Chinese
大正藏第 85 册 No. 2806 摄大乘论抄 No. 2806 摄大乘论抄 乃是大乘之副轴。建正法之胜幢。破异部于当时。□邪正于末代转梵轮于像季。续千载之余风。致令羊鹿之轮息驾□□之轮更开论其兴也。乃于佛涅槃后千一百余年。但以去圣时□□法襄未。群邪映路僻执交途。遂令唯识之理潜隐不通。时有四□菩萨出现于世。号曰阿僧伽。此云无著。亦名无碍。其人内潜□□□法性之际。外应群机而助兴法雨。集二王之胜相。录三性之法印。欲□生及□情于唯识悟非安之实谛。遂依傍大宗制造斯论矣。然菩萨次弟婆薮槃豆。此曰天亲。其人如理之智内融。如量之解秀发。□□□嗟本论辞义渊玄恐后代众生抱迷不悟。遂即披寻决定要制造释论以解本文。于是破二乘以归一戴。摧异见已同会一心。唯识之道遂尔再通。无性之理于兹重显也。 第二次明藏摄分齐者。然显理□□□乃有尘沙。今且据要而论。对所诠三故教则为三。约所为二故教则为二。言其三者。一曰修多罗。此云綖亦名经。以綖能贯花。经能持纬义用相似。但以此方重于经名不贵綖称。是以翻译家逐其所重故。废綖名存于经目。譬圣人言教能贯穿法相使不差失 令法久住与经綖相似。从譬立名。即诠定 现代汉语译本 大正藏第 85 册 No. 2806 摄大乘论抄 No. 2806 摄大乘论抄 乃是大乘的副轴，建立正法的殊胜旗帜。在当时破斥其他部派，在末法时代辨别邪正，于像法时期转动梵轮，延续千载的遗风，使得羊鹿之轮止息，□□之轮重新开启。论其兴起，乃是在佛陀涅槃后一千一百多年。当时去圣时□□法衰，各种邪说充斥道路，偏颇的执见交织。于是使得唯识的道理潜藏隐没，不为人所通达。当时有四□菩萨出现在世间，名为阿僧伽（Asanga，无著），也名无碍。此人在内在潜心□□□法性之际，外在应和各种根机而帮助弘扬佛法，聚集二王的殊胜相，记录三性的法印，想要使众生及□情于唯识，领悟非安的真实谛理，于是依傍大宗制造了这部论典。然后菩萨次第是婆薮槃豆（Vasubandhu，天亲），此人如理的智慧在内心融会贯通，如量的理解秀发。□□□感叹本论辞义渊深玄妙，恐怕后代众生抱持迷惑不能领悟，于是就披阅寻究，决定要制造释论来解释本文。于是破斥二乘而归于一乘，摧毁异见而共同会归一心。唯识的道理于是再次通达，无性的道理在这里重新显现。 第二次说明藏摄分齐，然而显现道理□□□乃有尘沙之多。现在且根据要点来论述。针对所诠释的三种内容，所以教义分为三种。约所为的两种对象，所以教义分为两种。说到这三种，一是修多罗（Sutra），此云綖，也名经。因为綖能贯穿花朵，经能持纬，义用相似。但是此方重视经名而不看重綖称。因此翻译家遵循其所重视的，所以废弃綖名而保留经目。譬如圣人的言教能够贯穿法相，使之不差错遗失，使佛法长久住世，与经綖相似。从譬喻而立名。即诠释定
English
English version T85 No. 2806 Śe Dà Chéng Lùn Chāo (She Dasheng Lun Chao, Commentary on the Compendium of Mahayana) No. 2806 Śe Dà Chéng Lùn Chāo (Commentary on the Compendium of Mahayana) It is the secondary axis of Mahayana, establishing the supreme banner of the Right Dharma. It refutes other schools at that time, distinguishes between right and wrong in the degenerate age, turns the Brahma wheel in the Dharma-resemblance age, continues the remaining style of a thousand years, causing the wheel of sheep and deer to cease, and the wheel of □□ to reopen. Speaking of its rise, it was more than 1,100 years after the Nirvana of the Buddha. At that time, the Dharma declined after the departure of the Sage, various heresies filled the road, and biased views intertwined. Thus, the principle of Consciousness-only was hidden and not understood. At that time, four □ Bodhisattvas appeared in the world, named Asanga (无著, Impeccable), also named Wuai (无碍, Unobstructed). This person, while inwardly immersing himself in the □□□ Dharma-nature, outwardly responded to various capacities and helped promote the Dharma rain, gathering the supreme aspects of the two kings, recording the Dharma seal of the three natures, wanting to make sentient beings and □ emotions in Consciousness-only, realize the true truth of non-peace, and thus relied on the great sect to create this treatise. Then the Bodhisattva in order is Vasubandhu (婆薮槃豆, Heavenly Kin), this person's wisdom of reasoning is integrated in the heart, and the understanding of quantity is outstanding. □□□ lamented