Patañjalivādavicāraṇā · Patañjalivādavicāraṇā
Patañjalivādavicāraṇā对巴丹阇利学说的考察
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3. Atha tena ‘‘pātañjalīmataṃ parivattetī’’ti vacanampi evaṃ vicāritaṃ.
于是对此“作莲花合掌礼拜之行”的言说也作了这样的思考。
(Ka) ‘‘buddhaghoso patañjalissa vā aññesaṃ vā uttaraindiyaraṭṭhikānaṃ vādaṃ appakameva aññāsi. Patañjalivādesu hi aṇimā laghimāti idameva dvayaṃ dassesi tatuttari yogasuttaṃ ajānanto, patañjalivādassa ca tuletvā dīpanā tassa ganthesu na dissati, patañjalinā katapakaraṇañca patañjalīti nāmamattampi ca tattha dīpitaṃ natthi. Visuddhimagge pana paññābhūminiddese ‘pakativādīnaṃ pakati viyā’ti pakativāda (saṃkhyāvāda) nāmamattaṃ pakāsitaṃ, tattheva ca ‘paṭiññā hetūtiādīsu hi loke vacanāvayavo hetūti vuccatī’ti udāharitaṃ, tena ñāyati ‘buddhaghoso indiyatakkanayadīpake ñāyaganthasmiṃ kiñci mūlabhāgamattaṃ aparipuṇṇaṃ jānātī’ti’’.
（关于）“佛音论者我知道莲花手指论者，或其他印度各国人士的论说，实在粗陋浅薄。莲花手指所论‘微小’‘轻便’这两个义，正是表明了彼经之外的瑜伽经，他并不通晓；对莲花手指论的梳理，在其著作中并未发现启发作用，也无论何书籍中，有‘莲花手指’名义之著作，都是空缺。唯有清净道论中在智慧基础阐述篇里说‘部派论者的派别消散’，所谓部派论（数聚论）曾被开放展示；同处又举例说世间语句构成以‘契约因’等为因，从此可以理解‘佛音论者对于印度传统阐提的发光者，在哲学著作中只知部分彩端、不通究竟’。”
Taṃ pana sabbampi kevalaṃ ācariyassa abbhācikkhaṇamattameva. Atigambhīrassa hi atigarukātabbassa suparisuddhassa piṭakattayassa atthasaṃvaṇṇanaṃ karontena suparisuddhoyeva pāḷinayo ca aṭṭhakathānayo ca porāṇatheravādā cāti īdisāyeva atthā pakāsetabbā, yaṃ vā pana atthasaṃvaṇṇanāya upakārakaṃ saddavinicchayapaṭisaṃyuttaṃ lokiyaganthavacanaṃ, tadeva ca yathārahaṃ pakāsetabbaṃ, na pana anupakārānipi taṃtaṃganthatakkattunāmāni ca, tehi vuttavacanāni ca bahūni, na ca tesaṃ appakāsanena ‘‘na te aṭṭhakathācariyo jānātī’’ti vattabbo. Yadi hi yaṃ yaṃ lokiyaganthaṃ attanā jānāti, taṃ sabbaṃ anupakārampi attano aṭṭhakathāyamānetvā pakāseyya, ativitthārā ca sā bhaveyya aparisuddhā ca asammānitā ca sāsanikaviññūhīti ācariyena patañjalivādādayo na vitthārena pakāsitāti ñātabbaṃ, aññadatthu yehi yehi lokiyaganthehi kiñci kiñci ācariyena ānetvā pakāsitaṃ, te te ca ganthā, aññepi ca tādisā ācariyena ñātātveva jānitabbā viññūhi, yathā samuddassa ekadesaṃ disvā sabbopi samuddo edisoti ñāyati. Ācariyo pana yattha yattha vedapaṭisaṃyuttavacanāni āgatāni, tattha tattha vedaganthehipi kiñci kiñci ānetvā pakāsesiyeva. Tathā hi ācariyena sumaṅgalavilāsiniyaṃ nāma dīghanikāyaṭṭhakathāyaṃ –
但这一切完全只是老师的口授要旨。对于极深奥、极难承受、极纯净的三藏总汇讲解，由于其纯正性，古代长老部派论和注疏也必须以此种方式说明；如果是为了对义理讲述有所辅助的检验和比较连接关联的世俗著作，也应当恰当说明，绝不可不加区分地简单地认为“三藏注疏的老师们不知其义理”。若说谁若自识某世俗著作，便可完全放任加以解释，那样细枝末节必会变得过于纷繁、不纯正，且不被教法贤明者接纳。莲花手指论者等不可能全面清楚地阐述其义。应该认识到的是，依凭不同世俗著作而分别由老师引入展示的，乃各别著述，其他类似者亦当通过师资相承之慧眼认识。正如见大海一处而知悉全海一样。老师凡见到根本律藏语句，应取相应律藏部分予以解释义理。就像老师在《吉祥光耀长部注疏》中所说：
