T31n1621_掌中論
大正藏第 31 冊 No. 1621 掌中論
No. 1621
掌中論一卷
陳那菩薩造
三藏法師義凈奉 制譯
論曰。謂於三界但有假名。實無外境。由妄執故。今欲為彼未證真者。抉擇諸法自性之門。令無倒解故造斯論。頌曰。
于繩作蛇解 見繩知境無 若了彼分時 知如蛇解謬
論曰。如於非遠不分明處唯見繩蛇相似之事。未能了彼差別自性。被惑亂故。定執為蛇。后時了彼差別法已。知由妄執誑亂生故。但是錯解無有實事。復于繩處支分差別。善觀察時。繩之自體。亦不可得。如是知已。所有繩解。猶如蛇覺。唯有妄識。如於繩處有惑亂識。亦于彼分毫釐等處。知相假藉。無實可得。是故緣繩及分等心。所有相狀。但唯妄識。頌曰。
諸有假設事 詳觀自性時 從他皆假名 乃至世俗境
論曰。如於繩等支分之處。別別分析。審觀察時。知無實體。唯是妄心。如是應知。一切諸法。但是假名。如瓶衣等物。藉泥縷等成。乃至言說識所行境未至破壞。名為瓶等。言從他者。謂從世俗言說而有。非於勝義。頌曰。
無分非見故 至極同非有 但由惑亂心 智者不應執
論曰。若復執云。諸有假事。至極微位不
【現代漢語翻譯】 現代漢語譯本： 《掌中論》一卷 陳那菩薩造 三藏法師義凈奉 制譯
論曰：所謂在三界中，一切都只是假名安立，實際上沒有外在的真實境界。由於虛妄執著的緣故，現在想要為那些尚未證悟真理的人，抉擇諸法自性的法門，使他們能夠沒有顛倒地理解，所以造這部論。頌曰：
于繩作蛇解，見繩知境無；若了彼分時，知如蛇解謬。
論曰：比如在不太遠、不分明的地方，只看到像繩子又像蛇的事物，不能夠了解它們差別自性，被迷惑擾亂的緣故，就一定執著認為是蛇。後來瞭解了它們的差別法之後，知道是由虛妄執著誑惑擾亂而生起的，只不過是錯誤的理解，沒有真實的事情。再在繩子處對支分差別，善加觀察時，繩子的自體，也是不可得到的。像這樣知道之後，所有對繩子的理解，猶如對蛇的錯覺，只有虛妄的意識。如同在繩子處有迷惑擾亂的意識，也在那些細微之處，知道是假借名相，沒有真實可得的。所以緣于繩子以及支分等的心，所有的相狀，都只是虛妄的意識。頌曰：
諸有假設事，詳觀自性時；從他皆假名，乃至世俗境。
論曰：比如對於繩子等支分之處，分別分析，仔細觀察時，知道沒有實體，只是虛妄的心。像這樣應該知道，一切諸法，都只是假名。如瓶子、衣服等物，憑藉泥土、絲線等而成。乃至言說、意識所行境，未至破壞時，名為瓶子等。言『從他』者，是指從世俗言說而有，不是在勝義諦中。頌曰：
無分非見故，至極同非有；但由惑亂心，智者不應執。
論曰：如果又執著說，諸有假立的事物，到了極微的階段不
【English Translation】 English version: The Treatise in the Palm of the Hand, One Volume Composed by Bodhisattva Dignāga (Chenna Pusa) Translated by the Tripiṭaka Master Yijing (Yijing Sanzang Fashi) under Imperial Decree
Treatise says: It is said that within the Three Realms (trayo dhātava) there are only provisional names (prajñapti-mātra); in reality, there are no external objects (bāhya-artha). Due to deluded attachments (mithyā-abhiniveśa), I now wish to elucidate the nature (svabhāva) of all dharmas for those who have not yet realized the truth (tattva), enabling them to understand without inverted views (viparyāsa). Therefore, this treatise is composed. Verse says:
To perceive a snake in a rope, seeing the rope, one knows the object is absent; if one understands its parts, one knows the snake perception is mistaken.