that the words and meanings of this treatise are profound and mysterious, fearing that future generations of sentient beings would be confused and unable to understand, so he read and studied it, and decided to create a commentary to explain the text. Thus, he refuted the Two Vehicles and returned to the One Vehicle, destroyed heretical views and jointly converged on one mind. The path of Consciousness-only was thus re-opened, and the principle of No-self was re-manifested here. The second explanation of the collection and division of the treasury, however, the manifestation of principles □□□ is as numerous as dust and sand. Now, let's discuss it according to the essentials. In response to the three contents to be explained, the teachings are divided into three types. According to the two types of objects to be made, the teachings are divided into two types. Speaking of these three types, the first is Sutra (修多罗), which is called 綖 (Yan, thread), also named 经 (Jing, scripture). Because the thread can string flowers, and the scripture can hold the weft, the meaning and function are similar. However, this place values the name of scripture and does not value the name of thread. Therefore, the translators followed what they valued, so they abandoned the name of thread and retained the title of scripture. For example, the teachings of the sages can penetrate the Dharma characteristics, so that they are not mistaken or lost, and that the Buddha-dharma may abide in the world for a long time, similar to the scripture thread. The name is established from the metaphor. That is, to explain and define. --------------------------------------------------------------------------------
Chinese
教也 者毗那耶。此云灭。以身口意恶□烧行者义同火然。戒能灭之故称灭。此从功能彰目 教从所诠亦名为灭。即诠戒行教也 三者阿毗达磨。此云无比法亦云对法。欲破烦恼□分别法相。无分别慧最为殊胜。更无有法能比此者故曰无比法。此从无他得名。教从所诠亦名无比法。此即诠慧教。若名对法者。即阿毗是能对智。达磨是所对法。即从境用立名。此后二藏皆从所诠得名也。问。若然者。何故下释论云。为说三种修学别立修多罗。为成依戒依心学故立毗那耶。以此文验。应修多罗诠三行。毗那耶诠二行也 答。有二义。一相成门。以三学行互相助成。能诠之教亦有兼正。此文即是兼诠助□故云说三。成二宗意为成诠定戒也。为别本末故阿毗达磨不论□□理。理实通有也。二克性门。修多罗中虽说戒慧。自属毗那耶阿毗达磨。阿毗达磨中虽说心戒。自属余二藏亦尔。毗婆沙中亦作此二释也。此论即是阿毗达磨藏摄 对所为机二者。以根有利钝之殊。于法则有浅深之异。□声闻钝根约分别性立于三藏。为成声闻行法故。判为声闻藏。由声闻所立十一种色。十四不相应四十七心心法。及三无为。此七十五法悉是事法故属分别性也。对菩萨利根通约分别依他真实性立于三藏。为成菩萨行法故。判为菩萨藏。问。经云。 现代汉语译本 教，即是毗那耶（Vinaya，戒律）。此译为‘灭’，意为以身、口、意所造的恶业，如同火焰般焚烧行者。戒律能够熄灭这些恶业，因此称为‘灭’。这是从戒律的功能来命名的。教法从其所诠释的内容来看，也可以称为‘灭’，即诠释戒行的教法。 三者，阿毗达磨（Abhidharma，论藏）。此译为‘无比法’，也译为‘对法’。为了破除烦恼，分别法相，无分别的智慧最为殊胜，没有其他法能够与此相比，所以称为‘无比法’。这是从其独一无二的特性来命名的。教法从其所诠释的内容来看，也可以称为‘无比法’，即诠释智慧的教法。如果称为‘对法’，那么‘阿毗’是能对之智，‘达磨’是所对之法，即从境和作用来立名。这后两个藏都是从所诠释的内容来命名的。 问：如果这样，为什么下面的解释说：为了说明三种修学，特别设立修多罗（Sutra，经藏）；为了成就依戒、依心之学，设立毗那耶（Vinaya，戒律）？按照这段文字来看，应该是修多罗诠释三种修行，毗那耶诠释两种修行。 答：有两种解释。一是相成之门，因为三种学行互相帮助成就，能诠释的教法也有兼顾和主要的区别。这段文字就是兼顾诠释辅助的部分，所以说‘说三’，成就两种修行，意在成就定戒。为了区分本末，阿毗达磨（Abhidharma，论藏）不讨论……道理，但实际上是普遍存在的。二是克性之门，修多罗（Sutra，经藏）中虽然说了戒和慧，但它们分别属于毗那耶（Vinaya，戒律）和阿毗达磨（Abhidharma，论藏）。阿毗达磨（Abhidharma，论藏）中虽然说了心和戒，但它们分别属于其他两个藏，其他藏也是如此。《毗婆沙论》中也作了这两种解释。此论就是阿毗达磨藏所摄。 对所为之机，二者，因为根器有利钝的差别，对于法则有深浅的不同。对于声闻钝根，根据分别性设立三藏，为了成就声闻的修行方法，判为声闻藏。由于声闻所立的十一种色法，十四种不相应行法，四十七种心和心法，以及三种无为法，这七十五法都是事法，所以属于分别性。对于菩萨利根，普遍根据分别性、依他性、真实性设立三藏，为了成就菩萨的修行方法，判为菩萨藏。 问：经中说：
