补发8个BUG
王路在隐身约 7 分钟我最感兴趣的就是贤圣品。最早学《俱舍》也是从贤圣品。
四向四果的问题，很少有人能搞利索。
“圣者生上地必成就无漏乐根”的问题，Poussion没搞明白。我这里也算偷了个懒，一个问题，拆成了三条发。其实那一段还有更多问题，就不说了。
这种问题可能是阿毗达磨里面最有意思的点（之一）。但学者的论文是不会讨论这些的。
Lodrö Sangpo四向四果的图，错得不少（因为不是翻译，我没列进来）——我翻过的论文中，80%都存在同样的错误：把随信行随法行一概称为预流向，不考虑一来向、不还向。好在Lodrö Sangpo随后的翻译是正确的。
一天一BUG
3.
Pruden (6-23b 長行p. 940)
and those defilements which are abandoned by the Seeing of the Truths.
Lodrö Sangpo (6-22d 長行p. 1921)
defilements (klesa), those that have been abandoned by insight into the truths. (MYS, 165b6) <175>
《阿毘達磨俱舍論》卷23：「惑謂見所斷惑」(CBETA 2023.Q1, T29, no. 1558, p. 120c8-9)
由於「忍位」在見道之前，這裡想說的是「那些『見所斷的煩惱』從現在開始就永遠不會再生起了」，不是說「已經被見道斷除的煩惱」。有必要補充的兩點是：1,「見所斷惑」不一定都是通過「見道」斷除的。2，「見所斷惑」中，有一部分是有可能在「忍位」之前由世俗道斷除的，即有頂之外的「見所斷惑」。不管「見所斷惑」此時有沒有斷除，斷除了多少，它們從「上忍位」開始，就再也不會生起。
4.
Lodrö Sangpo (6-22d 長行p. 1921)
through weak receptivity, unfortunate planes of existence enter into the condition destined to arise;
《阿毘達磨俱舍論》卷23：「此於下上位，隨所應而得，謂於下忍得惡趣不生，所餘不生至上忍方得。」(CBETA 2023.Q1, T29, no. 1558, p. 120c9-10)
應該是not to arise, Pruden (6-23b 長行p. 940)是對的：through weak Patience, the painful realms of rebirth enter into the condition of not arising。
5.
Pruden (6-24a-b note148, p. 1054)
148. Hsiian-tsang: After having produced the first two nirvedhabhdgiyas, he can change to another vehicle.
Lodrö Sangpo (6-24a-b note271, p. 2078)
LVP: Hstian-tsang: After having produced the first two stages conducive to penetration, they can change to another vehicle.
《阿毘達磨俱舍論》卷23：「有餘獨覺異麟角喻，起彼種性初二善根，轉向餘乘，理無遮礙。」(CBETA 2023.Q1, T29, no. 1558, p. 121a3-5)
《阿毘達磨俱舍釋論》卷17：「若有人執，有別獨覺異犀角喻獨覺，於彼人轉二善根成菩薩。此義無遮。」(CBETA 2023.Q1, T29, no. 1559, p. 273a17-19)
玄奘的意思是，除了麟角喻之外的獨覺，可以在初二善根（即煖善根或頂善根）的階段轉向餘乘，也就是說，可以在生起第三善根（忍善根）之前轉向餘乘；而不是說在生起初二善根之後轉向餘乘。
6.
Pruden (6-31a-b, 長行, p. 954)
The quality of Arhat cannot be acquired directly, that is to say without the state of Anagamin first being acquired--,
Lodrö Sangpo (6-31a-b, 長行, p. 1937)
As for the status of perfected being (arhattva), it cannot be acquired directly (iiditas), that is to say, without first having acquired the fruit of non-returner,
《阿毘達磨俱舍論》卷23：「阿羅漢果必無初得」(CBETA 2023.Q1, T29, no. 1558, p. 122c10-11)
「阿那含」應該改為「阿羅漢」。
7.
Pruden (6-32, 長行, p. 955)
As a consequence, the abider in a result, as long as he does not exert himself with a view to a higher progress for the acquisition of a new state, that is, as long as he does not cultivate the preparatory exercises which have for their result the abandoning of the defilements not yet abandoned and which is the cause of the acquisition of a new state, this resident is not a candidate for this new state.
Lodrö Sangpo (6-32, 長行, p. 1938)
Consequently, the abiders in the fruit, as long as they do not devote themselves (prayujyate) to a higher progress (vise~iiya) in mind, for the acquisition of a new fruit, i.e., as long as they do not cultivate the preparatory effort (prayoga) which has for its result the abandonment of defilements not yet abandoned and which is the cause for the acquisition of a new fruit, so long are these abiders not approachers of this new fruit.
