在“遍知舍得”问题上，梵本《俱舍》比玄奘译本差很多

好一阵没看英译《俱舍》，这两天又接着看第五品。《随眠品》是相对难的一品，英译本的错误也略多。

尤其是最后，“舍一二五六，得亦然除五”，不要说两英译本和真谛译本，就是梵本，也比玄奘译本差得远。详见第82-86条。其中一些类似的错误，我省略未列。

71.

Pruden (5-41ab, 長行, p. 836)

Does it happen that a person is attached through the connection of affection, and not through the connection of views, to the dharmas associated with views (that is, to the sensations, etc., associated with existence), while drsty anus aya, the latent defilement of views, is not active with respect to these dharmas} 

Lodrö Sangpo (5-41ab, 長行, p. 1727)

Does it happen that individuals are attached (saf!!- yukta) through the fetter of lust-and not through the fetter of afflicted views- to factors associated with afflicted views (i.e., to sensations, etc., associated with unjustified esteeming [paramarsa]), and that, nevertheless, the proclivity of afflicted views is not active (anusayfta) toward these factors? 

《阿毘達磨俱舍論》卷21：「頗有見相應法為愛結繫非見結繫，非不有見隨眠隨增？」(CBETA 2023.Q1, T29, no. 1558, p. 108c5-6)

《阿毘達磨俱舍釋論》卷15：「為有此義不？與見相應法中，但由隨順結相應，不由見結，於中見結隨眠非非隨眠。」(CBETA 2023.Q1, T29, no. 1559, p. 262a1-3)

“not active”的“not”應該去掉，或者作“not inactive”。這裡是雙重否定。

72.

Lodrö Sangpo (5-47-48a, 長行, p. 1733)

Regret (kaukrtya), like ii. 28 [i.e., remorse (vipratisara) relative to that which is badly done (kukrtabhava)]. 

括號內的解釋錯了，這種「惡作」是善的。對善行的惡作才是不善的。

73.

Pruden (5-59cd, 長行, p. 853)

This object is "completely known" by the anvayajndnas of Suffering and the Arising of Suffering which bear on the higher spheres (v. 14, vi.26, vii.3c): 

Lodrö Sangpo (5-59cd, 長行, p. 853)

This cognitive object is completely known (parijniiyate) through the subsequent cognitions (anvayajnana) of unsatisfactoriness and of the origin concerned with the higher realms 

《阿毘達磨俱舍論》卷21：「今應思擇，他界遍行及見滅道斷有漏緣，諸惑於彼斷位不知彼所緣，知彼所緣時而彼不斷。」(CBETA 2023.Q1, T29, no. 1558, p. 111a13-15)

《阿毘達磨俱舍釋論》卷15：「今[1]應思此義，是遍行不同分界惑，見滅道所滅，緣有流法為境，諸惑是時若觀察彼境，是時彼不滅。是彼滅時，彼境不可觀察。」(CBETA 2023.Q1, T29, no. 1559, p. 264a27-b1)[1] 應【大】，當【宋】【元】【明】【宮】　

英譯本不應解釋為限於苦、集二部。上緣惑容緣上界五部，若緣上界道，則是道類智遍知之境。

74.

Lodrö Sangpo (5-60ac, 長行, p. 1744)

(i) The [thirty-eight] defilements [v. 12-'"13ab, 16] concerned with the stage to which they belong (svabhiimyiilambana), to be abandoned by insight [into the truths] of unsatisfactoriness and of the origin, and (ii) [the twelve and six defilements having a pure cognitive object, to be abandoned by insight [into the truths] of 

cessation and of the path, are abandoned through complete cognition of the cognitive object (iilambanaparijniina). 

方括號裡的數字是錯誤的。兩個尾註中的計算方式也不對。例如見苦所斷邪見能上緣，但不是唯上緣，因此也有遍知所緣故斷的見苦所斷邪見等。

75.

Lodrö Sangpo (5-60ac, note502, p. 1850)

(24-29) Ignorance (avidyii) abandoned by insight into the truths of cessation and of the path in regard to each of the three realms. 

