大乘阿毘達磨集論決擇分中論議品第四(iti abhidharmasamuccaye prāptiviniścayo nāma caturthaḥ samuccayaḥ //) //(atha mahāyānabhidharmasamuccayaśāstre viniścayabhāge sāṃkathyaparicchedaścaturthaḥ)
丁四、論議品（分二科）戊一、略問答(分二科) 己一、問
云何論議決擇？sāṃkathyaviniścayaḥ katamaḥ /
己二、答
略說有七種：謂義決擇、釋決擇、分別顯示決擇、等論決擇、攝決擇、論軌決擇、祕密決擇。saṃkṣepataḥ saptavidhaḥ / arthaviniścayaḥ vyākhyāviniścayaḥ prabhidyasaṃdarśanaviniścayaḥ saṃpraśnaviniścayaḥ saṃgrahaviniścayaḥ vādaviniścayaḥ abhisandhiviniścayaśca //
戊二、廣別釋(分七科) 己一、義決擇（分二科）庚一、標
何等義決擇？謂依六義而起決擇。arthaviniścayaḥ katamaḥ / yatra ṣaḍarthānārabhya viniścayo bhavati //
庚二、釋（分二科）辛一、列
何等六義？謂自性義、因義、果義、業義、相應義、轉義。katame (Abhidh-s 103) ṣaḍarthāḥ / svabhāvārthaḥ hetvarthaḥ phalārthaḥ karmārthaḥ yogārthaḥ vṛttyarthaśca //
辛二、辨（分六科）壬一、自性義
自性義者謂三自性。svabhāvārthastraṃyaḥ svabhāvāḥ //
壬二、因義
因義者謂三因：一生因、二轉因、三成因。 hetvarthastrayo hetavaḥ // utpattihetuḥ pravṛttihetuḥ siddhihetuśca //
壬三、果義
果義者謂五果：一異熟果、二等流果、三增上果、四士用果、五離繫果。phalārthaḥ pañcaphalāni / vipākaphalaṃ niṣyandaphalaṃ adhipatiphalaṃ puruṣakāraphalaṃ visaṃyogaphalaṃ ca //
壬四、業義
業義者謂五業：一取受業、二作用業、三加行業、四轉變業、五證得業。karmārthaḥ pañca karmāṇi / upalabdhikarma kāritrakarma vyāvasāyakarma pariṇatikarma prāptikarma ca //
壬五、相應義
相應義者謂五相應：一聚結相應、二隨逐相應、三連綴相應、四分位相應、五轉變相應。
yogārthaḥ pañca yogāḥ / sāmūhiko yogaḥ ānubandhiko yogaḥ sāṃbandhiko yogaḥ āvasthiko yogaḥ vaikāriko yogaśca //
壬六、轉義
轉義者謂五轉：一相轉、二安住轉、三顛倒轉、四不顛倒轉、五差別轉。vṛttyarthaḥ pañca vṛttayaḥ / lakṣaṇavṛttiḥ avasthānavṛttiḥ viparyāsavṛttiḥ aviparyāsavṛttiḥ prabhedavṛttiśca //
己二、釋決擇（分二科）庚一、總釋
何等釋決擇？謂能解釋諸經宗要。vyākhyāviniścayaḥ katamaḥ / yena sūtrāntān vyācaṣṭe //
庚二、別釋（分二科）辛一、以六義釋
此復云何？略有六種：一所遍知事、二所遍知義、三遍知因緣、四遍知自性、五遍知果、六彼證受。sa punaḥ katamaḥ / saṃkṣepeṇa ṣaḍvidhaḥ / parijñeyavastu parijñeyo 'rthaḥ parijñopaniṣad parijñā parijñāphalam tatpravedanā ca //
辛二、以十四門釋
又十四門辯釋決擇，何等十四？謂攝釋門、攝事門、總別分門、後後開引門、遮止門、轉變字門、壞不壞門、安立補特伽羅門、安立差別門、理趣門、遍知等門、力無力門、別別引門、引發門。 api khalu caturdaśa mukhāni vyākhyāviniścayasya / katamāni caturdaśa / vyākhyāsaṃgrahamukham vastusaṃgrahamukham aṅgopāṅgamukham uggarottaranirhāramukham pratikṣepamukham akṣarapariṇāmamukham nāśānāśamukham pudgalavyavasthānamukham prabhedavyavasthānamukham nayamukham parijñādimukham balā balamukham pratyāhāramukham abhinirhāramukhaṃ ca //
