俱舍論記 12.11

12.11

「論曰至為一踰繕那」者，此微即極，名曰極微。若依《正理》三十二云「然許極微略有二種：一實、二假。其相云何？實謂極成色等自相，於和集位現量所得。假由分析比量所知，謂聚色中以慧漸析至最極位，然後於中辨色、聲等極微差別。此析所至名假極微，令慧尋思極生喜故。此微即極，故名極微。極謂色中析至究竟，微謂唯是慧眼所行，故極微言顯微極義。」准彼論文，有二種微：積七極微為一微量。微顯細聚。梵云阿菟，此名微，眼見色中最微細也。應知但為天眼、輪王眼、後有菩薩眼所見。積微至七為一金塵。金、銀、銅、鐵總名為金。《雜心》云銅塵，舊《俱舍》云鐵塵，皆局一偏。塵於金中往來不障，故名金塵。又解：積微至七，方於金上住，故名金塵。水塵兩釋亦爾。兔毛塵量等兔毛端，名兔毛塵。又解：積水至七，方於兔毛端上住，名兔毛塵。羊、牛毛塵，兩釋亦爾。又《婆沙》有一說：七微成一水塵，七水塵成一銅塵，七銅塵成一兔毫塵。此師意說水塵細、銅塵麁。隙遊塵等，文顯可知。若依此間計一踰繕那成里數者，謂一肘有一尺六寸，四肘為一弓。一弓有六尺四寸，五百弓為一俱盧舍，計五百弓有三千二百尺。八俱盧舍為一踰繕那，計八俱盧舍有二萬五千六百尺。以五尺為一步計，有五千一百二十步。以三百六十步為一里計，有一十四里，餘八十步為一踰繕那。言阿練若者，阿之言無，練若名喧雜。

"The commentary says: ... up to: make one yojana": This subtle [particle] is the utmost; hence it is called an ultimate atom (paramāṇu). According to the Nyāyānusāra, fascicle 32: 'However, it is accepted that ultimate atoms are briefly of two kinds: first, real; second, nominal. What are their characteristics? "Real" refers to the fully established intrinsic characteristics of form and so forth, which are apprehended by direct perception (pratyakṣa) in their aggregated state. "Nominal" is known through analysis by inference (anumāna); that is, within aggregated form, one uses wisdom to gradually analyze down to the ultimate stage, and then within it distinguishes the ultimate-atom differences of visible form, sound, and so forth. That which is reached by this analysis is called a nominal ultimate atom, for it causes inquiry by wisdom to give rise to supreme joy. This subtle [particle] is the utmost, so it is called an ultimate atom. "Utmost" means that within form, analysis has reached the culmination; "subtle" means it is an object only of the wisdom eye (prajñā-cakṣus). Thus the term "ultimate atom" expresses the meaning of the utmost subtlety.' According to that text, there are two kinds of subtle [particles]. Accumulating seven ultimate atoms makes the measure of one subtle particle (aṇu). An aṇu denotes a fine aggregation. In Sanskrit it is called aṇu, here translated as 'subtle [particle]'; it is the most minute among forms visible to the eye. It should be known that it is seen only by the divine eye, the eye of a cakravartin, and the eye of a bodhisattva in their final existence. Accumulating subtle particles up to seven makes one gold-dust particle. Gold, silver, copper, and iron are collectively called 'gold'. The Saṃyuktābhidharmahṛdaya calls it 'copper-dust', and the old Kośa calls it 'iron-dust'; these are both restricted to one aspect. Because the dust passes back and forth through gold without obstruction, it is called gold-dust. Another explanation: Only when seven subtle particles are accumulated can it rest upon gold; hence it is called gold-dust. The two explanations for water-dust are also like this. The measure of a hare-hair dust particle is equal to the tip of a hare's hair; hence it is called hare-hair dust. Another explanation: Only when seven water-dust particles are accumulated can they rest upon the tip of a hare's hair; hence it is called hare-hair dust. The two explanations for sheep-hair and cow-hair dust are also like this. Furthermore, the Mahāvibhāṣā has an explanation: Seven aṇus make one water-dust particle; seven water-dust particles make one copper-dust particle; seven copper-dust particles make one hare-hair dust particle. This master's intention means that water-dust is fine and copper-dust is coarse. The dust motes floating in sunbeams and so forth are evident and can be known from the text. If, according to the reckoning in this land, one calculates how many lǐ make a yojana: one cubit (hasta) is one chǐ and six cùn; four cubits make one bow (dhanus). One bow is six chǐ and four cùn; five hundred bows make one krośa; five hundred bows are calculated to be 3,200 chǐ. Eight krośas make one yojana; eight krośas are calculated to be 25,600 chǐ. Calculating at five chǐ per pace (bù), there are 5,120 paces. Calculating at 360 paces per lǐ, it is fourteen lǐ with eighty paces remaining, which constitutes one yojana. As for the word araṇya: 'a' means 'without', and 'raṇya' means 'noisy commotion'.