俱舍論頌疏論本 1.44

1.44

及能得此諸慧論者，此明世俗對法。頌文諸字，通在兩處：一則諸慧、二則諸論。慧論非一，故名為諸。此諸慧論是有漏法，名為世俗。此者，無漏淨慧也。由彼諸慧諸論，方能得此無漏淨慧，名能得此也。非但淨慧隨行名為對法，及能得此諸慧論亦名對法，故云及也。言諸慧者，慧有四種：一者生得慧，生便得故；二者聞慧，聞教成故；三者思慧，因思起故；四者修慧，從定生故，定名為修，熏修於心，令成功德，無過於定，故獨名修。言諸論者，謂《六足論》等。一舍利子造《集異門足論》，二大目犍連造《法蘊足論》，三迦多演那造《施設足論》。已上三論，佛在世造。佛涅槃後一百年中，提婆設磨造《識身足論》。至三百年初，尊者世友造《品類足論》，又造《界身足論》。至三百年末，迦多演尼子造《發智論》。前六足論義門稍少，《發智》一論法門最廣。後代論師說六為足，《發智》為身。後代論師多宗《發智》，《大毘婆娑》依之而造。無漏淨慧是真對法，有漏慧論非真對法。言對法者，謂為無漏作資糧故，亦名對法。故論云：「此諸慧論是彼資糧故，亦得名《阿毘達磨》。」言資糧者，先因論教，次有生得，從生得後方有聞慧，從聞慧後次起思慧，從思慧後始生修慧，從修慧後起無漏慧，故諸慧論是淨慧資糧也。

'As well as the various prajñās and treatises that are capable of attaining this' clarifies conventional Abhidharma. The word 'various' in the verse applies to both places: first to the various prajñās, and second to the various treatises. Prajñās and treatises are not single, hence called 'various'. These various prajñās and treatises are contaminated dharmas, and are called conventional. 'This' refers to uncontaminated pure prajñā. It is by means of those various prajñās and treatises that one is able to attain this uncontaminated pure prajñā; hence 'capable of attaining this'. Not only is pure prajñā along with its attendants called Abhidharma, but also the various prajñās and treatises capable of attaining this are called Abhidharma; hence it says 'as well as'. Regarding 'the various prajñās', prajñā is of four kinds: 1. innate prajñā, because it is obtained at birth; 2. prajñā arisen from hearing, because it is accomplished through hearing teachings; 3. prajñā arisen from reflection, because it arises through reflection; and 4. prajñā arisen from cultivation, because it is born from samādhi—samādhi is called cultivation; nothing surpasses samādhi in perfuming and cultivating the mind to accomplish virtues, so it alone is named cultivation. Regarding 'the various treatises', this refers to the six pada treatises and others: 1. Śāriputra composed the Saṅgītiparyāya; 2. Mahāmaudgalyāyana composed the Dharmaskandha; 3. Kātyāyana composed the Prajñaptiśāstra. The above three treatises were composed during the Buddha's lifetime. Within one hundred years after the Buddha's nirvāṇa, Devaśarman composed the Vijñānakāya. At the beginning of the third century, the venerable Vasumitra composed the Prakaraṇapāda and also the Dhātukāya. At the end of the third century, Kātyāyanīputra composed the Jñānaprasthāna. The scope of doctrines in the previous six pada treatises was somewhat smaller, whereas the Dharma teachings in the single treatise Jñānaprasthāna were the most extensive. Later treatise masters referred to the six as the feet (padas) and the Jñānaprasthāna as the body. Later treatise masters mostly took the Jñānaprasthāna as their authority, and the Mahāvibhāṣā was composed based upon it. Uncontaminated pure prajñā is the real Abhidharma; contaminated prajñā and treatises are not the real Abhidharma. They are called Abhidharma because they serve as provisions for the uncontaminated; hence they are also called Abhidharma. Thus the treatise says: "Because these various prajñās and treatises are its provisions, they too receive the name Abhidharma." As for 'provisions', first one relies on the treatise teachings, next comes innate [prajñā], after innate [prajñā] arises prajñā from hearing, after prajñā from hearing next arises prajñā from reflection, after prajñā from reflection only then arises prajñā from cultivation, and after prajñā from cultivation arises uncontaminated prajñā; thus the various prajñās and treatises are provisions for pure prajñā.