己三、分別顯示決擇
何等分別顯示決擇？謂於如所說蘊等諸法中隨其所應作一行，順前句順後句，二句三句四句，述可句遮止句等。prabhidyasaṃdarśanaviniścayaḥ katamaḥ / yathānirdiṣṭeṣu skandhādiṣu dharmeṣu yathāyogamekāvacarakaḥ pūrvapadakaḥ paścātpadakaḥ dvikoṭikaḥ trikoṭikaḥ catuṣkoṭikaḥ oṃkāritaḥ prātikṣepika ityevamādayaḥ //
己四、等論決擇（分二科）庚一、問答等
何等等論決擇？謂依八何、八若之詞問答決擇一切真偽。saṃpraśnaviniścayaḥ katamaḥ / aṣṭākārakāyadeśena aṣṭākārayāyadeśane ca (Abhidh-s 104) praśnavyākaraṇena sarvasatyamithyā viniścayaḥ /
庚二、立破等
復有四種等論決擇道理：一能破、二能立、三能斷、四能覺。 api khalu catvāraḥ saṃpraśna viniścayamārgāḥ / dūṣakaḥ pratiṣṭhāpakaḥ chedakaḥ bodhakaśca //
己五、攝決擇（分二科）庚一、總標
何等攝決擇？謂由十處攝諸決擇。saṃgrahaviniścayaḥ katamaḥ / daśabhiḥ sthānaiḥ saṃgṛhīto viniścayaḥ //
庚二、徵列
何等十處？一成所作決擇處、二趣入決擇處、三勝解決擇處、四道理決擇處、五論決擇處、六通達決擇處、七清淨決擇處、八引發決擇處、九句差別決擇處、十不由功用暫作意時一切義成決擇處。katamāni daśa sthānāni / kṛtyānuṣṭhānaviniścayasthānam avatāraviniścayasthānam adhimuktiviniścayasthānam yuktiviniścayasthānam sāṃkathyaviniścayasthānam prativedhaviniścayasthānam viśuddhiviniścayasthānam abhinirhārapadaprabhedaviniścayasthānam anābhogābhogamātrasarvārthasiddhiviniścayasthānaṃ ca /
己六、論軌決擇（分二科）庚一、略標釋
何等論軌決擇？略有七種：一論體、二論處、三論依、四論莊嚴、五論負、六論出離、七論多所作法。vādaviniścayaḥ katamaḥ / saṃkṣepataḥ saptavidhaḥ / vādaḥ vādādhikaraṇaṃ vādādhiṣṭhānaṃ bādālaṃkāraḥ vādanigrahaḥ vādaniḥsaraṇaṃ bāde bahukarā dharmāśca //
庚二、廣分別（分七科）辛一、論體(分二科) 壬一、標列
第一論體復有六種：一言論、二尚論、三諍論、四毀論、五順論、六教論。prathamo vādaḥ punaḥ ṣaḍvidhaḥ / vādaḥ pravādaḥ vivādaḥ apavādaḥ anuvāda avavāśca //
壬二、別釋
言論者謂一切世間語言；尚論者謂諸世間所隨聞論，世智所尚故；諍論者謂互相違返所立言論；毀論者謂更相憤怒發粗惡言；順論者謂隨順清淨智見所有決擇言論；教論者謂教導有情心未定者令其心定，心已定者令得解脫所有言論。vādaḥ sarvalokavacanam // pravādaḥ lokānuśruto vādaḥ / lokajñānapravādataḥ // vivādaḥ parasparaṃ viruddhayorvāde 'vasthānam // apavādaḥ parasparaṃ kopasaṃrambhapāruṣyanacanam // anuvādaḥ viśuddhajñānadarśanānukūlaḥ sāṃkathyaviniścayaḥ // avavādaḥ sattvānāṃ asamāhitacittānāṃ cittasamādhānāya samāhitacittānāṃ vimokṣalābhāya deśanāvādaḥ //
辛二、論處
