俱舍論記 1.52

1.52

六帶數釋，謂法帶數，如言五蘊。四對法中，若將教望理，依釋六中有其三釋。若言法之對故名為對法，依主釋。即理名法，教名為對，若即對名法，持業釋，即此論教是對亦法。若用法為對，有財釋，即所顯理名為對法，此教用彼理法為對，故名對法。若將理望行，以行望果，各有三釋，準前應知。此即順釋。若將果望行亦有三釋。若言法之對故，依主釋。果是所對故名為對，行名為法，若即對名法，持業釋，即所證果是對亦法。若用法為對，有財釋，即能證行名為對法，此所證果用彼行法為對法故。若將行望理，以理望教，各有三釋，准前應知。此即逆解。若將教望行，行證理果，順逆三釋及釋餘對法，皆准前思。

(6) dvigu (numeral-bearing compound), meaning that a phenomenon bears a number, such as saying "the five skandhas." Among the four Abhidharmas, if one considers doctrine with respect to principle, based on the six compounds there are three interpretations: if one says it is called Abhidharma because it is the "facing of the dharma," it is a tatpuruṣa compound: that is, principle is called dharma, and doctrine is called facing. If the facing itself is called dharma, it is a karmadhāraya compound: that is, this treatise doctrine is both facing and dharma. If it takes dharma as its facing, it is a bahuvrīhi compound: that is, the principle revealed is called Abhidharma, and this doctrine takes that principle-dharma as its facing, hence it is called Abhidharma. If one considers principle with respect to practice, and practice with respect to fruit, each has three interpretations, which should be understood by analogy with the above. This is the progressive interpretation. If one considers fruit with respect to practice, there are also three interpretations: if one says it is the "facing of the dharma," it is a tatpuruṣa compound: the fruit is what is faced and is therefore called facing, while practice is called dharma. If the facing itself is called dharma, it is a karmadhāraya compound: that is, the fruit realized is both facing and dharma. If it takes dharma as its facing, it is a bahuvrīhi compound: that is, the practice capable of realizing is called Abhidharma, because this fruit realized takes that practice-dharma as Abhidharma. If one considers practice with respect to principle, and principle with respect to doctrine, each has three interpretations, which should be understood by analogy with the above. This is the regressive interpretation. If one considers doctrine with respect to practice, practice realizing the fruit of principle, the progressive and regressive three interpretations and the explanation of the remaining Abhidharmas should all be reflected upon by analogy with the above.