是故，〔綜合以上討論，〕「諸存在物是無限的」〔一 事〕，無非作為十分被喜好的〔主張〕，被您〔論敵、唯識論 者〕所證明。故〔您所提出的〕上述〔非難〕微不足道。進 而，另一方面124，對於同意：「瑜伽行者的認識全體絕無所緣 對象，如見真實夢般（satyasvapna）125，就『與實在（vastu）
一致（saṃvādin，整合）』126〔這〕點來說，〔此認識〕是正確
121 paricchidyeta K: paricchidyata S: vyavacchidyet A，採 K 本 paricchidyeta。
122 A 本作 pratibhāseta，採 S 本、K 本 pratibhāsate。
123 A 本作 -śaktikatvāt，採 S 本、K 本 -śaktitvāt。
124 A 本無 tu，參照 S 本、K 本補入。
125 satyasvapna 是指夢境所見一切將成為事實，此處姑且翻譯為「真實 夢」。
126 A 本作 vastvavisaṃvāditayā，採 S 本、K 本 vastusaṃvāditayā。
知識的手段（pramāṇa 量）」，〔對同意如上觀點〕的人們（即 唯識學派）而言，「是有邊際的」之非難，完全沒有議論餘地
（dūrikṛtāvakāśam）。如是，〔我們的說明至此已〕十分充分
127，〔不需要更進一步的論證〕。
附錄：Sanskrit 校定原文 （A 531, 25- 535, 16; K 929, 18 - 932, 16; S 785, 31- 788, 11）
ekajñānakṣaṇavyāptaniḥśeṣajñeyamaṇḍalaḥ / prasādhito hi sarvajñaḥ kramao nāśrīyate tataḥ //
3627//
atra kecit svayūthyā eva vijñānavādimatam
upodbalayantaś codayanti: yadi yugapad eka jñānakṣaṇena niḥśeṣaṃ jñeyamaṇḍalaṃ vyāpyate, tadā bhāvānām
iyattāparicchedād ānantyam abhyupetaṃ bādhyeta. tathā hi, ekajñānārūḍhād bhāvād anyo bhāvo nāstīty evaṃ
paricchidyamānāḥ katham antavanto na bhaveyuḥ. āha ca
127 A 本無 ity alaṃ bahunā，參照 S 本、K 本補入。
ekajñānasamāruḍhān nānyo bhāvo 'sti kaścana / iyanta iti vijñānād antavanta kathaṃ na te // iti.
tataś ca kramapakṣe yo doṣaḥ sa yugapajjñānapakṣe’pīti.
tad etad asāram. yadi tāvan nirākāravijñānavādimatam āśritya codyate, tadā sarvam asaṃgatam. tathā hi, yāvat kiṃcid vastujātaṃ sattām anubhavati tasya sarvasya sattāmātreṇa sarvajñacetasā paricchedāt tena tad vyāptam iti vyapadiśyate, na tu paṭeneva ghaṭānāṃ deśaparyantatayā vyāpteḥ. na caikena jñānena paricchinnānīty etāvatā vastūnām ātmasvabhāvahāniḥ, yena tāny ekajñānaparicchedavaśād anantatvam ātmasvabhāvaṃ jahyuḥ. na hi nīlapītādayo bhāvā bahavo yugapac
citrāstaraṇādiṣv ekajñānakṣaṇāvasīyamānatanavo’ nekatvaṃ jahati, nāpi parasparam anvāviśanti. api tu yathaiva santi tathaiva jñānena paricchidyante,nānyena rūpeṇa. tadvat
sattvabhājanaloko’ pi yathaiva sattām anubhavati tathaiva
sarvajñacetasā gṛhyate. aparyantaś ca dikṣu vidikṣu sattvādiloko’
vasthita ity aparyantatayaiva tasya grahaṇaṃ, na tu paryantavartitayeti kuto’ ntavattvaprasaṅgaḥ.
syād etat: sakalagrahaṇābhyupagame kathṃ paryantagrahaṇaṃ na syād iti.