第二論處，謂或於王家、或於執理家、或對淳質堪為量者，或對善伴、或對善解法義沙門婆羅門等而起論端。dvitīyaṃ vādādhikaraṇaṃ rājakulaṃ vā prajākulaṃ vā prāmāṇikānāṃ sahāyakānāṃ dharmārthakuśalānāṃ śramaṇabrāhmaṇānāṃ nādasabhā vā /(Abhidh-s 105)
辛三、論依（分二科）壬一、標列
第三論依謂依此立論略有二種：一所成立、二能成立。所成立有二種：一自性、二差別。能成立有八種：一立宗、二立因、三立喻、四合、五結、六現量、七比量、八聖教量。tṛtīyaṃ vādādhiṣṭhānaṃ yadadhiṣṭhāya vādaḥ kriyate / saṃkṣepato dvividham / sādhyaṃ sādhanaṃ ca / sādhyaṃ dvividham / svabhāvo viśeṣaśca // sādhanāni aṣṭau / pratijñā hetuḥ dṛṣṭāntaḥ upanayaḥ nigamanaṃ pratyakṣaṃ anumānaṃ āptāgamaśca //
壬二、別釋（分二科）癸一、所成立（分二科）子一、自性
所成立自性者謂我自性或法自性，sādhyasya svabhāvaḥ ātmasvabhāvo dharmasvabhāvo vā /
子二、差別
差別者謂我差別或法差別。 viśeṣaḥ ātmaviśeṣo dharmaviśeṣo vā //
癸二、能成立（分八科）子一、立宗
立宗者謂以所應成自所許義宣示於他令彼解了。pratijñā sādhyasya svarucitārthasya parasaṃprāpaṇavijñāpanā /
子二、立因
立因者謂即於所成未顯了義正說現量可得、不可得等信解之相。hetuḥ tasminneva sādhye apratītasyārthasya saṃpratyayanimittaṃ pratyakṣopalambhānupalambhasamākhyānam //
子三、立喻
立喻者謂以所見邊與未所見邊和會正說。 dṛṣṭānta dṛṣṭa antena adṛṣṭāsya antasya samīkaraṇasamākhyānam //
子四、合
合者爲引所餘此種類義令就此法正說理趣。upanayaḥ śiṣṭatajjātīya rmmāpagamāya nayatvasamākhyānam //
子五、結
結者謂到究竟趣所有正說。nigamanaṃ niṣṭhāgamanasamākhyānam //
子六、現量
現量者謂自正明了無迷亂義。prasvasatprakāśābhrānto 'rthaḥ //
子七、比量
比量者謂現餘信解。anumānaṃ pratyakṣaśiṣṭasaṃpratyayaḥ //
子八、聖教量
聖教量者謂不違二量之教。āptāgamaḥ taduviruddhopadeśaḥ //
辛四、論莊嚴（分二科）壬一、釋
第四論莊嚴：謂依論正理而發論端，深為善美名論莊嚴。caturtho vādālaṃkāraḥ vādādhiṣṭhāne samyagyuktibhiḥ vādasabhāyāṃ gambhīro nipuṇaśca bhavatīti vādālaṃkāra ityucyate /
壬二、列
此復六種：一善自他宗、二言音圓滿、三無畏、四辯才、五敦肅、六應供。sa punaḥ ṣaḍvidhaḥ / svaparasamayajñatā vākkaraṇasaṃpad vaiśaradyaṃ pratibhānaṃ sthairyaṃ dākṣiṇyaṃ ca //
辛五、論負（分二科）壬一、標
第五論負：謂捨言、言屈、言過。pañcamo vādanigrahaḥ kathātyāgaḥ kathāsādaḥ kathādoṣaśca //
壬二、釋（分三科）癸一、捨言
捨言者謂自發言稱己論失、稱他論德。kathātyāgaḥ svāvādadoṣābhyupagamaḥ paravāaguṇābhyupagamaśca //
癸二、言屈
言屈者謂假託餘事方便而退、或說外事而捨本宗、或現忿怒憍慢覆藏等，如經廣說。kathāsādaḥ anyavastupratisaraṇena vyāvṛttiḥ bāhyavastuvacanena mūlaparatijñāparityāgaḥ krodhamadamānamrākṣādi pradarśanaṃ ca // yathoktaṃ sūtre /
癸三、言過
