow and favourable to grasping (sa-upādānīyam) for a long time, familiarized (saṃstutam), attached to (abhiniviṣṭam) and accrued (paricitam) as self (ātma) or belonging to self (ātmīyaḥ). Therefore, from the familiarity with such false-grasping, untrue discrimination arises depending on the object-base representative of self-view. This is called the discrimination of “I” and “mine”. (FT 8.3.4)
|
ahamiti mameti ca vikalpaḥ ← aham iti mama iti ca vikalpaḥ |
「我」「我所」分別 |
aham : p.pron., 1st nom.sg. of mad mama : p.pron., 1st gen.sg. of mad iti : ind., as quotation mark of aham, mama ca : ind. vikalpaḥ : m.nom.sg. of vikalpa |
|
katamaḥ |
云何 |
interr.pron., m.nom.sg. of katama |
|
yadvastu ← yat vastu |
諸事 |
yat : rel.pron., n.nom.sg. of yad vastu : n.nom.sg. of vastu |
|
sāsravaṃ sopādānīyaṃ ← sa+ā+sravam(√śru) sa+upa+ā+dānīyam(√dā) |
有漏有取 |
sāsravam : n.nom.sg. of sāsrava(adj.) → vastu sopādānīyam : n.nom.sg. of sopādānīya(fpp.) → vastu |
|
dīrghakālamātmato vā ātmīyato vā ← dīrgha–kālam ātma+taḥ vā ātmīya+taḥ vā |
長時…我,我所 |
dīrgha– : adj. °kālam : cpd., adv. ātmataḥ : adv., ātman(m.) with abl.su. taḥ vā : ind. ātmīyataḥ : adv., ātmīya(adj.) with abl.su. taḥ |
|
saṃstutamabhiniviṣṭaṃ paricitaṃ ← sam+stutam(√stu) abhi+ni+viṣṭam(√viś) pari+citam(√ci) |
數習…執…積聚 |
saṃstutam : n.nom.sg. of saṃstuta(ppp.) → vastu abhiniviṣṭam : n.nom.sg. of abhiniviṣṭa(ppp.) → vastu paricitam : n.nom.sg. of paricita(ppp.) → vastu |
|
tasmādasaṃgrāha-saṃstavāt ← tasmāt a+sam+grāha(√grah)– sam+stavāt(√stu) |
由宿串習彼邪執故 [由彼邪執宿串習故] |
tasmāt : pron., m.abl.sg. of tad asaṃgrāha– : m.noun °saṃstavāt : cpd., m.abl.sg. of °saṃstava |
|
svaṃ dṛṣṭisthānīyaṃ vastu ← svam dṛṣṭi–sthānīyam(√sthā) vastu |
自見處事 |
svam : n.acc.sg. of sva(adj.) → °sthānīya dṛṣṭi– : f.noun °sthānīyam : cpd., n.acc.sg. of °sthānīya(fpp.) → vastu vastu : n.acc.sg. of vastu |
|
pratītyotpadyate ← prati+itya(√i/ī)–ut+padyate(√pad) |
為緣所生 |
pratītya– : ger. °utpadyate : cpd., pass., pres. 3rd sg. |
|
vitatho vikalpaḥ ← vi+tathaḥ vikalpaḥ [DN: viakalpaḥ] |
虛妄分別 |
vitathaḥ : m.nom.sg. of vitatha(adj.) → vikalpaḥ vikalpaḥ : m.nom.sg. of vikalpa |
|
ayamucyate ← ayam ucyate(√vac) |
如是名為 |
ayam : dem., m.nom.sg. of idam ucyate : pass., pres. 3rd sg. |
|
ahamiti mameti ca vikalpaḥ ← aham iti mama iti ca vikalpaḥ |
「我」「我所」分別 |
aham : p.pron., 1st nom.sg. of mad mama : p.pron., 1st gen.sg. of mad iti : ind., as quotation mark of aham, mama ca : ind. vikalpaḥ : m.nom.sg. of vikalpa |
priyavikalpaḥ katamaḥ yaḥ śubha-manāpa-vastvālambano vikalpaḥ
云何名為愛分別？謂緣淨妙可意事境所生分別。(大正30.490a18-19)
What is the discrimination of the agreeable? That discrimination which takes an object-base which is agreeable and mentally pleasant as cognitive object. (FT 8.3.5)
|
priyavikalpaḥ ← priya–vi+kalpaḥ |
愛分別 |
priya– : adj. °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
|
katamaḥ |
云何 |
interr.pron., m.nom.sg. of katama |
|
yaḥ śubha-manāpa-vastvālambano vikalpaḥ ← yaḥ śubha–manāpa–vastu–ā+lambanaḥ(√lamb) vikalpaḥ |
緣淨妙可意事境所生分別 |
yaḥ : rel.pron., m.nom.sg. of yad śubha– : adj. → vastu manāpa– : adj. → vastu vastu– : n.noun °ālambanaḥ : cpd., adj., m.nom.sg. of °ālambana(n.) → vikalpaḥ vikalpaḥ : m.nom.sg. of vikalpa |
apriyavikalpaḥ katamaḥ yo'śubhāmanāpa-vastvālambano vikalpaḥ
云何名為非愛分別？謂緣不淨妙不可意事境所生分別。(大正30.490a19-21)
What is the discrimination of the disagreeable? That discrimination which takes an object-base which is revolting and mentally unpleasant as its cognitive object-base. (FT 8.3.6)
|
apriyavikalpaḥ ← a+priya–vi+kalpaḥ |
非愛分別 |
apriya– : adj. °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
|
katamaḥ |
云何 |
interr.pron., m.nom.sg. of katama |
|
yo'śubhāmanāpa-vastvālambano vikalpaḥ ← yaḥ a+śubha–a+manāpa–vastu–ā+lambanaḥ vikalpaḥ |
緣不淨妙不可意事境所生分別 |
yaḥ : rel.pron., m.nom.sg. of yad aśubha–, amanāpa– : both adj. → vastu vastu– : n.noun °ālambanaḥ : cpd., adj., m.nom.sg. of °ālambana(n.) → vikalpaḥ vikalpaḥ : m.nom.sg. of vikalpa |
priyāpriyobhayaviparīto vikalpaḥ katamaḥ yaḥ śubhāśubha-manāpāmanāpatadubhayavivarjitavastvālambano vikalpaḥ
云何名為彼俱相違分別？謂緣淨妙不淨妙、可意不可意俱離事境所生分別。(大正30.490a21-22)
What is the discrimination of neither the agreeable nor the disagreeable? The discrimination which takes an object-base as neither agreeable nor revolting and neither pleasant nor unpleasant as the cognitive object. (FT 8.3.7)
|
priyāpriyobhayaviparīto vikalpaḥ ← priya–a+priya–ubhaya–vi+pari+itaḥ(√ī/i) vikalpaḥ |
彼俱相違分別 [愛非愛俱相違分別] |
priya– , apriya–, ubhaya– : all adj. °viparītaḥ : cpd., m.nom.sg. of °viparīta(ppp.) → vikalpaḥ vikalpaḥ : m.nom.sg. of vikalpa |
|
katamaḥ |
云何 |
interr.pron., m.nom.sg. of katama |
|
yaḥ śubhāśubha-manāpāmanāpatadubhayavivarjita–vastvālambano vikalpaḥ ← yaḥ śubha–a+śubha–manāpa–a+manāpa–tat–ubhaya–vi+varjita(√vṛj )–vastu–ālambanaḥ vikalpaḥ |
淨妙不淨妙可意不可 意俱離事境所生分別 |
śubha– , aśubha– : adj. → vastu manāpa– , amanāpa– : adj. → vastu tat– : pron., n. ubhaya– : adj. → vastu vivarjita– : ppp. → vastu vastu– : n.noun °ālambanaḥ : cpd., adj., m.nom.sg. of °ālambana(n.) → vikalpaḥ vikalpaḥ : m.nom.sg. of vikalpa |
taccaitad dvayaṃ bhavati samāsataḥ vikalpaśca vikalpādhiṣṭhānaṃ vikalpālambanañca vastu taccaitadubhayamanādikālikaṃ cānyonyahetukañca veditavyam pūrvako vikalpaḥ pratyutpannasya vikalpālambanasya vastunaḥ prādurbhāvāya pratyutpannaṃ punarvikalpālambanaṃ vastu prādurbhūtaṃ pratyutpannasya tadālambanasya [vikalpasya] prādurbhāvāya hetuḥ tatraitarhi vikalpasyāparijñānamāyatyāṃ tadālambanasya vastunaḥ prādurbhāvāya tatsaṃbhāvācca punarniyataṃ tadadhiṣṭhānasyāpi tadāśritasya vikalpasya prādurbhāvo bhavati
此中所說略有二種：一者、分別自性，二者、分別所依分別所緣事。如是二種，無始世來應知展轉更互為因。謂過去世分別為因，能生現在分別所依及所緣事；現在分別所依緣事既得生已，復能為因生現在世由彼依緣所起分別。於今分別不了知故，復生當來所依緣事；彼當生故，決定當生依彼緣彼所起分別。(大正30.490a22-b01)
Briefly, the two are: (1) discrimination (vikalpaḥ); (2) which is the support of discrimination (vikalpa-adhiṣṭhānam) and the object-base (vastu) of the cognitive object of discrimination (vikalpa-ālambanam). The two should be known to be mutually causal (anyonya hetuka) to each other from beginningless time. The previous discrimination (pūrvako vikalpaḥ) conduces the manifestation (prādurbhāvaya) of the present object-base which is the cognitive object of discrimination. Likewise, the present object-base which is the cognitive object of discrimination, which has manifested (prādurbhūtam), is the cause that conduces the manifestation of the present discrimination which takes that [object-base] as the cognitive object. Therein, the incomplete knowledge (vikalpasya aparijñānam) of the present (etarhi) discrimination leads to the manifestation of that object-base which is its cognitive object in the future; and again (in turn) because of its coming into being (sambhavāt), this comes to be definitely the manifestation of the discrimination which has it as the support as well as being based on it. (FT 8.4)
|
taccaitad dvayaṃ bhavati ← tat ca etat dvayam bhavati |
此中所說二種 |
tat : pron., n.nom.sg. of tad ca : ind. etat : dem., n.nom.sg. of etad dvayam : n.nom.sg. of dvaya bhavati : pres. 3rd sg. |
|
samāsataḥ ← sam+āsa+taḥ(√ās) |
略 |
adv. |
|
vikalpaśca ← vikalpaḥ ca |
分別自性 |
vikalpaḥ : m.nom.sg. of vikalpa ca : ind. |
|
vikalpādhiṣṭhānaṃ vikalpālambanañca ← vikalpa–adhiṣṭhānam vikalpa–ālambanam ca |
分別所依分別所緣 |
vikalpa– : m.noun °adhiṣṭhānam : cpd., n.nom.sg. of °adhiṣṭhāna vikalpa– : m.noun °ālambanam : cpd., n.nom.sg. of °ālambana |
|
vastu |
事 |
n.nom.sg. of vastu |
|
taccaitadubhayam ← tat ca etat ubhayam |
如是二種 |
tat : pron., n.nom.sg. of tad etat : dem., n.nom.sg. of etad ubhayam : n.nom.sg. of ubhaya |
|
anādikālikaṃ cānyonyahetukañca ← an+ādi–kālikam ca anyonya–hetukam ca |
無始世來展轉更互為因 |
anādi– : m.noun °kālikam : cpd., n.nom.sg. of °kālika(adj.) → ubhayam anyonya– : m.noun °hetukam : cpd., n.nom.sg. of °hetuka(adj.) → ubhayam ca : ind. |
|
veditavyam(√vid) |
應知 |
n.nom.sg. of veditavya(fpp.) |
|
pūrvako vikalpaḥ ← pūrvakaḥ vikalpaḥ |
過去世分別 |
pūrvakaḥ : m.nom.sg. of pūrvaka(adj.) → vikalpaḥ vikalpaḥ : m.nom.sg. of vikalpa |
|
pratyutpannasya vikalpālambanasya vastunaḥ ← prati+ut+panna(√pad)+sya vikalpa–ālambanasya vastunaḥ |
現在分別…所緣事 |
pratyutpannasya : n.gen.sg. of pratyutpanna(ppp.) → vastunaḥ vikalpa– : m.noun °ālambanasya : cpd., n.gen.sg. of °ālambana vastunaḥ : n.gen.sg. of vastu |
|
prādurbhāvāya ← prādur–bhāvāya(√bhū) |
能生 |
prādur– : adv. °bhāvāya : cpd., m.dat.sg. of °bhāva |
|
pratyutpannaṃ punarvikalpālambanaṃ vastu ← pratyutpannam punaḥ vikalpa–ālambanam vastu |
現在分別所緣事 |
pratyutpannam : n.nom.sg. of pratyutpanna(ppp.) → vastu punaḥ : ind. vikalpa– : m.noun °ālambanam : cpd., n.nom.sg. of °ālambana vastu : n.nom.sg. of vastu |
|
prādurbhūtaṃ ← prādur–bhūtam |
既得生已 |
prādur– : adv. °bhūtam : cpd., adv. |
|
pratyutpannasya tadālambanasya [vikalpasya] prādurbhāvāya ← pratyutpannasya tat–ālambanasya vikalpasya prādur–bhāvāya |
現在世由彼依緣所起分別
|
pratyutpannasya : m.gen.sg. of pratyutpanna(ppp.) → vikalpasya tat– : pron., n. °ālambanasya : cpd., n.gen.sg. of °ālambana vikalpasya : m.gen.sg. of vikalpa prādur– : adv. °bhāvāya : cpd., m.dat.sg. of °bhāva |
|
hetuḥ |
因 |
m.nom.sg. of hetu |
|
tatraitarhi ← tatra etarhi |
於今 |
tatra : adv. etarhi : ind. |
|
vikalpasyāparijñānam ← vikalpasya a+pari+jñānam |
分別不了知 |
vikalpasya : m.gen.sg. of vikalpa aparijñānam : n.nom.sg. of aparijñāna |
|
āyatyāṃ ← āyatyām |
當來 |
f.loc.sg. of āyati |
|
tadālambanasya vastunaḥ ← tat–ā+lambanasya vastunaḥ |
所依緣事 |
tat– : pron., n. °ālambanasya : cpd., n.gen.sg. of °ālambana vastunaḥ : n.gen.sg. of vastu |
|
prādurbhāvāya ← prādur–bhāvāya(√bhū) |
復生
|
prādur– : adv. °bhāvāya : cpd., m.dat.sg. of °bhāva |
|
tatsaṃbhavācca ← tat–sam+bhavāt(√bhū) ca [DN: saṃbhāvācca] |
彼當生故 |
tat– : pron., n. °saṃbhavāt : cpd., m.abl.sg. of °saṃbhava ca : ind. |
|
punarniyataṃ ← punaḥ niyatam(√yam) |
決定 |
punaḥ : ind. niyatam : ppp. used as adv. |
|
tadadhiṣṭhānasyāpi ← tat–adhiṣṭhānasya api |
依彼 |
tat– : pron., n. °adhiṣṭhānasya : cpd., n.gen.sg. of °adhiṣṭhāna api : ind. |
|
tadāśritasya vikalpasya ← tat–āśritasya vikalpasya |
緣彼分別 |
tat– : pron., n. °āśritasya : cpd., m.gen.sg. of °āśrita(ppp.) → vikalpasya vikalpasya : m.gen.sg. of vikalpa |
|
prādurbhāvo bhavati ← prādur–bhāvaḥ(√bhū) bhavati(√bhū) |
當生
|
prādur– : adv. °bhāvaḥ : cpd., m.nom.sg. of °bhāva bhavati : pres. 3rd sg. |
9.1. 為了八分別修四尋思觀
kathañca
punarasya vikalpasya parijñānaṃ bhavati catasṛbhiḥ
paryeṣaṇābhiḥ caturvidhena ca yathābhūtaparijñānena
catasraḥ
paryeṣaṇāḥ katamāḥ nāmaparyeṣaṇā vastuparyeṣaṇā
svabhāvaprajñaptiparyeṣaṇā ca viśeṣaprajñaptiparyeṣaṇā
catatra nāmaparyeṣaṇā yadvodhisattvo nāmni nāmamātraṃ
paśyati evaṃ vastuni vastumātradarśanaṃ [vastu] paryeṣaṇā
svabhāvaprajñaptau svabhāvaprajñaptimātradarśanaṃ
svabhāvaprajñaptiparyeṣaṇā viśeṣaprajñaptau
viśeṣaprajñaptimātradarśanaṃ viśeṣaprajñaptiparyeṣaṇā
sa nāmavastuno bhinnañca lakṣaṇaṃ paśyatyanuśliṣṭañca
nāmavastvanuśleṣasanniśritāṃ ca svabhāvaprajñapti
viśeṣaprajñaptiñca[prati-] vidhyati
云何了知如是分別？謂由四種尋思、四種如實智故。云何名為四種尋思？一者、名尋思；二者、事尋思；三者、自性假立尋思；四者、差別假立尋思。名尋思者，謂諸菩薩於名唯見名，是名名尋思。事尋思者，謂諸菩薩於事唯見事，是名事尋思。自性假立尋思者，謂諸菩薩於自性假立唯見自性假立，是名自性假立尋思。差別假立尋思者，謂諸菩薩於差別假立唯見差別假立，是名差別假立尋思。此諸菩薩於彼名事，或離相觀或合相觀。依止名事合相觀故，通達二種自性假立、差別假立。(大正30.490b02-13)
But, how does the complete knowledge of this discrimination (vikalpasya parijñānam) arise? [It arises] through the four investigations (paryeṣaṇāḥ) and the four-fold true knowledge of seeing things as they really are (yathābhūtaparijñāna). What are the four investigations? The investigation of name (nāmaparyeṣaṇā); the investigation of object-base (vastuparyeṣaṇā); the investigation of the designation of intrinsic nature (svabhāvaprajñaptiparyeṣaṇā) and the investigation of the designation of differences (viśeṣaprajñaptiparyeṣaṇā). Therein, the investigation of name: It is that which the bodhisattva sees a name as just a name (nāmamātra). In this way, with regard to the object-base, it is the seeing of the just an object-base (vastumātra) in the investigation of the object-base. With regard to the designation of self-nature is the seeing of the mere designation of self-nature (svabhāvaprajñaptimātra) in the investigation of the designation of self-nature. With regard to the designation of difference is the seeing of the mere designation of difference (viśeṣaprajñaptimātra) in the investigation of the designation of difference. He sees distinctive characteristics (bhinna lakṣaṇa) and combined characteristics (anuśliṣṭa lakṣaṇa) of the name-base and he directly realizes (pratividhyati) that the designation of intrinsic nature (svabhāvaprajñapti) and designation of differences (viśeṣaprajñapti) are based on the combination of the name-base. (FT 9.1-9.2.3)
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kathañ ← katham |
云何 |
adv. |
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ca punar ← ca punaḥ |
[復] |
ca, punaḥ : both ind. |
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asya vikalpasya parijñānaṃ bhavati ← asya vi+kalpasya(√kḷp) pari+jñānam(√jñā) bhavati(√bhū) |
了知如是分別 |
asya : dem., m.gen.sg. of idam vikalpasya : m.gen.sg. of vikalpa parijñānam : n.nom.sg. of parijñāna bhavati : pres. 3rd sg. |
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catasṛbhiḥ paryeṣaṇābhiḥ ← catasṛbhiḥ pari+eṣaṇābhiḥ(ā√iṣ) |
由四種尋思 |
catasṛbhiḥ : cardinal, f.instr.pl. of catur paryeṣaṇābhiḥ : f.instr.pl. of paryeṣaṇā |
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caturvidhena ca yathābhūtaparijñānena ← catur–vidhena ca yathā–bhūta(√bhū)–parijñānena |
四種如實智故 |
catur– : cardinal °vidhena : cpd., n.instr.sg. of °vidha ca : ind. yathā– : adv. bhūta– : ppp. °parijñānena : cpd., n.instr.sg. of °parijñāna |
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catasraḥ paryeṣaṇāḥ katamāḥ ← |
云何名為四種尋思 |
catasraḥ : cardinal, f.nom.pl. of catur paryeṣaṇāḥ : f.nom.pl. of paryeṣaṇā katamāḥ : interr.pron., f.nom.pl. of katamā |
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nāmaparyeṣaṇā ← nāma–paryeṣaṇā |
名尋思 |
nāma– : n.noun °paryeṣaṇā : cpd., f.nom.sg. of °paryeṣaṇā |
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vastuparyeṣaṇā ← vastu–paryeṣaṇā |
事尋思 |
vastu– : n.noun °paryeṣaṇā : cpd., f.nom.sg. of °paryeṣaṇā |
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svabhāvaprajñaptiparyeṣaṇā ca← sva+bhāva(√bhū)–pra+jñapti(√jñā)–paryeṣaṇā ca |
自性假立尋思 |
svabhāva– : m.noun prajñapti– : f.noun °paryeṣaṇā : cpd., f.nom.sg. of °paryeṣaṇā ca : ind. |
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viśeṣaprajñaptiparyeṣaṇā ca ← vi+śeṣa(√śiṣ)–prajñapti–paryeṣaṇā ca |
差別假立尋思 |
viśeṣa– : m.noun prajñapti– : f.noun °paryeṣaṇā : cpd., f.nom.sg. of °paryeṣaṇā |
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tatra |
[此中] |
adv., meaning “therein” |
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nāmaparyeṣaṇā ← nāma–paryeṣaṇā |
名尋思者 |
nāma– : n.noun °paryeṣaṇā : cpd., f.nom.sg. of °paryeṣaṇā |
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yadbodhisattvo ← yat bodhisattvaḥ [DN: yadvodhisattvo] |
謂諸菩薩 |
yat : connective bodhisattvaḥ : m.nom.sg. of bodhisattva |
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nāmni nāmamātraṃ paśyati ← nāmni nāma–mātram paśyati(√paś) |
於名唯見名
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nāmni : n.loc.sg. of nāman nāma– : n.noun °mātram : cpd., n.acc.sg. of °mātra paśyati : pres. 3rd sg. |
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evaṃ ← evam |
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ind. |
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vastuni vastumātradarśanaṃ ← vastuni vastu–mātra–darśanam(√dṛś) |
於事唯見事
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vastuni : n.loc.sg. of vastu vastu– : n.noun mātra– : n.noun °darśanam : cpd., n.nom.sg. of °darśana |
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vastu paryeṣaṇā ← vastu–paryeṣaṇā |
事尋思者 |
vastu– : n.noun °paryeṣaṇā : cpd., f.nom.sg. of °paryeṣaṇā |
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svabhāvaprajñaptau ← svabhāva–prajñaptau(√jñā) |
於自性假立 |
svabhāva– : m.noun °prajñaptau : cpd., f.loc.sg. of °prajñapti |
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svabhāvaprajñaptimātradarśanaṃ ← svabhāva–prajñapti–mātra–darśanam |
唯見自性假立 [自性假立唯見] |
svabhāva– : m.noun prajñapti– : f.noun mātra– : n.noun °darśanam : cpd., n.nom.sg. of °darśana |
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svabhāvaprajñaptiparyeṣaṇā ← svabhāva(√bhū)–prajñapti(√jñā)–paryeṣaṇā |
自性假立尋思者 |
svabhāva– : m.noun prajñapti– : f.noun °paryeṣaṇā : cpd., f.nom.sg. of °paryeṣaṇā |
