T31n1620_解卷論
大正藏第 31 冊 No. 1620 解卷論
No. 1620
解卷論一卷
陳那菩薩造
陳西印度三藏真諦譯
三界者。唯以言名為體。由強分別。非實有法故不得真。由簡擇門諸法自性。為生不顛倒智故立此論。
于藤起蛇知 見藤則無境
昏昧時中。在非遠處。于藤色形。見似蛇相。為境所誑。未見差別。謂彼是蛇。生決定解。若見藤異相。不如分別故。虛妄生故。昔解但是亂知則無有境。
若見藤分已 藤知如蛇知
若分分思量。析此藤境。藤體不可得。若無體。此藤知如蛇知。但是亂知。于藤諸分中。亦如是思量分析。體相不可得故。此知緣藤及藤分悉是亂知。
一切假名類 簡擇自性時 假名從他起 乃至俗知境
依分分析觀察藤等。不見自體故。如蛇知此藤等知。但是亂知。實無有境一切假名。有法瓶衣人等。若觀瓦等諸分。乃至俗智境在。及最後分。此中瓶等假名從他而起。最後無分析難顯離皆無一切假名類最後分無分析。唯一鄰虛。若離一大餘大及一大並不可顯現。無有體故。如兔角等。其異云何。鄰虛者不可立為一物。若有物必有方異。猶如瓶等。瓶等諸物是世間有。有六方異。是故有分不成一物。若鄰
【現代漢語翻譯】 現代漢語譯本 《解卷論》一卷 陳那菩薩造 陳西印度三藏真諦譯
三界（Trailokya）的存在，僅僅是以言語名相作為其本體。由於強烈的分別執著，所以不是真實存在的法，因此無法獲得真理。爲了通過簡擇之門，瞭解諸法的自性，從而生起不顛倒的智慧，所以立此論。
于藤起蛇知 見藤則無境
在昏暗不明的時候，在離自己不遠的地方，對於藤蔓的顏色和形狀，看到類似蛇的形態，被外境所迷惑，沒有分辨清楚，就認為那是蛇，產生了確定的認知。如果看到藤蔓的不同之處，因為不如實分別，虛妄產生，之前的認知只是錯誤的認知，那麼就沒有真實的外境。
若見藤分已 藤知如蛇知
如果一部分一部分地思量，分析這個藤蔓的境，藤蔓的本體是不可得的。如果沒有本體，那麼對於藤蔓的認知就像對於蛇的認知一樣，只是錯誤的認知。對於藤蔓的各個部分，也像這樣思量分析，本體和相狀都不可得，因此，這種認知緣于藤蔓以及藤蔓的各個部分，都是錯誤的認知。
一切假名類 簡擇自性時 假名從他起 乃至俗知境
依據對藤蔓等進行分部析觀察，因為不見自體，如蛇的認知一樣，對藤蔓等的認知，只是錯誤的認知，實際上沒有外境。一切假名，有法，如瓶子、衣服、人等，如果觀察瓦片等各個部分，乃至世俗智慧所能達到的境界，以及最後的部分，這其中瓶子等的假名是從其他事物而產生的。最後沒有分析的困難，顯現分離，都沒有一切假名類，最後的部分沒有分析，只有鄰虛（paramāṇu，最小的物質單位）。如果離開一個大的，其餘大的以及一個大的都不能顯現，因為沒有本體，如同兔角等。這有什麼不同呢？鄰虛不能被立為一個物體，如果有物體，必定有方位上的不同，猶如瓶子等。瓶子等物體是世間存在的，有六種方位上的不同，因此有分不成一個物體。如果鄰
【English Translation】 English version The Treatise on Untangling (Jie Juan Lun) By Bodhisattva Dignāga (Chenna) Translated by Paramārtha (Zhendi), Tripitaka Master from West India
The three realms (Trailokya) exist only as verbal designations. Due to strong discrimination, they are not truly existing dharmas, and therefore, truth cannot be attained. This treatise is established to generate non-inverted wisdom by understanding the self-nature of all dharmas through the gate of analysis.
Knowing a snake from a rope, Seeing the rope, there is no object.
In a state of dimness, not far away, seeing a form resembling a snake in the color and shape of a rope, one is deceived by the object. Not distinguishing the difference, one assumes it to be a snake, giving rise to a definite understanding. If one sees the different aspects of the rope, because of unreal discrimination and the arising of falsehood, the previous understanding is merely a confused cognition, and thus there is no real object.