‘‘Tiṇṇaṃ vedānanti iruvedayajuvedasāmavedāna’’nti ca,
“三藏即为律藏、经藏、论藏的合称。”
‘‘Itihāsapañcamānanti athabbaṇavedaṃ catutthaṃ katvā itiha āsa itiha āsāti īdisavacanapaṭisaṃyutto purāṇakathāsaṅkhāto itihāso pañcamo etesanti itihāsapañcamā, tesaṃ itihāsapañcamānaṃ vedāna’’nti ca,
“史书五部即是指大正法史、续佛法史、吠陀史与『继承而后成书』的史传，所谓史书五部，史书五部分律藏。”
‘‘Yiṭṭhaṃ vuccati mahāyāgo’’ti ca,
“所谓大牺牲即指极为庄严重要者。”
‘‘Aggihomanti evarūpena dārunā evaṃ hute idaṃ nāma hotīti aggijuhanaṃ. Dabbihomādīnipi aggihomāneva, evarūpāya dabbiyā īdisehi kaṇādīhi hute idaṃ nāma hotīti evaṃ pavattivasena pana visuṃ vuttānī’’ti ca,
「火祭供养」依此形式以柴薪燃烧的过程进行，称为火的供奉。诸如油火祭等，均以类似方式用油脂等支燃而成，故得此名。这些说法依事例流传甚广。
‘‘Sāsapādīni pana mukhena gahetvā aggimhi pakkhipanaṃ, vijjaṃ parijappitvā juhanaṃ vā mukhahoma’’nti ca –
至于用燃烧的箭头由口中投入火中，或口含知识而供奉火者，称谓为口火供养。
Evamādinā vedapaṭisaṃyuttavacanāni vedaganthānurūpato vaṇṇitāni. Tāni ca porāṇaṭṭhakathāto bhāsāparivattanavasena vuttānipi bhaveyyuṃ, vedaganthesu pana akovidena yāthāvato bhāsāparivattanaṃ kātumpi na sukarameva, tasmā ācariyassa vedaganthesu kovidabhāvopi pākaṭoyeva. Evaṃ vedaganthesu ca tadaññalokiyaganthesu ca sukovidasseva samānassa tesaṃ vitthārato appakāsanaṃ yathāvuttakāraṇenevāti veditabbaṃ.
以上诸语均根据经典中与火相关的语句，依证据详解而成。古老注疏中亦以不同方言转译表述，但在无专门精通者之下，无法准确转换，故称经文中具权威之师者显明其精辨。对经文及当时俗语同等通晓的精明者，应依前言所述详述方法，略作注释，这是必然。
Api ca ācariyo attano ganthārambheyeva –
且教师亲自于其著作开头指出，
‘‘Tato ca bhāsantarameva hitvā,
「从此亦即放弃变文，
Vitthāramaggañca samāsayitvā;
归纳阐释整体内容；」
Vinicchayaṃ sabbamasesayitvā…pe…
经断尽详尽断尽一切，……（此省略）
Yasmā ayaṃ hessati vaṇṇanāpī’’ti ca.
由于此故，此处乃至于释义亦当如是。
‘‘Apanetvāna tatohaṃ, sīhaḷabhāsaṃ manoramaṃ bhāsaṃ;
携来之后，我说一段悦耳的僧伽罗语，
Tantinayānucchavikaṃ, āropetvā vigatadosaṃ.
系于绳索节结，搭载而无瑕疵。
Samayaṃ avilomento, therānaṃ theravaṃsapadīpānaṃ;
当时明朗展开，长老们长老世系灯明；
Sunipuṇavinicchayānaṃ, mahāvihāre nivāsinaṃ;
于此大寺中居住，善巧审断者群。
Hitvā punappunāgata-matthaṃ atthaṃ pakāsayissāmī’’ti ca–
『舍弃反复来回的意义，我当揭示其义』者，是说明将舍弃一再反复出现的内容，直接明示真正的意义。
Evaṃ porāṇaṭṭhakathānaṃ bhāsāparivattanasaṃkhipanavaseneva visesetvā abhinavaṭṭhakathāyo karissāmīti paṭiññaṃ katvā yathāpaṭiññātameva akāsi, na attano ñāṇappabhāvena visesetvātipi veditabbaṃ. Tasmā aṭṭhakathāsu patañjalivādādīnaṃ vitthārato appakāsanamārabbha ‘‘buddhaghoso patañjalivādādīni paripuṇṇaṃ na jānātī’’ti vacanaṃ kevalaṃ ācariyassa abbhācikkhaṇamattamevāti.
如是，旧有的注疏，仅作为言说变易的简略汇总，区别于新作的详尽注释，作出了承诺，并仅按照承诺的内容而行，不以自身智慧之光加以特异标示，实不可专断认定为仅由自身见解特别注解。因此，在注疏中，对于帕坦伽利论等的详细注释，尚未展开说明，起首即有言『佛音不知帕坦伽利论等已充分详备』这一说法，仅作为大师的一种提示而已。