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viśeṣaprajñaptau ← viśeṣa(√śiṣ)–prajñaptau |
於差別假立 |
viśeṣa– : m.noun °prajñaptau : cpd., f.loc.sg. of °prajñapti |
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viśeṣaprajñaptimātradarśanaṃ ← viśeṣa–prajñapti–mātra–darśanam |
唯見差別假立 |
viśeṣa– : m.noun prajñapti– : f.noun mātra– : n.noun °darśanam : cpd., n.nom.sg. of °darśana |
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viśeṣaprajñaptiparyeṣaṇā ← viśeṣa–prajñapti–paryeṣaṇā |
差別假立尋思者 |
viśeṣa– : m.noun prajñapti– : f.noun °paryeṣaṇā : cpd., f.nom.sg. of °paryeṣaṇā |
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sa ← saḥ |
此諸菩薩 |
pron. of bodhisattva, m.nom.sg. of tad |
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nāmavastuno ← nāma–vastunaḥ |
名事 |
nāma– : n.noun °vastunaḥ : cpd., n.gen.sg. of °vastu |
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bhinnañca ← bhinnam(√bhid) ca |
離 |
bhinnam : n.acc.sg. of bhinna(ppp.) → lakṣaṇam ca : ind. |
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lakṣaṇaṃ ← lakṣaṇam(√lakṣ) |
相 |
n.acc.sg. of lakṣaṇa |
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paśyaty ← paśyati(√paś) |
觀 |
pres. 3rd sg. |
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anuśliṣṭañca ← anu+śliṣṭam(√śliṣ) ca |
合 |
anuśliṣṭam : n.acc.sg. of anuśliṣṭa(ppp.) → lakṣaṇam ca : ind. |
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nāmavastvanuśleṣasanniśritāṃ ca ← nāma–vastu–anu+śleṣa–sam+ni+śritām(√śri) ca |
依止名事合相 |
nāma– : n.noun vastu– : n.noun anuśleṣa– : m.noun °sanniśritām : cpd., f.acc.sg. of °sanniśritā(ppp.) → °prajñaptim ca : ind. |
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svabhāvaprajñaptiṃ ← svabhāva(√bhū)–prajñaptim(√jñā) [DN: °prajñapti] |
自性假立 |
svabhāva– : m.noun °prajñaptim : cpd., f.acc.sg. of °prajñapti |
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viśeṣaprajñaptiñca ← viśeṣa(√śiṣ)–prajñaptim ca |
差別假立 |
viśeṣa– : m.noun °prajñaptim : cpd., f.acc.sg. of °prajñapti ca : ind. |
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pratividhyati ← prati+vidhyati(√vyadh) |
通達 |
pres. 3rd sg. |
9.2. 為了八分別修四如實智
catvāri yathābhūtaparijñānāni katamāni nāmaiṣaṇāgataṃ yathābhūtaparijñānaṃ vastveṣaṇāgataṃ svabhāvaprajñaptyeṣaṇāgataṃ viśeṣaprajñaptyeṣaṇāgatañca yathābhūtaparijñānam
云何名為四如實智？一者、名尋思所引如實智；二者、事尋思所引如實智；三者、自性假立尋思所引如實智；四者、差別假立尋思所引如實智。(大正30.490b13-16)
What are the four true complete knowledges (yathābhūtaparijñānāni). True complete knowledge derived from the investigation into name (nāma-eṣaṇā-āgatam); true complete knowledge derived from the investigation into an object-base (vastu-eṣaṇā-āgatam), derived from the designation into intrinsic nature (svabhāva-prajñapti-eṣaṇā-āgatam) and derived from the designation into difference (viśeṣa-prajñapti-eṣaṇā-āgatam). (FT 9.3.1)
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catvāri yathābhūtaparijñānāni ← catvāri yathā–bhūta(√bhū)–pari+jñānāni(√jñā) |
四如實智 |
catvāri : n.nom.pl. of catur(cardinal) yathā– : adv. bhūta– : ppp. °parijñānāni : cpd., n.nom.pl. of °parijñāna |
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katamāni |
云何 |
interr.pron., n.nom.pl. of katama |
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nāmaiṣaṇāgataṃ ← nāma–eṣaṇā(ā√iṣ)–ā+gatam(√gam) |
名尋思所引 |
nāma– : n.noun eṣaṇā– : f.noun °āgatam : cpd., n.nom.sg. of °āgata(ppp.) → °parijñānam |
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yathābhūtaparijñānaṃ ← yathā–bhūta(√bhū)–pari+jñānam(√jñā) |
如實智 |
yathā– : adv. bhūta– : ppp. °parijñānam : cpd., n.nom.sg. of °parijñāna |
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vastveṣaṇāgataṃ ← vastu–eṣaṇā(ā√iṣ)–ā+gatam(√gam) |
事尋思所引 |
vastu– : n.noun eṣaṇā– : f.noun °āgatam : cpd., n.nom.sg. of °āgata(ppp.) → °parijñānam |
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svabhāvaprajñaptyeṣaṇāgataṃ ← svabhāva(√bhū)–pra+jñapti(√jñā)–eṣaṇā–ā+gatam |
自性假立尋思所引 |
svabhāva– : m.noun prajñapti– : f.noun eṣaṇā– : f.noun °āgatam : cpd., n.nom.sg. of °āgata(ppp.) → °parijñānam |
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viśeṣaprajñaptyeṣaṇāgatañca ← vi+śeṣa(√śiṣ)–prajñapti–eṣaṇā–āgatam ca
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差別假立尋思所引 |
viśeṣa– : m.noun prajñapti– : f.noun eṣaṇā– : f.noun °āgatam : cpd., n.nom.sg. of °āgata(ppp.) → °parijñānam ca : ind. |
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yathābhūtaparijñānam ← yathā–bhūta–parijñānam |
如實智 |
yathā– : adv. bhūta– : ppp. °parijñānam : cpd., n.nom.sg. of °parijñāna |
nāmaiṣaṇāgataṃ yathābhūtaparijñānaṃ katamat sa khalu bodhisattvo nāmni nāmamātratāṃ paryeṣya tannāmaivaṃ yathābhūtaṃ parijānāti itīdaṃ nāma ityarthaṃ vastuni vyavasthāpyate yāvadeva saṃjñārtha dṛṣṭyarthamupacārārtham yadi rūpādisaṃjñake vastuni rūpamiti nāma na vyavasthāpyeta na kañcittadvastu rūpamitmevaṃ saṃjānīyāt asaṃjānan samāropato nābhiniveśeta anabhiniveśaṃ nābhilapet iti yadevaṃ yathābhūtaṃ prajānāti idamucyate nāmaiṣaṇāgataṃ yathābhūtaparijñānam
云何名尋思所引如實智？謂諸菩薩於名尋思唯有名已，即於此名如實了知：謂如是名為如是義於事假立，為令世間起想、起見、起言說故；若於一切色等想事不假建立色等名者，無有能於色等想事起色等想；若無有想，則無有能起增益執；若無有執，則無言說。若能如是如實了知，是名名尋思所引如實智。(大正30.490b16-24)
What is the complete knowledge of things truly as they are, derived from the investigation of name? With regard to a name (nāmni), the bodhisattva, having investigated (paryeṣya) fully understands (prajānāti) truly as it is (yathābhūtam) that a name is just a fact of mere name (nāma-mātratām). Just like (iti idam) with name, the signification with regards to an object-base (artha-vastuni) is established just to the extent that it is a signification for ideation (saṃjñārtham), a signification for view (dṛṣṭyartham) [and] a signification for metaphorical expression (upacārārtham). If, the name “form” with regard to an object-base, having the ideation of form etc., could not be established, no one would ideate (saṃjānīyāt) that “form-object-base” (vastu rūpam iti). Without ideating, one would not attach (na abhiniveśet) by way of superimposition (samāropa). Without attachment, one would not verbalize (na abhilapet), so, in this way, [one] understands (prajānāti) it truly as it is (yathābhūtam). This is called the complete knowledge - truly as it is (yathābhūtaparijñānam), derived from the investigation into name (nāma-eṣaṇā-āgatam). (FT 9.3.2.1)
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nāmaiṣaṇāgataṃ ← nāma–eṣaṇā(ā√iṣ)–ā+gatam(√gam) |
名尋思所引 |
nāma– : n.noun eṣaṇā–: f.noun °āgatam : cpd., n.nom.sg. of °āgata(ppp.) → °parijñānam |
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yathābhūtaparijñānaṃ ← yathā–bhūta(√bhū)–pari+jñānam(√jñā) |
如實智 |
yathā– : adv. bhūta– : ppp. °parijñānam : cpd., n.nom.sg. of °parijñāna |
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katamat |
云何 |
interr.pron., n.nom.sg. of katama |
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sa khalu bodhisattvo ← saḥ khalu bodhisattvaḥ |
謂諸菩薩 |
saḥ : pron., m.nom.sg. of tad khalu : ind. bodhisattvaḥ : m.nom.sg. of bodhisattva |
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nāmni nāmamātratāṃ ← nāmni nāma–mātratām |
於名唯有名 |
nāmni : n.loc.sg. of nāman nāma– : n.noun °mātratām : cpd., f.acc.sg. of °mātratā(n.noun mātra with f.abs.su. tā) |
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paryeṣya ← pari+ā√iṣ+ya |
尋思…已 |
ger. |
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tannāmaivaṃ ← tat nāma evam |
即於此名 |
tat : pron., n.acc.sg. of tad nāma : n.acc.sg. of nāman evam : ind. |
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yathābhūtaṃ parijānāti ← yathā–bhūtam(√bhū) pari+jānāti(√jñā) |
如實了知 |
yathā– : adv. °bhūtam : cpd., adv. parijānāti : pres. 3rd sg. |
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itīdaṃ nāma ← iti idam nāma |
謂如是名 |
iti : ind. idam : dem., n.nom.sg. of idam °nāma : cpd., n.nom.sg. of °nāman |
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ityarthaṃ vastuni vyavasthāpyate ← iti–artham vastuni vi+ava+sthāpyate(√sthā) |
為如是義於事假立 |
iti– : ind. artham : cpd., m. acc.sg. of artha °vastuni : cpd., n.loc.sg. of °vastu vyavasthāpyate : pass., caus., pres. 3rd sg. |
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yāvadeva ← yāvat eva |
[乃至] |
both ind., meaning “to the extent” |
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saṃjñārtham ← saṃjñā–artham [DN: saṃjñārtha] |
為令起想 |
saṃjñā– : f.noun °artham : cpd., adv., meaning “a signification for ideation” |
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dṛṣṭyartham ← dṛṣṭi(√dṛś)–artham |
為令起見 |
dṛṣṭi– : f.noun °artham : cpd., adv., meaning “a signification for view” |
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upacārārtham ← upacāra(√car)–artham |
為令起言說 |
upacāra– : m.noun °artham : cpd., adv., meaning “a signification for metaphorical expression” |
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yadi rūpādisaṃjñake vastuni ← yadi rūpa–ādi–saṃjñake vastuni |
若於…色等想事 |
yadi : ind., meaning “if” rūpa– : n.noun ādi– : m.noun °saṃjñake : cpd., n.loc.sg. of °saṃjñaka(adj.) → vastuni vastuni : n.loc.sg. of vastu |
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rūpamiti nāma na vyavasthāpyeta ← rūpam iti nāma na vi+ava+sthāpyeta(√sthā) |
不假建立「色」名者 |
rūpam : n.nom.sg. of rūpa iti : ind., as quotation mark of rūpam nāma : n.nom.sg. of nāman na : ind. vyavasthāpyeta : pass., caus., opt. 3rd sg. |
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na kaścit ← na kaś+cit [DN: kañcit] |
無有 |
na : ind. kaścit : indefinite pron., m.nom.sg. of ka with su. cit |
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tadvastu rūpam ity evaṃ saṃjānīyāt ← tat vastu rūpam iti evam saṃjānīyāt(√jñā) [DN: itmevaṃ]
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於色等想事起「色」等想 [於彼事起「色」等想] |
tat : pron., n.acc.sg. of tad vastu : n.acc.sg. of vastu rūpam : n.nom.sg. of rūpa iti : ind., as quotation mark of rūpam evam : ind. saṃjānīyāt : opt. 3rd sg. |
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asaṃjānan samāropato nābhiniveśeta ← a+saṃjānan sam+ā+ropa+taḥ na abhi+ni+veśeta(√viś) |
若無有想, 則無有能起增益執 |
asaṃjānan : m.nom.sg. of asaṃjānant(pr.p.) samāropataḥ : abl., samāropa(m.) with abl.su. taḥ na : ind. abhiniveśeta : opt. 3rd sg. ātm. |
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anabhiniveśan nābhilapet ← an+abhi+ni+veśan(√viś) na abhi+lapet(√lap) [DN: anabhiniveśaṃ; TK: anabhiniveśan] |
若無有執, 則無言說 |
anabhiniveśan : m.nom.sg. of anabhiniveśant(pr.p.) na : ind. abhilapet : opt. 3rd sg. |
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iti yadevaṃ ← iti yat evam |
若能如是 |
iti, evam : both ind. |
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yathābhūtaṃ prajānāti ← yathā–bhūtam pra+jānāti |
如實了知
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yathā– : adv. °bhūtam : cpd., adv. prajānāti : pres. 3rd sg. |
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idamucyate nāmaiṣaṇāgataṃ yathābhūtaparijñānam ← idam ucyate(√vac) nāma–eṣaṇā(ā√iṣ)–āgatam(√gam) yathā–bhūta–parijñānam |
是名名尋思所引如實智 |
idam : dem., n.nom.sg. of idam ucyate : pass., pres. 3rd sg. nāma– : n.noun eṣaṇā– : f.noun °āgatam : cpd., n.nom.sg. of °āgata(ppp.) → °parijñānam yathā– : adv. bhūta– : ppp. °parijñānam : cpd., n.nom.sg. of °parijñāna |
vastveṣaṇāgataṃ yathābhūtaparijñānaṃ katamat yataśca bodhisattvo [vastuni] vastumātratāṃ paryeṣya sarvābhilāpaviśliṣṭaṃ nirabhilāpyaṃ tadrūpādisaṃjñakaṃ vastu paśyati idaṃ dvitīyaṃ yathābhūtaparijñānaṃ vastveṣaṇāgatam
云何事尋思所引如實智？謂諸菩薩於事尋思唯有事已，觀見一切色等想事，性離言說不可言說。若能如是如實了知，是名事尋思所引如實智。(大正30.490b24-27)
What is complete knowledge of things truly as they are derived from the investigation into an object-base (vastu-eṣaṇā-āgatam)? With regard to an object-base (vastuni), and due to (yataḥ) the bodhisattva having investigated, sees (paśyati) that the object-base having the name “form” etc. is only a mere-object-base (vastu-mātram), disjoined from all speech/words (sarva-abhilāpaviśliṣṭam) and is ineffable (nirabhilāpyam). This one is the second complete knowledge - truly as it is (yathābhūtaparijñānam) derived from the investigation into object-base (vastu-eṣaṇā-āgatam). (FT 9.3.2.2)
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vastveṣaṇāgataṃ ← vastu–eṣaṇā(ā√iṣ)–ā+gatam(√gam) |
事尋思所引 |
vastu– : n.noun eṣaṇā– : f.noun °āgatam : cpd., n.nom.sg. of °āgata(ppp.) → °parijñānam |
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yathābhūtaparijñānaṃ ← yathā–bhūta(√bhū)–pari+jñānam(√jñā) |
如實智 |
yathā– : adv. bhūta– : ppp. °parijñānam : cpd., n.nom.sg. of °parijñāna |
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katamat |
云何 |
interr.pron., n.nom.sg. of katama |
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yataśca bodhisattvo ← yataḥ ca bodhisattvaḥ |
謂諸菩薩 |
yataḥ : abl. of ya used as adv. ca : ind. bodhisattvaḥ : m.nom.sg. of bodhisattva |
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[vastuni] vastumātratāṃ paryeṣya ← vastuni vastu–mātra+tām pari+ā√iṣ+ya |
於事尋思唯有事已
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vastuni : n.loc.sg. of vastu vastu– : n.noun °mātratām : cpd., f.acc.sg. of °mātratā(n.noun mātra with f.abs.su. tā) paryeṣya : ger. |
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sarvābhilāpaviśliṣṭaṃ ← sarva–abhi+lāpa–vi+śliṣṭam(√śliṣ) |
一切離言說 |
sarva– : adj. abhilāpa– : adv. °viśliṣṭam : cpd., n.acc.sg. of °viśliṣṭa(ppp.) → vastu |
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nirabhilāpyaṃ ← nir+abhi+lāpyam(√lap) |
不可言說 |
n.acc.sg. of °abhilāpya(fpp.) |
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tadrūpādisaṃjñakaṃ vastu ← tat rūpa–ādi–saṃjñakam vastu |
色等想事 |
tat : pron., n.acc.sg. of tad rūpa– : n.noun ādi– : m.noun °saṃjñakam : cpd., n.acc.sg. of °saṃjñaka(adj.) → vastu vastu : n.acc.sg. of vastu |
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paśyati(√paś) |
觀見 |
pres. 3rd sg. |
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idaṃ ← idam |
[此] |
dem., n.nom.sg. of idam |
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dvitīyaṃ ← dvitīyam |
[第二] |
ordinal, n.nom.sg. of dvitīya(adj.) |
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yathābhūtaparijñānaṃ vastveṣaṇāgatam ← yathā–bhūta–parijñānam vastu–eṣaṇā–āgatam |
事尋思所引如實智 |
yathā– : adv. bhūta– : ppp. °parijñānam : cpd., n.nom.sg. of °parijñāna vastu– : n.noun eṣaṇā– : f.noun °āgatam : cpd., n.nom.sg. of °āgata(ppp.) → °parijñānam |
svabhāvaprajñaptyeṣaṇāgataṃ yathābhūtaparijñānaṃ katamat yataśca bodhisattvaḥ rūpādisaṃjñake vastuni svabhāvaprajñaptau prajñaptimātratāṃ paryeṣya tathā svabhāvaprajñaptyā atatsvabhāvasya vastunaḥ tatsvabhāvābhāsatāṃ yathābhūtaṃ pratividhyati prajānāti tasya nirmāṇapratibimbapratiśrutkā-pratibhāsodakacandrasvapnamāyopamaṃ tatsvabhāvaṃ paśyataḥ tadābhāsamatanmayam idṃ tṛtīyaṃ yathābhūtaṃ parijñānaṃ sugambhīrārthagocaram
云何自性假立尋思所引如實智？謂諸菩薩於自性假立尋思唯有自性假立已，如實通達了知色等想事中所有自性假立非彼事自性，而似彼事自性顯現；又能了知彼事自性猶如變化、影像、響應、光影、水月、焰水、夢、幻相似顯現而非彼體。若能如是如實了知最甚深義所行境界，是名自性假立尋思所引如實智。(大正30.490b27-c05)
What is complete knowledge of things truly as they are derived from the investigation in the designation of intrinsic nature (svabhāva-prajñapti-eṣaṇā-āgatam)? With regard to the object-base having the name “form” etc., and due to the bodhisattva having investigated in the designation of self-nature (svabhāva-prajñapti), [he] penetrates (pratividhyati) it truly as it is (yathābhūtam)as the fact of mere designation only (prajñaptimātratām). The designation of intrinsic nature is not the intrinsic nature of an object-base. When seeing (paśyataḥ) image, echo, appearance, moon in the water, dream, illusion, he knows (prajānāti) the appearance of the intrinsic nature does not consist of that. This is the third complete knowledge truly as it is, having the activity domain of very profound meaning (sugambhīrārthagocara) and derived from the investigation into the designation of self-nature (svabhāva-prajñapti-eṣaṇā-āgatam). (FT 9.3.2.3)
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svabhāvaprajñaptyeṣaṇāgataṃ ← svabhāva(√bhū)–prajñapti(√jñā)–eṣaṇā(ā√iṣ)–ā+gatam(√gam) |
自性假立尋思所引 |
svabhāva– : m.noun prajñapti–, eṣaṇā– : both f.noun °āgatam : cpd., n.nom.sg. of °āgata(ppp.) → °parijñānam |
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yathābhūtaparijñānaṃ ← yathā–bhūta(√bhū)–pari+jñānam(√jñā) |
如實智 |
yathā– : adv. bhūta– : ppp. °parijñānam : cpd., n.nom.sg. of °parijñāna |
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katamat |
云何 |
interr.pron., n.nom.sg. of katama |
