俱舍論頌疏論本 1.44

1.44

'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.