naitad asti. ko hy atra pratibandho yatra sākalyagrahaṇaṃ tatrāvaśyaṃ paryantagrahaṇam iti. tathā hi, yāvantas te santi bhāvās teṣāṃ madhye naiko’pi sarvajñajñānāviditasvarūpaḥ sattām anubhavati. api tu sarva eva sarvajñacetasā viditasvarūpā evodayante vyayante ca. naiko’ pi parityakta ity ayaṃ
sakalagrahaṇasyārthaḥ. iyam eva ca
teṣām ekajñānena vyāptiḥ. anyathā sakalaśabdavācyatvam api teṣāṃ nāṅgīkartavyaṃ, mā bhūd antavattva prasaṅga iti yat kiṃcid etat.
yac coktam ekajñānārūḍhād bhāvād anyo nāstīty evaṃ pariccchedāt katham antavanto na bhaveyur iti tad apy asamyak.
na hi nirākārajñānavādipakṣe jñānātmani bhāvānām ārohaṇam asti. api tu sattāmātreṇa tena nivedyante.
nāpi bhāvānāṃ jñānāparicchedyasvabhāvatayānantatvam abhyupetam, yena jñāyamānatayā teṣām antavattvaṃ prasajyeta.
kiṃ tu deśavitānāparyantatayānanto bhājanalokaḥ. sattvalokas tu saṃkhyānāparyantatayāpi. na ca deśāvaṣṭambhāyaparyantatve sati grāhyatva virodhaḥ kaścit, yenāgrāhyatā bhavet.
yadi paryantatayā na saṃgṛhṇāti, kathaṃ sarvajñaḥ syād iti cet.
ata eva yata evāsau prayantatayā na gṛhṇāti tata eva sarvajño bhavati. anyathānantaṃ vastv antavattvena gṛhṇan bhrānto bhavet.
tathā hi, yad asti tad astitvena yan nāsti tan nāstitvena gṛhṇan sarvavid ucyate. na ca sattvabhājanalokasya paryanto ’sti.
tasmāt paryantaṃ gamanakṛtam avidyamānam avidyamānatayā gṛhṇan sarvajñajñānaparicchedakṛtaṃ tu paryantaṃ vidyamānaṃ vidyamānatayā paśyan katham asarvajño nāma.
syād etad: nirākārajñānapakṣe viṣayagrahaṇam
anupapannam, sarvatrāviśiṣṭatvāt tasya, tena pratikarmavibhāgānupapatteḥ. ato
nirākārapakṣo ’nupanyasanīya eva, sarvadā tasya duṣṭatvād iti.
tad etad asamyak. na hi sarvajñajñānasya
pratikarmavibhāga iṣyate, tasya sarvavastuviṣayatvāt. yato na tan nīlasyaiva saṃvedanaṃ pītasyaiva vā, api tu sarvasyaivetīṣṭam.
yasya hy arvāgdarśanasya jñānaṃ pratiniyatārthaviṣayaṃ taṃ prati nirākārajñānapakṣe sarvatrāviśeṣāt
pratikarmavibhāgānupapattir doṣa ucyate.
tathā hi, nīlasyedaṃ saṃvedanaṃ na pītasyeti niyamābhāvāt sarvasya pṛthagjanasya
sarvajñatvaprasaṅgāpādanaṃ kriyate. sarvajñasya tu tad iṣṭam eveti tasya kim aniṣṭam āpadyanām. tena sarvajñāvasthāyāṃ nirākāraṃ yogabalenotpadyamānam aviruddham eva.
vibhāgena heyopādeyavastuparijñānaṃ na syād iti cet.
na. yadi hi yugapad anante vastuni pratibhāsamāne heyopādeyavastunaḥ pratibhāsavirodhaḥ syāt, avirodhe vānyaiḥ saha pratibhāsamānasya tasya heyopādeyavastunas
tattavapracyutiḥ syāt, apracyutatattvasyāpi vibhāgenāvabhāsanam vā na syāt. vibhaktāvabhāsanasyāpi yadi paricchedakaḥ
śuddhalaukiko vimarśapratyayo vā pṛṣṭhabhāvī notpadyate, tadaitat sarvaṃ syād vaktum.