If the rope is seen in parts, Knowing the rope is like knowing a snake.
If one contemplates and analyzes the rope-object part by part, the substance of the rope cannot be found. If there is no substance, then the knowledge of the rope is like the knowledge of a snake, merely a confused cognition. If one contemplates and analyzes the various parts of the rope in the same way, the substance and characteristics cannot be found. Therefore, this cognition, which is based on the rope and its parts, is all confused cognition.
All provisional names, When analyzing their self-nature, The provisional name arises from others, Even up to the realm of conventional knowledge.
Relying on the analysis and observation of the rope, etc., because the self-nature is not seen, like the knowledge of a snake, the knowledge of the rope, etc., is merely confused cognition. In reality, there is no object. All provisional names, existing dharmas, such as pots, clothes, people, etc., if one observes the various parts such as tiles, etc., even up to the realm of conventional wisdom, and the final part, the provisional names of pots, etc., arise from other things. In the end, there is no difficulty in analysis, and manifestation and separation, there are no provisional name categories. The final part has no analysis, only paramāṇu (neighboring space). If one separates a large one, the remaining large ones and one large one cannot be manifested, because there is no substance, like rabbit horns, etc. What is the difference? Paramāṇu cannot be established as one object. If there is an object, there must be differences in direction, like pots, etc. Pots, etc., are existing things in the world, having six directional differences, therefore, having parts does not constitute one object. If neighboring
虛是有。應有六方。則是有分不成一物若不成一物。則為多物所成。與瓶不異。亦無實體。
智人于俗境 勿起真實意
由此三界唯有散亂。若智人慾求解脫。不應起真實計。問曰。有亂識。答若汝言我信瓶等。外物自性不可得故。但有分別亂識。緣無境起。何以故。幻化人乾闥婆城等實非有。亂識似幻等起而非無。是義不然。以不成就故。云何不成就。如所見不如是有故。此亂識似無物由物無體。云何識得有。如所緣塵自效能緣自性亦如是。所緣塵既無。此亂識不能自起。由他功力。他既不成。起義何在。以是義故。亂識有義。云何得立。於世間無如此法種子等生因。若無所生芽等。果是有則無是處。是故說幻化等譬亦不可立。
一切假名物 若細心思量 智人慾等惑 能除如蛇怖
猶如是說已。識三界但假名。除瓶等粗識。習微細心。如世間所立瓶衣等物。由假名有。約世俗心不違此事。后為遣此俗心。方起簡擇心。但見唯有亂識。無有外塵。此亂識因不成就故似無物故。體則不成就。內外既無所有。得會法空一切分別所作。欲等諸惑智人易除。譬如於藤妄起蛇想。而生怖畏。若見差別。定知是藤。能除蛇怖。由思量能起。欲等諸塵自性速易能滅。欲等惑妄亦復如是。
智人不
【現代漢語翻譯】 現代漢語譯本：如果『虛』是存在的，那麼它應該有六個方位。這樣，『有』就成了不可分割的一個整體，如果不能成為一個整體，那麼它就是由多個事物組成的，與瓶子沒有區別，也沒有實體。
智者對於世俗的境界，不應產生真實的執著。
因此，三界唯有散亂。如果智者想要尋求解脫，不應該產生真實的計較。問：有散亂的識嗎？答：如果你們說相信瓶子等外物，但外物的自性是不可得的，只有分別的散亂識，緣于沒有實體的境界而生起。為什麼呢？因為幻化的人、乾闥婆城（Gandharva city，海市蜃樓）等實際上是不存在的，散亂識類似於幻化等生起，但並非沒有。這種說法是不對的，因為不能成立。為什麼不能成立呢？因為所見到的與實際情況不符。這種散亂識類似於沒有物體，因為物體沒有實體，怎麼能說識是存在的呢？如同所緣的塵境自性，能緣的自性也是如此。所緣的塵境既然不存在，那麼這種散亂識就不能自己生起，而是依靠其他力量。其他力量既然不能成立，那麼生起的道理又在哪裡呢？因為這個道理，散亂識存在的說法是不能成立的。在世間沒有像法種子等生起的原因。如果沒有所生的芽等，果是存在的，那麼就沒有道理。所以說幻化等的比喻也是不能成立的。
一切假名的事物，如果仔細地思量，智者想要平息迷惑，就能像消除對蛇的恐懼一樣。
就像這樣說之後，要知道三界只是假名，去除瓶子等粗糙的識，修習微細的心。就像世間所建立的瓶子、衣服等事物，由於假名而存在。按照世俗的心來說，不違背這件事。之後爲了遣除這種世俗的心，才生起簡擇的心，只看到唯有散亂識，沒有外在的塵境。這種散亂識因為原因不能成立，類似於沒有物體，所以本體也不能成立。內外既然一無所有，就能領會法空，一切分別所作，慾望等各種迷惑，智者容易去除。譬如對於藤條錯誤地產生蛇的想像，而產生恐懼。如果看到差別，確定知道是藤條，就能消除對蛇的恐懼。由於思量能夠生起，慾望等各種塵境的自性迅速容易消滅。慾望等迷惑妄想也是如此。
智者不...