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yataśca bodhisattvaḥ ← yataḥ ca bodhisattvaḥ |
謂諸菩薩 |
yataḥ : abl. of ya used as adv. ca : ind. bodhisattvaḥ : m.nom.sg. of bodhisattva |
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rūpādisaṃjñake vastuni ← rūpa–ādi–saṃjñake(√jñā) vastuni |
色等想事中 |
rūpa– : n.noun ādi– : m.noun °saṃjñake : cpd., n.loc.sg. of °saṃjñaka(adj.) → vastuni vastuni : n.loc.sg. of vastu |
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svabhāvaprajñaptau ← svabhāva–prajñaptau |
於自性假立 |
svabhāva– : m.noun °prajñaptau : cpd., f.loc.sg. of °prajñapti |
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prajñaptimātratāṃ paryeṣya ← prajñapti–mātra+tām pari+ā√iṣ+ya |
尋思唯有自性假立已 [假立唯有尋思已] |
prajñapti– : f.noun °mātratām : cpd., f.acc.sg. of °mātratā(n.noun mātra with f.abs.su. tā) paryeṣya : ger. |
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tathā svabhāvaprajñaptyā atatsvabhāvasya vastunaḥ ← tathā svabhāva–prajñaptyā a+tat–svabhāvasya vastunaḥ |
自性假立,非彼事自性 |
tathā : adv. svabhāva– : m.noun °prajñaptyā : cpd., f.instr.sg. of °prajñapti atat– : pron., n. °svabhāvasya : cpd., n.gen.sg. of °svabhāva vastunaḥ : n.gen.sg. of vastu |
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tatsvabhāvābhāsatāṃ ← tat–svabhāva–ā+bhāsatām(√bhās) |
而似彼事自性顯現
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tat– : pron., n. svabhāva– : m.noun °ābhāsatām : cpd., f.acc.sg. of °ābhāsatā(m.noun ābhāsa with f.abs.su. tā) |
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yathābhūtaṃ pratividhyati prajānāti ← yathā-bhūtam prati+vidhyati(√vyadh) prajānāti(√jñā) |
如實通達了知 |
yathā– : adv. °bhūtam : cpd., adv. pratividhyati : pres. 3rd sg. prajānāti : pres. 3rd sg. |
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tasya |
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pron., n.gen.sg. of tad |
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nirmāṇapratibimbapratiśrutkāpratibhāsodaka-candrasvapnamāyopamaṃ ← nirmāṇa–pratibimba–pratiśrutkā–pratibhāsa–(udaka–candra)–svapna–māyā–upamam |
猶如變化影像嚮應光影水月焰水夢幻 [變化-影像-嚮應-光影-水月-夢-幻-猶如] |
nirmāṇa– : n.noun pratibimba– : m./n.noun pratiśrutkā– : f.noun pratibhāsa– : m.noun udaka– : n.noun candra– : m.noun svapna– : m.noun māyā– : f.noun °upamam : cpd., m.acc.sg. of °upama(adj.) |
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tatsvabhāvaṃ paśyataḥ ← tat–svabhāvam paśyataḥ(√paś) |
了知彼事自性 |
tat– : pron., n. °svabhāvam : cpd., m.acc.sg. of °svabhāva paśyataḥ : n.gen.sg. of paśyant(pr.p.) |
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tadābhāsamatanmayam ← tat–ābhāsam(√bhās) a+tat–mayam |
顯現而非彼體 |
tat– : pron., n. °ābhāsam : cpd., m.acc.sg. of °ābhāsa atat– : pron., n. °mayam : cpd., m.acc.sg. of °maya |
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idaṃ ← idam [DN: idṃ] |
[此] |
dem., n.nom.sg. of idam |
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tṛtīyaṃ ← tṛtīyam |
[第三] |
ordinal, n.nom.sg. of tṛtīya(adj.) |
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yathābhūtaṃ parijñānaṃ ← yathā–bhūtam (√bhū) pari+jñānam(√jñā) |
如實智 |
yathā– : adv. °bhūtam : cpd., ppp., adv. parijñānam : n.nom.sg. of °parijñāna |
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sugambhīrārthagocaram ← su+gambhīra–artha–gocaram(√car) |
最甚深義所行境界 |
sugambhīra– : adj. artha– : m.noun °gocaram : cpd., n.nom.sg. of °gocara |
viśeṣaprajñaptyeṣaṇāgataṃ yathābhūtaparijñānaṃ katamat yataśca bodhisattvo viśeṣaprajñaptau prajñaptimātratāṃ paryeṣya tasmin rūpādisaṃjñake vastuni viśeṣaprajñaptimadvayārthena paśyati na tadvastu bhāvo nābhāvaḥ abhilāpyenātmanā'pariniṣpannatvānna bhāvaḥ na punarabhāvo nirabhilāpyenātmanā vyavasthitatvāt evaṃ na rūpī paramārthasatyatayā nārūpī saṃvṛtisatyena tatra rūpopacāratayā yathā bhāvaścābhāvaśca rūpī cārūpī ca tathā sanidarśanānidarśanādayo viśeṣaprajñaptiparyāyāḥ sarve'nena nayenaivaṃ veditavyāḥ iti yadetāṃ viśeṣaprajñaptimevamadvayārthena yathābhūtaṃ prajānāti idamucyate viśeṣaprajñaptyeṣaṇāgataṃ yathābhūtaparijñānam
云何差別假立尋思所引如實智？謂諸菩薩於差別假立尋思唯有差別假立已，如實通達了知色等想事中差別假立不二之義，謂彼諸事非有性非無性。可言說性不成實故非有性，離言說性實成立故非無性。如是由勝義諦故非有色，於中無有諸色法故；由世俗諦故非無色，於中說有諸色法故。如有性無性、有色無色，如是有見無見等差別假立門，由如是道理，一切皆應了知。若能如是如實了知差別假立不二之義，是名差別假立尋思所引如實智。(大正30.490c05-16)
What is complete knowledge of things truly as they are derived from the investigation in the designation of difference (viśeṣa-prajñapti-eṣaṇā-āgatam)? With regard to the designation of differences, and due to the bodhisattva having investigated into the fact of mere designation with regard to the designation of difference, [he] sees (paśyati), with regard to that object-base of ideation of “form” etc., the designation of difference in terms of non-duality – the object-base is neither existent nor non-existent. It is not an existent (na bhāva) because of the fact of [the object-base] not having been accomplished (apariniṣpannatvāt) due to an effable self (abhilāpyena ātmana); however, it is also not a non-existent (na abhāva) because of the fact of [the object-base] having been established (vyavasthitatvāt) by reason of an ineffable self (nirabhilāyena ātmana). In this way, it is neither material (rūpin) in terms of the fact of absolute truth (paramārtha-satyatayā), nor immaterial (arūpin) in terms of conventional truth (saṃvṛti-satyena), owing to the fact of metaphorical expression of form, therein. Therefore, existent and non-existent, material and non-material; just like that, the perspectives of the designation of difference (viśeṣa-prajñapti-paryāyāḥ) in terms of [whether] visible, invisible etc., all these are to be understood thus (evam) in terms of this principle (nayena). That which (yat) understands this designation of difference, truly as it is, in terms of non-duality, is said to be the complete knowledge derived from the investigation in the designation of difference (viśeṣa-prajñapti-eṣaṇā-āgatam). (FT 9.3.2.4)
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viśeṣaprajñaptyeṣaṇāgataṃ ← vi+śeṣa–pra+jñapti–eṣaṇā–ā+gatam |
差別假立尋思所引 |
viśeṣa– : m.noun prajñapti– : f.noun eṣaṇā– : f.noun °āgatam : cpd., n.nom.sg. of °āgata(ppp.) → °parijñānam |
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yathābhūtaparijñānaṃ ← yathā–bhūta(√bhū)–pari+jñānam(√jñā) |
如實智 |
yathā– : adv. bhūta– : ppp. °parijñānam : cpd., n.nom.sg. of °parijñāna |
|
katamat |
云何 |
interr.pron., n.nom.sg. of katama |
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yataśca bodhisattvo ← yataḥ ca bodhisattvaḥ |
謂諸菩薩 |
yataḥ : abl. of ya used as adv. ca : ind. bodhisattvaḥ : m.nom.sg. of bodhisattva |
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viśeṣaprajñaptau ← viśeṣa(√śiṣ)–prajñaptau(√jñā) |
於差別假立 |
viśeṣa– : m.noun °prajñaptau : cpd., f.loc.sg. of °prajñapti |
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prajñaptimātratāṃ paryeṣya ← prajñapti–mātra+tām pari+ā√iṣ+ya |
尋思唯有差別假立已 [假立唯有尋思已] |
prajñapti– : f.noun °mātratām : cpd., f.acc.sg. of °mātrata(n.noun mātra with f.abs.su. tā) paryeṣya : ger. |
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tasmin rūpādisaṃjñake vastuni ← tasmin rūpa–ādi–saṃjñake(√jñā) vastuni |
色等想事中 |
tasmin : pron., n.loc.sg. of tad rūpa– : n.noun ādi– : m.noun °saṃjñake : cpd., n.loc.sg. of °saṃjñaka(adj.) → vastuni vastuni : n.loc.sg. of vastu |
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viśeṣaprajñaptimadvayārthena ← viśeṣa–prajñaptim a+dvaya–arthena |
差別假立不二之義 |
viśeṣa– : m.noun °prajñaptim : cpd., f.acc.sg. of °prajñapti advaya– : adj. °arthena : cpd., m.instr.sg. of °artha |
|
paśyati(√paś) |
了知 |
pres. 3rd sg. |
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na tadvastu bhāvo nābhāvaḥ ← na tat vastu bhāvaḥ(√bhū) na a+bhāvaḥ
|
彼諸事非有性非無性 |
na : ind. tat : pron., n.nom.sg. of tad vastu : n.nom.sg. of vastu bhāvaḥ, abhāvaḥ : m.nom.sg. of bhāva, abhāva |
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abhilāpyenātmanā'pariniṣpannatvānna bhāvaḥ ← abhi+lāpyena ātmanā a+pari+niṣ+panna(√pad)+tva+āt na bhāvaḥ |
可言說性不成實故非有性 |
abhilāpyena : m.instr.sg. of abhilāpya(fpp.) ātmanā : m.instr.sg. of ātman apariniṣpannatvāt : n.abl.sg. of apariniṣpannatva(ppp. apariniṣpanna with n.abs.su. tva) na : ind. bhāvaḥ : m.nom.sg. of bhāva |
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na punarabhāvo ← na punaḥ a+bhāvaḥ |
非無性 |
na : ind. punaḥ : ind. abhāvaḥ : m.nom.sg. of abhāva |
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nirabhilāpyenātmanā vyavasthitatvāt ← nir+abhi+lāpyena ātmanā vi+ava+sthitatvāt(√sthā) |
離言說性實成立故 |
nirabhilāpyena : m.instr.sg. of nirabhilāpya(fpp.) ātmanā : m.instr.sg. of °ātman vyavasthitatvāt : n.abl.sg. of vyavasthitatva(ppp. vyavasthita with n.abs.su. tva) |
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evaṃ na rūpī paramārthasatyatayā ← evam na rūpī parama–artha–satyatayā |
如是由勝義諦故非有色 |
evam : ind. na : ind. rūpī : m.nom.sg. of rūpin(adj.) parama– : adj. artha– : m.noun °satyatayā : cpd., f.instr.sg. of °satyatā(adj. satya with f.abs.su. tā) |
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nārūpī saṃvṛtisatyena ← na a+rūpī sam+vṛti(√vṛ)–satyena |
由世俗諦故非無色 |
na : ind. arūpī : m.nom.sg. of arūpin(adj.) saṃvṛti– : f.noun °satyena : cpd., n.instr.sg. of °satya(adj.) |
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tatra rūpopacāratayā ← tatra rūpa–upa+cāratayā(√car) |
於中說有諸色法故 |
tatra : adv. rūpa– : n.noun °upacāratayā : cpd., f.instr.sg. of °upacāratā(m.noun upacāra with f.abs.su. tā) |
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yathā bhāvaścābhāvaśca ← yathā bhāvaḥ ca a+bhāvaḥ ca |
如有性無性 |
yathā : adv. bhāvaḥ, abhāvaḥ : m.nom.sg. of bhāva, abhāva ca : ind. |
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rūpī cārūpī ca ← rūpī ca a+rūpī ca |
有色無色 |
rūpī, arūpī : m.nom.sg. of rūpin, arūpin ca : ind. |
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tathā sanidarśanānidarśanādayo ← tathā sa+ni+darśana(√dṛś)–a+ni+darśana–ādayaḥ |
有見無見等 |
tathā : adv. sanidarśana– : n.noun anidarśana– : n.noun °ādayaḥ : cpd., m.nom.pl. of °ādi |
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viśeṣaprajñaptiparyāyāḥ ← viśeṣa–prajñapti–paryāyāḥ |
差別假立門 |
viśeṣa– : m.noun prajñapti– : f.noun °paryāyāḥ : cpd., m.nom.pl. of °paryāya |
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sarve'nena nayenaivaṃ ← sarve anena nayena evam
|
由如是道理一切 [一切由此道理如是] |
sarve : m.nom.pl. of sarva(adj.) anena : dem., m.instr.sg. of idam nayena : m.instr.sg. of naya evam : ind. |
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veditavyāḥ ← veditavyāḥ(√vid) |
皆應了知 |
veditavyāḥ : m.nom.pl. of veditavya(fpp.) |
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iti yadetāṃ viśeṣaprajñaptimevam ← iti yat etām vi+śeṣa–pra+jñaptim evam |
若如是…差別假立 |
iti : ind. yat : n.nom.sg. of yad etām : dem., f.acc.sg. of etad viśeṣa– : m.noun °prajñaptim : cpd., f.acc.sg. of °prajñapti evam : ind. |
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advayārthena ← advaya–arthena |
不二之義 |
advaya– : adj. °arthena : cpd., m.instr.sg. of °artha |
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yathābhūtāṃ prajānāti ← yathā–bhūtām prajānāti |
如實了知 |
yathā– : adv. °bhūtām : cpd., adv. prajānāti : pres. 3rd sg. |
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idamucyate viśeṣaprajñaptyeṣaṇāgataṃ ← idam ucyate(√vac) viśeṣa–prajñapti–eṣaṇā–āgatam
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是名差別假立尋思所引 |
idam : dem., n.nom.sg. of idam ucyate : pass., pres. 3rd sg. viśeṣa– : m.noun prajñapti– : f.noun eṣaṇā– : f.noun °āgatam : cpd., n.nom.sg. of °āgata(ppp.) → °parijñānam |
|
yathābhūtaparijñānam ← yathā–bhūta(√bhū)–parijñānam
|
如實智 |
yathā– : adv. bhūta– : ppp. °parijñānam : cpd., n.nom.sg. of °parijñāna |
10.1. 不了八分別墮流轉
tatra yo'sāvaṣṭavidho mithyāvikalpo bālānāṃ trivastujanako lokanirvartakaḥ so'sya caturvidhasya yathābhūtaparijñānasya vaikalyādasamavadhānātpravartate tasmācca punarmithyāvikalpātsaṃkleśaḥ saṃkleśātsaṃsārasaṃsṛtiḥ saṃsārasaṃsṛteḥ saṃsārānugataṃ jātijarāvyādhimaraṇādikaṃ duḥkhaṃ pravartate
愚夫於此四如實智有所闕故，不現前故，便有八種邪分別轉，能生三事，能起一切有情世間及器世間。謂由如是邪分別故起諸雜染，起雜染故流轉生死，於生死中常流轉故，恆有無量隨逐生死種種生老病死等苦流轉不息。(大正30.490c16-22)
Therein, that which is the eight-fold false discrimination (mithya-vikalpa) of the fools, the progenitor of the three object-bases (trivastujanaka) and producer of the world (lokanirvartaka), arise (pravartate) because of the deficiency (vaikalyāt) and incompleteness (asamavadhānāt) of this (asya) “four-fold complete knowledges” truly as they are (caturvidhasya yathābhūtaparijñānasya). And, moreover, from that false discrimination, defilement (saṃkleśaḥ)[arises]; from the defilement, revolving in saṃsāra; from the revolving in saṃsāra, attendant in saṃsāra, duḥkha comprising birth, old age, illness, death etc. arises. (FT 10.1)
|
tatra yo'sāvaṣṭavidho mithyāvikalpo ← tatra yaḥ asau aṣṭa–vidhaḥ mithyā–vikalpaḥ(√kḷp) |
於此…八種邪分別 |
tatra : adv. yaḥ : rel.pron., m.nom.sg. of yad asau : dem., m.nom.sg. of adas aṣṭa– : cardinal °vidhaḥ : cpd., m.nom.sg. of °vidha mithyā– : adv. °vikalpaḥ : cpd., m.nom.sg. of °vikalpa |
|
bālānāṃ ← bālānām |
愚夫 |
m.gen.pl. of bāla |
|
trivastujanako ← tri–vastu–janakaḥ(√jan) |
能生三事 |
tri– : cardinal vastu– : n.noun °janakaḥ : cpd., m.nom.sg. of °janaka(adj.) → °vikalpaḥ |
|
lokanirvartakaḥ ← loka–nir+vartakaḥ(√vṛt) |
能起…世間 |
loka– : m.noun °nirvartakaḥ : cpd., m.nom.sg. of °nirvartaka(adj.) → °vikalpaḥ |
|
so ← saḥ |
|
pron., m.nom.sg. of tad |
|
'sya caturvidhasya ← asya catur–vidhasya |
於此四[種] |
asya : dem., n.gen.sg. of idam catur– : cardinal °vidhasya : cpd., n.gen.sg. of °vidha |
|
yathābhūtaparijñānasya ← yathā–bhūta(√bhū)–parijñānasya(√jñā) |
如實智 |
yathā– : adv. bhūta– : ppp. °parijñānasya : cpd., n.gen.sg. of °parijñāna |
|
vaikalyād ← vi+kalya(√kal)+āt |
有所闕故 |
n.abl.sg. of vikalya(adj.) |
|
asamavadhānāt ← a+sam+ava+dhānāt(√dhā) |
不現前故 |
n.abl.sg. of asamavadhāna |
|
pravartate ← pra+vartate(√vṛt) |
轉 |
pres. 3rd sg. ātm. |
|
tasmācca punar ← tasmāt ca punaḥ |
由如是 |
tasmāt : pron., n.abl.sg. of tad ca, punaḥ : both ind. |
|
mithyāvikalpātsaṃkleśaḥ ← mithyā–vikalpāt sam+kleśa+ḥ(√kliś) |
邪分別故起雜染 |
mithyā– : adv. °vikalpāt : cpd., m.abl.sg. of °vikalpa saṃkleśaḥ : m.nom.sg. of saṃkleśa |
|
saṃkleśāt ← sam+kleśa+āt |
雜染故 |
m.abl.sg. of saṃkleśa |
|
saṃsārasaṃsṛtiḥ ← sam+sāra(√sṛ)–sam+sṛtiḥ(√sṛ) |
流轉生死 |
saṃsāra– : m.noun °saṃsṛtiḥ : cpd., f.nom.sg. of °saṃsṛti |
|
saṃsārasaṃsṛteḥ ← sam+sāra–sam+sṛteḥ(√sṛ) |
於生死中常流轉故 |
saṃsāra– : m.noun °saṃsṛteḥ : cpd., f.abl.sg. of °saṃsṛti |
|
saṃsārānugataṃ ← sam+sāra–anu+gatam(√gam) |
隨逐生死 |
saṃsāra– : m.noun °anugatam : cpd., n.nom.sg. of °anugata(ppp.) → duḥkham |
|
jātijarāvyādhimaraṇādikaṃ duḥkhaṃ ← jāti(√jan)–jarā(√jṝ)–vyādhi(vi+ā√dhā)–maraṇa(√mṛ)–ādikam duḥkham |
生老病死等苦 |
jāti– : f.noun jarā– : f.noun vyādhi– : m.noun maraṇa– : n.noun °ādikam : cpd., n.nom.sg. of °ādika(adj.) → duḥkham duḥkham : n.nom.sg. of duḥkha |
|
pravartate ← pra+vartate(√vṛt) |
流轉不息 |
pres. 3rd sg. ātm. |
10.2. 了八分別證斷果
yadā ca bodhisattvena caturvidhaṃ yathābhūtaparijñānaṃ niśritya so'ṣṭavidho vikalpaḥ parijñāto bhavati dṛṣṭe dharme tasya samyak parijñānādāyatyāṃ tadadhiṣṭhānasya tadālambanasya prapañcapatitasya vastunaḥ prādurbhāvo na bhavati tasyānudayādaprādurbhāvāttadālambanasyāpi vikalpasyāyatyāṃ prādurbhāvo na bhavati evaṃ tasya savastukasya vikalpasya nirodho yaḥ sa sarvaprapañcanirodho veditavyaḥ evañca prapañcanirodho bodhisattvasya mahāyānaparinirvāṇamiti veditavyam
菩薩依此四如實智，能正了知八種分別。於現法中正了知故，令當來世戲論所攝所依緣事不復生起。不生起故，於當來世從彼依緣所起分別亦不復生。如是分別及依緣事二俱滅故，當知一切戲論皆滅。菩薩如是戲論滅故，能證大乘大般涅槃。(大正30.490c23-28)
And, when having relied on the four-fold complete knowledge truly as it is, the eight-fold discriminaton comes to be fully known (parijñāto bhavati) by the bodhisattva. From the perfect understanding (samyak-parijñānāt) of that (tasya) in present life (dṛṣṭe dharme), the manifestation of the object-base of conceptual proliferation (prapañca) constituting its support (adhiṣṭhāna) and its cognitive object (ālambana), does not occur in the future. From the non-arising (anudayāt), from the non-manifestation (aprādurbhāvāt) of that (tasya), the manifestation (prādurbhāva) of discrimination [taking] that as the cognitive object also does not occur in the future. Thus, that which is the cessation of the object-base of discrimination should be known as the cessation of all conceptual proliferation (sarva-prapañca-nirodha). And thus, the cessation of conceptual proliferation of the bodhisattva is to be known as “Mahāyāna Parinirvāṇa”. (FT 10.2)