English
English version ‘Teaching’ is Vinaya (discipline). It is translated as ‘extinction,’ meaning that the evil deeds of body, speech, and mind are like flames burning the practitioner. The precepts can extinguish these evil deeds, so it is called ‘extinction.’ This is named from the function of the precepts. The teaching, from the content it explains, can also be called ‘extinction,’ which is the teaching that explains precepts and conduct. Thirdly, Abhidharma (treatise collection). It is translated as ‘unparalleled Dharma’ or ‘counter-Dharma.’ In order to break through afflictions and distinguish the characteristics of dharmas, non-discriminating wisdom is the most supreme. There is no other Dharma that can compare to it, so it is called ‘unparalleled Dharma.’ This is named from its unique characteristic. The teaching, from the content it explains, can also be called ‘unparalleled Dharma,’ which is the teaching that explains wisdom. If it is called ‘counter-Dharma,’ then ‘Abhi’ is the wisdom that counters, and ‘Dharma’ is the Dharma that is countered, which is named from the object and function. These last two collections are named from the content they explain. Question: If so, why does the explanation below say: To explain the three studies, Sutra (scripture collection) is specially established; to achieve the study based on precepts and mind, Vinaya (discipline) is established? According to this passage, Sutra should explain the three practices, and Vinaya should explain the two practices. Answer: There are two explanations. First, the door of mutual accomplishment, because the three studies mutually help each other to achieve, and the teaching that can explain also has differences between comprehensive and main. This passage is a comprehensive explanation of the auxiliary part, so it says ‘explains three,’ achieving the two practices, intending to achieve fixed precepts. In order to distinguish the root and branch, Abhidharma (treatise collection) does not discuss... the principle, but it actually exists universally. Second, the door of specific nature, although Sutra (scripture collection) speaks of precepts and wisdom, they respectively belong to Vinaya (discipline) and Abhidharma (treatise collection). Although Abhidharma (treatise collection) speaks of mind and precepts, they respectively belong to the other two collections, and so on for the other