俱舍論記 1.49

1.49

第三三云：一境對法、二果對法、三能對對法，亦如前說。言四種四者，第一四云：一教對法，教謂論教，故此論云「論謂傳生無漏慧教，以聲為體」，如下別明。二理對法，理謂諦理，如此論說。又《婆沙》云「此中何者是甚深阿毘達磨？謂空無我及如實覺。」又解：諸法甚深道理皆名為理，故《婆沙》云「此中何者甚深阿毘達磨？謂滅定退，及如實覺等」，如彼廣說。三行對法，行謂無漏慧及有漏慧并慧隨行，如此論說。四果對法，果謂涅槃，如此論說。又《婆沙》云「復有甚深阿毘達磨，謂一切依皆永捨離，愛盡離染，寂滅涅槃。」又解：果有二種，若證得名為果，涅槃名為果。若從因生故名為果，亦通餘有為。應知四種先後次第者，教能顯理，依理起行，依行證果，且約一相以明次第。若據依教起行，行證理果亦無妨矣。第二四云：一教對法、二行對法、三境對法、四果對法。初二後一如次前說。第三境者，若理若事但是所緣皆名為境。第三四云：一世俗對法、二勝義對法、三境界對法、四果對法，如前兩種對法中說。第四四云：《正理》意說，一自性對法，謂無漏慧；二隨行對法，謂慧相應俱有諸法，《婆沙》云隨轉，名異體同；三方便對法，謂有漏四慧等，《婆沙》云資糧，名異體同；四資糧對法，謂教為體，《婆沙》云具，名異體同。若依《俱舍》，四慧及論總名資糧，開合為異。此即第一明隨數增。

The third threefold is: (1) objective Abhidharma, (2) fruitional Abhidharma, and (3) Abhidharma as that which faces, also as explained before. As for the four kinds of fourfold: the first fourfold is: (1) doctrinal Abhidharma, where doctrine refers to the teaching of the treatises; hence this treatise states: "A treatise refers to the teaching that traditionally transmits and gives rise to undefiled wisdom, taking sound as its nature," as explained separately below; (2) principle Abhidharma, where principle refers to the principle of the truths, as stated in this treatise. Furthermore, the *Vibhāṣā* states: "Herein, what is the profound Abhidharma? It refers to emptiness, selflessness, and awakening in accordance with reality." Another explanation says: The profound principles of all phenomena are all called principle; hence the *Vibhāṣā* states: "Herein, what is the profound Abhidharma? It refers to falling away from the attainment of cessation, awakening in accordance with reality, and so forth," as explained extensively therein; (3) practice Abhidharma, where practice refers to undefiled wisdom, defiled wisdom, and the attendants of wisdom, as stated in this treatise; (4) fruitional Abhidharma, where the fruit refers to nirvāṇa, as stated in this treatise. Furthermore, the *Vibhāṣā* states: "There is again profound Abhidharma, which refers to the eternal abandonment of all supports, the exhaustion of craving and separation from defilement, and quiescent nirvāṇa." Another explanation says: There are two kinds of fruits: if termed a fruit by way of realization, nirvāṇa is called the fruit; if called a fruit because of arising from a cause, it also extends to the rest of the conditioned. One should know the sequence among the four kinds: doctrine is able to reveal principle; relying on principle, one initiates practice; relying on practice, one realizes the fruit. This explains the sequence based for now on a single aspect. If based on initiating practice by relying on doctrine, and practice realizing the fruit of principle, that is also unproblematic. The second fourfold is: (1) doctrinal Abhidharma, (2) practice Abhidharma, (3) objective Abhidharma, and (4) fruitional Abhidharma. The first two and the last one are as explained just before. As for the third, the object: whether principle or fact, whatever is an object of cognition is called an object. The third fourfold is: (1) conventional Abhidharma, (2) ultimate Abhidharma, (3) objective-realm Abhidharma, and (4) fruitional Abhidharma, as explained among the two preceding kinds of Abhidharma. The fourth fourfold is: according to the intention of the *Nyāyānusāra*, (1) intrinsic-nature Abhidharma, which refers to undefiled wisdom; (2) attendant Abhidharma, which refers to the phenomena associated with and co-arising with wisdom—called "concomitant" in the *Vibhāṣā*, differing in name but identical in entity; (3) expedient Abhidharma, which refers to the four defiled wisdoms and so forth—called "provisions" in the *Vibhāṣā*, differing in name but identical in entity; (4) provision Abhidharma, which takes the doctrine as its entity—called "implements" in the *Vibhāṣā*, differing in name but identical in entity. If following the *Kośa*, the four wisdoms and the treatises are collectively called provisions; their difference lies in expansion and combination. This concludes the first part, explaining increase according to numbers.