|
yadā ca bodhisattvena |
菩薩 |
yadā : rel.adv. meaning “when …” ca : ind. bodhisattvena : m.instr.sg. of bodhisattva |
|
caturvidhaṃ yathābhūtaparijñānaṃ ← catur–vidham yathā–bhūta(√bhū)–pari+jñānam(√jñā) |
四如實智 |
catur– : cardinal °vidham : cpd., n.acc.sg. of °vidha yathā– : adv. bhūta– : ppp. °parijñānam : cpd., n.acc.sg. of °parijñāna |
|
niśritya ← ni+śritya(√śri) |
依 |
ger. |
|
so'ṣṭavidho vikalpaḥ ← saḥ aṣṭa–vidhaḥ vikalpaḥ |
八種分別 |
saḥ : pron., m.nom.sg. of tad aṣṭa– : cardinal °vidhaḥ : cpd., m.nom.sg. of °vidha vikalpaḥ : m.nom.sg. of °vikalpa |
|
parijñāto bhavati ← pari+jñātaḥ(√jñā) bhavati(√bhū) |
能正了知 |
parijñātaḥ : m.nom.sg. of parijñāta(ppp.) → vikalpaḥ bhavati : pres. 3rd sg. |
|
dṛṣṭe dharme ← dṛṣṭe(√dṛś) dharme |
於現法中 |
dṛṣṭe : m.loc.sg. of dṛṣṭa(ppp.) dharme : m.loc.sg. of dharma loc.absol. meaning “in the present life” |
|
tasya samyak parijñānād ← tasya samyak parijñānāt(√jñā) |
正了知故 |
tasya : pron., m.gen.sg. of tad samyak : adv. parijñānāt : n.abl.sg. of °parijñāna |
|
āyatyāṃ ← āyatyām |
當來世 |
f.loc.sg. of āyati |
|
tadadhiṣṭhānasya tadālambanasya prapañcapatitasya vastunaḥ ← tat–adhi+ṣṭhānasya(√sthā) tat–ā+lambanasya(√lamb) pra+pañca(√pañc)–patitasya(√pat) vastunaḥ |
戲論所攝所依緣事 [所依所緣戲論所攝事] |
tat– : pron., n. °adhiṣṭhānasya : cpd., n.gen.sg. of °adhiṣṭhāna tat– : pron., n. °ālambanasya : cpd., n.gen.sg. of °ālambana prapañca– : m.noun °patitasya : cpd., n.gen.sg. of °patita(ppp.) → vastunaḥ vastunaḥ : n.gen.sg. of vastu |
|
prādurbhāvo na bhavati ← prādur–bhāvaḥ(√bhū) na bhavati(√bhū) |
不生起 |
prādur– : adv. °bhāvaḥ : cpd., m.nom.sg. of °bhava na : ind. bhavati : pres. 3rd sg. |
|
tasyānudayādaprādurbhāvāt ← tasya an+ut+ayāt(√ī) a+prādur–bhāvāt(√bhū) |
不生起故 |
tasya : pron., n.gen.sg. of tad anudayāt : m.abl.sg. of anudaya aprādur– : adv. °bhāvāt : cpd., m.abl.sg. of °bhāva |
|
tadālambanasyāpi vikalpasyāyatyāṃ ← tat–ālambanasya api vikalpasya āyatyām |
於當來世從彼依緣所起分別 |
tat– : pron., n. °ālambanasya : cpd., m.gen.sg. of °ālambana api : ind. vikalpasya : m.gen.sg. of vikalpa āyatyām : f.loc.sg. of āyati |
|
prādurbhāvo na bhavati ← prādur–bhāvaḥ(√bhū) na bhavati(√bhū) |
不生起 |
prādur– : adv. °bhāvaḥ : cpd., m.nom.sg. of °bhava na : ind. bhavati : pres. 3rd sg. |
|
evaṃ ← evam |
如是 |
ind. |
|
tasya savastukasya vikalpasya ← tasya sa+vastukasya vikalpasya |
分別及依緣事
|
tasya : n.gen.sg. of tad savastukasya : m.gen.sg. of savastuka(adj.) → vikalpasya, prefix sa meaning “together with” vikalpasya : m.gen.sg. of vikalpa |
|
nirodho ← ni+rodhaḥ(√rudh) |
滅 |
m.nom.sg. of nirodha |
|
yaḥ sa sarvaprapañcanirodho ← yaḥ saḥ sarva–prapañca(√pañc)–nirodhaḥ(√rudh) |
一切戲論皆滅 |
yaḥ : rel.pron., m.nom.sg. of yad saḥ : pron., m.nom.sg. of tad sarva– : adj. prapañca– : m.noun °nirodhaḥ : cpd., m.nom.sg. of °nirodha |
|
veditavyaḥ(√vid) |
當知 |
m.nom.sg. of veditavya(fpp.) |
|
evañca ← evam ca |
如是 |
evam : ind. ca : ind. |
|
prapañcanirodho ← prapañca(√pañc)–nirodhaḥ(√rudh) |
戲論滅 |
prapañca– : m.noun °nirodhaḥ : cpd., m.nom.sg. of °nirodha |
|
bodhisattvasya |
菩薩[的] |
m.gen.sg. of bodhisattva |
|
mahāyānaparinirvāṇamiti ← mahā–yāna–pari+nir+vāṇam(√vā) iti |
大乘大般涅槃 |
mahā– : adj. yāna– : n.noun °parinirvāṇam : cpd., n.nom.sg. of °parinirvāṇa iti : ind. |
|
veditavyam(√vid) |
能證 |
veditavyam : n.nom.sg. of veditavya(fpp.) |
11. 得自在果
dṛṣṭe ca dharme tasya śreṣṭhatattvārtha gocarajñānasya viśuddhatvāt sarvatra vaśitāprāpti labhate sa bodhisattvaḥ yaduta nirmāṇe'pi vicitre nairmāṇikyā ṛddhyā pariṇāme ca vicitre pāriṇāmikyā ṛddhyā sarvajñeyasya ca jñāne yāvadabhipretaṃ cāvasthāne kāmakārataśca vinopakramaṃ cyutausa evaṃ vaśitāprāptaḥ sarvasattvaśreṣṭho bhavati niruttaraḥ
於現法中勝真實義所行處智極清淨故，普能獲得一切自在，謂諸菩薩於種種化獲得能化神通自在；於種種變獲得能變神通自在；普於一切所知境智皆得自在；若欲久住隨其所樂自在能住；若欲終歿不待害緣自在能歿。由諸菩薩得如是等無量自在，於諸有情最勝無上。(大正30.490c28-491a06)
And, because of the fact of the purity of the superior (śreṣṭha) knowledge of the domain of activity of reality object (tattvārthagocarajñāna) in the present life (dṛṣṭe dharme), the bodhisattva possesses (labhate) mastery in all cases (sarvatra vaśitāprāptim); that is to say: with regard to variegated magical creation (nirmāṇe 'pi vicitre) through the super-normal power of magical creation (nairmāṇikayā ṛddhyā); and with regard to manifold transformation (pariṇāme vicitre), through the super-normal power of transformation (pāriṇāmikayā ṛddhyā); and with regard to knowledge of all knowable (sarvajñeyasya jñāne); and with regard to remaining as long as [he] so wish (yāvadabhipretam cāvasthāne); and in terms of his desire with regard to death (cyutau) without detriment. Thus, he who has mastered [in such a way] becomes the unsurpassed (niruttaraḥ), the excellent among all beings (sarvasattvaśreṣṭhaḥ). (FT 11.1)
|
dṛṣṭe ca dharme |
於現法中 |
dṛṣṭe : m.loc.sg. of dṛṣṭa(ppp.) dharme : m.loc.sg. of dharma loc.absol., meaning “in the present life” |
|
tasya śreṣṭhatattvārthagocarajñānasya ← tasya śreṣṭha–tattva–artha–gocara–jñānasya [DN: °ārtha gocara°] |
勝真實義所行處智 |
tasya : pron., n.gen.sg. of tad śreṣṭha– : superlative of śrī tattva– : tat(pron.) with n.abs.su. tva artha– : m.noun gocara– : m.noun °jñānasya : cpd., n.gen.sg. of °jñāna |
|
viśuddhatvāt ← vi√śudh+ta+tva+āt |
極清淨故 |
n.abl.sg. of viśuddhatva(ppp. viśuddha with n.abs.su. tva) |
|
sarvatra ← sarva+tra |
普一切 |
adv. |
|
vaśitāprāptiṃ labhate ← vaśitā(√vaś)–prāptim(√āp) labhate(√labh) [DN: prāpti labhate] |
獲得自在 [自在獲得] |
vaśitā– : f.noun °prāptim : cpd., f.acc.sg. of °prāpti labhate : pres. 3rd sg. ātm. |
|
sa bodhisattvaḥ ← saḥ bodhi–sattvaḥ |
諸菩薩 |
saḥ : pron., m.nom.sg. of tad bodhi– : f.noun °sattvaḥ : cpd., m.nom.sg. of °sattva |
|
yaduta ← yat uta |
謂 |
yat : rel.pron. of yad uta : ind. adverbial phrase meaning “that is to say” |
|
nirmāṇe'pi vicitre ← nir+māṇe(√mā) api vicitre |
於種種化 [於化種種] |
nirmāṇe : n.loc.sg. of nirmāṇa api : ind. vicitre : n.loc.sg. of vicitra(adj.) → nirmāṇe |
|
nairmāṇikyā ṛddhyā ← nir+māṇikyā(√mā) ṛddhyā(√ṛdh) [TK: nairmāṇikayā] |
能化神通 |
nairmāṇikyā : f.instr.sg. of nairmāṇiki(adj.) → ṛddhyā ṛddhyā : f.instr.sg. of ṛddhi |
|
pariṇāme ca vicitre ← pari+ṇāme(√nam) ca vicitre |
於種種變 [於變種種] |
pariṇāme : m.loc.sg. of pariṇāma ca : ind. vicitre : m.loc.sg. of vicitra(adj.) → pariṇāme |
|
pāriṇāmikyā ṛddhyā ← pari+ṇāmikyā(√nam) ṛddhyā(√ṛdh) [TK: pāriṇāmikayā] |
能變神通 |
pāriṇāmikyā : f.instr.sg. of pāriṇāmiki(adj.) → ṛddhyā ṛddhyā : f.instr.sg. of ṛddhi |
|
sarvajñeyasya ca jñāne ← sarva–jñeya+sya ca jñāne(√jñā) |
於一切所知境智 |
sarva– : adj. °jñeyasya : cpd., n.gen.sg. of °jñeya(fpp.) ca : ind. jñāne : n.loc.sg. of jñāna |
|
yāvadabhipretaṃ cāvasthāne ← yāvat abhi+pra+itam(√i/ī) ca ava+sthāne(√sthā) |
若欲久住 |
yāvat : rel.adv. abhipretam : m.acc.sg. of abhipreta(ppp.) ca : ind. avasthāne : n.loc.sg. of avasthāna |
|
kāmakārataśca ← kāma(√kam)–kāra+taḥ(√kṛ) ca |
隨其所樂 |
kāma– : m.noun °kārataḥ : cpd., adv., kāra(m.) with abl. su. taḥ ca : ind. |
|
vinopakramaṃ ← vinā upa+kramam(√kram) |
不待害緣 |
vinā : ind. upakramam : m.acc.sg. of upakrama |
|
cyutau(√cyu) |
歿 |
f.loc.sg. of cyuti |
|
sa evaṃ vaśitāprāptaḥ ← saḥ evam vaśitā(√vaś)–prāptaḥ(√āp) |
諸菩薩得如是自在 |
saḥ : pron. of bodhisattvaḥ in the first sentence of this paragraph, m.nom.sg. of tad evam : ind. vaśitā– : f.noun °prāptaḥ : cpd., m.nom.sg. of °prāpta(ppp.) → bodhisattvaḥ |
|
sarvasattvaśreṣṭho bhavati ← sarva–sattva–śreṣṭhaḥ bhavati(√bhū) |
諸有情最勝 |
sarva– : adj. sattva– : m./n.noun °śreṣṭhaḥ : cpd., superlative, m.nom.sg. of °śreṣṭha bhavati : pres. 3rd sg. |
|
niruttaraḥ ← nir+uttara+ḥ |
無上 |
m.nom.sg. of niruttara(adj.) |
evañca sarvatra vaśinastasya bodhisattvasya uttamāḥ pañcānuśaṃsā veditavyāḥ paramāṃ cittaśāntimanuprāpto bhavati vihārapraśāntatayā na kleśapraśāntatayā sarvavidyāsthāneṣu cāsyāvyāhataṃ pariśuddhaṃ paryavadātaṃ jñānadarśanaṃ pravartate akhinnaśca bhavati sattvānāmarthe saṃsārasaṃsṛtyā tathāgatānāñca sarvasandhāyavacanānyanupraviśati na ca mahāyānādhimukteḥ saṃhāryo bhavatyaparapratyayatayā
菩薩如是普於一切得自在故，獲得五種最上勝利。一者、獲得心極寂靜，由住最靜故，不由煩惱寂靜故；二者、能於一切明處無所罣礙，清淨鮮白妙智見轉；三者、為利諸有情故，流轉生死無有厭倦；四者、善入一切如來密意言義；五者、所得大乘勝解不可引奪，不從他緣。(大正30.491a06-13)
And in this way, the supreme highest five-fold benefits (uttamāḥ pañca-anuśaṃsā) of a bodhisattva who has mastery over everything (sarvatravaśinaḥ) is to be understood. [1] He comes to attain (anuprāptaḥ bhavati) supreme mental peace (cittaśāntim) by way of the fact of the tranquility of state (vihārapraśāntatayā) not through the fact of the appeasement of defilements (na kleśapraśāntatayā). [2] His unhindered (avyāhatam), completely purified (pariśuddham) and fully clarified (paryavadātam) knowledge-vision operates (pravartate) with regard to all sciences and [3] he is unwearied circling in saṃsāra for the sake of beings and [4] he penetrates into the implicit teachings (sarva-sandhāya-vacanānupraviśati) of all Tathāgata-s and [5] not depending on others, he cannot be led away from his conviction in the Mahāyāna (Mahāyānādhimukteḥ). (FT 11.2)
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evañca ← evam ca |
如是 |
both ind. |
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sarvatra vaśinas ← sarvatra vaśinaḥ |
普於一切得自在故 |
sarvatra : adv. vaśinaḥ : m.gen.sg. of vaśin(adj.) → bodhisattvasya |
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tasya bodhisattvasya |
菩薩 |
tasya : pron., m.gen.sg. of tad bodhisattvasya : m.gen.sg. of bodhisattva |
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uttamāḥ pañcānuśaṃsā veditavyāḥ ← uttamāḥ pañca–anu+śaṃsāḥ(√śaṃs) veditavyāḥ(√vid) |
最上五種勝利 [最上五種勝利當知] |
uttamāḥ : m.nom.pl. of uttama(adj.) → °anuśaṃsāḥ pañca– : cardinal °anuśaṃsāḥ : cpd., m.nom.pl. of °anuśaṃsa veditavyāḥ : m.nom.pl. of veditavya(fpp.) |
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paramāṃ cittaśāntim ← paramām citta–śāntim(√śam) |
心極寂靜 |
paramām : f.acc.sg. of paramā(adj.) → °śāntim citta– : n.noun °śāntim : cpd., f.acc.sg. of °śānti |
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anuprāpto bhavati ← anu+pra+āptaḥ(√āp) bhavati(√bhū) |
獲得 |
anuprāptaḥ : m.nom.sg. of prāpta(ppp.) bhavati : pres. 3rd sg. |
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vihārapraśāntatayā ← vi+hāra(√hṛ)–pra+śāntatayā(√śam) |
由住最靜故 |
vihāra– : m.noun °praśāntatayā : cpd., f.instr.sg. of °praśāntatā(ppp. praśānta with f.abs.su. tā) |
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na kleśapraśāntatayā ← na kleśa–praśāntatayā(√śam) |
不由煩惱寂靜故 |
na : ind. kleśa– : m.noun °praśāntatayā : cpd., f.instr.sg. of °praśāntatā(ppp. praśānta with f.abs.su. tā) |
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sarvavidyāsthāneṣu ← sarva–vidyā–sthāneṣu(√sthā) |
能於一切明處 |
sarva– : adj. vidyā– : f.noun °sthāneṣu : cpd., n.loc.pl. of °sthāna |
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cāsyāvyāhataṃ ← ca asya a+vi+ā+hatam(√han) |
無所罣礙 |
asya : dem., m.gen.sg. of idam avyāhatam : n.nom.sg. of avyāhata(ppp.) → °darśanam |
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pariśuddhaṃ paryavadātaṃ jñānadarśanaṃ ← pariśuddham(√śudh) paryavadātam(√dā) jñāna–darśanam(√dṛś) |
清淨鮮白妙智見 |
pariśuddham : n.nom.sg. of pariśuddha(ppp.) → °darśanam paryavadātam : n.nom.sg. of paryavadāta(ppp.) → °darśanam jñāna– : n.noun °darśanam : cpd., n.nom.sg. of °darśana |
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pravartate ← pra+vartate(√vṛt) |
轉 |
pres. 3rd sg. ātm. |
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akhinnaśca bhavati ← a+khinnaḥ(√khid) ca bhavati(√bhū) |
無有厭倦
|
akhinnaḥ : m.nom.sg. of akhinna(ppp.) bhavati : pres. 3rd sg. |
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sattvānāmarthe ← sattvānām arthe |
為利諸有情故
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sattvānām : m.gen.pl. of sattva arthe : m.loc.sg. of artha, meaning “for the sake/benefit of …” |
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saṃsārasaṃsṛtyā ← sam+sāra(√sṛ)–sam+sṛtyā(√sṛ) |
流轉生死 [生死流轉] |
saṃsāra– : m.noun °saṃsṛtyā : cpd., f.instr.sg. of °saṃsṛti |
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tathāgatānāñca ← tathāgatānām ca |
如來 |
tathāgatānām : m.gen.pl. of tathāgata(ppp.) |
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sarvasandhāyavacanānupraviśati ← sarva–sam+dhāya(√dhā)–vacanā– anu+pra+viśati(√viś) [DN: °vacanānyanupraviśati] |
入一切密意言義 |
sarva– : adj. sandhāya– : ger. used as adv. vacanā– : f.noun °anupraviśati : cpd., pres. 3rd sg. |
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na ca mahāyānādhimukteḥ ← na ca mahā–yāna–adhi+mukteḥ(√muc) |
所得大乘勝解不可
|
na : ind. ca : ind. mahā– : adj. yāna– : n.noun °adhimukteḥ : cpd., f.abl.sg. of °adhimukti |
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saṃhāryo bhavaty ← sam+hāryaḥ(√hṛ) bhavati(√bhū) |
引奪 |
saṃhāryaḥ : m.nom.sg. of saṃhārya(fpp.) bhavati : pres. 3rd sg. |
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aparapratyayatayā ← a+para–prati+ayatayā(√i/ī) |
不從他緣 |
apara– : adj. °pratyayatayā : cpd., f.instr.sg. of °pratyayatā(m.noun pratyaya with f.abs.su. tā) |
asya khalu pañcavidhasyānuśaṃsasya pañcavidhameva karma veditavyam paramo dṛṣṭadharmasukhavihāro bodhisattvasya bodhāya prayoganiryātasya kāyikacaitasikasya vyāyāmaklamasya nāśāya cittaśānteranuśaṃsasyaitatkarma veditavyam sarvabuddhadharmāṇāṃ paripāko bodhisattvasya sarvavidyāsthāneṣvavyāhatajñānatāyā anuśaṃsasyai tatkarma veditavyam sattvaparipāko bodhisattvasya saṃsārākheditāyā anuśaṃsasyaitatkarma veditavyam vineyānāmut pannotpannānāṃ saṃśayānāṃ prativinodanaṃ dharmanetryāśca dīrghakālaṃ parikarṣaṇaṃ sandhāraṇaṃ saddharmapratirūpakāṇāṃ śāsanāntardhāyakānāṃ parijñānaprakāśanāpakarṣaṇatayā sarvasandhāyavacanapraveśānuśaṃsasyaitatkarma veditavyam sarvaparapravādinigraho dṛḍhavīryatā ca prāṇidhānāccācyutiḥ asaṃhāryatā'parapratyayatvānuśaṃsasyaitatkarma veditavyam
當知如是五種勝利，有五種業。一者、菩薩成就最勝現法樂住，能滅一切為趣菩提精勤加行所生身心種種勞倦，當知是名心極寂靜勝利之業；二者、菩薩普能成熟一切佛法，當知是名於諸明處無礙清白微妙智見勝利之業；三者、菩薩普能成熟一切有情，當知是名流轉生死無有厭倦勝利之業；四者、菩薩能正除遣所化有情隨所生起一切疑惑，護持如來妙正法眼令得久住，於能隱沒如來聖教像似正法，能知能顯，能正除滅，當知是名善入如來密意言義勝利之業；五者、菩薩能摧一切外道異論，精進堅牢正願無動，當知是名大乘勝解不可引奪，不從他緣勝利之業。(大正30.491a13-26)
Of this (asya), the five-fold benefits [above], the specific (eva) five-fold karma is to be understood. [1] It is to be understood that the karma of the benefit of mental peace (cittaśānteḥ anuśaṃsasya) conducive to the perishing of the mental and physical tiredness of exertion (effort) of one who has gone forth towards the preparation of realization is the ultimate (parama) dwelling in happiness in the present life. [2] It is to be understood that the karma of the benefit in terms of the unhindered knowledge of all the sciences of the bodhisattva, is the maturation (paripākaḥ) of all the Buddha-dharma-s. [3] It is to be understood that the karma of the benefit of the bodhisattva being unwearied of saṃsāra is the maturation of beings. [4] It is to be understood that the karma of the benefit of the penetration into all implicit teachings is the removal of the doubts as they repeatedly arise (utpannotpannānāṃ) among those to be guided (vineyānām), the perpetuation (parikarṣaṇaṃ) of the dharma-eye (dharma-netryāḥ) for a long time, the sustaining of the complete knowledge (parijñānam) with respect to the declaration and the expulsion (prakāśanāpakarṣaṇatayā) of the semblance of the true Dharma which conceals the dispensation (teachings). [5] It is to be understood that the karma of the benefit of the non-dependence on others and the incapability of being led astray (asaṃhāryatāparapratyayatvā) is the refutation of all heretical theories (sarvaparapravādinigrahaḥ), firm diligence (dṛḍhavīryatā ) and non-cowing away from the vow (praṇidhānāc cācyutiḥ). (FT 11.3)
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asya khalu pañcavidhasyānuśaṃsasya ← asya khalu pañca–vidhasya anu+śaṃsasya(√śaṃs) |
如是五種勝利 |
asya : dem., m.gen.sg. of idam khalu : ind. pañca– : cardinal °vidhasya : cpd., m.gen.sg. of °vidha anuśaṃsasya : m.gen.sg. of anuśaṃsa |
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pañcavidhameva karma ← pañca vidham eva karma
|
有五種業 |
pañca : cardinal, n.nom.sg. vidham : n.nom.sg. of vidha eva : ind. karma : n.nom.sg. of karman |
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veditavyam(√vid) |
當知 |
n.nom.sg. of veditavya(fpp.) |
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paramo ← paramaḥ |
最勝 |
m.nom.sg. of parama(adj.) |
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dṛṣṭadharmasukhavihāro ← dṛṣṭa(√drś)–dharma–sukha–vi+hāraḥ(√hṛ) |
現法樂住 |
