大發趣論註
Commentary on the Great Treatise on the Stages of Aspiration
歸命彼世尊應供正等覺者。
I take refuge in the Blessed One, the Worthy One, the Fully Enlightened One.
序說
Preface
諸天中之天中天 受天阿修羅供養 清淨禁戒說雙論 其義與法悉甚深
次及第七大雄氏 名色滅者為其名 所說發趣極甚深 論法細飾莊嚴教
我今應將次第釋 汝等當宜一心聽
The god among gods, the highest of gods, who receives offerings from devas and asuras, who teaches the paired discourse of pure precepts— its meaning and the Dharma are wholly profound.
Next, the seventh Great Hero, named for the destruction of name-and-form, whose exposition of the "Issues" is extremely profound— a teaching on Dharma adorned with fine detail.
I should now explain them in due order; you all should listen with one mind.
依正等覺說如實言。於順發趣．依二十二種三法所廣說．名為三法發趣。依百種二法所廣說．名為二法發趣。由是更取二十二種三法．涉入百種二法中而說．名為二法三法發趣。更取百種二法．涉入二十二種三法中而說．名為三法二法發趣。又三法涉入於同三法中而說．名為三法三法發趣。二法涉入於同二法中而說．名為二法二法發趣。如是頌曰。
According to the teaching of the Fully Enlightened One, in words that accord with reality, the extensive exposition based on the twenty-two kinds of three-Dharma is called the "three-Dharma exposition." The extensive exposition based on the hundred kinds of two-Dharma is called the "two-Dharma exposition." Then, taking again the twenty-two kinds of three-Dharma and interweaving them into the hundred kinds of two-Dharma, this is called the "two-Dharma three-Dharma exposition." Taking again the hundred kinds of two-Dharma and interweaving them into the twenty-two kinds of three-Dharma, this is called the "three-Dharma two-Dharma exposition." Furthermore, when three-Dharma are interwoven into the same three-Dharma, this is called the "three-Dharma three-Dharma exposition." When two-Dharma are interwoven into the same two-Dharma, this is called the "two-Dharma two-Dharma exposition." Thus the verses say:
三法妙發趣 及最上二法 更二法三法 並三法二法 與三法三法 二法二法俱
順中六論法 其法為甚深
The wondrous arising of the three Dharmas, and the two supreme Dharmas, further two Dharmas and three Dharmas, together with three Dharmas and two Dharmas, and three Dharmas and three Dharmas, and two Dharmas paired with two Dharmas—these six sets of Dharma taught in accordance with the Middle Way are profoundly deep.
於逆發趣。亦依二十二種三法．名三法發趣。依百種二法．名二法發趣。二十二種三法．涉入百種二法中．名二法三法發趣。百種二法．涉入二十二種三法中．名三法二法發趣。三法涉入於同三法．名三法三法發趣。二法涉入於同二法．名二法二法發趣。如是於逆發趣．亦以六論法而廣說之．故說頌言。
In the reverse exposition as well, depending on the twenty-two kinds of threefold dharmas, it is called the threefold-dharma exposition. Depending on the hundred kinds of twofold dharmas, it is called the twofold-dharma exposition. When the twenty-two kinds of threefold dharmas interpenetrate the hundred kinds of twofold dharmas, it is called the twofold-dharma threefold-dharma exposition. When the hundred kinds of twofold dharmas interpenetrate the twenty-two kinds of threefold dharmas, it is called the threefold-dharma twofold-dharma exposition. When threefold dharmas interpenetrate the same threefold dharmas, it is called the threefold-dharma threefold-dharma exposition. When twofold dharmas interpenetrate the same twofold dharmas, it is called the twofold-dharma twofold-dharma exposition. Thus in the reverse exposition too, it is extensively explained by means of the six modes of exposition; therefore the verse says:
三法妙發趣 及最上二法 更二法三法 並三法二法 與三法三法 二法二法俱
逆中六論法 其法為甚深
The wonderful arising and progressing of the three Dharmas, and the two supreme Dharmas, further, two Dharmas and three Dharmas, together with three Dharmas and two Dharmas, and three Dharmas and three Dharmas, and the pair of two Dharmas and two Dharmas— these six discussions of Dharmas in reverse order, their Dharma is profoundly deep.