……

[Thus there are eighty-eight= 38 + 12 + 6 + 9 + 23 defilements or proclivities to be abandoned by insight.] 

這裡沒有區分「無明」，只有見滅道所斷有漏緣無明（即與見滅道所斷貪等相應之無明）才是「斷彼所緣故」斷。隨後88的加總方式也是錯誤的。

76.

Pruden (5-61ac, 長行, p. 855)

4. opposition by which the possession of the klesa previously cut off, is removed is the Distinguished Path.

《阿毘達磨俱舍釋論》卷15：「四遠離對治，謂勝德道。」(CBETA 2023.Q1, T29, no. 1559, p. 264b25)

《阿毘達磨俱舍論》卷21：「四遠分對治，謂緣一切起勝進道。」(CBETA 2023.Q1, T29, no. 1558, p. 111b13-14)

Pruden對「遠分對治」的解釋是錯誤的。

77.

Pruden (5-63cd, note209, p. 892)

for one should exclude the acquisition of the first result which is earlier than the abandoning of these first five categories. 

Lodrö Sangpo (5-63cd, note533, p. 1856)

As for the first five categories (prakiira) of defilement of the realm of desire, to be aban- doned by cultivation (bhiivanii), there are only five moments: for one has to exclude the acquisition of the first fruit that occurs previous to the abandonment of these first five categories. 

《阿毘達磨俱舍論》卷21：「欲界修斷五品離繫亦五時得，除預流果」(CBETA 2023.Q1, T29, no. 1558, p. 112a6-7)

不應該把「除預流果」解釋為「預流果的獲得在此之前」。如對先斷欲界修斷一品後入見道者來說，對欲界修斷一品惑來說，預流果的成就在治生之後。

78.

Pruden (5-66ab,  長行, p. 862)

According to the Vaibhasikas, five are the result of the mauladhydnas or the "principal absorptions** (in opposition to the samantakas or absorptions preparatory to the Dhyanas, viii.6, 22a), namely, those which consist of the abandoning of the klesas of the sphere of Rupadhatu and Arupyadhatu (perfect knowledges four, five, six, eight and nine). 

Lodrö Sangpo (5-66ab,  長行, p. 1752)

According to the {16 a} Vaibhii.~ikas, five [complete knowledges, i.e., the 4 \ 5 \ 6 , 

8th and 9th,] are the effect of the fundamental meditations (mauladhyiina) [in contrast to the stages of preliminary concentration (siimantaka), i.e., the preparatory medita- tive. states to the meditations, viii. 6, 22a]-that is to say, those [complete knowl- edges] which consist of the abandonment of the defilements of the realm of fine- materiality and of the realm of immateriality. 

《阿毘達磨俱舍論》卷21：「所言五者，毘婆沙師說根本地唯能永斷色無色攝煩惱等故，欲界所繫煩惱等斷彼唯許是未至果故。」(CBETA 2023.Q1, T29, no. 1558, p. 112b29-c2)

《阿毘達磨俱舍釋論》卷15：「若論根本定果有五，謂色無色界相應惑滅離為性，一切欲界惑滅離是非至定果故。」(CBETA 2023.Q1, T29, no. 1559, p. 265a29-b2)

「4、5、6、8、9」錯了，應該是「2、4、6、8、9」。下同。

79.

Pruden (5-66ab,  長行, p. 863)

The perfect knowledge consisting of the destructin of attach- ment to Rupadhatu (perfect knowledge number eight) is the result of the samantaka, or preparatory stage (viii.22a) of Akasanan- tyayatana. 

Lodrö Sangpo (5-66c,  長行, p. 1753)

The complete knowledge of the exhaustion of the attachment to material form (rupa- riigak(fayaparijiiii; i.e., the 8th complete knowledge,) is the effect of a stage of pre- liminary concentration (siimantaka; viii. 22a) of the perception-sphere of infinite space (iikiisiinantyiiyatana). 

