[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 1.25 # 俱舍論頌疏論本 1.25 俱舍論頌疏論本 1.25 - **Language:** Classical Chinese ### [1.25](https://indike.org/pramana/in.bauddha.taisho.1823.1.25) 第五、略釋品題者，阿毘此云對，達磨此云法，俱舍此云藏。謂無漏慧名之為對，對有二義：一者對向，謂對向涅槃；二者對觀，謂對觀四諦。法有二種：一勝義法，謂是涅槃；二法相法，通四聖諦。釋法名者，一則軌生物解；二乃能持自性。故名為法。言對法者，謂無漏慧名之為對，四諦、涅槃名之為法。此無漏慧名對法者，法之對故，名為對法，是依主釋。依光法師，對與法俱通能所，下文當釋。藏有二義：一者包含、二者所依。言包含者，猶如籄篋。此論包含《發智論》等諸勝義言，故名為藏。《發智論》等名為對法，《俱舍》名藏而非對法，然今此論名對法藏者，對法之藏故，名對法藏，依主釋也。言所依者，《正理》釋云：「藏或所依，猶如刀藏。」引彼義言，造此論故，以對法藏，名對法藏。光法師釋云：「鞘名刀藏，刀所依故，言刀名藏。取鞘藏名，以有藏故，名為刀藏。」彼《發智》等是此所依。所以然者，謂引彼義言，造此論故。彼《發智》等名為對法，此論所依故，亦即是藏。今《俱舍論》名對法藏者，全取本論對法藏名，有對法藏故，名對法藏，是有財釋。寶法師云：「藏或所依，猶如刀藏。」此《正理》文，但釋藏義，未辨有財。《正理》下文以對法藏故名對法藏，此文方釋有財。光法師說刀名藏，作有財釋，謬之甚矣。釋對法藏中無持業釋者，謂世親論主不欲自取其功，推能於本故也。 > Fifth, briefly explaining the title of the chapter: \*Abhi\* is translated here as "facing" (\*dui\*); \*dharma\* is translated here as "teaching" or "phenomenon" (\*fa\*); \*kośa\* is translated here as "treasury" (\*zang\*). That is, undefiled wisdom is called "facing" (\*dui\*). "Facing" has two meanings: first, facing towards, which means facing towards nirvāṇa; second, directly observing, which means directly observing the Four Truths. Dharmas are of two kinds: first, the ultimate dharma, which is nirvāṇa; second, phenomenal dharmas, which pervade the Four Noble Truths. In explaining the name \*dharma\*: first, it serves as a model that gives rise to understanding; second, it maintains its own specific nature. Hence it is called \*dharma\*. As for "Abhidharma" (\*duifa\*), undefiled wisdom is called "facing", while the Four Truths and nirvāṇa are called "dharma". This undefiled wisdom is called Abhidharma because it is the "facing of the dharma", so it is called \*duifa\*; this is a tatpuruṣa compound (\*依主釋\*). According to Master Guang, both "facing" and "dharma" apply to both the subject and the object, as will be explained below. "Treasury" (\*kośa\*) has two meanings: first, containing; second, basis. As for "containing", it is like a chest or casket. Because this treatise contains all the ultimate statements of the \*Jñānaprasthāna\* and other treatises, it is called a "treasury". The \*Jñānaprasthāna\* and other texts are called Abhidharma, while the \*Kośa\* is called a "treasury" and is not itself the primary Abhidharma; but now, this treatise being named the \*Abhidharmakośa\* means it is the "treasury of the Abhidharma", which is a tatpuruṣa compound. As for "basis", the \*Nyāyānusāra\* explains: "'Treasury' may mean basis, like a sheath for a sword." Because this treatise was composed by drawing upon the meanings and statements of those treatises, on account of the Abhidharma being its treasury, it is called the \*Abhidharmakośa\*. Master Guang explains: "A scabbard is called a sword-case because it is the basis of the sword; speaking of the sword, it is called 'having a treasury'. Taking the name of the scabbard's treasury, because it possesses a treasury, it is called a sword-case." That \*Jñānaprasthāna\* and the others are the basis of this treatise. Why is this so? Because this treatise was composed by citing their doctrines and statements. Those texts, such as the \*Jñānaprasthāna\*, are called Abhidharma; because they are what this treatise relies upon, they are also a treasury. Now, that this \*Abhidharmakośaśāstra\* is called the \*Abhidharmakośa\* means that it fully adopts the name \*Abhidharmakośa\* from the root treatise; because it possesses the treasury of the Abhidharma, it is called the \*Abhidharmakośa\*, which is a bahuvrīhi compound (\*有財釋\*). Master Bao says: "'Treasury' may mean basis, like a sheath for a sword." This passage from the \*Nyāyānusāra\* merely explains the meaning of "treasury" and does not yet distinguish the bahuvrīhi compound. The lower text of the \*Nyāyānusāra\*, stating that it is called \*Abhidharmakośa\* because it possesses the treasury of Abhidharma, is where it actually explains the bahuvrīhi compound. For Master Guang to explain that the sword is called a treasury and treat this as a bahuvrīhi compound is an extreme error. In explaining the title \*Abhidharmakośa\*, there is no karmadhāraya compound (\*持業釋\*), because the author Vasubandhu did not wish to claim the credit for himself, but attributed the capacity to the original texts. > — English (machine translation) (machine translation) - [Previous: 1.24](https://indike.org/pramana/in.bauddha.taisho.1823.1.24) - [Next: 1.26](https://indike.org/pramana/in.bauddha.taisho.1823.1.26) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1823.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.1.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.1.25](https://indike.org/pramana/in.bauddha.taisho.1823.1.25) · Pramāṇa