yāvatā viśvasmin jagaty avabhāsamāne tad api
heyopādeyaṃ vastv aviruddhapratibhāsam apracyutātmatattvaṃ vibhaktam evāvabhāsate. paścāc ca
sarvajñajñānabalotpannaśuddhalaukikapratyavamarśapratyayena paricchidyata eveti kathaṃ vibhāgena tad aparijñānaṃ nāma. tad evaṃ nirākārajñānapakṣe tāvad acodyam etad iti pratipāditam.
atha sākārajñānavādipakṣe codyate, tatrāpy avirodha eva. tathā hi, yathaiva tad anantavastv anantākārānugatam ātmasattvaṃ sattām anubhavati, tathaiva tat sārvajñaṃ
ceto ’parimitavastugatākāropagraheṇotpadyamānam aviruddham eva, ekasya jñānasyānekavastvākāropagrahaṇotpannāvirodhāt.
ekasyānekākāravirodha eveti cet.
na, ākārāṇām asatyatvāt. yadi hy ekasya pāramārthikā ākārā bhaveyuḥ, tadā syād ekasya vicitratvavirodhaḥ,
yāvatāsatyabhūtā evākārā itīṣṭam.
yady evaṃ, bhrāntajñānasaṅgitvāt bhrāntaḥ prāpnoti sarvajña iti cet.
na. yathābhūtaparijñānād adoṣa eṣaḥ. yadi hy asatyaṃ satyatvena gṛhṇīyāt, tadā bhrāntaḥ syāt. yadā tv asatyabhūtān ākārān asatyatvenaiva jānāti, tadā kathaṃ bhrānto bhavet.
arthavyatiriktajñānārūḍhākāragrahaṇe saty artheṣu dṛṣṭādivyavahāraṃ kurvan kathaṃ na bhrānta iti cet.
na, samyagupāyaparijñānāt. yadi hy ucitaṃ
grahaṇopāyam apāsyopāyāntareṇāmukhyenārthaṃ gṛhṇīyāt, tadā bhrānto bhavet. yāvatā sākārajñānavādipakṣe
jñānasyātmākārā nubhavavyatirekeṇa
nānyo ’rthagrahaṇavyāpāro’sti, tat kathaṃ ucitena
grahaṇavyāpāreṇārthaṃ gṛhṇan bhrānto bhavet. ato jñeyavad ekasyāpi jñānasyānantavastugatākāropagraheṇotpatter anantaṃ vastu tena vyāptam ity ucyate.
yenaiva cātmanā jñānātmani bhāvāḥ samārohanti tenaiva tatpṛṣṭabhāviparāmarśacetasā paricchidyante. na ca sarvajñacetasi parimitabhedānugatāḥ samārohanti bhāvāḥ. kiṃ tarhi. yāvat kiṃcid astitvam anubhavati tat sarvam eva samārohati, sarvasyaiva sarvajñānotpādanaṃ praty
ālambanabhāvenāpratibaddhaśaktitvāt, manovijñānasya ca sarvārthaviṣayatvāt. ataḥ sārvajñasya cetasaḥ
parimitavastvākāropagrahaṇānupapatteḥ, pṛṣṭalabdhena ca śuddhalaukikena parāmarśapratyayena
deśaparyantavartitvenāparicchedāt katham iyanta iti paricchedo bhavet, yenāntavattvaṃ syāt.
yadi nāma pratibhāsamānād anyan nāstīty evaṃ parāmarśo jātaḥ, tathāpi nāntavattvaprasaṅgaḥ. tathā hi, yadi pratibhāsamānam antavad eva nirvikalpasarvajñacetasi
pratibhāseta, tadā tatpṛṣṭalabdhena parāmarśacetasāntavattvaṃ bhāvānāṃ paricchidyeta. tadvyavacchedāc cānantatvahānir bhavet. yāvatā pratibhāsamānaṃ vastu sarvajñe cetasy anantam eva pratibhāsate, sarvasyāpratihataśaktitvāt. tasmād anyad apratibhāsamānam antavad eva. tasyaiva ca parāmarśacetasā vyavacchedaḥ kriyata iti sutarām eva bhavatānantatvaṃ bhāvānām upapāditam iti yat kiṃcid etat.
ye tu punaḥ sarvam eva yogijñānam anālambanaṃ satyasvapradarśanavad vastusaṃvāditayā pramāṇam iti
pratipannās tān praty antavattvacodyaṃ dūrīkṛtāvakāśam evety alaṃ bahunā.