《阿毘達磨俱舍論》卷21：「無色邊地果唯有一，謂依空處近分地道得色愛盡遍知果故。」(CBETA 2023.Q1, T29, no. 1558, p. 112c9-11)

《阿毘達磨俱舍釋論》卷15：「偈曰：無色定果一。釋曰：空遍入道果，是一永斷智，謂離欲色界永斷智。」(CBETA 2023.Q1, T29, no. 1559, p. 265b7-8)

頌同此誤。可以說「無色邊地」或「依空處近分」所得唯一果是「色愛盡遍知」，但不能反過來說「色愛盡遍知」是「無色邊地」或「依空處近分」所得果。類此，英譯本將「三根本亦爾」譯作「一是三根本」，也錯了。前後餘頌的諸多翻譯也有類似問題，不再一一指出。

80.

Lodrö Sangpo (5-68ad,  長行, p. 1755)

as also in the fifth moment (i.e., the receptivity to the cognition of the factors with regard to unsatisfactoriness [samudaye dharmajiiiinak:jiinti]): but the two causes are not destroyed. 

應該是「集法智忍」。

81.

Pruden (5-68d,  長行, p. 866)

It does not suffice to abandon a klesa (abandoned through Seeing): one must also abandon the klesas (abandoned through Seeing or Meditation) which grasp this first klesa as their object. 

Lodrö Sangpo (5-68d,  長行, p. 1755)

It does not suffice to have abandoned a defile-ment [to be abandoned by insight]: it is also necessary to have abandoned the defilements [to be abandoned by insight or cultivation] which take this first defile- ment as their cognitive object. 

《阿毘達磨俱舍論》卷21：「離俱繫者，謂此雖斷未立遍知，要離所餘緣此境[2]或方可建立。」(CBETA 2023.Q1, T29, no. 1558, p. 113a11-13)[2] 或【大】，惑【宋】【元】【明】【宮】　

《阿毘達磨俱舍釋論》卷15：「得二結相離，彼說是第五因。若於中與能緣彼為境別惑相離，此義可然。」(CBETA 2023.Q1, T29, no. 1559, p. 265c2-4)

英譯本對「離俱繫」的解釋是錯誤的。若此是見苦所斷惑，離所餘緣此境惑是指離見集所斷遍行惑；若此是修所斷前八品惑，離所餘緣此境惑是指修所斷餘品惑。

82．

Pruden (5-69cd,  長行, p. 867)

When one has obtained this detachment—either before or after the comprehension of the Truths (abhisamaya=Path. of Seeing, vi.25c)—one is endowed with a single perfect knowledge of the abandoning of the cankerous influences of Kamadhatu. 

Lodrö Sangpo (5-69cd,  長行, p. 1757)

When they have obtained this detachment-either before or after the direct realization of the truths (abhisamaya =path of insight; vi. 25c)-they are provided with one single complete knowledge of the abandonment of all the lower fluxes (avarabhiigfyaprahii,:iaparijfia) (= 7.).574 <117> 

《阿毘達磨俱舍釋論》卷15：「次從此位若至離欲欲界位，或前或後，與一下分惑滅離永斷智相應。」(CBETA 2023.Q1, T29, no. 1559, p. 265c14-15)

《阿毘達磨俱舍論》卷21：「至全離欲色愛未盡，或先離欲[4]從道類智未起色盡勝果道前，唯成一遍知，謂順下分盡。」(CBETA 2023.Q1, T29, no. 1558, p. 113a27-29)[4] 從【大】，彼【元】【明】【宮】　

英譯本不應說single，如果說，必須如玄奘譯本加上「色愛未盡」。玄奘譯本「或先離欲從道類智未起色盡勝果道前」非常高明。

83.

Pruden (5-70cd,  長行, p. 868)

The saint who falls away from the quality of Arhat or from the detachment of Kamadhatu loses one perfect knowledge. 