Treatise says: For example, in a place that is not far away and not clearly visible, one only sees something similar to a rope and a snake. Unable to understand their distinct natures, one is confused and definitely clings to it as a snake. Later, after understanding their distinct dharmas, one knows that it arises from deluded clinging and deceptive confusion. It is merely a mistaken understanding, without any real substance. Furthermore, when carefully observing the parts and distinctions of the rope, the very essence of the rope is also unattainable. Having understood this, all understanding of the rope is like the perception of a snake, only a deluded consciousness (bhrānta-vijñāna). Just as there is a deluded consciousness in the place of the rope, in those minute parts, one knows that it is a borrowed appearance (ākāra), without anything real to be obtained. Therefore, the appearances of all minds that cognize the rope and its parts are merely deluded consciousness. Verse says:
All hypothetical things, when carefully examining their nature, are all provisional names from others, even up to the realm of the mundane (loka).
Treatise says: For example, when separately analyzing and carefully observing the parts of a rope, one knows that there is no substance, only a deluded mind. In this way, one should know that all dharmas are merely provisional names. Like a pot (ghaṭa), clothes (vastra), and other things, they are formed by relying on clay (mṛttikā), threads (sūtra), and so on. Even up to the point where speech and the objects of consciousness have not been destroyed, they are called pots, etc. The term 'from others' refers to that which exists from mundane speech, not in the ultimate sense (paramārtha). Verse says:
Because indivisible is not seen, the ultimate is the same as non-existence; only due to a deluded mind, the wise should not cling to it.
Treatise says: If one further clings, saying that all hypothetical things, at the stage of ultimate particles (paramāṇu), are not
可分析。復無方分是實有者。此即猶如空花。及兔角等。不可見故。無力能生緣彼識故。所執極微。定非實有。所以須說不可見因。由彼不能安立極微。成實有故。所以者何。由有方分事差別故。猶如現見有瓶衣等物。東西北等。方分別故。斯皆現有。支分可得。若言極微是現有者。必有方分。別異性故。是則應許東西北等。支分別故。此實極微理不成就。亦非一體。多分成故。見事別故。一實極微定不可得。如是應舍極微之論。是故智者了知三界咸是妄情。欲求妙理不應執實。頌曰。
妄有非實故 與所見不同 由境相虛妄 能緣亦非有
論曰。若言我亦于彼瓶衣等事。許彼自性是不可得。皆是妄識之所分別。然而緣彼相狀亂識是其實有。觀健達婆城。及幻人等。其識是有。設有此識。亦非實故。與所見事不相應故。此惑亂識。于所緣境。作有性解。彼事自性已明非有。境既是無。能緣妄識亦非實有。云何令彼妄識有耶。然於世間不曾見有無能生種子有所生芽等。由斯汝說幻城等喻道理不成。頌曰。
斯皆是假設 善覺者能知 智人斷煩惱 易若除蛇怖
論曰。如說三界但有假名。瓶等粗覺既除遣已。知從名言而有其事。善觀察者。能了知已。即于繩處蛇怖除遣。複審思惟了彼差
【現代漢語翻譯】 現代漢語譯本：可以分析。如果說沒有方分的極微是真實存在的，這就好比空中的花朵和兔子的角一樣，因為不可見，也沒有力量產生緣於它的識，所以所執著的極微，一定不是真實存在的。因此需要說明不可見的原因，因為它不能成立極微是真實存在的。為什麼呢？因為有方分的事物有差別，就像現在看到的瓶子、衣服等物體，有東西南北等方位的分別，這些都是實際存在的，支分可以得到。如果說極微是實際存在的，必定有方分，有差別性，那麼就應該承認有東西南北等支分的分別，這真實的極微在道理上是不成立的，也不是一體的，因為是多方分組成的，所見的事物是不同的。一個真實的極微一定是得不到的。因此應該捨棄極微的理論。所以智者應當了知三界都是虛妄的情感，想要尋求微妙的真理，不應該執著于實有。頌說： 『虛妄有不是真實的，和所見的不同，由於境的相是虛妄的，能緣的識也不是真實的。』 論說：如果說我也承認瓶子、衣服等事物的自性是不可得的，都是虛妄的識所分別的，然而緣于這些相狀的錯亂的識是真實存在的，就像觀察健達婆城（Gandharva-city，海市蜃樓）和幻人等，他們的識是存在的。即使有這樣的識，也不是真實的，和所見的事物不相應。這種迷惑錯亂的識，對於所緣的境，產生實有的理解，而這些事物的自性已經明確不是真實的。境既然是虛無的，能緣的虛妄的識也不是真實存在的，怎麼能讓這些虛妄的識存在呢？而且在世間不曾見過沒有能產生種子的事物，卻能有所生的芽等。因此你說幻城等的比喻，道理是不成立的。頌說： 『這些都是假設的，善於覺悟的人能夠知道，智者斷除煩惱，就像去除對蛇的恐懼一樣容易。』 論說：就像說三界只有假名，瓶子等粗糙的感覺既然已經去除，知道是從名言而有這些事物，善於觀察的人，能夠了解之後，就像在繩子處去除對蛇的恐懼一樣。再審慎地思維，瞭解那些差別
