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)
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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 |
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tāvad ← tāvat |
[最初] |
ind., meaning “firstly” |
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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 |
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pūrvameva |
如前 |
pūrvam : adv. eva : ind. adverbial phrase meaning “as previously” |
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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 |
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yairdoṣai ← yaiḥ doṣaiḥ |
有過失故 |
yaiḥ : rel.pron., m.instr.pl. of yad doṣaiḥ : m.instr.pl. of doṣa |
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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 |
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praṇaṣṭo bhavaty ← pra+naṣṭaḥ(√naś) bhavati(√bhū) [DN: pranaṣṭo] |
失壞 |
praṇaṣṭaḥ : m.nom.sg. of praṇaṣṭa(ppp.) bhavati : pres. 3rd sg. |
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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 |
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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)
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yathā punā (=punar) ← yathā punaḥ |
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yathā : rel.adv. punaḥ : ind. |
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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 |
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vastumātramapyapavadamānaḥ ← vastu–mātram(√mā) api apavadamānaḥ(√vad) |
實有唯事起損減執
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vastu– : n.noun °mātram : cpd., n.acc.sg. of °mātra api : ind. apavadamānaḥ : m.nom.sg. of apavadamāna(pr.p.) |
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sarvavaināśikaḥ ← sarva–vi+nāśikaḥ(√naś) |
所有壞諸法者 |
sarva– : adj. °vaināśikaḥ : cpd., m.nom.sg. of °vaināśika(adj.) |
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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 |
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tathā vakṣyāmi(√vac) |
我今當說 |
tathā : adv. vakṣyāmi : sf., 1st sg. |
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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 |
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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.) |
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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 |
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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. |
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tadyathā ← tat yathā |
譬如 |
tat : pron., n.nom.sg. of tad yathā : adv. adverbial phrase meaning “just as …” |
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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. |
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pudgalaprajñaptiryujyate ← pudgala–prajñaptiḥ yujyate(√yuj)
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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. |
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nāsatsu ← na a+satsu(√as) |
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na : ind. asatsu : m.loc.pl. of asant(pr.p.), loc.absol. |
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nirvastukāpudgalaprajñaptiḥ ← nir+vastukā pudgala–prajñaptiḥ |
非無實事而有假立補特伽羅
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nirvastukā : f.nom.sg. of nirvastukā(adj.) → °prajñaptiḥ pudgala– : m.noun °prajñaptiḥ : cpd., f.nom.sg. of °prajñapti |
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evaṃ sati rūpādīnāṃ dharmāṇāṃ ← evam sati(√as) rūpa–ādīnām dharmāṇām |
如是有色等諸法
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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 |
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vastumātre ← vastu–mātre(√mā) |
於實有唯事 |
vastu– : n.noun °mātre : cpd., n.loc.sg. of °mātra |
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[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 |
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yujyate |
方可得有 |
pass., pres. 3rd sg. |
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nāsati ← na a+sati(√as) |
非無
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na : ind. asati : m.loc.sg. of asant(pr.p.), loc.absol. |
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nirvastukaḥ prajñaptivādopacāraḥ ← nir+vastukaḥ prajñapti–vāda–upacāraḥ |
唯事而有假說所表
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nirvastukaḥ : m.nom.sg. of nirvastuka(adj.) → °upacāraḥ prajñapti– : f.noun vāda– : m.noun °upacāraḥ : cpd., m.nom.sg. of °upacāra |
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tatra prajñaptervastu nāstīti ← tatra prajñapteḥ(√jñā) vastu na asti iti
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若唯有假無有實事
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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 …” |
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niradhiṣṭhānā ← nir+adhi+ṣṭhānā(√sthā) |
既無依處 |
f.nom.sg. of niradhiṣṭhānā |
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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)
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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 |
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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 |
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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 |
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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 |
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śrutvā ← √śru+tvā |
聞說 |
ger. |
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yathābhūtaṃ ← yathā–bhūtam |
如實 |
yathā– : adv. °bhūtam : cpd., adv. |
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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. |
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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.) |
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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 |
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prajñaptimātrameva sarvam ← prajñapti–mātram eva sarvam |
一切唯假
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prajñapti– : f.noun °mātram : cpd., n.nom.sg. of °mātra eva : ind. sarvam : n.nom.sg. of sarva(adj.) → °mātram |
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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) |
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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. |
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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)
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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
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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)