【English Translation】 English version: If 'void' exists, it should have six directions. Then 'existence' becomes an indivisible whole. If it cannot become a whole, then it is composed of multiple things, no different from a bottle, and has no substance.
The wise should not have real intentions towards mundane realms.
Therefore, the three realms are only scattered. If the wise want to seek liberation, they should not have real calculations. Question: Is there scattered consciousness? Answer: If you say you believe in external objects such as bottles, but the self-nature of external objects is unattainable, there is only discriminating scattered consciousness, arising from a realm without substance. Why? Because illusory people, Gandharva cities (Gandharva city, mirage), etc., do not actually exist. Scattered consciousness is similar to illusions arising, but it is not non-existent. This statement is incorrect because it cannot be established. Why can't it be established? Because what is seen does not match the actual situation. This scattered consciousness is similar to having no object because the object has no substance. How can it be said that consciousness exists? Just like the self-nature of the object of perception, the self-nature of the perceiver is also the same. Since the object of perception does not exist, then this scattered consciousness cannot arise by itself, but relies on other forces. Since other forces cannot be established, then where is the reason for arising? Because of this reason, the statement that scattered consciousness exists cannot be established. In the world, there is no cause of arising like the seed of Dharma. If there are no sprouts, etc., that are produced, and the fruit exists, then there is no reason. Therefore, the analogy of illusions, etc., cannot be established.
All nominally existent things, if carefully contemplated, the wise who wish to quell delusion can eliminate it like fear of a snake.
Just as it has been said, know that the three realms are only nominal, remove coarse consciousness such as bottles, and cultivate subtle mind. Just like the bottles, clothes, and other things established in the world, they exist due to nominality. According to the mundane mind, it does not violate this matter. Afterwards, in order to dispel this mundane mind, the mind of discernment arises, only seeing that there is only scattered consciousness, and no external dust. This scattered consciousness cannot be established because the cause cannot be established, similar to having no object, so the substance cannot be established. Since there is nothing inside or outside, one can understand the emptiness of phenomena, all discriminatory actions, desires, and various delusions, which the wise can easily remove. For example, mistakenly imagining a snake from a vine and generating fear. If one sees the difference and knows for sure that it is a vine, one can eliminate the fear of the snake. Because contemplation can arise, the self-nature of desires and various dusts can be quickly and easily destroyed. Delusions and fantasies such as desires are also like this.
The wise do not...
違世 隨說世間法 若欲滅惑障 依真應觀察
如世間瓶衣等物。信有不違。或說示他如此智人先隨此事。后若求解脫應修真理。簡擇世法自性。若如理簡擇。現起惑滅。未起不生。是立論用。
解卷論一卷
【現代漢語翻譯】 現代漢語譯本 遠離世俗，隨順世間的說法。 如果想要滅除迷惑和障礙，應當依靠真理進行觀察。
如同世間的瓶子、衣服等事物，相信它們的存在並不違背真理。或者向他人展示這些事物，有智慧的人首先隨順這些世間事。之後如果想要尋求解脫，就應當修習真理，簡擇世間法的自性。如果如理地簡擇，已經生起的迷惑就會滅除，尚未生起的迷惑就不會產生。這是立論的用途。
《解卷論》一卷
【English Translation】 English version Turning away from the world, follow the worldly teachings. If you wish to extinguish delusion and obstacles, you should rely on truth to observe.
Like worldly things such as bottles and clothes, believing in their existence is not contradictory. Or demonstrating these things to others, wise people first follow these worldly matters. Afterwards, if one wishes to seek liberation, one should cultivate the truth, discerning the nature of worldly dharmas. If one discerns according to reason, the delusions that have already arisen will be extinguished, and the delusions that have not yet arisen will not arise. This is the purpose of establishing the argument.
One fascicle of 'Explanation of the Scroll Treatise'.