言過者略有九種：一雜亂、二粗獷、三不辯了、四無限量、五非義相應、六不應時、七不決定、八不顯了、九不相續。 kathādoṣaḥ saṃkṣepeṇa navavidhaḥ / ākulaṃ saṃrabdham agamakam amitam anarthakam akālam asthiram apradīptam apravaddhaṃ ca //
辛六、論出離（分二科）壬一、第一解
第六論出離，謂觀察得失，令論出離或復不作。ṣaṣṭhaṃ vādaniḥsaraṇaṃ guṇadoṣau vicārya vādānniḥsaratyakaraṇena vā
壬二、第二解
若知敵論非正法器，時眾無德，自無善巧不應興論；若知敵論是正法器，時眾有德，自有善巧方可興論。prativādityabhājanatāṃ parṣado vaiguṇyamātmano 'kauśalyaṃ ca jñātvā vādaṃ na karoti / prativādini bhājanatāṃ parṣado guṇavattvamātmanaḥ kauśalyaṃ ca jñātvā vādaṃ karoti //(Abhidh-s 106)
辛七、論多所作法（分二科）壬一、明三種興論定所須法（分二科）癸一、標
第七論多所作法，略有三種：vāde bahukarā dharmāḥ samāsatastrayaḥ /
癸二、釋
一善達自他宗，由此堪能遍興談論；二無畏，由此堪能處一切眾而興論端；三辯才，由此堪能於諸問難皆善辯答。 svaparasamayajñatā yayā sarvatra nipuṇo vādaṃ karoti / vaiśāradyaṃ yena nipuṇaḥ samagraparṣadi vādaṃ karoti / pratimānaṃ yena nipuṇaḥ sarvāṃn kaṭhinān praśnān vyākaroti //
壬二、明觀察十二處法不應興論（分二科）癸一、標
復次，若欲自求利益安樂於諸論軌應善通達，不應與他而興諍論。api khalu svahitasukha kāmena vādeṣu abhijñātuṃ pravarttitavyaṃ na paraiḥ vivādaṃ kartum /
癸二、引經釋（分二科）子一、引經
如薄伽梵於《大乘阿毘達磨經》中說如是言：若諸菩薩欲勤精進修諸善品、欲行真實法隨法行、欲善攝益一切有情、欲得速證阿耨多羅三藐三菩提者當正觀察十二處法，不應與他共興諍論。taduktaṃ bhagavatā mahāyānā bhidharmasutre / bodhisattvena vīryamārabhamāṇena kuśalapakṣaprayuktena pratipattisārakeṇa dharmānudharmacāriṇā sarvasattvasaṃgrāhakeṇa kṣipramanuttarāṃ samyak saṃbodhimabhisaṃbudhyatā dvādaśasthānadharmān samanupaśyatā na paraiḥ saha vivādaḥ kāryaḥ //
子二、明十二處
何等十二？一者宣說證無上義微妙法時其信解者甚為難得；二者作受教心而請問者甚為難得；三者時眾賢善觀察德失甚為難得；四者凡所興論能離六失甚為難得；何等為六？謂執著邪宗失、 矯亂語失、所作語言不應時失、言退屈失、粗惡語失、心恚怒失。五者凡興論時不懷獷毒甚為難得；六者凡興論時善護他心甚為難得；七者凡興論時善護定心甚為難得；八者凡興論時欲令己劣他得勝心甚為難得；九者己劣他勝心不煩惱甚為難得；十者心已煩惱得安隱住甚為難得；十一者既不安住常修善法甚為難得；十二者於諸善法既不恒修，心未得定能速得定，心已得定能速解脫甚為難得。katame dvādaśa / anuttarārthaparamadharmadeśanāyāṃ saṃpratyayo durlabhaḥ / prāśnikānāmavavādagrāhakaṃ
cittaṃ durlabham / sabhyā guṇadoṣavicārakāśca durlabhā / vāde prayuktānāṃ ṣaḍdoṣaviraho durlabhaḥ / katame ṣaṭ / asatpakṣabhiniveśadoṣaḥ kusṛtivacanadoṣaḥ akālikavākkaraṇadoṣaḥ kathāsādadoṣaḥ pārupyavacatadoṣaḥ cittāghātadoṣaśca / vāde saṃrambhābhāvo durlabhaḥ / vāde paracittānurakṣaṇaṃ durlabham / vāde anurakṣaṇe 'pi cittasamādhidurlabhaḥ / vāde cittasya