俱舍論疏 1.71

1.71

論「然佛世尊至傳說如此」，釋第二先說人難。難云：若是佛說，何故云迦多衍尼子等造耶？《婆沙》第一有二釋：一云佛說，由迦多衍尼子等受持演說等，名稱歸彼也。二云迦多衍尼子造，由經中散說，迦多衍尼子等採集安布，名稱歸彼。此論即是第二釋也。迦多衍尼子者，是佛滅度後三百年中，依說一切有部造《發智論》。等者，等取六足等論，如前已釋。迦多此云剪剃，衍此云種，尼是女聲。此人是剪剃種女生，從母姓為名，故名迦多衍尼子。即婆羅門十姓中一姓也。此剪剃種，西方貴族。所以名剪剃種者，依婆羅門法，七歲已上在家學問，十五已去受婆羅門法遊方學問，至年四十恐家嗣斷絕，歸娶妻室生子繼嗣，年至五十入山修道。昔劫初時有婆羅門，生二子已入山修道。二子覲問，見父鬢髮蓬亂，遂為剃除，形容端正。諸仙見已皆欲剃除。弟性慈愍，來即為剃。兄心傲慢，非我父者我不能剃。諸仙嗔怒，呪願弟言：「乃至劫末，是汝種族常大富貴。」呪願兄言：「乃至劫末，是汝種族常大貧窮，剪剃自活。」故今印度見有二類，其弟種族名剪剃種，從本為名，極大富貴而不作剪剃事。其兄種族，極大貧窮，剪剃自活。仙人呪力使之然也。法救，梵名達磨多羅。佛涅槃後，三百年出世。等者，等取空、無我等。鄔陀南者，此云自說，即十二部經中第五自說經也。無人問佛，佛自說故。大德法救，佛說無常頌者，集為無常品；佛說空、無我頌者，集為空、無我品；乃至佛說梵志頌，立梵志品。印度現有梵本流行。若言嗢陀南，此云集散，集散說故。或云集施，集所說義施有情故。毘婆沙師傳說如此者，毘名為廣，或名為勝、或名為異，《婆沙》名說。謂彼論中分別義廣故名廣說，說義勝故名為勝說，五百阿羅漢各以異義解釋《發智》名為異說。具斯三義，故存梵音。言傳說者，顯己不信。《正理》云「舍利子等諸大聲聞，亦無有能於諸法相如理簡擇。是故此論所依根本阿毘達磨，定是佛說。」經主稱傳，顯己不信阿毘達磨是佛所說。何緣不信？傳聞尊者迦多衍尼子等造故，不說對法為所依故。如世尊告阿難陀言：「汝等從今當依經量。諸部對法義宗異故，此皆不然。諸大聲聞隨佛聖教而結集故。」乃至廣說。

On the text of the treatise: "However, the World-Honoured Buddha ... so the tradition says": this explains the second objection concerning the original speaker. The objection says: if it was preached by the Buddha, why is it said that Kātyāyanīputra and others composed it? Fascicle 1 of the Vibhāṣā gives two explanations: The first says it was preached by the Buddha, and because Kātyāyanīputra and others retained and propagated it, the renown accrued to them. The second says it was composed by Kātyāyanīputra, because it was preached dispersedly throughout the sūtras, and Kātyāyanīputra and others collected and arranged it, so the renown accrued to them. This treatise adopts the second explanation. Kātyāyanīputra was a person who, three hundred years after the Buddha's parinirvāṇa, composed the Jñānaprasthāna based on the Sarvāstivāda school. "And others" includes the treatises such as the six *pāda*s, as explained previously. *Kātya* is translated here as "shaving/cutting"; *āyana* is translated as "clan"; *ī* is feminine. This person was born of a woman of the barber clan and took his name from his maternal lineage, hence he is called Kātyāyanīputra. This is one of the ten clans of Brahmins. This barber clan was a noble family in the Western regions. Why is it called the barber clan? According to the Brahmin code, from age seven and above one studies at home; from age fifteen and on, one receives the Brahmin code and travels abroad to study; upon reaching age forty, fearing the termination of the family lineage, one returns home to marry, take a wife, and father a child to continue the lineage; at age fifty, one enters the mountains to practice the path. In the past, at the beginning of the kalpa, there was a Brahmin who entered the mountains to practice the path after having two sons. The two sons came to pay their respects, and seeing that their father's hair and beard were tangled and unkempt, they shaved them off, making his appearance dignified. When all the ṛṣis saw this, they all wished to be shaved. The younger brother was compassionate by nature, and whenever they came, he shaved them. The older brother was haughty in mind, saying: "Unless he is my father, I cannot shave him." The ṛṣis became furious and pronounced a curse upon the younger brother, saying: "Until the end of the kalpa, may your clan always enjoy great wealth and nobility!" They pronounced a curse upon the older brother, saying: "Until the end of the kalpa, may your clan always suffer great poverty and live by cutting hair!" Therefore, in India today two classes are seen: the younger brother's clan is called the barber clan; taking its name from its origin, it is extremely wealthy and noble and does not engage in cutting hair. The older brother's clan is extremely poor and lives by cutting hair. The curse of the ṛṣis brought this about. Dharmatrāta: his Sanskrit name is Dharmatrāta. He appeared three hundred years after the Buddha's nirvāṇa. "And others" includes impermanence, non-self (anātman), and so on. *Udāna* is translated here as "spontaneous utterance"; it is the fifth, *udāna*, among the twelve divisions of the Buddhist scriptures. Because no one questioned the Buddha, the Buddha spoke of himself. The Venerable Dharmatrāta collected the verses on impermanence spoken by the Buddha into the Chapter on Impermanence; the verses spoken by the Buddha on emptiness and non-self into the Chapter on Emptiness and Non-Self; and so forth, establishing the Chapter on Brahmins for the verses spoken by the Buddha on Brahmins. In India today, Sanskrit manuscripts are currently in circulation. If one says *udāna*, it is translated here as "collecting the dispersed", because it collects what was scattered and preached. Or it is called "collecting and bestowing", because it collects the preached meanings and bestows them upon sentient beings. As for "so the masters of the Vibhāṣā say": *vi* means "extensive", or it means "superior", or it means "variant"; *bhāṣā* means "exposition". It is called "extensive exposition" because the analyses of meaning in that treatise are extensive; it is called "superior exposition" because the meanings preached are superior; and it is called "variant exposition" because five hundred arhats each explained the Jñānaprasthāna with variant meanings. Possessing these three meanings, the Sanskrit phonetics are retained. Saying "so the tradition says" shows that he himself does not believe it. The Nyāyānusāra states: "The great śrāvakas such as Śāriputra were also incapable of discerning the marks of phenomena in accordance with the truth. Therefore, the root Abhidharma upon which this treatise relies is definitely preached by the Buddha." When the master of the treatise [Vasubandhu] uses "tradition says" (iti kila), he shows that he himself does not believe that the Abhidharma was preached by the Buddha. For what reason does he not believe it? Because it is traditionally said that the Venerable Kātyāyanīputra and others composed it, and because he does not state that the Abhidharma is what is relied upon. As the World-Honoured One told Ānanda: "From this day forward, you must rely on the sūtras as authority (sūtrānta-prāmāṇika). Because the doctrines of the Abhidharma of the various schools differ, these are not so. The great śrāvakas compiled them in accordance with the sacred teaching of the Buddha," and so on, extensively.