俱舍論疏 1.54

1.54

論「若說世俗至諸慧及論」，舉頌出體。此實非對法，與真實對法為資糧，假名對法。如業，異熟、漏等資糧（刀杖等為殺業資糧，異熟受境為異熟資糧，女人等境為漏資糧）假名業等，所以得知。勝義、世俗是真假之異名者，舊《俱舍》云「若假名阿毘達磨，謂能得此諸智及論。」故知世俗對法即是假名。又應云真諦、俗諦，即是勝義、世俗諦之異名。故知阿毘達磨有正有俗、有真有假。正謂淨慧有力持餘趣彼彼故，具有三種現觀能故。假謂受等，隨他轉故，無見能故。淨慧隨行名真對法，對向涅槃對觀諦理不重迷故。有漏慧等無上能故，非是勝義阿毘達磨，是真因故假名對法。有人云：無漏故名勝義，有漏故名世俗。誤也。無漏、有漏皆通勝義、世俗，何得無漏是勝義因、有漏是世俗因？應言勝義者無漏，世俗者有漏。

The Śāstra says: 'If speaking of the conventional: […] all wisdoms and the treatises,' citing the verse to identify the entity. This is not genuinely abhidharma; because it serves as the equipment (sambhāra) for genuine abhidharma, it is metaphorically designated abhidharma. Just as with karma, the equipment of maturation (vipāka), of contaminations (āsrava), and so forth (swords and staves being equipment for the karma of killing, objects experienced as maturation being equipment for maturation, and objects such as women being equipment for contaminations) are metaphorically designated as karma and so forth—how is this known? 'Ultimate' and 'conventional' are alternative names for the real and the metaphorical. The old translation of the Kośa says: 'If it is metaphorically designated abhidharma, it refers to all knowledge that can obtain this, and the treatises.' Hence we know that conventional abhidharma is precisely metaphorical designation. Furthermore, one should say 'true truth' (paramārthasatya) and 'conventional truth' (saṃvṛtisatya), which are alternative names for ultimate and conventional truths. Therefore we know that abhidharma has the standard and the conventional, the genuine and the metaphorical. The standard refers to pure wisdom having the power to sustain the others to proceed to their respective objects, because it completely possesses the capability for the three kinds of direct realization. The metaphorical refers to feeling and the rest, because they conform to the movement of the other and lack the capability of vision. Concomitants of pure wisdom are named genuine abhidharma, because facing towards nirvāṇa and directly observing the principle of the truths, they do not fall back into confusion. Contaminated wisdom and the rest lack the above capabilities, and hence are not ultimate abhidharma; because they are causes of the genuine, they are metaphorically designated abhidharma. Some say: 'Being uncontaminated is named ultimate; being contaminated is named conventional.' This is erroneous. Both uncontaminated and contaminated extend to both the ultimate and conventional; how could the uncontaminated be the cause of the ultimate and the contaminated be the cause of the conventional? One should say: the ultimate is uncontaminated, and the conventional is contaminated.