dṛṣṭa– : ppp. dharma– : m.noun sukha– : adj./n.noun °vihāraḥ : cpd., m.nom.sg. of °vihāra |
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bodhisattvasya bodhāya(√budh) |
菩薩為趣菩提 |
bodhisattvasya : m.gen.sg. of bodhisattva bodhāya : m.dat.sg. of bodha |
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prayoganiryātasya ← pra+yoga(√yuj)–nir+yātasya(√yā) |
精勤加行所生 [加行精勤所生] |
prayoga– : m.noun °niryātasya : cpd., m.gen.sg. of °niryāta(ppp.) → bodhisattvasya |
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kāyikacaitasikasya vyāyāmaklamasya ← kāyika–caitasika+sya vyāyāma(√yam)–klamasya(√klam) |
身心勞倦 |
kāyika– : adj. °caitasikasya : cpd., m.gen.sg. of °caitasika(adj.) → bodhisattvasya vyāyāma– : m.noun °klamasya : cpd., m.gen.sg. of °klama |
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nāśāya(√naś) |
能滅 |
m.dat.sg. of nāśa |
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cittaśānter ← citta–śānteḥ(√śam) |
心極寂靜 |
citta– : n.noun °śānteḥ : cpd., f.gen.sg. of °śānti |
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anuśaṃsasyaitat karma ← anu+śaṃsasya(√śaṃs) etat karma |
勝利之業 |
anuśaṃsasya : m.gen.sg. of anuśaṃsa etat : dem., n.nom.sg. of etad karma : n.nom.sg. of karman |
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veditavyam(√vid) |
當知 |
n.nom.sg. of veditavya(fpp.) |
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sarvabuddhadharmāṇāṃ paripāko ← sarva–buddha–dharmāṇām pari+pākaḥ(√pac) |
普能成熟一切佛法 |
sarva– : adj. buddha– : ppp., m.noun °dharmāṇām : cpd., m.gen.pl. of °dharma paripākaḥ : m.nom.sg. of paripāka |
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bodhisattvasya |
菩薩 |
m.gen.sg. of bodhisattva |
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sarvavidyāsthāneṣv ← sarva–vidyā–sthāneṣu(√sthā) |
於諸明處 |
sarva– : adj. vidyā– : f.noun °sthāneṣu : cpd., n.loc.pl. of °sthāna |
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avyāhatajñānatāyā ← a+vi+ā+hata(√han)–jñānatāyāḥ |
無礙清白微妙智見 [無礙智] |
avyāhata– : ppp. °jñānatāyāḥ : cpd., f.gen.sg. of °jñānatā(n.noun jñāna with f.abs.su. tā) |
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anuśaṃsasyaitat karma ← anu+śaṃsasya(√śaṃs) etat karma [DN: anuśaṃsasyai tat] |
勝利之業 |
anuśaṃsasya : m.gen.sg. of anuśaṃsa etat : dem., n.nom.sg. of etad karma : n.nom.sg. of karman |
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veditavyam(√vid) |
當知 |
n.nom.sg. of veditavya(fpp.) |
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sattvaparipāko ← sattva–pari+pākaḥ(√pac) |
成熟有情 |
sattva– : m./n.noun °paripākaḥ : cpd., m.nom.sg. of °paripāka |
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bodhisattvasya |
菩薩 |
m.gen.sg. of bodhisattva |
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saṃsārākheditāyā ← saṃsāra–a+kheditāyāḥ(√khid) |
流轉生死無有厭倦 |
saṃsāra– : m.noun °akheditāyāḥ : cpd., f.gen.sg. of °akheditā(ppp., caus.) |
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anuśaṃsasyaitatkarma ← anuśaṃsasya(√śaṃs) etat karma |
勝利之業 |
anuśaṃsasya : m.gen.sg. of anuśaṃsa etat : dem., n.nom.sg. of etad karma : n.nom.sg. of karman |
|
veditavyam(√vid) |
當知 |
n.nom.sg. of veditavya(fpp.) |
|
vineyānām(√nī) |
所化有情 |
m.gen.pl. of vineya |
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utpannotpannānāṃ ← ut+panna(√pad)–ut+pannānām(√pad) |
隨所生起 |
utpanna– : ppp. °utpannānām : cpd., m.gen.pl. of °utpanna(ppp.), meaning “repeatedly arise” |
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saṃśayānāṃ ← sam+śayānām(√śī) |
疑惑 |
m.gen.pl. of saṃśaya |
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prativinodanaṃ ← prati+vi+nodanam(√nud) |
除遣 |
n.nom.sg. of prativinodana |
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dharmanetryāśca ← dharma–netryāḥ ca |
法眼 |
dharma– : m.noun °netryāḥ : cpd., f.gen.sg. of °netrī |
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dīrghakālaṃ ← dīrgha–kālam |
久 |
dīrgha– : adj. °kālam : cpd., adv. |
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parikarṣaṇaṃ ← pari+karṣaṇam(√kṛṣ) |
住 |
n.nom.sg. of parikarṣaṇa |
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sandhāraṇaṃ ← sam+dhāraṇam(√dhṛ) |
護持 |
n.nom.sg. sandhāraṇa |
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saddharmapratirūpakāṇāṃ ← sat(√as)–dharma–prati+rūpakāṇām(√rūp) |
像似正法 [正法像似] |
sat– : pr.p. dharma– : m.noun °pratirūpakāṇām : cpd., m.gen.pl. of °pratirūpaka |
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śāsanāntardhāyakānāṃ ← śāsana(√śās)–antar–dhāyakānām(√dhā) |
於能隱沒如來聖教 [於如來聖教能隱沒] |
śāsana– : n.noun antar– : adv. °dhāyakānām : cpd., m.gen.pl. of °dhāyaka(adj.) → °pratirūpakāṇām |
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parijñānaṃ ← pari+jñānam(√jñā) [DN: parijñāna; TK: parijñānaṃ] |
知 |
n.nom.sg. of parijñāna |
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prakāśanāpakarṣaṇatayā ← pra+kāśana(√kāś)–apa+karṣaṇatayā(√kṛṣ) |
能顯能正除滅 |
prakāśana– : n.noun °apakarṣaṇatayā : cpd., f.instr.sg. of °apakarṣaṇatā(n.noun apakarṣaṇa with f.abs.su. tā) |
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sarvasandhāyavacanapraveśānuśaṃsasyaitat karma ← sarva–sandhāya(√dhā)–vacana(√vac)–pra+veśa(√viś)–anu+śaṃsasya(√śaṃs) etat karma |
善入密意言義勝利之業 [密意言義善入勝利, 此業] |
sarva– : adj. sandhāya– : ger. used as adv. vacana– : n.noun praveśa– : m.noun °anuśaṃsasya : cpd., m.gen.sg. of °anuśaṃsa etat : dem., n.nom.sg. of etad karma : n.nom.sg. of karman |
|
veditavyam(√vid) |
當知 |
n.nom.sg. of veditavya(fpp.) |
|
sarvaparapravādinigraho ← sarva–para–pra+vādi(√vad)–ni+grahaḥ(√grah) |
能摧一切外道異論
|
sarva– : adj. para– : adj. pravādi– : n.noun °nigrahaḥ : cpd., m.nom.sg. of °nigraha |
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dṛḍhavīryatā ca ← dṛḍha(√dṛh)–vīrya+tā ca |
精進堅牢 [堅牢精進] |
dṛḍha– : ppp. °vīryatā : cpd., f.nom.sg. of °vīryatā(n.noun vīrya with f.abs.su. tā) ca : ind. |
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praṇidhānāccācyutiḥ ← pra+ni+dhāna(√dhā)+āt ca a+cyutiḥ(√cyu) [DN: prāṇidhānāc°] |
正願無動 |
praṇidhānāt : n.abl.sg. of pranidhāna ca : ind. acyutiḥ : f.nom.sg. of acyuti |
|
asaṃhāryatā'parapratyayatvānuśaṃsasyaitat karma veditavyam ← a+sam+hārya+tā–apara–prati+aya+tva–anu+śaṃsa+sya etat karma veditavyam(√vid) |
不可引奪不從他緣勝利之業當知 |
asaṃhāryatā– : f.noun., asaṃhārya(fpp.) with f.abs.su. tā apara– : adj. pratyayatva– : n.noun., pratyaya(m.) with n.abs.su. tva °anuśaṃsasya : cpd., m.gen.sg. of °anuśaṃsa etat : dem., n.nom.sg. of etad karma : n.nom.sg. of karman veditavyam : n.nom.sg. of veditavya(fpp.) |
evaṃ hi bodhisattvasya yāvat kiñcidbodhisattvakaraṇīyaṃ tatsarvamebhiḥ pañcabhiranuśaṃsakarmabhiḥ parigṛhītaṃ bhavati tatpunaḥ karaṇīyaṃ katamat asaṃkliṣṭañca ātmasukhaṃ buddhadharmaparipākaḥ sattvaparipākaḥ saddharmasya dhāraṇam acalapraṇidhānasyottaptavīryasya paravādavinigrahaśca
如是菩薩，所有一切菩薩所作，皆為如是五勝利業之所攝受。云何一切菩薩所作？謂自安樂而無雜染，普能成熟一切佛法，普能成熟一切有情，護持如來無上正法，摧伏他論精進勇猛正願無動。(大正30.491a26-b02)
To whatever extent, the bodhisattva duty [may be], all that comes to be subsumed (parigṛhītam) by these five-fold karma benefits. Again, what is that duty? The undefiled personal happiness, the maturation of Buddha-Dharma, the maturation of sentient beings, the upholding of the true Dharma and the refutation of heretical teachings by one who is unmoved in vow and zealous in vigour. (FT 11.4)
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evaṃ hi ← evam hi |
如是 |
evam, hi : both ind. |
|
bodhisattvasya |
菩薩 |
m.gen.sg. of bodhisattva |
|
yāvat kiñcid ← yāvat kim+cit |
所有一切 |
yāvat : rel.adv. kiṃcit : indefinite pron., n.nom.sg. of kim with su. cit yāvat kiṃcit : meaning “to whatever extent” |
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bodhisattvakaraṇīyaṃ ← bodhisattva–karaṇīyam(√kṛ) |
菩薩所作 |
bodhisattva– : m.noun °karaṇīyam : cpd., n.nom.sg. of °karaṇīya(fpp.) |
|
tatsarvam ← tat sarvam |
皆為如是 |
tat : pron., n.nom.sg. of tad sarvam : n.nom.sg. of sarva(adj.) |
|
ebhiḥ pañcabhir ← ebhiḥ pañcabhiḥ |
五 |
ebhiḥ : dem., n.instr.pl. of idam pañcabhiḥ : cardinal, n.instr.pl. of pañca |
|
anuśaṃsakarmabhiḥ ← anu+śaṃsa(√śaṃs)–karmabhiḥ |
勝利業 |
anuśaṃsa– : m.noun °karmabhiḥ : cpd., n.instr.pl. of °karman |
|
parigṛhītaṃ bhavati ← pari+gṛhītam(√grah) bhavati(√bhū) |
所攝受 |
parigṛhītam : n.nom.sg. of parigṛhīta(ppp.) bhavati : pres. 3rd sg. |
|
tatpunaḥ ← tat punaḥ |
|
tat : pron., n.nom.sg. of tad punaḥ : ind. |
|
karaṇīyaṃ ← karaṇīyam(√kṛ) |
所作 |
n.nom.sg. of karaṇīya(fpp.) |
|
katamat |
云何 |
interr.pron., n.nom.sg. of katama |
|
asaṃkliṣṭañca ← a+sam+kliṣṭam(√kliś) ca |
無雜染 |
asaṃkliṣṭam : n.nom.sg. of asaṃkliṣṭa(ppp.) ca : ind. |
|
ātmasukhaṃ ← ātma–sukham |
自安樂 |
ātma– : m., ātman used in cpd. °sukham : cpd., n.nom.sg. of °sukha |
|
buddhadharmaparipākaḥ ← buddha–dharma–pari+pākaḥ(√pac) |
成熟佛法
|
buddha– : m.noun dharma– : m.noun °paripākaḥ : cpd., m.nom.sg. of °paripāka |
|
sattvaparipākaḥ ← sattva–paripākaḥ |
成熟有情 |
sattva– : m./n.noun °paripākaḥ : cpd., m.nom.sg. of °paripāka |
|
saddharmasya dhāraṇam ← sat+dharma+sya dhāraṇam(√dhṛ) |
護持正法 |
saddharmasya : m.gen.sg. of saddharma dhāraṇam : n.nom.sg. of dhāraṇa |
|
acalapraṇidhānasyottaptavīryasya ← |
精進勇猛正願無動 [無動正願勇猛精進] |
acala– : adj. °praṇidhānasya : cpd., n.gen.sg. of °praṇidhāna uttapta– : ppp. °vīryasya : cpd., n.gen.sg. of °vīrya |
|
paravādavinigrahaśca ← para–vāda–vi+ni+grahaḥ(√grah) ca |
摧伏他論 [他論摧伏] |
para– : adj. vāda– : m.noun °vinigrahaḥ : cpd., m.nom.sg. of °vinigraha ca : ind. |
12. 總結顯勝
tatra caturṇā tattvārthānāṃ prathamau dvau hīnau tṛtīyo madhyamaḥ caturtha uttamo veditavyaḥ
當知如是四真實義，初二下劣，第三處中，第四最勝。(大正30.491b03-04)
It should be understood that among the four reality-objects (tattvārtha), the first two are inferior, the third one is medium and the fourth one is to be understood as the most supreme. (FT 12)
|
tatra |
如是 |
adv. |
|
caturṇāṃ tattvārthānāṃ ← caturṇām tattva–arthānām [DN: caturṇā] |
四真實義 |
caturṇām : m.gen.pl. of catur(cardinal) tattva– : tat(pron.) with n.abs.su. tva °arthānām : cpd., m.gen.pl. of °artha |
|
prathamau dvau hīnau(√hā) |
初二下劣 |
prathamau : m.nom.du. of prathama(adj.) dvau : m.nom.du. of dva(cardinal) hīnau : m.nom.du. of hīna(ppp.) |
|
tṛtīyo madhyamaḥ ← tṛtīyaḥ madhyamaḥ |
第三處中 |
tṛtīyaḥ : m.nom.sg. of tṛtīya(adj.) madhyamaḥ : m.nom.sg. of madhyama(adj.) |
|
caturtha uttamo ← caturthaḥ uttamaḥ |
第四最勝 |
caturthaḥ : m.nom.sg. of caturtha(adj.) uttamaḥ : m.nom.sg. of uttama(adj.) |
|
veditavyaḥ(√vid) |
當知 |
m.nom.sg. of veditavya(fpp.) |
術語表 GLOSSARY
|
abhāva |
無性/ 非有 |
non-existent |
|
abhilāpa-viśliṣṭa |
性離言說 |
disjoined from speech/ words |
|
abhiniviṣṭa |
所執 |
attached to |
|
abhipreta |
欲 |
wish |
|
abhisamāgacchant |
證入現觀 |
directly realizing |
|
abhiyoga-ja |
精勤修學所生 |
resulting from the exertion of practice |
|
ācārya-muṣṭim |
祕吝 |
the close-fistedness of a teacher |
|
ādaram |
殷重 |
enthusiasm |
|
adhikaṃ karoti |
增 |
adds |
|
adhiṣṭhāna |
所依 |
support |
|
adhyupekṣitum |
棄捨 |
to abandon |
|
advaya |
不二/ 無二 |
non-duality |
|
āgama |
聖言 |
scriptures |
|
aham iti vikalpa |
「我」分別 |
discrimination of “I” |
|
akartukāma |
無欲樂 |
not wish to do |
|
ākāśa |
空 |
space |
|
akhinna |
無厭倦 |
unwearied |
|
ākiñcanyāyatana |
無所有處 |
the sphere of nothingness |
|
aklānta-citta |
心無勞倦 |
mentally unwearied |
|
aklānta-kāya |
身無勞倦 |
physically unwearied |
|
akuśala |
不善 |
unskilful/ unwholesome |
|
ālambana |
所緣 |
cognitive object |
|
alaṅkāra-upavicāra |
莊嚴具 |
adornments |
|
amanāpa |
不可意 |
unpleasant |
|
amāyāvī |
無誑 |
without being deceitful |
|
anādi |
無始 |
beginningless |
|
anāgata |
未來 |
future |
|
anāsrava |
無漏 |
without outflow |
|
anāsrava-jñāna |
無漏智 |
outflow-free knowledge |
|
anāsrava-jñāna-āvāhaka |
能引無漏智 |
which induces the outflow-free knowledge |
|
anāsrava-pṛṣṭhalabdha-jñāna |
無漏後得智 |
knowledge obtained subsequent to the outflow-free knowledge |
|
anāvaraṇa |
無障礙 |
free from hindrance |
|
anekavidha |
非一[種] |
manifold |
|
anidarśana |
無見 |
invisible |
|
anta-dvaya-varjitā |
遠離二邊 |
free from both extremes (existent and non-existent) |
|
anudaya |
不生起 |
non-arising |
|
anugama |
隨順 |
in conformity |
|
anukampācitta |
愍心 |
thoughts of sympathy |
|
anumāna-pramāṇa |
比量 |
inference |
|
anupaga |
無著 |
non-clinging |
|
anuśaṃsa |
勝利 |
benefit |
|
anuśaṃsa-darśin |
見勝利 |
sees the benefits of the merits |
|
anuśliṣṭa-lakṣaṇa |
合相 |
combined characteristics |
|
anuvicārita |
隨伺 |
investigated |
|
anuvitarkita |
隨尋 |
reasoned |
|
anyonya |
展轉 |
mutually |
|
apara-pratyayatva |
不從他緣 |
being non-dependent on others |
|
aparijñāta |
不了知 |
not having fully understood |
|
apariniṣpannatva |
不成實 |
the fact of not having been accomplished |
|
apavāda |
損減 |
denial/ negation |
|
apavādikā |
損減 |
negating (adj.) |
|
apramāṇa |
無量 |
infinite |
|
apratibala |
無力能 |
incapable |
|
apratigha |
無對 |
non-resistant |
|
apriya-vikalpa |
非愛分別 |
discrimination of the unpleasant |
|
apsaṃjñā |
水想 |
ideation of water |
|
āptāgama-pramāṇa |
至教量 |
scriptural authority |
|
āptāgamata |
至教 |
scriptures |
|
ārūḍha |
乘御 |
mounted |
|
arūpin |
無色 |
immaterial/ non-material |
|
asadbhūta-samāropa |
增益實無 |
superimposition onto the non-existent |
|
aśakta |
無力 |
not capable |
|
āśām |
意望 |
aspiration |
|
asaṃgrāha/ asadgrāha |
妄執/ 邪執 |
false-grasping |
|
asaṃhāryatā |
不可引奪 |
incapability of being led astray |
|
asaṃkliṣṭa |
無雜染 |
undefiled |
|
asaṃlīna-citta |
心無怯弱 |
mind not cowed |
|
asaṃskṛta |
無為 |
unconditioned |
|
asaṃvidyamānatā |
無所有 |
the fact of not being found |
|
aśaṭha |
無諂 |
without cheating |
|
asmi-māna |
我慢 |
self-arrogance |
|
āśritya |
依 |
relying on |
|
āśu |
速疾 |
quickly |
|
aśubha |
不淨 |
revolting |
|
atīta |
過去 |
past |
|
ativartate |
越度 |
proceed further |
|
ātman |
我 |
self |
|
avakrānti |
悟入 |
realization |
|
avaśiṣṭa |
餘 |
the remains |
|
avasthāna |
久住/ 住 |
remaining long/ remaining |
|
aviparītā |
無倒 |
not topsy turvy |
|
avyāhata |
無所罣礙 |
unhindered |
|
avyāhatagati |
所行無礙 |
unobstructed in his action |
|
avyākṛta |
無記 |
non-defined/ undefined |
|
āyati |
當來世 |
the future |
|
ayoniśo vikalpayitvā |
不如理虛妄分別 |
conceptualizing improperly |
|
bahu-nānā-prakāra |
眾多品類差別 |
the manifold and innumerable types and categories |
|
bāla |
愚夫 |
fool |
|
bhāgīya |
品類/ 類 |
division/ category |
|
bhāṇḍopaskara |
資產什物 |
utensils |
|
bhāva |
有性/ 有 |
existent |
|
bhāvanā |
修習 |
cultivation |
|
bhikṣu |
苾芻 |
monk |
|
bhinna-lakṣaṇa |
離相 |
distinctive characteristics |
|
bhojana |
食 |
food |
|
bhūtāpavāda |
損減實有 |
denial of the true existent |
|
bhūtatā |
真實性 |
true nature |
|
bhūyasyā mātrayā |
倍於 |
to a greater and greater extent |
|
cakṣus |
眼 |
eye |
|
catur-brāhma-vihāra |
四種梵住 |
the Four Brāhma Abodes |
|
catvāry āryasatyāni |
四聖諦 |
the Four Noble Truths |
|
cittaśānti |
心寂靜 |
mental peace |
|
cyuti |
歿 |
death |
|
darśana-tulyatā |
所見同性 |
similarity in seeing |
|
devāḥ |
諸天眾 |
gods |
|
dhāraṇa |
護持 |
upholding |
|
dharma-lakṣaṇa-saṃgṛhīta |
法相所攝 |
subsumed as dharma-characteristic |
|
dharma-nairātmya-praveśa |
入法無我 |
penetration into the selflessness of dharma-s |
|
dharma-netrī |
法眼 |
dharma-eye |
|
dharmatā |
法性 |
|
|
dharma-vinaya |
法毘奈耶 |
the Buddhist system |
|
dhārmikī |
如法 |
righteous |
|
dhyāyati |
修靜慮 |
meditates |
|
dīrgha-kālam |
長時 |
for a long time |
|
doṣa |
過失 |
fault |
|
dṛḍha-sannāha-prayoga |
堅固甲冑加行 |
firm armour-like effort |
|
dṛḍha-vīryatā |
精進堅牢 |
firm diligence |
|
dṛṣṭa-śruta-mata-vijñāta |
見聞覺知 |
that which is seen, heard, experienced/ known, cognized |
|
dṛṣṭe dharme |
於現法中 |
in the present life |
|
duḥkha-samudaya-nirodha-mārgāḥ |
苦集滅道 |
Suffering, Cause of Suffering, Cessation and the Path to its cessation |
|
duḥkha-upanipāta |
遭遇苦難 |
occurrences of difficulties/ suffering |
|
dūrānupraviṣṭa |
能深入 |
deeply penetrated into |
|
durgṛhītā śūnyatā |
惡取空 |
emptiness wrongly grasped |
|
dveṣa |
瞋 |
hatred/ aversion |
|
ekatya |
一類 |
a type |
|
gandha |
香 |
smell/ odour/ perfume |
|
gāthābhigīta |
說頌 |
reciting a verse |
|
ghrāṇa |
鼻 |
nose |
|
gocara-viṣaya |
所行境界 |
object-field of activity-domain |
|
grāha |
執 |
grasp |
|
gṛha |
舍 |
house |
|
guṇavat/ guṇavant |
具功德 |
virtuous |
|
hetuka |
因 |
cause |
|
hīna |
下劣 |
inferior |
|
icchati |
信受 |
accept |
|
jāti-jarā-vyādhi-maraṇa-ādika-duḥkha |
生老病死等苦 |
duḥkha comprising birth, old age, illness, death etc. |
|
jihvā |
舌 |
tongue |
|
jīva |
命者 |
life |
|
jñāna |
智 |
knowledge |
|
jñeya-āvaraṇa |
所知障 |
knowable-hindrance |
|
jñeya-āvaraṇa-viśuddhi-jñāna-gocara |
所知障淨智所行 |
activity-domain of knowledge characterized by the purity of the knowable-hindrance |
|
jñeya-paryantagatā |
所知邊際 |
extreme limit of a knowable |
|
jñeyasyābhilāpa |