參考文獻與略語 一、一手文獻與略語
A: Passage of the TSP which is incorporated into
Haribhadra's Abhisamayālaṃkārālokā. =Unrai Wogihara (ed.), Abhisamayālaṃkār'ālokā
Prajñāpāramitāvyākhyā. The Works of Haribhadra.
Tokyo: The Toyo Bunko, 1932.
AKBh: Abhidharmakośabhāṣya of Vasubandhu= P. Pradhan (ed.) Abhidharmakośabhāṣya of
Vasubandhu. Patna: K. P. Jayaswal Research Institute, 1967.
K: Krishnamacharya's edition of the TSP. = Embar
Krishnamacharya (ed.), Tattvasaṅgraha of Śāntarakṣita with the Commentary of Kamalaśīla (2 vols.). Baroda:
Oriental Institute, 1926. (reprinted in Baroda, 1988) MABh: Madhyamakāvatārabhāṣya of Candrakīrti= L. de La
Vallée Poussin (ed.) Madhyamakāvatāra par
Candrakīrti. Bibliotheca Buddhica IX. St. Pétersbourg, 1907-1912.
MHK: Madhyamakahṛdayakārika by Bhāviveka = Chr.Lindtner (ed.) Bhavya 's Madhyamakahṛdaya, Adyar: The Adyar Library and Research Centre, 1995.
PV: Pramāṇavārttika by Dharmakīrti. =Rāhula Sāṅkṛtyāyana (ed.), Dharmakīrti’s Pramāṇavārttika with a
commentary by Manorathanandin. Patna: Bihar and Orissa Research Society, 1938.
S: Shastri's edition of the TSP. =Swami Dwarikadas Shastri (ed.), Tattvasaṅgraha of Ācārya Shāntarakṣita with the Commentary 'Pañjikā' of Shri Kamalashīla (2 vols.).
Varanasi: Bauddha Bharati, 1982 (second edition).
TSP: Tattvasaṃgrahapañjikā by Kamalaśīla.
W: Shigeaki Watanabe（渡邊重朗）,〈Tattvasaṅgraha XXVI kk 3247-3261 et kk 3622-3646〉,《成田山佛教研 究所紀要》Naritasan Bukkyō Kenkyūsho Kiyō 11, 1988, pp. 501-533.
MVP: Mahāvyutpatti 《翻譯名義大集》。
攝論: 《攝大乘論 下》，長尾雅人譯著，1987 年，東京：講 談社。
二、二手文獻與略語
Bhattacharyya, B.1984 “Forward.” In: Embar Krishnamacharya's edition of the TSP.
Edgerton, F.
1953 Buddhist Hybrid Sanskrit Grammar and Dictionary, Vol.
II, New Haven: Yale Univ. Press (reprint 1985).
Funayama, Toru 船山 徹
2005 “Perception, Conceptual Construction and Yogic Cognition According to Kamalaśīla’s Epistemology”, Chung-Hwa Buddhist Journal 18: 273-297.
2007 “Kamaśīla’s distinction between the two sub-schools of Yogācāra. A provisional survey.” Pramāṇakīrtiḥ. Wien:
Arbeitskreis fur Tibetische und Buddhistische Studien Universitat Wien.
Moriyama, Shinya 護山 真也
2014 Omniscience and Religious Authority: A Study on Prajnakaragupta's Pramanavarttikalankarabhasya ad Pramanavarttika II 8-10 and 29-3. Berlin-Münster-Wien- Zürich- London: Lit Verlag.
McClintock, Sara L.
2010 Omniscience and the Rhetoric of Reason: Santaraksita and Kamalasila on Rationality, Argumentation, and Religious Authority (Studies in Indian and Tibetan
Buddhism). Boston: Wisdom Publications.
