俱舍論記 1.46

1.46

論「釋此名者至故稱對法」者，此釋對法名，一釋法、二釋對。位釋法名有二：一能持自性，謂一切法各守自性，如色等性常不改變。二軌生勝解，如無常等生人無常等解。此文且據能持以釋，軌生勝解略而不存，義亦應有。或可影顯。相之言性，能持自性，故名為法。又解：於一體上性相義分，望自名性、望他緣邊名相，義說性能持相。若諸論說能持自性，即相能持性。其法不同略有二種：一勝義法、二法相法。若勝義法，唯涅槃果，是善、常故名勝，有實體故名義。即勝名義，即勝義名法，持業釋也。涅槃，此云圓寂。若法相法，通四諦境。即法相名法，持業釋也。若據法相法，持自性故名之為法。亦通虛空及非擇滅，以此二種非諦攝故、非果攝故、非與無漏慧為境故，此中不說。此能對向涅槃果法，故名對向。以因對果，趣向名因、所欣名果。或約性因性果以說，謂無漏慧是真對向，餘修慧等生真對向故名對向。解脫、勝進雖望當品不名對向，望後所證亦對向。或望無餘涅槃，四道皆名對向。又解：有漏修慧能分斷惑亦名對向，餘思慧等能生對向故名對向。又解：思慧散位勝故亦名對向，餘聞慧等能生對向故名對向。又解：聞慧加行善時亦名對向，餘生得等能生對向故名對向。又解：生得慧以能分別趣涅槃故亦名對向，論者能生對向故名對向。又解：所有無漏有漏慧等及諸論，皆有力能對向涅槃勝義果法皆名對向。或能對觀四聖諦境，故名對觀。以心對境，謂無漏慧是真對觀，餘修慧等生真對觀故名對觀。或是對向而非對觀。又解：修慧能觀諦故亦名對觀，餘思慧等能生對觀故亦名對觀。或是對向而非對觀。又解：思慧散位學觀諦勝亦名諦觀，餘聞慧等能生對觀故名對觀。或是對向而非對觀。又解：聞慧加行善攝學觀諦勝亦名對觀，餘生得等能生對觀故名對觀。或是對向而非對觀。又解：生得慧以能分別學觀諦故亦名對觀，論教能生對觀故名對觀。或是對向而非對觀。又解：所有無漏有漏慧等及與諸論，皆有力能對觀諦故皆名對觀。

