..續本文上一頁)。柯利賢論師的《入論疏》有兩個開章頌︰一個表示爲了把《入論》的因明原理表述清楚；一個表示爲了憐憫衆生而寫作。不消說，玄奘作爲一位偉大的佛教徒和梵漢佛典權威，在譯述叁藏聖典中自然懷有同樣自利利他的崇高願望。這裏，他把“聲常”二字刪去，突出地反映他如何高度地熱愛佛教教義，如何堅定地維護佛教正統︰因明正理的首要任務在于宣傳自宗的哲學。“聲常”是外道的邪見，“聲無常”是佛教的正見。一個真正的佛家因明論師不能單純地爲講因明而講因明，應該借助因明這個科學的推理工具來傳播自宗的佛教哲學。就以《入論》而言，它應該重點地宣傳佛教正確觀點︰一切有爲法(包括聲在內)皆是無常。基于這一看法，在譯文中列舉正面的例子“聲是無常”就足以說明問題，不必再引反面觀點“聲常”。玄奘之所以把原文“tadyatha　／nityah sabdo”nityo veti／／(例如，成立聲常或無常)”譯作“如有成立聲是無常”，而刪去“聲常”的例子，其理由很可能就在于此。

　　四

　　根據以上的討論，我們認爲玄奘對因叁相的翻譯，完全符合原著意旨，契合因明原理；特別是他按梵文因明原著構築了一套因明學漢語術語，表現出他無愧爲一位非凡的因明學理論天才。我們根據《入論》原文澄清了一些對玄奘譯文的誤讀和誤解，同時，指出玄奘在譯文中刪去的、迄今尚未爲中國學者知道的個別原文詞句；而這些詞句在某種意義上說，並不是不重要的。本文爲此替玄奘作了推測性的，但未必正確的辯解。

　　Traiupya in Nyaya-pravesa and its Chinese Version by Xuan Zhuang Wu Bai-hui

　　Member of the academic Committee, Institute of Philosophy, Chinese academy of Social Science Summary

　　There has been somewhat a hot discussion on the theory of Trairupya in the circle of Chinese Hetu-vidya pundits. Some scholars even cherish doubts regarding the accuracy of the Chinese version of Trairupya by Xuan Zhuang, the master Buddhist Tripitaka translator of worldrenownd. The present paper is intended to supply, from the Sanskrit original of the Nyaya-praves”a, some materials that would be of help in removing the aforesaid doubts.

　　Sect.Ⅰ.About the rendering into Chinese of the term Trairupya.

　　Sanskrit︰paksadharmatvamsapakse sattvam vipakse casattvam. Chinese︰遍是宗法性，同品定有性，異品遍

　　無性。

　　The meaning of the Chinese word "遍(bian)" (distribution)is not seen in the first rupa (paksadharmatva)and the third one (vipaksa-asattva); and the work " 定(ding)" (certainty)is also not met with in the second one(sapakse sattva). These two Chineses words are additionally given by Xuan Zhuang in his chinese version. The complement of these Chinese words seems as being grounded on the meaning of "eva" that will be dealt with in Sect. II next.

　　Sect. Ⅱ.Xuan Zhuang”s creative rendering of "eva" into Chinese "遍(bian)"and"定(ding)".

　　Sanskrit︰tatra krtakatvam prayatnanantaryakatvam va sapaksa evasti vipkse nastyeva. ityanityadau hetuh.

　　Chinese︰ 此中所作性或勸勇無間所發性，遍是宗法，于同品定有，于異品遍無。

　　The Sanskrit sentences do not contain such meaning as denoted by the Chinese words" 遍(bian) "an" 定(ding)"; but they each have a Sanskrit particle"eva"denoting emphasis. Xuan Zhuang renders this very particle"eva"into Chinese words"遍(bian, meaning distribution) "and" 定 (ding, meaning certainty) "; and adds, in accordance with the different functional principles of Trairupya, the former to the first and third rupas, and the latter to the second one respectively in his Chinese version. More-over, the complementary Chinese term“遍是宗法”(paksadharmatva)appears in the Chinese version, but not in the Sanskrit original.

　　Sect. Ⅲ.About"sapaksa 同品" and "sadharmya 同法".

　　Sanskrit︰a. sapaksa ; b. sadharmya.

　　Chinese ︰a.同品; b.同法.

　　Both of the sapaksa and the sadharmya play almost the same role of sadhana in Hetuvidya; the sapaksa is dealt with in the hetu avayava while the sadharmya in the dstanta avayava. It is obvious that each of these two terms has its own functional scope : The sapaksa is related only to the paks adharma(predicate), while the sadharmya is distribted first over the paksadharmin(subject)and then the paksadharma. It shows from his that the logical scope where the sadharmya operates is wider than that where the sapaksa functions. The sadharmya has an independent role to play in Hetuvidya, and is not to be considered as superfluous as by some scholars.

　　Sect. Ⅳ.How to demonstrate the intrinsic nature(svabhava) of a sadharmya and that of a vaidharmya.

　　Sanskrit︰yatkrtakam tadanityam drstam yatha ghatadiriti. yannityamtadakrtakam drstam yathakas”am iti.

　　Chinese︰謂若所作，見彼無常，譬如瓶等。謂若是常，見非所非，如虛空等。

　　In the Sanskrit text the method of anvaya by which to demostrate the intrinsic nature of a sa  dharmya and t…

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