俱舍論頌疏論本 1.45

1.45

釋此法名者，能持自性，故名為法。且如色法，變礙為性，能持此性，故名色法。略舉此一，餘法例然。法有二種：一勝義法、二法相法。勝義法者，謂是涅槃，是善是常，故名為勝。有實體故，復名為義，即勝名義，即勝義名法，故名勝義法，持業釋也。二法相法者，通四聖諦。相者，性也，狀也，望自體邊名性，望他緣邊名相。此四諦法是法相故，故名法相法。法相即法，持業釋也。對有二義：一則對向，謂無漏慧對向涅槃。二則對觀，謂無漏慧對觀四諦。前言對向，以因對果，因即淨慧，果即涅槃。後言對觀，以心對境，心即淨慧，境即四諦。無漏淨慧但是其對，是能對故，而非是法，非所對故。言對法者，是法之對故，依主釋也。光法師云：「能對對勝，且與對名；理實而言，亦名為法，持自性故。所對法勝，且立法名；理實而言，亦名為對，是所對故。」由此對法俱通能所，總有六種：一自性對法，謂淨慧也。二隨行對法，謂淨慧眷屬也。三方便對法，謂有漏四慧也。四資糧對法，謂論教也。五境界對法，謂四諦也。六果對法，謂涅槃也。前四能對名對法，後二所對名對法也。此能、所對各有三釋。且能對法有三釋者，一能對名對，所對名法，法之對故，名為對法，依主釋也。二能對非對法，所對名對法。能對名對法者，有對法故，名為對法，有財釋也。三能對名對，是能對故，亦名為法；持自性故，對即是法，名為對法，持業釋也。所對法中亦有三釋，准能對說。依寶法師，唯說能對名為對法，釋對法名，唯依主釋也。此解甚佳，妙符論矣。

Explaining the name "Dharma" (法): it is called "dharma" because it can uphold its own nature. For example, regarding material phenomena (rūpa-dharma), resistance and change are their nature; because they can uphold this nature, they are called material phenomena. Briefly raising this one example, the other phenomena follow suit. There are two kinds of Dharma: first, the ultimate Dharma (paramārtha-dharma); second, the Dharma of phenomenal characteristics (dharmalakṣaṇa-dharma). The ultimate Dharma refers to nirvāṇa: it is good and permanent, and therefore called ultimate; having real substance, it is also called an entity (artha); the ultimate is itself the entity, and the ultimate entity is itself Dharma, hence called the ultimate Dharma, which is an appositional compound (karmadhāraya). The second, the Dharma of phenomenal characteristics, extends through the four noble truths. A "characteristic" (lakṣaṇa) means a nature and an appearance: viewed from the perspective of its own substance it is called a nature, and viewed from the perspective of other conditioning conditions it is called a characteristic. Because these four truths are phenomenal characteristics of Dharma, they are called the Dharma of phenomenal characteristics. The phenomenal characteristics are themselves Dharma, which is an appositional compound. "Abhi-" (對) has two meanings: first, facing toward (facing facing); that is, untainted wisdom faces toward nirvāṇa. Second, directly contemplating; that is, untainted wisdom directly contemplates the four truths. The earlier "facing toward" pairs cause with fruit: the cause is untainted wisdom, and the fruit is nirvāṇa. The latter "directly contemplating" pairs mind with object: the mind is untainted wisdom, and the object is the four truths. Untainted pure wisdom is merely that which faces, because it is that which confronts, but it is not the Dharma, because it is not that which is confronted. The term "Abhidharma" (對法) means the confrontation of Dharma, which is a genitive tatpuruṣa compound. Master Guang says: "That which confronts is superior in confronting, so it is tentatively given the name 'confrontation' (abhi-); speaking from reality, it is also called Dharma, because it upholds its own nature. The Dharma that is confronted is superior in being Dharma, so it is tentatively established with the name 'Dharma'; speaking from reality, it is also called 'confrontation' (abhi-), because it is that which is confronted." Therefore, Abhidharma extends to both the active and the objective, with six kinds in total: 1. essential Abhidharma, referring to pure wisdom; 2. concomitant Abhidharma, referring to the retinue of pure wisdom; 3. expedient Abhidharma, referring to the four tainted wisdoms; 4. provision Abhidharma, referring to the treatises and teachings; 5. objective Abhidharma, referring to the four truths; 6. fruition Abhidharma, referring to nirvāṇa. The first four are called Abhidharma as that which confronts; the latter two are called Abhidharma as that which is confronted. For both that which confronts and that which is confronted, there are three interpretations each. First, as for that which confronts having three interpretations: 1. That which confronts is called "abhi-", and that which is confronted is called "dharma"; because it is the confrontation of Dharma, it is called Abhidharma, a genitive tatpuruṣa compound. 2. That which confronts is not itself Abhidharma, but that which is confronted is called Abhidharma; that which confronts is called Abhidharma because it possesses Abhidharma, a bahuvrīhi compound. 3. That which confronts is called "abhi-" because it is that which confronts, and is also called Dharma because it upholds its own nature; confrontation is itself Dharma, hence called Abhidharma, an appositional compound (karmadhāraya). In the case of that which is confronted, there are also three interpretations, which can be understood in parallel with that which confronts. According to Master Bao, only that which confronts is called Abhidharma, and in explaining the name Abhidharma, it is solely a genitive tatpuruṣa compound. This explanation is very fine, matching the treatise wonderfully.