Yao, Zhihua 姚 治華
2005 The Buddhist Theory of Self-Cognition. London and New York: Routledge. 2005, (2009 paperback).
山口 益
1941 《仏教における無と有との対論》，東京：弘文堂
（1975 年山喜房佛書林再刊）。
川崎 信定
1975 〈法を知るものは存在するか〉，《佛教における法の 研究 : 平川彰博士還曆 記念論集》，頁 267-289、東 京：春秋社。
1992 《一切智思想の研究》，東京：春秋社。
戶崎 宏正
1979 《佛敎認識論の研究: 法稱著『プラマーナ・ヴァール ティカ』の現量論》，東京：大東出版社。
池田道浩
2011〈所知障の所知とは何か〉，《駒澤大學佛敎學部硏究 紀要》69: 164-170。
兵藤一夫
2000 《般若經釋 : 現觀莊嚴論の研究》，京都：文榮堂書 店。
神子上 惠生
1996 〈唯識學派による外界對象の考察〉，《インド學チベ ット學硏究》1: 1-56。
船山 徹
2000 〈Kamaśīla の直接知覺論における「意による認識」
（mānasa）〉，《哲學研究》569: 105-132。
森山 清徹
1986 〈Kamalasila と Haribhadra：一切智者の智の証明を巡 って〉，《印度學佛教學研究》35-1: 387-383。
渡邊 重朗（Watanabe, Shigeaki）
1988 〈Tattvasaṅgraha XXVI kk 3247-3261 et kk 3622-3646〉，
《成田山佛教研究所紀要》11: 501-533。
劉 宇光
2013 〈唯識學「所知障」概念：譯詞評議、 研究檢討、
部派溯源及東亞展望〉，《臺大佛學研究》26: 111-174。
2015 〈所知障：在梵文構詞異讀、概念邏輯關係及釋義學 的反證之間〉，《臺大佛學研究》29: 119-184。
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On the "All-knowing" (sarvajña) and" the Knowable" (jñeyā) ――Some Examinations and Annotatios on Tattvasaṃgrahapañjikā commenting
Tattvasaṃgraha ver. 3627
Shi, Jien-hong
Associate Professor / Dharma Drum Buddhist College
Abstract
The term "all-knowing" (sarvajña), meaning omniscience, is often used as an alias for the Buddha. In Mahāyana Buddhism, the word
"omniscience" refers specifically to the extrasensory capability which apprehends everything in a single moment. Here,
"everything" may refer to abstract truth or specific phenomena. In fact, the idea of omniscient being is widely encountered in various religious philosophical systems in India. Kumārila (ca. 650-700), a great thinker from Mīmāṃsā school, as well as others who thought that the "Vedas" was a divine revelation and therefore the only authoritative scripture, opposed the idea that human beings can become omniscient and thus strongly criticized the Buddhists for claiming that the Buddha was omniscient. Śāntarakṣita (ca. 725-788) and his student, Kamalaśīla (ca. 740-795), in the 26th chapter of their books Tattvasaṃgraha and Tattvasaṃgrahapañjikā respectively, have provided detailed answers to the questions and
counter-arguments against the criticisms from Mīmāṃsā school.
The variety of omniscient beings which appears in their books is extremely rich, and it is not an exaggeration to view these books as comprehensive collections of omniscient beings described in Mahayana Buddhism. The aim of this paper is to provide an annotation to the section of Tattvasaṃgrahapañjikā which comments on stanza 3627 of Tattvasaṃgraha, and to carry out investigation of its content. In his commentary on stanza 3627 of Tattvasaṃgraha, Kamalaśīla explains how omniscient beings come to know infinite things (vastvananta), from the point of view of the two sects of Vijñānavādin, the Sākārajñānavāda and the Nirākārajñānavāda. In order to illustrate that the wisdom of omniscient beings that is non-conceptual (nirvikalpa) can correctly apprehend infinite knowable, Kamalaśīla also mentions about the function of "pure worldly knowledge that comes about
subsequent to non-conceptual perception"
(tatpṛṣṭhalabdhaśuddhalaukikajñāna) during the process of knowing performed by omniscient beings. Along with the annotation, this paper also examines the contextual and focal differences between stanza 3627 and its commentary. Moreover, the two kinds of tatpṛṣṭhalabdhaśuddhalaukikajñāna, as well as the relationship between omniscient beings and the "obscuration to the knowable" (jñeyāvaraṇa) are also being discussed.