【English Translation】 English version: It is analyzable. If it is said that the partless atom is truly existent, this is just like a flower in the sky and a rabbit's horn, because it is invisible and has no power to generate the consciousness that arises from it. Therefore, the atom that is clung to is definitely not truly existent. Therefore, it is necessary to explain the reason for its invisibility, because it cannot establish the atom as truly existent. Why? Because things with parts have differences, just like the bottles, clothes, and other objects that are seen now, which have distinctions of east, west, north, and so on. These are all actually existent, and their parts can be obtained. If it is said that the atom is actually existent, it must have parts and differences. Then it should be admitted that there are distinctions of east, west, north, and so on. This real atom is not established in reason, nor is it a unity, because it is composed of multiple parts, and the things seen are different. A single real atom is definitely unattainable. Therefore, the theory of atoms should be abandoned. Therefore, the wise should know that the three realms are all false emotions. If one wants to seek the subtle truth, one should not cling to reality. The verse says: 'False existence is not real, it is different from what is seen. Because the appearance of the object is false, the consciousness that arises from it is also not real.' The treatise says: If you say that I also admit that the self-nature of things like bottles and clothes is unattainable, and that they are all discriminated by false consciousness, but that the confused consciousness that arises from these appearances is truly existent, like observing a Gandharva-city (Gandharva-city, mirage) and illusory people, their consciousness exists. Even if there is such consciousness, it is not real, and it does not correspond to the things seen. This confused consciousness produces a real understanding of the object it arises from, but the self-nature of these things has already been clearly shown to be not real. Since the object is non-existent, the false consciousness that arises from it is also not truly existent. How can these false consciousnesses exist? Moreover, in the world, it has never been seen that something without the ability to produce a seed can produce a sprout. Therefore, your analogy of an illusory city is not established in reason. The verse says: 'These are all assumptions, which those who are well-awakened can know. The wise cut off afflictions as easily as removing the fear of a snake.' The treatise says: Just as it is said that the three realms only have nominal existence, once the coarse sensations of bottles and so on have been removed, knowing that these things exist from names and words, those who observe well, after understanding this, are like removing the fear of a snake at the sight of a rope. Thinking carefully again, understanding those differences