所知境界言說 |
what is said of the knowable |
|
jñeya-vastu |
所知事 |
the knowable object-base |
|
kālika |
世 |
time |
|
kānti |
愛 |
desire |
|
kāruṇya-citta |
悲心 |
thoughts of compassion |
|
kāya |
身 |
body |
|
kleśa-āvaraṇa |
煩惱障 |
defilement-hindrance |
|
kleśa-āvaraṇa-viśuddhi-jñāna-gocara |
煩惱障淨智所行 |
activity-domain of knowledge characterized by the purity of the defilement-hindrance |
|
kleśa-praśāntatā |
煩惱寂靜 |
the fact of the appeasement of defilements |
|
kleśa-upakleśa |
本惑隨惑 |
primary and secondary defilements |
|
kṣama |
忍 |
forebearing |
|
kṣipram |
速疾 |
quickly |
|
kuśala |
善 |
skilful |
|
kutra |
何處 |
where |
|
lābha-satkāra |
利養恭敬 |
gains and/ or honour |
|
laghu laghu |
速疾 |
very quickly |
|
laukika-jñāna |
世間智 |
worldly knowledge |
|
loka |
世間 |
the world |
|
loka-nirvartaka |
能起世間 |
producer of the world |
|
loka-prasiddha |
世間極成 |
established universally by the world |
|
madhyama |
中 |
medium |
|
madhyamā pratipad |
中道 |
the Middle Way separated from the two extremes |
|
mahān upāyaḥ |
廣大方便 |
great means |
|
mahā-smṛti-bala |
大念力 |
power of great mindfulness |
|
Mahāyāna-adhimukti |
大乘勝解 |
conviction in the Mahāyāna |
|
mama iti vikalpa |
「我所」分別 |
discrimination of “mine” |
|
māna-mūla |
慢根本 |
root of conceit |
|
manāpa |
可意 |
pleasant |
|
manas |
意 |
the mind |
|
manasā-anuvitarkita-anuvicārita |
意隨尋伺 |
subsequent reasoning and investigation by the mind |
|
manda-krodhatā |
性薄瞋忿 |
be slow to anger |
|
māyā |
幻 |
illusion |
|
mayatā |
分 |
composition |
|
mīmāṃsaka |
能伺察者 |
one who is analytical |
|
mithyā-vikalpa |
邪分別 |
false discrimination |
|
moha |
愚癡 |
ignorance |
|
muhyati |
迷惑 |
deludes |
|
muni |
牟尼 |
sage |
|
na-eva-saṃjñā-na-āsaṃjñā-āyatana |
非想非非想處 |
the sphere of neither ideation nor non-ideation |
|
nāma-eṣaṇā-āgata |
名尋思所引 |
derived from the investigation into name |
|
nāma-mātra |
唯名 |
mere name |
|
nāman |
名 |
name |
|
nāma-paryeṣaṇā |
名尋思 |
investigation of name |
|
namas |
敬禮 |
salutation to |
|
nāma-saṃjñā-abhilāpa-paribhāvita |
名想言說所顯 |
manifested by name, ideation and speech |
|
nāma-saṃjñā-abhilāpa-parigṛhīta |
名想言說所攝 |
sustained by name, ideation and speech |
|
nāstika |
無者 |
nihilist |
|
naya |
道理 |
principle |
|
nidarśana |
有見 |
visible |
|
nigraha |
能摧/ 摧伏 |
refutation |
|
niḥsvabhāva |
無自性 |
without intrinsic nature |
|
nirabhilāpya |
不可言說 |
ineffable |
|
nirabhilāpya-dharmatā |
離言法性 |
the ineffable dharma nature |
|
nirabhilāpya-svabhāvatā |
離言自性 |
the ineffable intrinsic nature/ the state of the ineffable intrinsic nature |
|
nirākaroti |
止 |
declines |
|
nirmāṇa |
變化 |
transformation/ magical creation |
|
nirmānatara |
憍慢漸減 |
more and more humble |
|
nirnimittatā |
無相 |
the absence of signs/ the fact of the absence of signs |
|
nirūpita |
顯 |
indicate |
|
niruttara/ niruttarā |
無上 |
unsurpassed/ supreme |
|
nirvāṇa-saṃbhāra |
涅槃資糧 |
provision for nirvāṇa |
|
nirvastukatā |
無事 |
the absence of the object-base/ the fact of the absence of the object-base |
|
nirvikalpa-jñāna |
無分別智 |
non-conceptualizing knowledge |
|
niścita-adhimukti |
決定勝解 |
determined conviction |
|
niṣprapañca |
無戲論 |
proliferation-free |
|
niśritya |
依止/ 依 |
having relied/ relied on/ basing on |
|
nistṛṣṇa |
遠離貪愛 |
free from craving |
|
nivartate |
退轉 |
recoils |
|
nyūna |
劣 |
inferior |
|
nyūnīkaroti |
減 |
subtracts |
|
pāna |
飲 |
drink |
|
pañcābhijñā |
五種神通 |
the Five Higher Knowledges |
|
pāpārucitā |
不樂惡 |
disinclined towards evil |
|
parama |
最勝 |
ultimate |
|
paramāptāgama |
最勝至教 |
the highest teachings |
|
paramārtha |
勝義 |
highest meaning |
|
paramārtha-satya |
勝義諦 |
absolute truth |
|
parama-śūnyatā-adhimokṣa |
最勝空性勝解 |
resolute conviction in supreme emptiness |
|
parama-tattva-jñāna |
極真智 |
knowledge of the Supreme Reality |
|
paraṃparāgata |
展轉傳來 |
successively passed down |
|
parapravādi |
外道異論 |
heretical theories |
|
paricita |
積聚/ 所積聚 |
accrued |
|
parigṛhīta |
攝受/ 所攝受 |
be subsumed |
|
parijñāna |
了知/ 智 |
complete knowledge |
|
pariṇāma |
變 |
transformation |
|
parinirvāyan |
入般涅槃 |
entering Parinirvāṇa |
|
paripāka |
成熟 |
maturation |
|
pariśrama |
劬勞 |
fatigue |
|
pariśuddha |
清淨 |
completely purified |
|
parityāga |
捨 |
completely give away |
|
paryavadāta |
鮮白 |
completely clarified |
|
paryeṣaṇā |
尋思 |
investigation |
|
paryeṣita |
求/ 所求 |
aspired |
|
paśyati |
觀見/ 觀察 |
sees |
|
piṇḍa-grāha-vikalpa |
總執分別 |
discrimination of the grasping of the whole |
|
prabhāvita |
所顯 |
being manifested |
|
pradhāna-nāstika |
最極無者 |
the foremost nihilist |
|
prādurbhāva |
生起 |
manifestation |
|
prahāṇa |
能斷 |
abandonment |
|
prajahāti |
斷滅 |
abandons |
|
prajñapti |
虛假/假立 |
concept/ designation |
|
prajñapti-mātra |
唯假 |
mere-designation |
|
prajñapti-vāda |
假說 |
conceptual designation |
|
prajñapti-vāda-nimitta-adhiṣṭhāna |
假說相處 |
the foundational-cause for conceptual designation |
|
prajñapti-vāda-nimitta-saṃniśraya |
假說相依 |
the support-cause for conceptual designation |
|
prajñapti-vāda-svabhāva |
假說自性 |
the intrinsic nature of conceptual designation |
|
prajñapti-vāda-svabhāvatā |
假說自性 |
the fact of the intrinsic nature of conceptual designation |
|
prajñapti-vāda-upacāra |
假說詮表 |
the figurative expression of conceptual designation |
|
prakāśana |
能顯 |
declaration |
|
prakīrṇa-lapita |
諠雜語論 |
frivolous talk |
|
prakṛti-bhadra-kalyāṇatā |
性極賢善 |
naturally virtuous and good |
|
prakṛti |
性 |
naturally |
|
prakṣipati |
捨 |
rejects |
|
praṇaṣṭa |
失壞 |
lost/ perished |
|
praṇidhāna |
正願 |
vow |
|
prapañca |
戲論 |
conceptual proliferation |
|
prāpta |
得/ 所得 |
obtained |
|
prārthayate |
多願樂 |
aspires |
|
prasāda-adhimukti-vivarjita |
遠離清淨勝解 |
distanced from deep faith and resolve |
|
pratibhāsa |
光影 |
appearance |
|
pratibimba |
影像 |
image |
|
praticchannakalyāṇa |
轉覆自善 |
to conceal his own goodness |
|
pratīghāta |
礙/ 有對 |
obstruction/ resistant |
|
pratipanna |
修行 |
practised |
|
pratiśrutkā |
響應 |
echo |
|
pratītya |
緣 |
depending on |
|
pratītya-samutpanna |
緣生 |
dependent origination |
|
pratītya-samutpanna-saṃskārāḥ |
緣生諸行 |
dependent co-arisen conditioning forces |
|
pratividhyati |
通達 |
directly realizes |
|
prativinodana |
除遣 |
removal |
|
prativiśiṣṭa |
勝 |
superior |
|
pratyakṣa-pramāṇa |
現量 |
direct perception |
|
pratyupakāra |
酬報 |
reciprocation |
|
pratyutpanna |
現在 |
present |
|
pravartate |
轉/ 起 |
arises |
|
pravicinvant |
極善思擇 |
investigating |
|
prayoga |
修行 |
effort |
|
priya-vikalpa |
愛分別 |
discrimination of the pleasant |
|
pṛthivī |
地 |
earth |
|
pṛthivī-saṃjñā |
地想 |
ideation of earth |
|
pudgala-dṛṣṭi |
我見/ 人見 |
the “person”-view |
|
pūjālābhasatkāra |
供養恭敬 |
offering, gain and honour |
|
puruṣājanya |
吉祥士 |
the excellent among men |
|
puruṣottama |
士中尊 |
the supreme among men |
|
pūrvaka |
過去 |
previous |
|
rāga |
貪 |
greed |
|
rasa |
味 |
taste |
|
ṛddhi |
神通 |
super-normal power |
|
rūpa-ādi-saṃjñaka-vastu |
色等想事 |
object-base with ideation of form etc. |
|
rūpa-ādi-saṃjñaka-dharmāḥ |
色等想法 |
dharma-s with ideation of form etc. |
|
rūpa-ādi-ātmaka |
色等自性 |
nature of form etc. |
|
rūpa-saṃjñaka |
色想 |
the ideation of form |
|
rūpin |
有色 |
material |
|
śabda |
聲 |
sound |
|
sabrahmacārin |
同梵行者 |
fellow spiritual practitioners |
|
saddharma |
正法 |
the true Dharma |
|
saddharma-pratirūpaka |
像似正法 |
semblance of the true Dharma |
|
śaithilika |
慢緩 |
be slack |
|
sakṛt |
頓 |
abruptly |
|
samanupaśyati |
正觀 |
properly observes |
|
samanveṣate |
求 |
seeks |
|
samāropa |
增益 |
superimposition |
|
samāropa-apavādikā dṛṣṭi |
增益損減見 |
view of superimposition and negation |
|
samāsatas |
略 |
briefly |
|
samasta |
總 |
in summary |
|
saṃbhāva |
當生 |
coming into being |
|
saṃjñā |
想 |
ideation/ notion |
|
saṃketa |
假立 |
linguistic agreement |
|
saṃkleśa |
雜染 |
defilement |
|
saṃkliṣṭa-citta |
雜染心 |
defiled thought/ defiled mind |
|
saṃsāra-anugata |
隨逐生死 |
attendant in saṃsāra |
|
saṃsāra-saṃsṛti |
流轉生死 |
revolving/ flowing around/ circling in saṃsāra |
|
saṃśaya |
疑惑 |
doubt |
|
saṃskārāḥ |
行 |
conditioning forces |
|
saṃskṛta |
有為 |
conditioned |
|
saṃstava |
串習 |
familiarity/ habits |
|
saṃtiṣṭhate |
住 |
remains |
|
samucchrayaviśeṣa |
尊貴殊勝 |
specific exaltation |
|
samudānayati |
成辦 |
accomplishes |
|
saṃvara |
律儀 |
restraint |
|
saṃvṛta |
防護 |
restrained |
|
saṃvṛti |
世俗 |
convention |
|
saṃvṛti-satya |
世俗諦 |
conventional truth |
|
samyak-darśin |
正觀察 |
seeing correctly |
|
samyak parijñāna |
正了知 |
perfect understanding |
|
samyak prajñā |
正慧 |
perfect wisdom |
|
samyak-sarva-dharma-pravicayāḥ |
一切正法思擇 |
proper investigations of all dharma-s |
|
sandhāya-vacana |
密意言義 |
implicit teaching |
|
sanidarśana |
有見 |
visible |
|
sanniśrita |
依止 |
well-supported |
|
sarva-jñatva-hetu |
一切智因 |
the cause of omniscience |
|
sarva-jñeyasya jñāna |
一切所知境智 |
knowledge of all knowable |
|
sarva-saṃjñā |
一切想 |
ideation of all |
|
sarva-sattva-bhājana-lokānām |
一切有情世間及器世間 |
all sentient beings and the receptacle worlds |
|
sarvatā |
一切性 |
totality |
|
sarvatra-vaśin |
普於一切得自在 |
mastery over everything |
|
sarva-vaināśika |
壞諸法者 |
the complete nihilist |
|
sarva-vidyā-sthāna |
一切明處 |
all aspects of sciences |
|
sarva-vidyā-sthāna-kauśalya |
諸明處一切善巧 |
skilfulness of all areas of knowledge |
|
sāsrava |
有漏 |
with outflow |
|
sat |
智者 |
the good one |
|
satkāya-dṛṣṭi |
薩迦耶見 |
true-self-view |
|
satya-abhisamaya |
聖諦現觀 |
direct realization of the Truths |
|
senā |
軍 |
army |
|
śikṣā-mārga-saṃgṛhītā |
學道所攝 |
included in the Path of Training |
|
śikṣā-pada |
學處 |
the training instructions |
|
śikṣate |
學 |
trains |
|
skandha-mātra |
唯有諸蘊 |
mere-aggregates |
|
skandha-vinirmukta-pudgala-abhāva-darśana |
異蘊補特伽羅無性見 |
vision of the non-existence of the person apart from the aggregates |
|
spraṣṭavya |
觸 |
tangible |
|
śramaṇa |
沙門 |
a recluse |
|
śreṣṭha |
勝 |
superior |
|
śrotra |
耳 |
ear |
|
śruta |
所聞 |
heard |
|
strī-puruṣa-paricaryā |
男女承事 |
courtship between men and women |
|
sugambhīra-artha-gocara |
最甚深義所行境界 |
activity domain of very profound meaning |
|
sugṛhītā śūnyatā |
善取空 |
emptiness properly-grasped |
|
śūnyatā |
空性/ 空 |
emptiness |
|
śūnyatā-adhimokṣa |
空勝解 |
the resolute conviction in emptiness |
|
supratividdha |
妙善通達 |
well penetrated |
|
susamāhita-citta |
心善定 |
well equipoised mind |
|
suvicita-niścita-jñāna-gocara |
極善思擇決定智所行 |
the well-examined and determined activity domain of knowledge |
|
suviśuddha |
已善淨 |
well-purified |
|
svabhāva |
自性 |
intrinsic nature |
|
svabhāva-prajñapti-eṣaṇā-āgata |
自性假立尋思所引 |
derived from the investigation of designation into intrinsic nature |
|
svabhāva-prajñapti-mātra |
唯自性假立 |
mere designation of self-nature |
|
svabhāva-prajñapti-paryeṣaṇā |
自性假立尋思 |
investigation of the designation of intrinsic nature |
|
svabhāva-vikalpa |
自性分別 |
discrimination of intrinsic nature |
|
svadṛṣṭi |
自見 |
self-view |
|
svalakṣaṇa-prajñapti |
假立自相 |
designation in terms of the intrinsic characteristics |
|
svapna |
夢 |
dream |
|
svavikalpa-prasiddha |
自分別共所成立 |
universially established by one’s conceptualization |
|
svenāśaya |
意樂 |
own intention |
|
tadanya |
餘 |
another |
|
tad-anya-sarva-dṛṣṭi-mūla |
一切餘見根本 |
the root of all other views |
|
tad-anya-sarva-māna-mūla |
一切餘慢根本 |
the root of all other conceit |
|
tād-ātmya |
其自性 |
the self-nature of that |
|
tadgata-guṇa-adarśinaḥ |
不見其功德 |
does not see the virtues pertaining to it |
|
tārkika |
能尋思者 |
one who is investigative |
|
tāsu tāsu jātiṣu |
彼彼生中 |
in this and that births |
|
tathāgata-jñāna-adhigamāya |
能證如來妙智 |
for the attainment of the Tathāgata‘s knowledge |
|
tathatā |
真如 |
Suchness |
|
tathatā-mātra |
唯真如 |
mere-suchness |
|
tathā-tathā |
如是如是 |
correspondingly |
|
tattva |
真實 |
reality |
|
tattvārtha |
真實義 |
reality-object |
|
tattvārtha-gocara-jñāna |
真實義所行處智 |
knowledge of the domain of activity of reality object |
|
tejas |
火 |
fire |
|
trivastu-janaka |
能生三事 |
generator of the three object-bases |
|
tṛṣṇā |
貪愛 |
craving |
|
tulyādhika |
若等若增 |
equal or more |
|
tyāga |
能捨 |
forsaking |
|
ubhaya-viparīta |
俱相違 |
that which is neither of the two |
|
udaka-candra |
水月 |
moon in the water |
|
udaya-vyaya-pratisaṃyuktā prajñā |
生滅相應慧 |
wisdom associated with the arising and ceasing |
|
udgṛhīta |
取 |
grasped |
|
unnatim |
自貢高 |
arrogant |
|
upacāra |
詮表 |
figurative expression |
|
upādānīya |
有取 |
grasping |
|
upadarśayati |
示現 |
displays |
|
upakrama |
害緣 |
detriment |
|
upalabhyate |
可得 |
apperceived |
|
upaparīkṣya |
觀察 |
investigated |
|
upapatti-sādhana-yukti |
證成道理 |
establishment based on cogent evidence |
|
upārambha |
難詰 |
blaming |
|
upasaṃhita |
所引 |
connected |
|
upatāpa-vipratipatti |
侵惱 |
vexations and transgressions |
|
upekṣā |
捨 |
equanimity |
|
utkṣipati |
取 |
grasps |
|
utpāda |
生 |
arising |
|
utpannotpanna |
隨所生起 |
repeatedly arise |
|
utsāhavān |
有所堪能 |
persevering |
|
uttama |
最勝 |
the most supreme |
|
uttāna |
了 |
clarify |
|
uttrasyati |
深怖畏 |
become frightened |
|
vaikalya |
闕 |
deficiency |
|
vaira |
怨嫌 |
hostility |
|
vana |
林 |
forest |
|
vardhate |
增長 |
develops |
|
vastra |
衣 |
garment |
|
vastu |
事 |
object-base |
|
vastu-eṣaṇā-āgata |
事尋思所引 |
derived from the investigation into an object-base |
|
vastu-mātra |
唯事 |
mere-object-base |
|
vastu-mātra-paramārtha |
唯事勝義 |
ultimate mere-object-base |
|
vastu-paryeṣaṇā |
事尋思 |
investigation of object-base |
|
vāyu |
風 |
wind |
|
vedanā |
受 |
feeling |
|
vibhava |
除遣 |
subduing |
|
vicakṣaṇa |
性黠慧 |
wise |
|
vicikitsā |
疑難 |
doubts |
|
vihāra-praśāntatā |
住最靜 |
the fact of the tranquility of state |
|
vijñāna |
識 |
consciousness |
|
vijñāta |
所知 |
cognized |
|
vikalpa |
分別 |
discrimination |
|
vikalpa-adhiṣṭhāna |
分別所依 |
support of the discrimination |
|
vikalpa-prapañca-adhiṣṭhāna |
分別戲論所依 |
the support for the discrimination of conceptual proliferation |
|
vikalpa-prapañca-ālambana |
分別戲論所緣 |
discrimination of the conceptual proliferation of the cognitive object |
|
vimukta-jñāna |
解脫智 |
knowledge which is freed of hindrance |
|
vineya |
所化(有情) |
the one to be guided |
|
vipādayati |
敗壞 |
destroys |
|
viparyāsa-pratyupasthāpanā-dṛṣṭi |
現前顛倒見 |
manisfestation of the topsy-turvy view |
|
visaṃvādayati |
虛誑 |
speaks falsely |
|
viṣaya |
境界 |
object-field |
|
viśeṣa |
差別 |
difference |
|
viśeṣa-prajñapti-eṣaṇā-āgata |
差別假立尋思所引 |
derived from the investigation of the designation into difference |
|
viśeṣa-prajñapti-mātra |
唯差別假立 |
mere designation of difference |
|
viśeṣa-prajñapti-paryāya |
差別假立門 |
perspective of the designation of difference |
|
viśeṣa-prajñapti-paryeṣaṇā |
差別假立尋思 |
investigation of the designation of differences |
|
viśeṣa-vikalpa |
差別分別 |
discrimination of differences |
|
vistareṇa yāvat |
廣說乃至 |
extensively/ up to |
|
viśuddhatva |
清淨 |
purity |
|
vitarka |
尋思 |
reasoning |
|
vitatha |
虛妄 |
untrue |
|
vivāda |
諍訟 |
dispute |
|
vivṛta |
開 |
expose |
|
vṛtta-skhalita-samudācāra |
犯禁現行 |
manifestations of disciplinary transgressions |
|
vyavasthāna |
安立 |
establishment |
|
vyaya |
滅 |
ceasing |
|
vyāyāma |
精勤營務 |
effort |
|
yācita |
求請 |
requested |
|
yānatraya |
三乘 |
the Three Vehicles |
|
yathā-śaktyā yathā-balam |
隨能隨力 |
to the extent of his ability to the extent of his power |
|
yathā-bhūtam |
如實 |
truly as they are |
|
yathā-bhūta-parijñāna |
如實智 |
true knowledge of seeing things as they really are |
|
yathā-pūrva-nirdiṣṭa |
如前說 |
as previously pointed out |
|
yathāvad-bhāvikatā |
如所有性 |
the state of their being existents in the manner as they are |
|
yāvad-bhāvikatā |
盡所有性 |
the state of the full extent of being existents |
|
yukta-artha-paṇḍita |
道理義聰叡者 |
one who is reasonable and wise |
|
yukti-prasiddha |
道理極成 |
established through reasoning/ logic |
慣用語 IDIOMATIC EXPRESSIONS (without sandhi)
|
antataḥ yāvat/ yāvat antataḥ |
乃至 |
finally up to |
|
ārabhya |
於 |
concerning |
|
bhūyasyā mātrayā |
倍於 |
to greater and greater extent |
|
kutaḥ punaḥ |
況能 / 何當… |
how much less so/ how will there be … |
|
na anyathā/ na anyatra |
唯 |
not otherwise/ except that/ only that/ not … other than … |
|
na eva… na api |
不… 亦不… |
neither … nor … |
|
na tu eva |
不如 |
but not the very … |
|
pūrvam eva |
如前 |
as previously |
|
pūrvam tāvat |
先 |
|
|
sarveṇa sarvam |
一切都 |
in each and every way |
|
tat yathā |
謂 |
for example/ namely/ such as/ just as |
|
tathā hi |
故… |
because |
|
yat uta |
謂 |
that is, … |
|
yasyāḥ |
齊此 |
from which |
|
yathā api |
如此 |
that being so, … |
|
yathāvat |
如 |
like, as … |
|
yathā–yogam |
如其所應 |
accordingly |
|
yāvat eva |
乃至 |
to the extent |
|
yāvat kiṃcit |
所有一切 |
to whatever extent |
APPENDIX
tattvārthapaṭalam
Dutt
Nalinaksha, ed. 1966. Bodhisattvabhūmiḥ.
