俱舍論記 1.9

1.9

「諸一切種至我當說者」，此下第三依文正解。此論一部，大文有三：一序分、二正宗、三流通。聖人造論必有由致，故初明序分。序分既彰，必有所說，故次明正宗。正宗既終，勸學流通，故後明流通。釋斯三分，三解不同。第一解曰：初三行頌名序分。「何法名為」已下，至〈破我品〉，名正宗。〈破我品〉末「已善說此」已下，名流通分。此論一部，總釋經中諸法無我，故〈破我品〉亦正宗攝。雖〈定品〉末傷歎勸學，為在正宗前故，亦名正宗。第二解云：序分同前。「何法名為」已下，至〈定品〉名正宗。從〈定品〉末「前來分別」以下，總名流通。所以〈破我品〉亦名流通者，以乘流通分起問，剩明〈破我品〉為在流通後故，亦名流通。第三解曰：此論釋經諸法無我，前八品明諸法有體、除損減執，即有三分，序分、正宗同第二師，從「前來分別」已下，至〈定品〉末名流通分。後一品明無我，除增益執，亦有三分。初兩句「越此依餘豈無解說」名序分。「理定無有」已下名正宗，「已善說此」已下名流通。以釋經中二義，所以各別有三分不同。隨明諸論正宗定有，序分、流通有無不定。或有序分而無流通，如《毘婆沙論》；或有流通而無序分，如《二十唯識》；或二分俱有，如此論說；或二分俱無，如《發智論》，隨作論者意各異故。

"To the one who [destroyed all darkness] in every mode... I shall explain": below this is the third section, providing the direct interpretation based on the text. In this single treatise, the overall text consists of three parts: first, the preface; second, the main doctrinal body; third, the transmission and circulation. When holy persons compose a treatise, there is always a cause; hence the preface is clarified first. Once the preface is revealed, there must be something expounded; hence the main doctrinal body is clarified next. Once the main body is completed, study and circulation are encouraged; hence the transmission is clarified last. Concerning the explanation of these three parts, three interpretations differ. The first interpretation states: the first three lines of verses are called the preface. From "Which dharmas are called..." onward down to the Pudgala-pratiṣedha is called the main doctrinal body. From the end of the Pudgala-pratiṣedha, "Having well expounded this..." onward, is called the transmission section. This single treatise overall explains "anātmānaḥ sarvadharmāḥ" from the sūtras; therefore the Pudgala-pratiṣedha is also subsumed under the main doctrinal body. Although the end of the Samādhi-nirdeśa laments and encourages study, because it precedes the main doctrinal body [of non-self], it is also termed the main doctrinal body. The second interpretation states: the preface is the same as above. From "Which dharmas are called..." onward down to the Samādhi-nirdeśa is the main doctrinal body. From the end of the Samādhi-nirdeśa, "Having previously differentiated..." onward, is collectively termed the transmission. The reason why the Pudgala-pratiṣedha is also termed transmission is that taking advantage of the transmission section, an inquiry was raised, and the extra explanation of the Pudgala-pratiṣedha, because it occurs after the transmission, is also termed transmission. The third interpretation states: this treatise explains the sūtras' "anātmānaḥ sarvadharmāḥ"; the first eight chapters clarify that phenomena have substantial existence to eliminate the clinging to depreciation, and thus have three parts: the preface and main body are the same as the second master's, and from "Having previously differentiated..." onward down to the end of the Samādhi-nirdeśa is the transmission section. The last chapter clarifies non-self to eliminate the clinging to reification, and it also has three parts. The first two lines, "Aside from this, based on another, could there be no explanation?" are called the preface. From "In truth there is definitely none..." onward is the main body, and from "Having well expounded this..." onward is the transmission. Because they explain two meanings from the sūtras, each separately has a different three parts. In any case, clarifying various treatises shows that the main doctrinal body is definitely present, while the presence or absence of the preface and transmission is unfixed. Some have a preface but no transmission, such as the Mahāvibhāṣā-śāstra; some have a transmission but no preface, such as the Viṃśatikā-vijñaptimātratā; some have both parts, as explained in this treatise; some lack both parts, such as the Jñānaprasthāna-śāstra. This is because the intentions of treatise authors each differ.