別於繩等處妄執亦無。如是觀時。一切能生離染之法。易速蠲除煩惱羅網。及諸業果自當斷滅。有別頌曰。
智人觀俗事 當隨俗所行 欲求煩惱斷 要明真勝義
猶如世人于諸俗事瓶衣等處。以為實有名瓶衣等。智者亦爾。當順世間而興言說。知非實有。若樂觀察煩惱過失。求解脫者。宜於如是真勝義中。周遍推尋。如理作意。于諸境處。及能緣妄。識煩惱繫縛。不復生長。
掌中論一卷
【現代漢語翻譯】 現代漢語譯本：
對於繩索等事物產生的虛妄執著也不存在了。像這樣觀察的時候，一切能夠產生脫離染污之法的行為，就能夠迅速清除煩惱的羅網，以及各種業報的果實，自然會斷滅。有一首偈頌說：
智者觀察世俗之事，應當順隨世俗的行事；想要斷除煩惱，就要明白真正的勝義。
就像世間的人對於瓶子、衣服等世俗事物，認為真實存在，並給它們命名為瓶子、衣服等。智者也應該這樣，順應世間的說法而進行言語表達，但心裡明白這些並非真實存在。如果喜歡觀察煩惱的過失，想要尋求解脫的人，應該在這樣的真勝義中，周遍地推究尋思，如理作意，對於各種境界之處，以及能夠產生虛妄認識的煩惱束縛，不再讓它們生長。
《掌中論》一卷 English version:
False attachments to things like ropes, etc., will also cease to exist. When observing in this way, all practices that can generate detachment from defilements will easily and quickly eliminate the net of afflictions, and the fruits of various karmas will naturally be extinguished. There is a separate verse that says:
Wise people observing worldly affairs, should follow worldly practices; if you want to cut off afflictions, you must understand the true ultimate meaning.
Just as worldly people regard mundane things like bottles and clothes as truly existing and name them 'bottles,' 'clothes,' etc., so too should the wise follow worldly conventions in speech, knowing that these things are not truly existent. If one delights in observing the faults of afflictions and seeks liberation, one should thoroughly investigate and contemplate such true ultimate meaning, applying proper attention. Towards all realms and the afflictions that bind and generate false cognitions, they will no longer grow.
A Palmful of Arguments, one volume.
【English Translation】 English version:
False attachments to things like ropes, etc., will also cease to exist. When observing in this way, all practices that can generate detachment from defilements will easily and quickly eliminate the net of afflictions, and the fruits of various karmas will naturally be extinguished. There is a separate verse that says:
Wise people observing worldly affairs, should follow worldly practices; if you want to cut off afflictions, you must understand the true ultimate meaning.
Just as worldly people regard mundane things like bottles and clothes as truly existing and name them 'bottles,' 'clothes,' etc., so too should the wise follow worldly conventions in speech, knowing that these things are not truly existent. If one delights in observing the faults of afflictions and seeks liberation, one should thoroughly investigate and contemplate such true ultimate meaning, applying proper attention. Towards all realms and the afflictions that bind and generate false cognitions, they will no longer grow.
A Palmful of Arguments, one volume. 現代漢語譯本：
對於繩索等事物產生的虛妄執著也不存在了。像這樣觀察的時候，一切能夠產生脫離染污之法的行為，就能夠迅速清除煩惱的羅網，以及各種業報的果實，自然會斷滅。有一首偈頌說：
智者觀察世俗之事，應當順隨世俗的行事；想要斷除煩惱，就要明白真正的勝義。
就像世間的人對於瓶子、衣服等世俗事物，認為真實存在，並給它們命名為瓶子、衣服等。智者也應該這樣，順應世間的說法而進行言語表達，但心裡明白這些並非真實存在。如果喜歡觀察煩惱的過失，想要尋求解脫的人，應該在這樣的真勝義中，周遍地推究尋思，如理作意，對於各種境界之處，以及能夠產生虛妄認識的煩惱束縛，不再讓它們生長。
《掌中論》一卷