三論玄義 1.7

1.7

折毘曇第二：一立宗、二破斥。有薩衛門人序其宗曰「阿毘曇者，名無比法。無漏慧根會理隔凡，其功冠絕故云無比。超四執之外、越三界之表，群聖之所讚歎、六道之所歸崇。敢有抗言，當屈之以理。」問：夫欲立理，先須序宗源。未知毘曇凡有幾種？答：部類甚多，略明其六：一者如來自說法相毘曇，盛行天竺，不傳震旦。二者隣極亞聖名舍利弗，解佛語故，造《阿毘曇》，凡二十卷，傳來此土。三者佛滅度後三百餘年，有三明六通大阿羅漢，姓迦旃延，造《八犍度》，凡二十卷，傳來此土。所言八者，一雜、二使、三智、四業、五大、六根、七定、八見。言犍度者，翻之為聚，以其八義各有部類，因之為聚也。四者六百年間有五百羅漢，是旃延弟子，於北天竺共造《毘婆沙》釋《八犍度》。毘婆沙者，此云廣解，於西涼州譯出，凡有百卷。值兵火燒之，唯六十卷現在，止解三犍度也。五者七百餘年有法勝羅漢，嫌《婆沙》太博，略撰要義，作二百五十偈，名阿毘曇心，凡有四卷，亦傳此土。六者千年之間有達磨多羅，以《婆沙》太博、四卷極略，更撰三百五十偈，足四卷合六百偈，名為雜心也。其間復有六分毘曇。《釋論》云「目連、和須密及餘論師共造，並不傳此土。唯眾事分毘曇是六內之一，此土有之。」復有《甘露味毘曇》二卷，未詳作者，並傳此土。毘曇雖部類不同，大宗明見有得道也。

Second, crushing the Abhidharma. This has two parts: 1. setting forth their tenet, and 2. refuting it. A follower of the Sarvāstivāda introduced their tenet, saying: "The Abhidharma is called the incomparable dharma (abhidharma). Influx-free roots of wisdom match reality and set [one] apart from the ordinary; because its efficacy is pre-eminent, it is called 'incomparable.' It surpasses the four clingings and transcends the three realms; it is praised by all the sages and venerated by the six destinies. Should anyone dare raise objections, we will bend them with reason." Question: Whoever wishes to establish a thesis must first trace the origin of the school. How many types of Abhidharma are there in all? Answer: There are very many classes and genres, but to explain them briefly there are six: First, the Abhidharma on the characteristics of dharmas spoken by the Tathāgata himself, which flourished widely in India but was not transmitted to China. Second, Śāriputra, who stood adjacent to the ultimate as second to the Sage, composed an Abhidharma in twenty fascicles to explain the Buddha's words, which was transmitted to this land. Third, over three hundred years after the Buddha's extinction, there was a great arhat possessed of the three knowledges and six supernormal knowledges, whose family name was Kātyāyana, who composed the Jñānaprasthāna (Eight Skandhas) in twenty fascicles, which was transmitted to this land. As for the "eight": 1. Miscellaneous, 2. Fetters, 3. Knowledges, 4. Actions, 5. Great [Elements], 6. Faculties, 7. Absorptions, and 8. Views. As for "skandha" (jiandu), it is translated as "aggregate"; because each of these eight meanings has its own category, they are termed "aggregates" on that basis. Fourth, within six hundred years [after the extinction], there were five hundred arhats who were disciples of Kātyāyana; in Northern India they jointly composed the Vibhāṣā to comment on the Jñānaprasthāna. Vibhāṣā means "extensive exposition" here; it was translated in West Liangzhou in a total of one hundred fascicles. Meeting with fire from war, only sixty fascicles are extant, which explain only three of the skandhas. Fifth, after seven hundred-odd years, the arhat Dharmaśreṣṭhin, disliking the Vibhāṣā as too extensive, epitomised its essential doctrines and composed two hundred and fifty verses, named the Abhidharmahṛdaya, in four fascicles, which was also transmitted to this land. Sixth, within a thousand years, Dharmatrāta, considering the Vibhāṣā too extensive and the four fascicles [of the Abhidharmahṛdaya] extremely concise, further composed three hundred and fifty verses, adding to the four fascicles to make six hundred verses altogether, named the Saṃyuktābhidharmahṛdaya. In the interim there was also the Abhidharma of the Six Treatises. The Mahāprajñāpāramitāśāstra states: "Maudgalyāyana, Vasumitra, and other masters of treatises jointly composed them; none were transmitted to this land. Only the Prakaraṇapāda is one among the six, and it exists in this land." Furthermore, there is the *Amṛtarasa-śāstra in two fascicles, its author unknown, which was also transmitted to this land. Although the Abhidharma differs in its classes and genres, its primary tenet explains that one attains the Path by seeing existence.