俱舍論記 1.3

1.3

將釋論文，三門分別：一明論緣起、二釋論題目、三隨文別解。蓋《俱舍論》者，筏蘇槃豆之所作也（筏蘇名世，槃豆名親。印度有天，俗號世親，世人親近供養，故以名焉。菩薩父母從所乞處為名也。舊譯為天，此翻謬矣。若言天，應號提婆也）。菩薩學通內外、博達古今，名振五天、聲流四主，故能潛名數載，討廣說之教源；製論一時，播芳名於萬古。密申傳說，有部懷疑，請釋頌本文，方袪宿滯。斯論乃文同鉤鏁、結引萬端，義等連環、始終無絕。採《六足》之綱要備盡無遺，顯八蘊之妙門如觀掌內，雖述一切有義，時以經部正之。論師據理為宗，非存朋執，遂使九十六道同翫斯文，十八異部俱欣祕典。自解開異見，部製群分，各謂連城，齊稱照乘。唯此一論，卓乎逈秀，猶妙高之據宏海，等赫日之瞙眾星，故印度學徒，號為聰明論也。往有三藏真諦法師，已於嶺表譯茲論訖，但為方言未融，時有舛錯。至如現法非得，先哲同疑；常非果因，前賢莫辨。如斯等類，難可備詳，略舉二三以彰今譯。和上三藏法師，志存弘傳誓遊西域，搜揭奧典盡鷲嶺之遺言，斫檄法門窮上賢之餘說。既而遍觀其聖跡、問道復周，旋軔上京奉詔翻譯。

Approaching the explanation of the text of the treatise, there are three sections: first, clarifying the origins of the treatise; second, explaining the title of the treatise; third, separately commenting in accordance with the text. The Abhidharmakośa-śāstra was composed by Vasubandhu (Vasu means "world" [世], Bandhu means "kin" [親]. In India there was a deity colloquially called "Vasubandhu"; worldly people were close to and made offerings to him, so he was named after him. The Bodhisattva's parents named him after the place where they prayed. The old translation rendered it as "Tian" [Heaven/Deva], which was an erroneous translation; if it meant Deva, it should have been called Dipo [Deva]). The Bodhisattva thoroughly mastered both inner and outer teachings and was broadly versed in ancient and modern lore. His fame shook the five regions of India, and his renown flowed to the four sovereigns. Thus he could conceal his name for several years to probe the source of the vast teachings, and in a single period compose this treatise, spreading a fragrant renown for myriad ages. As he secretly expounded the transmissions, the Sarvāstivādins harboured doubts; when they requested an explanation of the root verses, their longstanding blockages were finally dispelled. As for this treatise, its phrasing is like linked chains, connecting myriad threads; its meaning is like interlocking rings, endless from beginning to end. It gathers the essentials of the Ṣaḍdharmaskandha completely and without omission, and reveals the wondrous gateway of the Aṣṭaskandha as though looking into the palm of one's hand. Although it recounts the tenets of the Sarvāstivāda, it occasionally rectifies them using the Sautrāntika. The master of the treatise took truth as his standard, without partisan attachment; he thereby led the ninety-six paths together to admire these writings, and the eighteen diverse schools all to rejoice in this esoteric text. Since interpretations diverged and schools divided, each claimed their own text to be worth consecutive cities or to outshine a chariot. Only this single treatise stands towering and pre-eminent—like Mount Meru presiding over the vast ocean, like the blazing sun outshining the multitude of stars. Therefore, students in India called it the "Treatise of Intelligence". Formerly, the Tripiṭaka Dharma Master Paramārtha had already translated this treatise in Lingnan, but because the local dialect was not fully adapted, errors occasionally occurred. Matters such as the non-attainment in the present life caused shared doubts among earlier sages; and that the permanent is neither cause nor fruit was something earlier worthies could not discern. Such instances are difficult to detail fully; two or three are briefly cited to highlight the present translation. Our Upādhyāya, the Tripiṭaka Dharma Master, had the resolve to propagate it widely and vowed to journey to the Western Regions. He searched out and uncovered esoteric canons, exhausting the bequeathed words of Gṛdhrakūṭa; he cut through the undergrowth of doctrinal gates, delving fully into the surviving explanations of superior sages. Having comprehensively viewed those sacred traces and made a thorough inquiry into the Way, he turned his carriage back to the capital and, in obedience to the imperial decree, translated it.