Regarding the treatise's: 'In explaining this name [...] it is called abhidharma': this explains the name 'abhidharma'—first explaining 'dharma', and second explaining 'abhi' (facing/countering). When explaining the name 'dharma', there are two [aspects]: first, being able to preserve its own intrinsic nature (svabhāva-dhāraṇa), meaning that all dharmas each preserve their own intrinsic nature, just as the nature of rūpa and so forth never alters; second, serving as a model that gives rise to decisive understanding (mārga/kārya that generates adhimokṣa), just as impermanence and so forth give rise in people to the understanding of impermanence and so forth. This text merely relies on preserving [its own intrinsic nature] to explain it; serving as a model that gives rise to decisive understanding is omitted and not retained, though its meaning should also be present. Or it may be understood as implied. 'Characteristic' (lakṣaṇa) means 'nature' (svabhāva); because it can preserve its own intrinsic nature, it is called dharma. Another explanation: In a single entity, the meanings of nature and characteristic are distinguished: viewed from its own side it is called 'nature', and viewed from the side of other conditions it is called 'characteristic'; it is conceptually explained that the nature can preserve the characteristic. If various treatises speak of preserving its own intrinsic nature, it is the characteristic that can preserve the nature. These dharmas are generally of two kinds: first, ultimate dharmas (paramārtha-dharma); second, phenomenal dharmas (dharmalakṣaṇa-dharma). As for ultimate dharmas, they are solely the fruit of nirvāṇa; because it is good and permanent, it is called 'ultimate' (paramārtha); because it has a real substance, it is called 'artha'. The ultimate is itself the meaning/entity, and this ultimate is called dharma—a karmadhāraya compound. Nirvāṇa is translated here as 'perfect quiescence'. As for phenomenal dharmas, they extend to the objects of the four noble truths. The characteristic of dharmas is itself dharma—a karmadhāraya compound. If one takes phenomenal dharmas as the basis, because they preserve their own intrinsic nature, they are called dharma. This also includes space (ākāśa) and cessation not through deliberation (apratisaṃkhyā-nirodha); because these two kinds are not subsumed under the truths, not subsumed under the fruits, and do not serve as objects for anāsrava wisdom, they are not mentioned here. Because this [wisdom] faces towards the fruit-dharma of nirvāṇa, it is called 'facing towards' (abhimukha). Pairing the cause with the fruit, turning towards is called the cause, and that which is aspired to is called the fruit. Or it is explained in terms of the essential cause and essential fruit: pure wisdom is the true 'facing towards', while the remaining wisdom based on cultivation and so forth are called 'facing towards' because they generate the true facing towards. Although [the paths of] liberation (vimukti-mārga) and special progress (viśeṣa-mārga) are not called 'facing towards' relative to their own stage, they are also 'facing towards' relative to what is realized subsequently. Or, relative to nirvāṇa without remainder, all four paths are called 'facing towards'. Another explanation: Sāsrava wisdom based on cultivation, because it can partially sever defilements, is also called 'facing towards'; the remaining wisdom based on reflection and so forth are called 'facing towards' because they can generate the facing towards. Another explanation: Wisdom based on reflection, being superior in the non-concentrated stage, is also called 'facing towards'; the remaining wisdom based on hearing and so forth are called 'facing towards' because they can generate the facing towards. Another explanation: Wisdom based on hearing, when included in preparatory goodness, is also called 'facing towards'; the remaining innate [wisdom] and so forth are called 'facing towards' because they can generate the facing towards. Another explanation: Innate wisdom, because it can discriminate and proceed towards nirvāṇa, is also called 'facing towards'; the treatises are called 'facing towards' because they can generate the facing towards. Another explanation: All anāsrava and sāsrava wisdoms and so forth, as well as all treatises, all possess the power to face towards the ultimate fruit-dharma of nirvāṇa, and hence are all called 'facing towards'. Alternatively, because it can directly contemplate (abhimukha-darśana) the sphere of the four noble truths, it is called 'direct contemplation' (facing). Pairing the mind with its object: pure wisdom is the true direct contemplation, while the remaining wisdom based on cultivation and so forth are called direct contemplation because they generate the true direct contemplation. Or they are 'facing towards' but not 'direct contemplation'. Another explanation: Wisdom based on cultivation is also called direct contemplation because it can contemplate the truths; the remaining wisdom based on reflection and so forth are also called direct contemplation because they can generate direct contemplation. Or they are 'facing towards' but not 'direct contemplation'. Another explanation: Wisdom based on reflection, being superior in learning to contemplate the truths in the non-concentrated stage, is also called truth contemplation; the remaining wisdom based on hearing and so forth are called direct contemplation because they can generate direct contemplation. Or they are 'facing towards' but not 'direct contemplation'. Another explanation: Wisdom based on hearing, subsumed under preparatory goodness and superior in learning to contemplate the truths, is also called direct contemplation; the remaining innate [wisdom] and so forth are called direct contemplation because they can generate direct contemplation. Or they are 'facing towards' but not 'direct contemplation'. Another explanation: Innate wisdom, because it can discriminate and learn to contemplate the truths, is also called direct contemplation; the teachings of the treatises are called direct contemplation because they can generate direct contemplation. Or they are 'facing towards' but not 'direct contemplation'. Another explanation: All anāsrava and sāsrava wisdoms and so forth, together with all treatises, all possess the power to directly contemplate the truths, and hence are all called 'direct contemplation'.