collections. The Vibhasha also makes these two explanations. This treatise is included in the Abhidharma collection. Regarding the capacity of those to be taught, secondly, because there are differences in the sharpness and dullness of faculties, there are differences in the depth and shallowness of the Dharma. For the dull faculties of the Shravakas, the three collections are established according to the discriminating nature. In order to achieve the practice methods of the Shravakas, it is judged as the Shravaka collection. Because the eleven types of form dharmas, fourteen types of non-corresponding activities, forty-seven types of mind and mental factors, and three types of unconditioned dharmas established by the Shravakas, these seventy-five dharmas are all factual dharmas, so they belong to the discriminating nature. For the sharp faculties of the Bodhisattvas, the three collections are generally established according to the discriminating nature, dependent nature, and true nature. In order to achieve the practice methods of the Bodhisattvas, it is judged as the Bodhisattva collection. Question: The Sutra says: --------------------------------------------------------------------------------
Chinese
为诸缘觉说因缘观法。即缘觉亦有教。何故不立藏。答。依普曜经。三乘教即立三藏。今依此论及地持论。所以不立缘觉藏者。以似佛为说因缘观者。即是似闻他音而得悟道。与声闻同并判入声闻藏摄。唯据上达利根人出在无佛法时无教可闻。宜以思修力故自悟因缘而得道果。即有行故得立乘。无教可闻故不立藏也。声闻藏内有二。一立性教门。以其人于和合阴内解无神我。于阴等别法计有定性。如说色色自性。心心自性执。三世一切法皆有定性。以未达法空故也 二破性教门。此人机根稍利。亦解无神我。知阴等别法缘集故有本无自性。此即分达法空也。此二人观解虽相有浅深。同似闻他音而悟小果故。总对所为判为声闻藏也 菩萨藏内有二。一是显示教。此遣分别性内所有诸法。如经说色空乃至涅槃毕竟体空。此即无相大乘亦名显示教门。二就依他真实说如实因缘如如真实无垢等法。此即缘起大乘自性住乘亦名秘密教门。此二所诠虽相有浅深。同为菩萨利根进成大行而悟大果故。总判为菩萨藏。此论二教中通二教。若说三无性空等即显教。若说初相等即是秘密摄也。 第三次明教下所诠宗旨者。准下文意宗旨有二。一约二谛。二约佛性 言二谛者。若论世谛即以唯识为所诠宗旨。若说真谛即以二无我真如为 现代汉语译本 为诸缘觉（Pratyekabuddha，独自觉悟者）宣说因缘观法。既然缘觉也有教法，为何不设立缘觉藏呢？回答：依据《普曜经》，声闻、缘觉、菩萨三乘的教法就设立三藏。现在依据此论以及《地持论》，之所以不设立缘觉藏，是因为对于那些好像听闻他人教导而悟入因缘观的人来说，他们就像是听闻他人教导而证悟，与声闻相同，因此并入声闻藏。只有那些根器上等且锐利的人，出生在没有佛法的时代，没有教法可以听闻，适宜依靠思考和修行之力，自己领悟因缘而证得道果。因为他们有修行，所以可以设立为一乘。因为没有教法可以听闻，所以不设立藏。声闻藏内有两种教法：一是立性教门，针对那些在和合的五阴（Skandha，构成个体的五种要素）内理解没有神我（Atman，永恒不变的自我），却在五阴等个别法中执着有固定不变的自性的人，如经中所说‘自性，心心自性执，三世一切法皆有定性’，这是因为他们尚未通达法空（Dharmasunyata，诸法皆空的真理）。二是破性教门，针对那些根器稍利的人，他们也理解没有神我，知道五阴等个别法是因缘聚合而有，本来没有自性。这便是部分通达了法空。这两种人观解虽然有深浅之别，但都像是听闻他人教导而证悟小果，所以总的来说，针对他们所施设的教法判为声闻藏。菩萨藏内有两种教法：一是显示教，这种教法遣除分别自性内所有诸法，如经中所说，色（Rupa，物质）空乃至涅槃（Nirvana，解脱）毕竟体空。这就是无相大乘，也称为显示教门。二是就依他起性（Paratantra，依赖他缘而生起的性质）和真实性（Bhutatathata，事物本来的真实状态）宣说如实因缘、如如真实无垢等法。这就是缘起大乘，自性住乘，也称为秘密教门。这两种教法所诠释的内容虽然有深浅之别，但都是为了菩萨利根之人精进修成大行而证悟大果，所以总的来说判为菩萨藏。此论中的两种教法贯通两种教法。如果宣说三无性空等，就是显教。如果宣说初相等，就是秘密教所摄。 第三次说明教法下所诠释的宗旨。按照下文的意思，宗旨有两种：一是约二谛（Two Truths，胜义谛和世俗谛），二是约佛性（Buddha-nature，成佛的潜能）。说到二谛，如果论述世俗谛（Samvriti-satya，相对真理），就以唯识（Vijnanavada，唯识宗）为所诠释的宗旨。如果说真谛（Paramartha-satya，绝对真理），就以二无我（Anatta，人无我和法无我）真如（Tathata，如如，事物的真实本性）为宗旨。