Lodrö Sangpo (5-70cd,  長行, p. 1758)

Noble ones who retrogress from the status of perfected being [arhattva] or from the detachment from the realm of desire lose one complete knowledge. <118> 

梵本：

ekāṃ tyajati arhattvāt kāmavairāgyād vā parihīyamāṇaḥ

《阿毘達磨俱舍釋論》卷15：「捨一者，若從阿羅漢果退，及從離欲欲界退。」(CBETA 2023.Q1, T29, no. 1559, p. 265c27-28)

《阿毘達磨俱舍論》卷21：「言捨一者，謂從無學及色愛盡全離欲退。」(CBETA 2023.Q1, T29, no. 1558, p. 113b13-14)　

這裡不僅英譯本和真諦本不夠準確，連梵本都是不夠準確的。只有補充了「色愛盡」的玄奘本是準確的。

84.

Pruden (5-70cd,  長行, p. 868)

The Anagamin detached from Rupadhatu who falls away from the detachment of Kamadhatu loses two perfect knowledges. 

Lodrö Sangpo (5-70cd,  長行, p. 1758)

Non-returners (aniigiimin), detached from the realm of fine-materiality, who retrogress from the detachment from the realm of desire, lose two complete knowledges. 

梵本：dve parijñe tyajatyanāgāmī rūpavītarāgaḥ kāmavairāgyāt parihīyamāṇaḥ

《阿毘達磨俱舍釋論》卷15：「捨二者，阿那含人離欲色界已，後退離欲欲界。」(CBETA 2023.Q1, T29, no. 1559, p. 265c28-29)

《阿毘達磨俱舍論》卷21：「言捨二者，謂諸不還從色愛盡起欲纏退，及彼獲得阿羅漢時。」(CBETA 2023.Q1, T29, no. 1558, p. 113b14-15)

兩英譯本、真諦譯本、梵本，均不如玄奘譯本準確，因為未提及「及彼獲得阿羅漢時」。另外，玄奘譯本的「起欲纏退」其實比梵本及其他諸本的表述更佳。後面「得一」的情況，英譯本、真諦本、梵本也都沒有「從無學起色纏退」；問題類似，不再羅列。

85.

Pruden (5-70cd,  長行, p. 868)

When one is not detached from Kamadhatu before entering into the Path of Seeing, that is, when he is an ānupoūrvaka (ii.l6d) he then obtains the sixth perfect knowledge which he will lose, with the five others, when he acquires detachment from Kama- dhatu.

Lodrö Sangpo (5-70cd,  長行, p. 1758)

When they are not detached from the realm of desire before entering into the path of insight, i.e., when they are successive ones (ānupoūrvika; ii. 16d), they then acquire the 6th complete knowledge which they will lose, along with the other five, when acquiring detachment from the realm of desire. 

梵本：ṣaṭ parijñāstyajatyānupoūrvikaḥ kāmavairāgyāt

《阿毘達磨俱舍釋論》卷15：「捨六者，若人次第修，由離欲欲界」(CBETA 2023.Q1, T29, no. 1559, p. 266a2-3)

《阿毘達磨俱舍論》卷21：「言捨六者，謂未離欲所有聖者得離欲時。」(CBETA 2023.Q1, T29, no. 1558, p. 113b17-18)

真諦本作「次第修」是問題不大的。兩英譯本作「次第者」是有問題的。因為「倍離欲染」後入見道者不是「次第者」，但屬於這裡所說的情況。玄奘在翻譯時捨棄「次第」，避免了誤解。

86.

Pruden (5-70cd,  長行, p. 868)

One who falls away from a single detachment of Arupyadhatu, obtains two perfect knowledges (the sixth and the seventh). 

Lodrö Sangpo (5-70cd,  長行, p. 1758)

Those who retrogress from the single detachment from the realm of immateriality, 

take possession of two complete knowledges （the 6th and 7th ）

《阿毘達磨俱舍釋論》卷15：「有得二，若人退無色界離欲。」(CBETA 2023.Q1, T29, no. 1559, p. 266a4-5)

《阿毘達磨俱舍論》卷21：「言得二者，謂從無學起無色界諸纏退時。」(CBETA 2023.Q1, T29, no. 1558, p. 113b20-21)

英譯本的「第六第七」錯了，應該是「第七第八」。