Patna: K.P. Jayaswal Research Institute.
Accessed:
http://www.dsbcproject.org/canon-text/content/328/1308
tattvārthaḥ katamaḥ samāsato dvividhaḥ yathāvadbhāvikatāñca dharmāṇāmārabhya yā dharmāṇāṃ bhūtatā yāvadbhāvikatāñcārabhya yā dharmāṇāṃ sarvatā iti bhūtatā sarvatā ca dharmāṇāṃ samastastattvārtho veditavyaḥ
sa punareva tattvārthaḥ prakārabhedataścaturvidhaḥ lokaprasiddho yuktiprasiddhaḥ kleśāvaraṇaviśuddhijñānagocaro jñeyāvaraṇaviśuddhijñānagocaraśca
tatra laukikānāṃ sarveṣāṃ yasmin vastuni saṃketasaṃvṛtisaṃstavanāgamapraviṣṭayā buddhyā darśanatulyatā bhavati tadyathā pṛthivyāṃ pṛthivyaiveyaṃ nāgniriti yathā pṛthivyāmevamagnāvapsu vāyau rūpeṣu śabdeṣu gandheṣu raseṣu spraṣṭavyeṣu bhojane pāne yāne vastre alaṅkāropavicāre bhāṇḍopaskare gandhamālyavilepane nṛtyagītavāditre āloke strīpuruṣaparicaryāyāṃ kṣetrāpaṇagṛhavastuni sukhaduḥkhe duḥkhamidaṃ na sukhaṃ sukhamidaṃ na duḥkhamiti samāsata idamidaṃ nedam evamidaṃ nānyatheti niścitādhimuktigocaro yadvastu sarveṣāmeva laukikānāṃ paraṃparāgatayā saṃjñayā svavikalpa-prasidvaṃ na cintayitvā tulayitvopaparīkṣyodgṛhītam idamucyate lokaprasiddhatattvam
yuktiprasiddhatattvaṃ katamat satāṃ yuktārthapaṇḍitānāṃ vicakṣaṇānāṃ tārkikāṇāṃ mīmāṃsakānāṃ tarkaparyāpannāyāṃ bhūmau sthitānāṃ svayaṃ prātibhānikyāṃ pārthagjanikyāṃ mīmāṃsānucaritāyāṃ pratyakṣamanumānamāptāgamaṃ pramāṇaṃ niśritya suvidita-suviniścitajñānagocara-jñeyaṃ vastūpapattisādhanayuktyā prasādhitaṃ vyavasthāpitam idamucyate yuktiprasiddhaṃ tattvam
kleśāvaraṇaviśuddhijñānagocarastattvaṃ katamat sarvaśrāvakapratyekabuddhānāmanāsraveṇānāsravāvāhakena cānāsravapṛṣṭalabdhena ca laukikena jñānena yo gocaraviṣayaḥ idamucyate kleśāvaraṇaviśudvijñānagocarastattvam tenālambanena kleśāvaraṇājjñānaṃ viśudhyati anāvaraṇatve cāyatyāṃ santiṣṭhate tasmātkleśāvaraṇaviśuddhijñānagocarastattvamityucyate
tatpunastatvaṃ katamat catvāryāryaisatyāni duḥkhaṃ samudayo nirodho mārgaśca ityetāni catvāryāryasatyāni pravicinvato'bhisamāgacchato'bhisamāgateṣu ca tajjñānamutpadyate sa punaḥ satyābhisamayaḥ śrāvakapratyekabuddhānāṃ skandhamātramupalabhamānānāṃ skandhebhyaścānyamarthāntaramātmānamanupalabhamānānāṃ pratītyasamutpannasaṃskārodayavyayapratisaṃyuktayā prajñayā skandhavinirmuktapudgalābhāvadarśanābhyāsādutpadyate
jñeyāvaraṇaviśuddhijñānagocarastattvaṃ katamat jñeye jñānasya pratighāta āvaraṇamityucyate tena jñeyāvaraṇena vimuktasya jñānasya yo gocaraviṣayastajjñeyāvaraṇaviśuddhijñānagocarastattvaṃ veditavyamtatpunaḥ katamat bodhisattvānāṃ buddhānāñca bhagavatāṃ dharmanairātmyapraveśāya praviṣṭena suviśuddhena ca sarvadharmāṇāṃ nirabhilāpyasvabhāvatāmārabhya prajñaptivāda svabhāvanirvikalpajñeyasamena jñānena yo gocaraviṣayaḥ sāsau paramā tathatā niruttarā jñeyaparyantagatā yasyāḥ sarva samyagdharmapravicayā nivartante nābhivartante
tatpunastattvalakṣaṇaṃ vyavasthānataḥ advayaprabhāvitaṃ veditavyam dvayamucyate bhāvaścābhāvaścatatra bhāvo yaḥ prajñaptivādasvabhāvo vyavasthāpitaḥ tathaiva ca dīrghakālamabhiniviṣṭo lokena sarvavikalpaprapañcamūlaṃ lokasya tadyathā rūpamiti vā vedanā saṃjñā saṃskārā vijñānamiti vā cakṣuriti vā srotraṃ ghrāṇaṃ jihvā kāyo mana iti vā pṛthivīti vā āpastejo vāyuriti vā rūpamiti vā śabdo gandho rasaḥ spraṣṭavyamiti vā kuśalamiti vā akuśalamiti vā avyākṛtamiti vā utpāda iti vā vyaya iti vā pratītyasamutpanna iti vā atītamiti vā anātagamiti vā pratyutpannamiti vā saṃskṛtamiti vā [asaṃskṛtamiti vā] ayaṃ lokaḥ paro lokaḥ ubhau sūryācandramasau yadapi dṛṣṭaśrutamatavijñātaṃ prāptaṃ paryeṣitaṃ manasā'nuvitarkitamanuvicāritamiti vā antato yāvannirvāṇamiti vā ityevaṃbhāgīyaḥ prajñaptivādanirūḍhaḥ svabhāvo dharmāṇāṃ lokasya bhāva ityucyatetatrābhāvo yā asyaiva rūpamiti prajñaptivādasya yāvadantato nirvāṇamiti prajñaptivādasya nirvastukatā nirnimittatā prajñaptivādāśrayasya sarveṇa sarvaṃ nāstikatā asaṃvidyamānatā yāmāśritya prajñaptivādaḥ pravartate ayamucyate'bhāvaḥyatpunaḥ pūrvakeṇa ca bhāvenānena cābhāvena ubhābhyāṃ bhāvābhāvābhyāṃ vinirmuktaṃ dharmalakṣaṇasaṃgṛhītaṃ vastu tadadvayaṃm yadadvayam tanmadhyamā-pratipadantadvayavarjitam niruttaretyucyate
tasmiṃśca tattve buddhānāṃ bhagavatāṃ suviśuddhaṃ jñānaṃ veditavyam bodhisattvānāṃ punaḥ śikṣāmārgaprabhāvitaṃ tatra jñānaṃ veditavyam sā ca prajñā mahānupāyo bodhisattvasyānuttarāyāḥ samyaksaṃbodheḥ prāptaye taktasya heto tathā hi bodhisattvastena śūnyatādhimokṣeṇa tāsu tāsu jātiṣu prayujyamānaḥ sattveṣu buddhadharmaparipākāya saṃsāre saṃsaran tañca saṃsāraṃ yathābhūtaṃ parijānāti na ca punastasmātsaṃsārādanityādibhirākārairmānasamudvejayati
sa cetsaṃsāraṃ yathābhūtaṃ na parijānīyānnaśaknuyādrāgadveṣamohādikāt sarvasaṃkleśāccittamadhyupekṣitum anadhyupekṣamāṇaścasaṃkliṣṭacittaḥ saṃsāre saṃsaret saṃkliṣṭacittaḥ saṃsarannaiva buddhadharmān paripācayennāpi sattvān sa cet punaranityādibhirākāraiḥ saṃsārānmānasamudvejayedevaṃ sati bodhisattvo laghu ladhveva parinirvāyāt laghu ladhveva ca parinirvāyan bodhisattva evamapi naiva buddhadharmānnaiva sattvān paripācayet kutaḥ punaranuttarāṃ samyaksambodhimabhisaṃbhotsyate
tenaiva ca śūnyatādhimokṣeṇa bodhisattvaḥ prayujyamānaḥ na nirvāṇāduttrasyati nāpi nirvāṇaṃ prārthayate sa cedvodhisattvo nirvāṇāduttrasyet paratra nirvāṇasaṃbhāro'sya na paripūryeta yathāpi ca taduttrastamānasatvānnirvāṇe'nanuśaṃsadarśinastadgataguṇadarśanaprasādādhimuktivivarjitasya bodhisattvasya sa cetpunarbodhisattvo nirvāṇo prārthanābahulavihārī bhavedāśveva parinirvāyāt āśu parinirvāyam naiva buddhadharmānna sattvān paripācayet
tatra yā ca saṃsāraṃ yathābhūtamaparijānataḥ saṃkliṣṭacittasya saṃsārasaṃsṛtiḥ yā ca saṃsārādudvignamānasasyāśunirvṛtiḥ yā ca nirvāṇāduttrastamānasasya tatsaṃbhārāparipūriḥ yā ca nirvāṇaprārthanābahulavihāriṇa āśa parinirvṛtiḥ ayamanupāyo bodhisattvasya veditavyo'nuttarāyāḥ samyaksaṃbodheḥ
yā punaḥ saṃsāraṃ yathābhūtaṃ parijānato'saṃkliṣṭacittasya saṃsārasaṃsṛtiḥ yā ca saṃsārādanityādibhirākārairanudvignamānasasyānāśunirvṛtiḥ yā ca nirvāṇādanuttrastamānasasya tatsaṃbhāraparipūriryā ca nirvāṇe guṇānuśaṃsadarśino na cātyarthamutkaṇṭhāprāptasyāśu nirvṛtiḥ ayaṃ bodhisattvasya mahānupāyo'nuttarāyāḥ samyaksambodheranu prāptaye sa cāyamupāyastasmin paramaśūnyatādhimokṣe sanniśritaḥtasmātsā paramanśūyatādhimokṣabhāvanā bodhisattvasya śikṣāmārgasaṃgṛhīto mahānupāya ityucyate yaduta tathāgatajñānādhigamāya
sa khalu bodhisattvastena dūrānupraviṣṭe na dharmanairātmyajñānena nirabhilāpyasvabhāvatāṃ sarvadharmāṇāṃ yathābhūtaṃ viditvā na kiñcidvikalpayati nānyatra vastumātraṃ gṛhṇāti tathatāmātram na cāsyaivaṃ bhavati vastumātraṃ vā etattathatāmātraṃ caiti arthe tu sa bodhisattvaścarati arthe parame caran sarvadharmāṃstayā tathatayā samasamān yathābhūtaṃ prajñayā paśyati
sarvatra ca samadarśī samacittaḥ san paramāmupekṣāṃ pratilabhate yāmāśritya sarvavidyāsthānakauśaleṣu prayujyamāno bodhisattvaḥ sarvapariśramaiḥ sarvaduḥkhopanipātaiḥ na nivartate kṣiprañcāklāntakāyaḥ aklāntacittaḥ tatkauśalaṃ samudāyanayati mahāsmṛtibalādhānaprāptaśca bhavati na ca tena kauśalenonnatiṃ gacchati na ca pareṣāmācāryamuṣṭiṃ karoti
sarvakauśaleṣu cāsaṃlīnacitto bhavati utsāhavānavyāhatagatiśca bhavati dṛḍhasannāhaprayogaḥ yathā yathā saṃsāre saṃsaran duḥkhaviśeṣaṃ labhate tathā tathotsāhaṃ bardhayatyanuttarāyāṃ samyaksaṃbodhau yathā yathā samucchrayaviśeṣamadhigacchati tathā tathāni-rmānataro bhavati sattvānāmantike yathā yathā jñānaviśeṣamadhigacchati tathā tathā bhūyasyā mātrayā paropārambhavivādaprakīrṇalapitākleśopakleśebhyaśca vṛttaskha litasamudācārebhyaḥ parijñāya parijñāya cittamadhyupekṣate yathā yathā guṇairvi[va] rdhatetathā tathā praticchannakalyāṇo bhavati na parato jñātuṃ samanveṣate na lābha satkāram imā evaṃbhāgīyā bahavo'nuśaṃsā bhavanti bodhisattvasya bodhipakṣyā bodhyanukūlāstajjñānasanniśritasya tasmād ye kecidbodhimanuprāptavanto ye ca kecitprāpsyanti ye ca prāpnuvanti sarve ta etadeva jñānaṃ niśritya nānyannyūnaṃ prativiśiṣṭaṃ vā
evaṃ niṣprapañcanayārūḍho bodhisattva evaṃ caṃ bahvanuśaṃsa ātmanaśca buddhadharmaparipākāya pareṣāñca yānatrayadharmaparipākāya samyak pratipanno bhavati evañca punaḥ samyak pratipanno bhavati bhogeṣvātmabhāve ca nistṛṣṇo bhavati nistṛṣṇatāyāñca śikṣate sattveṣu bhogātmabhāvaparityāgāya sattvānāmevārthāya saṃvṛtaśca bhavati susaṃvṛtaḥ kāyena vācā sambareṇa ca śikṣate prakṛtyā pāpārucitāyai prakṛtibhadrakalyāṇatāyai ca kṣamo bhavati parataḥ sarvopatāpakipratipattīnām kṣamitvaṃ ca śikṣate mandakrodhatāyai ca a-paropatāpanatāyai ca sarvavidyāsthāneṣu cābhiyukto bhavati kuśalaśca sattvānāṃ vicikitsāprahāṇāyānugrahopasaṃhārāya ca ātmanaśca sarvajñatvahetuparigrahāya adhyātmasthitacittaśca bhavati susamāhitacittaḥ cittasthitaye ca śikṣate caturbrāhmavihārapariśodhanatāyai pañcābhijñāvikrīḍanatāyai ca sattvakṛtyānuṣṭhānatāyai sarvakauśalyābhiyogajakleśa-vinodanatāyai ca vicakṣaṇaśca bhavati paramatattvajñaḥ paramatattvajñatāyai ca śikṣate mahāyāne cāyatyāmātmanaḥ parinirvāṇāya
sa khalu bodhisattva evaṃ samyakprayukto guṇavatsu sattveṣu pūjālābhasatkāreṇa pratyupasthito bhavati doṣavatsu sattveṣu parameṇa kāruṇyacittenānukampācittena pratyupasthito bhavati yathāśaktyā ca yathābalaṃ doṣaprahāṇāyaiṣāṃ prayujyate apakāriṣu sattveṣu maitracittatayā pratyupasthito bhavati yathāśaktyā ca yathābalam aśaṭho bhūtvā amāyāvī teṣāṃ hitasukhamupasaṃharati teṣāmapakāriṇāṃ svenāśayaprayogadoṣeṇa vairacittatāyāḥ prahāṇārthamupakāriṣu sattveṣu kṛtajñatayā tulyādhikena pratyupakāreṇa pratyupasthito bhavati āśāñca dhārmikī paripūrayatyasya yathāśaktyā yathābalam apratibalo'pi ca yācitaḥ san teṣu teṣu kṛtyakaraṇīyeṣvādaraṃ vyāyāmamupadarśayati na sakṛdeva nirākaroti
kathamayaṃ saṃjñāpyetā'śakto'haṃ nākarttukāma iti ityayamevaṃbhāgīyo bodhisattvasya niṣprapañcanayārūḍhasya paramatattvajñāna-sanniśritasya samyakprayogo veditavyaḥ
tatra kayā yuktyā nirabhilāpyasvabhāvatā sarvadharmāṇāṃ pratyavagantavyā yeyaṃ svalakṣaṇaprajñaptirdharmāṇāṃ yaduta rūpamiti vā vedaneti vā pūrvavadantato yāvannirvāṇamiti vā prajñaptimātrameva tadveditavyam na svabhāvo nāpi ca tadvinirmuktastadanyo vāggocaro vāgaviṣayaḥ evaṃ sati na svabhāvo dharmāṇāṃ tathā vidyate yathābhilapyate na ca punaḥ sarveṃṇa sarvaṃ na vidyate sa punarevamavidyamāno na ca sarveṇa sarvamavidyamānaḥ kathaṃ vidyate asadbhū tasamāropāsaṃgrāhavivarjitaśca bhūtāpavādāsaṃgrāhavivarjitaśca vidyate sa punaḥ pāramārthikaḥ svabhāvaḥ sarvadharmāṇāṃ nirvikalpasyaiva jñānasya gocaro veditavyaḥ
sa cetpunaryathaivābhilāpo yeṣu dharmeṣu yasminvastuni pravartate tadātmakāste dharmā vā tadvastu syāt evaṃ sati bahuvidhā bahavaḥ svabhāvā ekasya dharmasyaikasya vastuno bhaveyuḥ tat kasya hetoḥ tathā hyekasmindharme ekasminvastuni bahuvidhā bahavo bahubhirabhilāpaiḥ prajñaptaya upacārāḥ kriyante na ca bahuvidhānāñca bahūnāṃ prajñaptivādānāṃ niyamaḥ kaścidupalabhyate yadanyatamena prajñaptivādenaikena tasya dharmasya tasya vastunaḥ tādātmyaṃ tanmayatā tatsvabhāvatā syānnānyairavaśiṣṭaiḥ prajñaptivādaiḥ tasmātsakalavikalaiḥ sarvaprajñaptivādaiḥ sarvadharmāṇāṃ sarvavastūnāṃ nāsti tādātmyaṃ nāsti tanmayatā nāsti tatsvabhāvatā
api ca sa cedrūpādayo dharmā yathāpūrvanirdiṣṭāḥ prajñaptivādasvabhāvā bhaveyuḥ evaṃ sati pūrva tāvadvastu paścāttatra chandataḥ prajñaptivādopacāraḥ prākprajñaptivādopacārādakṛte prajñaptivādopacāre sa dharmastadvastu niḥsvabhāva eva syāt sati niḥsvabhāvatve nirvastukaḥ prajñaptivādo na yujyate prajñaptivādopacāre cāsati prajñaptivādasvabhāvatā dharmasya vastuno na yujyeta
sa cetpunaḥ pūrvameva prajñaptivādopacārādakṛte prajñaptivādopacāre sa dharmastadvastu tadātmakaṃ syāt evaṃ sati vinā tena rūpamiti prajñaptivādopacāreṇa rūpasaṃjñake dharme rūpasaṃjñake vastuni rūpabuddhiḥ pravarteta na ca pravartate tadanena kāraṇonānayā yuktyā nirabhilāpyaḥ svabhāvaḥ sarvadharmāṇāṃ pratyavagantavyaḥ yathārūpamevaṃ vedanādayo yathānirdiṣṭā dharmā antato yāvannirvāṇaparyantā veditavyāḥ
dvāvimāvasmāddharmavinayātpranaṣṭau veditavyau yaśca rūpādīnāṃ dharmāṇāṃ rūpādikasya vastunaḥ prajñaptivādasvabhāvaṃ svalakṣaṇamasadbhūtasamāropato'bhiniviśate yaścāpi prajñaptivādanimittādhiṣṭhānaṃ prajñaptivādanimittasanniśrayaṃ nirabhilāpyātmakatayā paramārthasadbhūtaṃ vastvapadamāno nāśayati sarveṇa sarvaṃ nāstīti
asadbhūtasamārope tāvadye doṣāste pūrvameva nirūpitā uttānā viśaditāḥ prakāśitāḥ yairdoṣai rūpādike vastunayasadbhūtasamāropātpranaṣṭo bhavatyasmāddharmavinayāditi veditavyaḥ
yathā punā rūpādikeṣu dharmeṣuvastumātramapyapavadamānaḥ sarvavaināśikaḥ pranaṣṭo bhavatyasmāddharmavinayāt tathā vakṣyāmi rūpādīnāṃ dharmānāṃ vastumātramapavadato naiva tattvaṃ nāpi prajñaptistadubhayametanna yujyate tadyathā satsu rūpādiṣu skandheṣu pudgalaprajñaptiryujyate nāsatsu nirvastukāpudgalaprajñaptiḥ evaṃ sati rūpādīnāṃ dharmāṇāṃ vastumātre [sa] rūpādidharmaprajñaptivādopacāro yujyate nāsati nirvastukaḥ prajñaptivādopacāraḥ tatra prajñaptervastu nāstīti niradhiṣṭhānā prajñaptirapi nāsti
ato ya ekatyā durvijñeyān sūtrāntānmahāyānapratisaṃyuktān gambhīrān śūnyatāpratisaṃyuktānābhiprāyikārthanirūpitān śrutvā yathābhūtaṃ bhāṣitasyārthamavijñāyāyoniśo vikalpyā-yogavihitena tarkamātrakeṇaivaṃ dṛṣṭayo bhavantyevaṃvādinaḥ prajñaptimātrameva sarvametacca tattvam yaścaivaṃ paśyati sa samyak paśyatīti teṣāṃ prajñaptyadhiṣṭhānasya vastumātrasyābhāvātsaiva prajñaptiḥ sarveṇa sarvaṃ na bhavati kutaḥ punaḥ prajñaptimātraṃ tattvaṃ bhaviṣyatīti tadanena paryāyeṇa taistattvamapi prajñaptirapi tadubhayamapyapavāditaṃ bhavati prajñaptitattvāpavādācca pradhāno nāstiko veditavyaḥ