《阿毘達磨俱舍論》卷23：「然諸先斷欲界修惑一至五等，至得果時，此生必定起勝果道。」(CBETA 2023.Q1, T29, no. 1558, p. 122c23-24)
“the defilements not yet abandoned”错了。这里之所以「此生必定起勝果道」，不是此生要進斷尚未斷的煩惱，而是對見道前以世俗道斷的煩惱(非果道攝者)起無漏離繫得。
8.
Pruden (6-32, 長行, p. 956)
Nevertheless, the ascetic who, [previously] detached from the Third Dhyana [by a worldly path], enters into niydma (vi.26a) or the Path of Seeing in a sphere lower than this Dhyana [that is, in anagamya, the First or Second Dhyana, or an intermediate state], certainly realizes a path higher than the result.
Lodrö Sangpo (6-32, 長行, p. 1938)
Nevertheless, the practitioners who, (previously) detached from the third meditation (dhyiina) (through a mundane path), enter into the assurance (niyiima; vi. 26a) or the path of insight (darsanamiirga) by relying on a stage lower than this meditation (i.e., by relying on the preparatory meditation [aniigamya], the first and second meditation, the intermediate meditation [dhyiiniintara]), certainly realize a path higher than the fruit (phalavisi~fa'!l miirgam).
《阿毘達磨俱舍論》卷23：「由此先離三靜慮染後依下地入見道者，彼得果已於現生中必能引生後勝果道。」(CBETA 2023.Q1, T29, no. 1558, p. 122c24-27)
"Nevertheless"錯了，這裡不是轉折關係，是解釋說明前面的原則，即玄奘的“由此”。
9.
Pruden (6-32, note199, p. 1060)
It is certain that this ascetic acquires, by means of the Path of Seeing, a pure sukhendriya of the sphere of the Third Dhyana;
Lodrö Sangpo (6-32, note375, p. 2105)
It is certain that these practitioners acquire, by means of the path of insight, a pure faculty of sensation of pleasure (sukhendriya) of the sphere of the third meditation;
《阿毘達磨俱舍論》卷23：「由此先離三靜慮染後依下地入見道者，彼得果已於現生中必能引生後勝果道。若異此者，聖生上地應不可說定成樂根。」(CBETA 2023.Q1, T29, no. 1558, p. 122c24-27)
《阿毘達磨俱舍釋論》卷17：「若人離欲第三定，更依下地[1]入正定，此人必定現前由果勝道。若不爾，從下生上界則不應與樂根相應」(CBETA 2023.Q1, T29, no. 1559, p. 275a3-5)[1] 入【大】，人【宋】
實際上，這種情況（「先離三靜慮染後依下地入見道」），在見道階段，恰恰是不能得「第三靜慮無漏樂根」的——這正是為什麼「彼得果已於現生中必能引生後勝果道」的原因，假如通過見道得了無漏樂根，就不需要再「起勝果道」得無漏樂根了。兩個注釋隨後的解釋邏輯也是錯誤的。
10.
Pruden (6-37a-c, 長行, p. 967)
According to another opinion, the difference between the third and the fourth is that the former obtains Nirvana by a path having for its object conditioned things, namely suffering, its origin, and the Path; and the latter, by a path having for its object unconditi- oned things, namely Extinction or the Third Noble Truth.
Lodrö Sangpo (6-37a-c, 長行, p. 1949)
The difference between those who obtain nirvii,:za with effort (siibhisa1J1skiiraparinirviiyin) and those who obtain nirvii,:ia without effort (anabhisa1J1skaraparinirviiyin) is that the first obtain nirvii,:za through a path having the conditioned factors (sa1J1skrta) (= sa1J1skiira) for their cognitive object, i.e., unsatisfactoriness, the origin and the path (dul:zkha, samudaya, miirga), and the second, through a path having the unconditioned factors (asa1J1skrta) for their cogni- tive object, i.e., cessation or the third truth.
《阿毘達磨俱舍論》卷24：「有說：此二有差別者，由緣有為無為聖道，如其次第得涅槃故。」(CBETA 2023.Q1, T29, no. 1558, p. 124b24-25)
or the Third Noble Truth"和"or the third truth"沒錯。我看岔了。此條忽略。(the Path)，道諦是有為，前面第一種裡說過了(namely suffering, its origin, and the Path)。「由緣有為無為聖道」，意思是「緣有為的聖道、緣無為的聖道」，而不是「緣有為、緣無為和聖道」。