瑜伽論記 21.382

21.382

不圓滿句者至方得圓滿者，此玄談也。次引頌證，如說：諸惡者莫作者，依婆沙云：此不長不短八字為句，此間舊譯但有四字。矩師云：梵本實有八字，漢語但四字，今問三藏，亦云：梵本八字為句。依梵本中又有者字，故依此間語合有五字。加其者字，所以須安者字，義勢若同不須隔別，義勢若別則須隔之。如說諸惡者直牒惡法，今牒諸惡欲何所為，欲令莫作，由有二義故須安立者隔之。諸善者奉行，雖引一頌，意取上半為證，下半相隨向來。下指事以釋，若唯言諸惡則文不究竟。

From "An incomplete sentence" up to "only then is it complete" is profound general exposition. Next, a verse is cited as proof, as it is said: "[Of] all evils, do not commit [them]." According to the *Vibhāṣā*, an eight-syllable [pāda] that is neither long nor short constitutes a sentence (pada); in this land, the old translation has only four syllables. Master Ju said: "The Sanskrit text indeed has eight syllables; the Chinese phrasing has only four syllables." Now, having asked the Tripiṭaka Master, he also said: "In the Sanskrit text, eight syllables constitute a sentence." Since according to the Sanskrit text there is also the particle "zhe" (者, *te* / *-as*), according to the phrasing here there should be five syllables. Adding this character "zhe"—the reason one must place the character "zhe" is that if the force of the meaning is the same, no separation is needed, but if the force of the meaning is distinct, one must separate it. For example, saying "all evils" directly introduces evil phenomena; now, having introduced "all evils", what is intended? One intends to cause them "not to be committed". Because there are two meanings, one must establish "zhe" to separate them. In "[All] goods, practice [them]", although a full verse is cited, the intention is to take the first half as proof, and the second half merely follows along as before. Below, facts are pointed out to explain: if one says only "all evils", the phrasing is inconclusive.