nikārsaparotkarṣakāmatā durlabhā / nikarṣaparotkarṣayorapi cittasyāsaṃkleśo durlabhaḥ / saṃkliṣṭe tu citte sparśavihāro durlabhaḥ / asparśavihāre tu kuśaladharmabhāvanā durlabhā / nirantaraṃ kuśaladharme 'bhāvite tu asamāhicittasya kṣipraṃ samādhilābhaḥ samāhitacittasya vā kṣipraṃ vimokṣalābho durlabhaḥ //
己七、祕密決擇（分二科）庚一、總標
何等祕密決擇？謂說餘義名句文身隱密轉變，更顯餘義。abhisandhiviniścayaḥ katamaḥ / uktādanyo 'rthaḥ / nāmapadavyañjanakāyānāṃ channasyābhisandheḥ anyārthābhivyañjane vipariṇāmaḥ //(Abhidh-s 107)
庚二、引經別解（分五科）辛一、第一經
如契經言：逆害於父母 王及二多聞 誅國及隨行 是人說清淨。yathoktaṃ sūtre /mātaraṃ pitaraṃ hatvā rājānaṃ dvau bahuśrutau / rāṣṭraṃ sānucaraṃ hatvā naro viśuddha ucyate //
辛二、第二經
又契經言：不信不知恩 斷密無容處 恒食人所吐 是最上丈夫。apicoktaṃ sūtre /aśraddho 'kṛtajñaśca sandhicchedī ca yo naraḥ / hatāvakāśo vāntāśaḥ sa vai uttamapuruṣaḥ //
辛三、第三經
又契經言：覺不堅為堅 善住於顛倒 極煩惱所惱 得最上菩提。punaścoktaṃ sūtre /asāre sāramatayo viparyāse ca susthitāḥ / kleśena ca susaṃkliṣṭā labhante bodhimuttamām //
辛四、第四經
又契經言：菩薩摩訶薩成就五法施波羅蜜多速得圓滿，何等為五？一者增益慳悋法性、二者於施有倦、三者憎惡乞求、四者無暫少施、五者遠離於施。api coktaṃ sūtre bodhisattvo mahāsattvaḥ pañcabhirdharmaiḥ samanvāgato dānapāra mitāyāṃ kṣipraṃ paripūriṃ labhate / katame pañca / mātsaryadharmatāmanuvṛṃhayati / dānena ca parikhidyate / yācanakaṃ ca dveṣṭi / na kiṃcit kadācid dadāti / dūre ca bhavati dānasya //
辛五、第五經
又契經言：菩薩摩訶薩成就五法名梵行者，成就第一清淨梵行。何等為五？一者常求以欲離欲、二者捨斷欲法、三者欲貪已生即便堅執、四者怖治欲法、五者二二數會。 punaścoktaṃ sūtre / bodhisattvo mahāsattvaḥ pañcadharmasamanvāgato brahmacārī bhavati parameṇa viśuddhena brahmacaryeṇa samanvāgataḥ // katame pañca // nānyatra maithunyānmaithunasya niḥsaraṇaṃ paryeṣate / maithunaprahāṇenopekṣako bhavati / utpannaṃ ca maithunarogamadhivāsayati / maithunapratipakṣeṇa ca dharmeṇottrasyati / abhīkṣṇaṃ ca dvayadvayaṃ samāpadyate //
甲三、釋名彰意分（分二科）乙一、問
何故此論名為《大乘阿毘達磨集》？kimupādāyedaṃ śāstramabhidharmasamuccaya iti nāma labhate /
乙二、答
略有三義：謂等所集故、遍所集故、正所集故。saṃkṣepatastribhirarthaiḥ / sametyoccayatāmupādāya samantāduccayatāmupādāya samyaguccayatāṃ copādāya //
(iti abhidharmasamuccaye sāṃkathyaviniścayo nāma pañcamaḥ samuccayaḥ //) //
