..续本文上一页)。柯利贤论师的《入论疏》有两个开章颂︰一个表示为了把《入论》的因明原理表述清楚；一个表示为了怜悯众生而写作。不消说，玄奘作为一位伟大的佛教徒和梵汉佛典权威，在译述三藏圣典中自然怀有同样自利利他的崇高愿望。这里，他把“声常”二字删去，突出地反映他如何高度地热爱佛教教义，如何坚定地维护佛教正统︰因明正理的首要任务在于宣传自宗的哲学。“声常”是外道的邪见，“声无常”是佛教的正见。一个真正的佛家因明论师不能单纯地为讲因明而讲因明，应该借助因明这个科学的推理工具来传播自宗的佛教哲学。就以《入论》而言，它应该重点地宣传佛教正确观点︰一切有为法(包括声在内)皆是无常。基于这一看法，在译文中列举正面的例子“声是无常”就足以说明问题，不必再引反面观点“声常”。玄奘之所以把原文“tadyatha　／nityah sabdo”nityo veti／／(例如，成立声常或无常)”译作“如有成立声是无常”，而删去“声常”的例子，其理由很可能就在于此。

　　四

　　根据以上的讨论，我们认为玄奘对因三相的翻译，完全符合原著意旨，契合因明原理；特别是他按梵文因明原著构筑了一套因明学汉语术语，表现出他无愧为一位非凡的因明学理论天才。我们根据《入论》原文澄清了一些对玄奘译文的误读和误解，同时，指出玄奘在译文中删去的、迄今尚未为中国学者知道的个别原文词句；而这些词句在某种意义上说，并不是不重要的。本文为此替玄奘作了推测性的，但未必正确的辩解。

　　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，异品遍

　　无性。

　　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︰ 此中所作性或劝勇无间所发性，遍是宗法，于同品定有，于异品遍无。

　　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︰谓若所作，见彼无常，譬如瓶等。谓若是常，见非所非，如虚空等。

　　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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