sa evaṃ nāṣṭikaḥ sannakathyo bhavatyasaṃvāsyo bhavati vijñānāṃ sabrahmacāriṇām sa ātmānamapi vipādayati loko'pi yo'sya dṛṣṭyanumata āpādyate idañca sandhāyoktaṃ bhagavatā- varamihaikatyasya pudgaladṛṣṭirna tvevaikatyasya durgṛhītā śūnyateti taktasya hetoḥ pudgaladṛṣṭiko janturjñeye kevalaṃ muhyennatu sarva jñeyamapavadeta na tato nidānamapāyeṣūpapadyeta nāpi dharmārthikaṃ duḥkhavimokṣārthikañca paraṃ visaṃvādayenna vipralambhayet dharme satye ca pratiṣṭhāpayet [na ca śaithiliko bhavecchikṣāpadeṣu durgṛhītayā punaḥ śūnyatayā jñeye vastuni muhyet apyapavadet jñeyaṃ sarvam tannidānaṃ cāpāyeṣūpapadyate dhārmikaṃ ca duḥkhavimokṣārthikaṃ paraṃ vipādayet śaithilikaśca syācchikṣāpadeṣu evaṃbhūtaṃ vastu apavadamānaḥ praṇaṣṭo bhavatyasmād dharmavinayāt
kathaṃ punardurgṛhītā bhavati śūnyatā yaḥ kaści] cchramaṇo vā brāhmaṇo vā tacca necchati yena śūnyam tadapi necchati yat śūnyam iyamevaṃrūpā durgṛhītā śūnyatetyucyate taktasya hetoḥ yena hi śūnyaṃ tadasadbhāvāt yacca śūnyaṃ tatsadbhāvācchūnyatā yujyeta sarvābhāvācca kutra kiṃ kena śūnyaṃ bhaviṣyati na ca tena tasyaiva śūnyatā yujyate tasmādevaṃ durgṛhītā śūnyatā bhavati
kathañca punaḥ sugṛhītā śūnyatā bhavati yataśca yad yatra na bhavati tat tena śūnyamiti samanupaśyati yatpunaratrāvaśiṣṭaṃ bhavati tatsadihāstīti yathābhūtaṃ prajānāti iyamucyate śūnyatāvakrāntiryathābhūtā aviparītā tadyathā rūpādisaṃjñake yathā nirdiṣṭe vastuni rūpamityevamādiprajñaptivādātmako dharmo nāsti atastadrūpādisaṃjñakaṃ vastu tena rūpamityevamādiprajñaptivādātmanā śūnyam kiṃ punastatra rūpādisaṃjñake vastunayavaśiṣṭam yaduta tadeva rūpamityevamādiprajñaptivādāśrayaḥ taccobhayaṃ yathābhūtaṃ prajānāti yaduta vastamātrañca vidyamānaṃ vastamātre ca prajñaptimātraṃ ca cāsadbhūtaṃ samāropayati na bhūtamapavadate nādhikaṃ karoti na nyūnīkaroti notkṣipati na pratikṣipati yathābhūtañca tathatāṃ nirabhilāpyasvabhāvatāṃ yathābhūtaṃ prajānāti iyamucyate sugṛhītā śūnyatā samyak prajñayā supratividdheti
iyaṃ tāvadupapattisādhanayuktirānulomikī yayā nirabhilāpyasvabhāvatā sarvadharmāṇāṃ pratyavagantavyā
āptāgamato'pi
nirabhilāpyasvabhāvāḥ sarvadharmā veditavyāḥ yathoktaṃ
bhagavatā evamevārthaṃ gāthābhigītena paridīpayatā
bhavasaṃkrāntisūtre
yena yena hi nāmnā vai yo yo
dharmo'bhilapyate
na sa saṃvidyate tatra dharmāṇāṃ sā
hi dharmatāiti
kathañca punariyaṃ gāthā etamevārthaṃ
paridīpayati rūpādisaṃjñakasya dharmasya yadrūpamityevamādi
nāma yena rūpamityevamādinā nāmnā te rūpādisaṃjñakā
dharmā abhilapyante'nuvyavahriyante rūpamiti vā vedaneti vā
vistareṇa yāvannirvāṇamiti vā tatra na ca rūpādisaṃjñakā
dharmāḥ svayaṃ rūpādyātmakāḥ na ca teṣu tadanyo
rūpādyātmako dharmo vidyate yā punasteṣāṃ rūpādisaṃjñakānāṃ
dharmāṇāṃ nirabhilāpyenārthena vidyamānatā saiṣā
paramārthataḥ svabhāvadharmatā veditavyā
uktañca
bhagavatā arthavargīyeṣu
yāḥ kāñcana saṃvṛtayo hi
loke
sarvā hi tā munirno upaiti
anupago hyasau kena
upādadīta
dṛṣṭaśrute kāntimasaṃprakurvan
kathamiyaṃ
gāthā etamevārthaṃ paridīpayati rūpādisaṃjñake vastuni yā
rūpamityevamādyāḥ prajñaptayaḥ tāḥ saṃvṛtaya
ityucyante tābhiḥ prajñaptibhistasya vastunastādātmyamityevaṃ
nopaiti tāḥ saṃvṛtīḥ tatkasya hetoḥ samāropāpavādikā
dṛṣṭirasya nāsti ato'sau tasyā viparyāsapratyupasthānāyā
dṛṣṭerabhāvādanupaga ityucyate sa evamanapagaḥ san
kenopādadīta tayā dṛṣṭyā vinā tadvastusamāropato
vāpavādato vā anupādadānaḥ samyagdarśī bhavati jñeye
tadasya dṛṣṭam yastasyaiva jñeyasyābhilāpānuśravastadasya
śrutam tasmin dṛṣṭaśrute tṛṣṇāṃ notpādayati na
vivardhayati nānyatra tenāvalambanena prajahātyupekṣakaśca
viharati evaṃ kāntiṃ karoti
panaścoktaṃ
bhagavatā saṃthakātyāyanamārabhya-iha saṃtha bhikṣurna
pṛthivīṃ niśritya dhyāyati nāpaḥ na tejaḥ na vāyum
nākāśavijñānākiñcanyanaivasaṃjñānāsaṃjñāyatanaṃ
nemaṃ lokaṃ na paraṃ lokaṃ nobhau sūryācandramasau na
dṛṣṭaśrutamatavijñātaṃ prāptaṃ paryeṣitaṃ
manasānuvitarkitamanuvicāritam tatsarvaṃ na niśritya dhyāyati
kathaṃ dhyāyī pṛthivīṃ na niśritya dhyāyati vistareṇa
yāvat sarvaṃ na niśritya dhyāyati iha saṃtha bhikṣoryā
pṛthivyāṃ pṛthivīsaṃjñā sā vibhūtā bhavati apsu
apsaṃjñā vistareṇa yāvat sarvatra yā saṃjñā sā vibhūtā
bhavati evaṃdhyāyī bhikṣurna pṛthivīṃ niśritya dhyāyati
vistareṇa yāvanna sarvaṃ sarvamiti niśritya dhyāyati evaṃ
dhyāyinaṃ bhikṣuṃ sendrā devāḥ seśānāḥ saprajāpataya
ārānnamaṣyanti
namaste puruṣājanya namaste
puruṣottama
yasya te nābhijānīmaḥ kiṃ tvaṃ niśritya
dhyāyasiiti
kathañca punaretatsūtrapadametamevārthaṃ paridīpayati pṛthivyādisaṃjñake vastuni yā pṛthivītyevamādikā nāmasaṃketaprajñaptiḥ sā pṛthivyādisaṃjñetyucyate sā punaḥ saṃjñā pṛthivyādisaṃjñake vastuni samāropikā cāpavādikā ca tanmayasvabhāvavastugrāhikā samāropikā vastumātraparamārthanāśagrāhikā cāpavādikā saṃjñetyucyate sā ca saṃjñāsya vibhūtā bhavati vibhava ucyate prahāṇaṃ tyāgaḥ
tasmādāgamato'pi tathāgatāt paramāptāgamādveditavyaṃ nirabhilāpyasvabhāvāḥ sarvadharmā iti
evaṃ nirabhilāpyasvabhāveṣu sarvadharmeṣu kasmādabhilāpaḥ prayujyate tathā hi vinābhilāpena sā nirabhilāpyadharmatā pareṣāṃ vakta mapi na śakyate śrotumapi vacane śravaṇe cāsati sā nirabhilāpyasvabhāvatā jñātumapi na śakyate tasmādabhilāpaḥ prayujyate śravaṇajñānāya
tasyā eva tathatāyā evamaparijñātatvādvālānāṃ tannidāno'ṣṭavidho vikalpaḥ pravartate trivastujanakaḥ sarvasattvabhājanalokānāṃ nirvartakaḥ tadyathā svabhāva vikalpo viśeṣavikalpaḥ piṇḍagrāhavikalpaḥ ahamiti vikalpaḥ mameti vikalpaḥ priyavikalpaḥ apriyavikalpaḥ tadubhayaviparītaśca vikalpaḥ
sa punarayamaṣṭavidho vikalpaḥ katameṣāṃ trayāṇāṃ vastūnāṃ janako bhavati
yaśca svabhāvavikalpo yaśca viśeṣavikalpo yaśca piṇḍagrāhavikalpa itīme trayo vikalpā vikalpaprapañcādhiṣṭhānaṃ vikalpaprapañcālambanaṃ vastu janayanti rūpādisaṃjñakam yadvastvadhiṣṭhāya sa nāmasaṃjñābhilāpaparigṛhīto nāmasaṃjñābhilāpaparibhāvito vikalpaḥ prapañcayan tasminneva vastuni vicaratyanekavidho bahunānāprakāraḥ
tatra yañcāhamiti vikalpo yaśca mameti vikalpaḥ itīmau dvau vikalpau satkāyadṛṣṭiśca tadanyasarvadṛṣṭi[-mūlaṃ māna-] mūlamasmimānañca tadanyasarvamānamūlaṃ janayataḥ
tatra priyavikalpo'priyavikalpastadubhayaviparītaśca vikalpo yathāyogaṃ rāgadveṣamohān janayanti
evamayamaṣṭavidho vikalpaḥ asya trividhasya vastunaḥ prādurbhāvāya saṃvartate yaduta vikalpādhiṣṭhānasya prapañcavastunaḥ dṛṣṭyasmimānasya rāgadveṣamohānāñca tatra vikalpaprapañcavastvāśrayā satkāyadṛṣṭirasmimānaśca satkāyadṛṣṭyasmimānāśritā rāgadveṣamohāḥ ebhiśca tribhirvastubhiḥ sarvalokānāṃ pravṛttipakṣo niravaśeṣaḥ paridīpito bhavati
tatra svabhāvavikalpaḥ katamaḥ rūpādisaṃjñake vastuni rūpamityevamādiryo vikalpaḥ ayamucyate svabhāvavikalpaḥ
viśeṣavikalpaḥ katamaḥ tasminneva rūpādisaṃjñake vastuni ayaṃ rūpī ayamarūpī ayaṃ sanidarśano'yamanidarśana evaṃ sapratigho'pratighaḥ sāsravo'nāsravaḥ saṃskṛto'saṃskṛtaḥ kuśalo'kuśalo vyākṛto'vyākṛtaḥ atīto'nāgataḥ pratyutpanna ityevaṃbhāgīyenāpramāṇena prabhedanayena yā svabhāvavikalpādhiṣṭhānā tadviśiṣṭārthavikalpanā ayamucyate viśeṣavikalpaḥ
piṇḍagrāhavikalpaḥ katamaḥ yastasminneva rūpādisaṃjñake vastuni ātmasattva jīvajantusaṃjñāsaṃketopasaṃhitaḥ piṇḍiteṣu bahuṣu dharmeṣu piṇḍagrāhahetukaḥ pravartate gṛhasenāvanādiṣu bhojanapānayānavastrādiṣu ca tatsaṃjñāsaṃketopasaṃhitaḥayamucyate piṇḍagrāhavikalpaḥ
ahamiti mameti ca vikalpaḥ katamaḥ yadvastu sāsravaṃ sopādānīyaṃ dīrghakālamātmato vā ātmīyato vā saṃstutamabhiniviṣṭaṃ paricitaṃ tasmādasaṃgrāha-saṃstavāt svaṃ dṛṣṭisthānīyaṃ vastu pratītyotpadyate vitatho viakalpaḥ ayamucyate ahamiti mameti ca vikalpaḥ
priyavikalpaḥ katamaḥ yaḥ śubha-manāpa-vastvālambano vikalpaḥ
apriyavikalpaḥ katamaḥ yo'śubhāmanāpa-vastvālambano vikalpaḥ
priyāpriyobhayaviparīto vikalpaḥ katamaḥ yaḥ śubhāśubha-manāpāmanāpatadubhayavivarjitavastvālambano vikalpaḥ
taccaitad dvayaṃ bhavati samāsataḥ vikalpaśca vikalpādhiṣṭhānaṃ vikalpālambanañca vastu taccaitadubhayamanādikālikaṃ cānyonyahetukañca veditavyam pūrvako vikalpaḥ pratyutpannasya vikalpālambanasya vastunaḥ prādurbhāvāya pratyutpannaṃ punarvikalpālambanaṃ vastu prādurbhūtaṃ pratyutpannasya tadālambanasya [vikalpasya] prādurbhāvāya hetuḥ tatraitarhi vikalpasyāparijñānamāyatyāṃ tadālambanasya vastunaḥ prādurbhāvāya tatsaṃbhāvācca punarniyataṃ tadadhiṣṭhānasyāpi tadāśritasya vikalpasya prādurbhāvo bhavati
kathañca punarasya vikalpasya parijñānaṃ bhavati catasṛbhiḥ paryeṣaṇābhiḥ caturvidhena ca yathābhūtaparijñānenacatasraḥ paryeṣaṇāḥ katamāḥ nāmaparyeṣaṇā vastuparyeṣaṇā svabhāvaprajñaptiparyeṣaṇā ca viśeṣaprajñaptiparyeṣaṇā catatra nāmaparyeṣaṇā yadvodhisattvo nāmni nāmamātraṃ paśyati evaṃ vastuni vastumātradarśanaṃ [vastu] paryeṣaṇā svabhāvaprajñaptau svabhāvaprajñaptimātradarśanaṃ svabhāvaprajñaptiparyeṣaṇā viśeṣaprajñaptau viśeṣaprajñaptimātradarśanaṃ viśeṣaprajñaptiparyeṣaṇā sa nāmavastuno bhinnañca lakṣaṇaṃ paśyatyanuśliṣṭañca nāmavastvanuśleṣasanniśritāṃ ca svabhāvaprajñapti viśeṣaprajñaptiñca[prati-] vidhyati
catvāri yathābhūtaparijñānāni katamāni nāmaiṣaṇāgataṃ yathābhūtaparijñānaṃ vastveṣaṇāgataṃ svabhāvaprajñaptyeṣaṇāgataṃ viśeṣaprajñaptyeṣaṇāgatañca yathābhūtaparijñānam
nāmaiṣaṇāgataṃ yathābhūtaparijñānaṃ katamat sa khalu bodhisattvo nāmni nāmamātratāṃ paryeṣya tannāmaivaṃ yathābhūtaṃ parijānāti itīdaṃ nāma ityarthaṃ vastuni vyavasthāpyate yāvadeva saṃjñārtha dṛṣṭyarthamupacārārtham yadi rūpādisaṃjñake vastuni rūpamiti nāma na vyavasthāpyeta na kañcittadvastu rūpamitmevaṃ saṃjānīyāt asaṃjānan samāropato nābhiniveśeta anabhiniveśaṃ nābhilapet iti yadevaṃ yathābhūtaṃ prajānāti idamucyate nāmaiṣaṇāgataṃ yathābhūtaparijñānam
vastveṣaṇāgataṃ yathābhūtaparijñānaṃ katamat yataśca bodhisattvo [vastuni] vastumātratāṃ paryeṣya sarvābhilāpaviśliṣṭaṃ nirabhilāpyaṃ tadrūpādisaṃjñakaṃ vastu paśyati idaṃ dvitīyaṃ yathābhūtaparijñānaṃ vastveṣaṇāgatam
svabhāvaprajñaptyeṣaṇāgataṃ yathābhūtaparijñānaṃ katamat yataśca bodhisattvaḥ rūpādisaṃjñake vastuni svabhāvaprajñaptau prajñaptimātratāṃ paryeṣya tathā svabhāvaprajñaptyā atatsvabhāvasya vastunaḥ tatsvabhāvābhāsatāṃ yathābhūtaṃ pratividhyati prajānāti tasya nirmāṇapratibimbapratiśrutkā-pratibhāsodakacandrasvapnamāyopamaṃ tatsvabhāvaṃ paśyataḥ tadābhāsamatanmayam idṃ tṛtīyaṃ yathābhūtaṃ parijñānaṃ sugambhīrārthagocaram
viśeṣaprajñaptyeṣaṇāgataṃ yathābhūtaparijñānaṃ katamat yataśca bodhisattvo viśeṣaprajñaptau prajñaptimātratāṃ paryeṣya tasmin rūpādisaṃjñake vastuni viśeṣaprajñaptimadvayārthena paśyati na tadvastu bhāvo nābhāvaḥ abhilāpyenātmanā'pariniṣpannatvānna bhāvaḥ na punarabhāvo nirabhilāpyenātmanā vyavasthitatvāt evaṃ na rūpī paramārthasatyatayā nārūpī saṃvṛtisatyena tatra rūpopacāratayā yathā bhāvaścābhāvaśca rūpī cārūpī ca tathā sanidarśanānidarśanādayo viśeṣaprajñaptiparyāyāḥ sarve'nena nayenaivaṃ veditavyāḥ iti yadetāṃ viśeṣaprajñaptimevamadvayārthena yathābhūtaṃ prajānāti idamucyate viśeṣaprajñaptyeṣaṇāgataṃ yathābhūtaparijñānam
tatra yo'sāvaṣṭavidho mithyāvikalpo bālānāṃ trivastujanako lokanirvartakaḥ so'sya caturvidhasya yathābhūtaparijñānasya vaikalyādasamavadhānātpravartate tasmācca punarmithyāvikalpātsaṃkleśaḥ saṃkleśātsaṃsārasaṃsṛtiḥ saṃsārasaṃsṛteḥ saṃsārānugataṃ jātijarāvyādhimaraṇādikaṃ duḥkhaṃ pravartate
yadā ca bodhisattvena caturvidhaṃ yathābhūtaparijñānaṃ niśritya so'ṣṭavidho vikalpaḥ parijñāto bhavati dṛṣṭe dharme tasya samyak parijñānādāyatyāṃ tadadhiṣṭhānasya tadālambanasya prapañcapatitasya vastunaḥ prādurbhāvo na bhavati tasyānudayādaprādurbhāvāttadālambanasyāpi vikalpasyāyatyāṃ prādurbhāvo na bhavati evaṃ tasya savastukasya vikalpasya nirodho yaḥ sa sarvaprapañcanirodho veditavyaḥ evañca prapañcanirodho bodhisattvasya mahāyānaparinirvāṇamiti veditavyam
dṛṣṭe ca dharme tasya śreṣṭhatattvārtha gocarajñānasya viśuddhatvāt sarvatra vaśitāprāpti labhate sa bodhisattvaḥ yaduta nirmāṇe'pi vicitre nairmāṇikyā ṛddhyā pariṇāme ca vicitre pāriṇāmikyā ṛddhyā sarvajñeyasya ca jñāne yāvadabhipretaṃ cāvasthāne kāmakārataśca vinopakramaṃ cyutausa evaṃ vaśitāprāptaḥ sarvasattvaśreṣṭho bhavati niruttaraḥ
evañca sarvatra vaśinastasya bodhisattvasya uttamāḥ pañcānuśaṃsā veditavyāḥ paramāṃ cittaśāntimanuprāpto bhavati vihārapraśāntatayā na kleśapraśāntatayā sarvavidyāsthāneṣu cāsyāvyāhataṃ pariśuddhaṃ paryavadātaṃ jñānadarśanaṃ pravartate akhinnaśca bhavati sattvānāmarthe saṃsārasaṃsṛtyā tathāgatānāñca sarvasandhāyavacanānyanupraviśati na ca mahāyānādhimukteḥ saṃhāryo bhavatyaparapratyayatayā
asya khalu pañcavidhasyānuśaṃsasya pañcavidhameva karma veditavyam paramo dṛṣṭadharmasukhavihāro bodhisattvasya bodhāya prayoganiryātasya kāyikacaitasikasya vyāyāmaklamasya nāśāya cittaśānteranuśaṃsasyaitatkarma veditavyam sarvabuddhadharmāṇāṃ paripāko bodhisattvasya sarvavidyāsthāneṣvavyāhatajñānatāyā anuśaṃsasyai tatkarma veditavyam sattvaparipāko bodhisattvasya saṃsārākheditāyā anuśaṃsasyaitatkarma veditavyam vineyānāmut pannotpannānāṃ saṃśayānāṃ prativinodanaṃ dharmanetryāśca dīrghakālaṃ parikarṣaṇaṃ sandhāraṇaṃ saddharmapratirūpakāṇāṃ śāsanāntardhāyakānāṃ parijñānaprakāśanāpakarṣaṇatayā sarvasandhāyavacanapraveśānuśaṃsasyaitatkarma veditavyam sarvaparapravādinigraho dṛḍhavīryatā ca prāṇidhānāccācyutiḥ asaṃhāryatā'parapratyayatvānuśaṃsasyaitatkarma veditavyam
evaṃ hi bodhisattvasya yāvat kiñcidbodhisattvakaraṇīyaṃ tatsarvamebhiḥ pañcabhiranuśaṃsakarmabhiḥ parigṛhītaṃ bhavati tatpunaḥ karaṇīyaṃ katamat asaṃkliṣṭañca ātmasukhaṃ buddhadharmaparipākaḥ sattvaparipākaḥ saddharmasya dhāraṇam acalapraṇidhānasyottaptavīryasya paravādavinigrahaśca
tatra caturṇā tattvārthānāṃ prathamau dvau hīnau tṛtīyo madhyamaḥ caturtha uttamo veditavyaḥ
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《瑜伽師地論》〈真實義品〉 梵漢英對照及梵文文法分析
The Tattvārthapaṭala of the Yogācārabhūmi A Trilingual Edition (Sanskrit, Chinese, English) and Sanskrit Grammar Analysis
日期 : 2017 年 2 月
| CHAN Elisa | 陳潔靈 |
| CHEUNG Liza | 張翠蘭 |
| CHAU Kathy | 周潤美 |
| IP Chun Wah | 葉振華 |
| LAU Mandy | 劉惠珍 |
| LAU Patrick | 劉煥興 |
| NG Kit | 吳潔 |
| PHAN Mei Jung | 潘美珍 |
| TAM Danny | 譚龍光 |
| TSE Kan Man | 謝覲文 |
| WONG Shui Kei | 王兆基 |
| YUNG Christine | 容慈珊 |
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