由是更於順逆發趣．亦依前式所示六論法。故頌之曰。
Thus, in further pursuing the practice through favorable and unfavorable conditions alike, one also follows the six methods of exposition shown in the preceding pattern. Therefore the verse says:
三法妙發趣 及最上二法 更二法三法 並三法二法 與三法三法 二法二法俱
順逆中六論 其法為甚深
Three Dharmas' wondrous arising of aspiration, and the two highest Dharmas, further two Dharmas and three Dharmas, together with three Dharmas and two Dharmas, and three Dharmas and three Dharmas, and two Dharmas and two Dharmas combined— six discussions in forward, reverse, and middle order; this Dharma is exceedingly profound.
其次．於逆順發趣．亦同依此六論法而廣說之。故頌之曰。
三法妙發趣 及最上二法 更二法三法 並三法二法 與三法三法 二法二法俱
逆順中六論 其法為甚深
如是於順六發趣．於逆六發趣．於順逆六發趣．於逆順六發趣．綜此二十四全部發趣．乃與之以發趣大論之名。
已說由綜斯等二十四全部發趣．名發趣大論．則其發趣名義．應亟先知。
由何義故為鉢多那．為由種種品類之緣義故。何以故．鉢之為語．表種種品類之義。多那之聲．是表緣義。在『處非處善性』等中所謂緣義．實即多那聲故。今就種種品類之緣而有所說．故於此等二十四鉢多那中．一一名之為鉢多那。又為此等鉢多那之總合故．以此全論為鉢多那應知。
有餘理趣。由何義故．名鉢多那．為由分別義故。何以故．謂於隨處『顯示施設故．建立故．開示故．分別故．』故知鉢多那之為分別義。今將善等諸法．就因緣等而分別之．故於此等二十四鉢多那．一一名之為鉢多那。又為此等鉢多那之總合故．綜此全論名為鉢多那應知。
有餘理趣。由何義故．名鉢多那．為由發趣義故。謂有由進發義．如云『從牛舍出而行之牛』時．用鉢多那〔之語〕而言『出行之牛．』則由是義為進發故。何以故．於理趣不甚詳之法集論等．一切智性智不易無礙進發．及將善等由因緣等之類而分別之．遂得詳審理趣之結果〔一切智性智．〕轉展無礙而進發。以此之故．於此等二十四鉢多那．一一名之為鉢多那．然又以此等鉢多那之總合故．亦名此全論為鉢多那應知。
此中先就順發趣言．初就三法而說故名為三法鉢多那．分解其句．則以此處所云諸三法之鉢多那〔緣．〕為三法鉢多那。在此說中有對於三法之種種品類之緣之義也。其次考察．諸三法之鉢多那〔分別．〕即為三法鉢多那．由因緣等分別三法之義也。第三考察．由因緣等類所分別中．有宗義之廣說故．向於三法之鉢多那〔發趣．進發．〕即為三法鉢多那。為一切智性智無礙發動地之義也。二法鉢多那等．亦同此理趣。
如是知順六發趣．則逆等六發趣．亦可由此方法而知。然於順、逆、順逆、逆順等四各各有六．成二十四．故言二十四全發趣。此等二十四各個趣稱為小發趣．總合而為全發趣．由此二十四全發趣之總合．名之為發趣大論。
然此依三法等而廣說．故言三法發趣．二法發趣．乃至三法三法發趣．二法二法發趣等．分別論列。今為開示分別三法之諸緣．先於初所說．名為論母設置分．亦名緣分別分。此由略說與廣說二部所成。因緣乃至不去緣者．為略說也。