俱舍論頌疏論本 1.45

1.45

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.