求那跋摩（367-431）遺偈之「唯佛能證知，那波阿毘曇，說五因緣果」試解

A Trial Interpretation of“Nava-abhidharma (Jiufen Pitan)”and“Five hetu-pratyaya-phala”in the Last Verses of Guṇavarman (367-431)

梁《高僧傳》記載劉宋來華之三藏法師求那跋摩（Guṇavarman）遺偈36偈之第26偈「非我所宣說，唯佛能證知，那波阿毘曇，說五因緣果」古來難解。 2009年，吉川忠夫、船山徹之日譯本《高僧傳》「求那跋摩」條目之注29，對此遺偈之「那波阿毘曇」，引用隋代吉藏之著作，推測「那波阿毘曇與九部所成阿毘曇（九分毘曇）同義」。 拙文先解析遺偈36偈的內容結構，推論其禪法或屬於說一切有部有關的系統。再參考呂澂（1961）引用唐代圓測之著作，他主張「佛九分阿毘曇」是「阿毘曇雛型」，以及印順法師（1989）認為只是「正量部傳承」等諸觀點。 拙文將此第26偈試解：可能是指梁代來華之真諦譯《佛阿毘曇經》（九卷，或許所謂「九分阿毘曇」）之「五事（門）觀察因緣（緣起）」（或許所謂「五因緣果」，與《稻芉經》有關），也試解求那跋摩在閩北所作圖像之「羅云（羅睺羅Rāhula）像」因緣或與「可住子弟子部」（犢子部，後發展為正量部）有關？如此或可窺知：求那跋摩「戒、定、慧」三學系統所屬部派的多元性。 拙文之嘗試性的解釋與論證不一定正確，但或許有助於我們了解從南朝、隋唐乃至近代對於「佛九分阿毘曇，如來自說法相毘曇」諸觀點，以及與《佛阿毘曇經》的關係。

Hui-Jiao’s Memoirs of Eminent Monks records that the 26th verse of Guṇavarman’s (367-431) last verse (of 36 in total), who came to China during the Liu Song Dynasty,“It is not what I said, but only the Buddha can prove it,“nava-abhidharma”and“five hetu-pratyaya-phala””is incomprehensible. In 2009, note 29 of the entry“Guṇavarman”in the Japanese translation of the Memoirs of Eminent Monks by Yoshikawa and Funeyama, for the“nava-abhidharma”term, citing the writings of Ji Zang in the Sui Dynasty, speculates that“nava-abhidharma”is synonymous with the Abhidharma formed by the nine divisions (jiufen pitan).” This paper first analyzes the content and structure of the 36 verses, and infers that his meditation method may be related to the system of the Sarvāstivāda school, and then refers to the work of Lü Cheng (1961), as he quotes the Tang Dynasty writings of Yuance, and asserts that“Buddha’s nava-abhidharma (jiufen pitan)”is the“prototype of Abhidharma,”but venerable Yinshun (1989) believes that it is only associated to the view of the Saṃmitīyas. This paper attempts to explain verse 26: it may refer to Paramārtha’s (499-569) translation of the Buddha-abhidharmasūtra (nine volumes, perhaps the so-called“nava-abhidharma, jiufen pitan”),“five forms to observe the causes, conditions and effect (pratītyasamutpāda)”related to the Śālistambasūtra/Rice Stalk sūtra, perhaps the so-called“five hetu-pratyaya-phala”, while also examining Luo Yun’s (Rāhula) image made by Guṇavarman in northern Fujian, which is related to the Vātsīputrīya school and its off-shoot, the Saṃmitīyas? In this way, we may gain a glimpse of the diversity of the sects to which Guṇavarman’s threefold training systems of“precept, concentration, and wisdom”belong. While the argument in this paper is tentative and may not be fully conclusive, it does offer insights into the viewpoint of the Buddha’s nava-abhidharma from the Southern Dynasties, Sui and Tang Dynasties, and even from the modern point of view. It further implies how it is connected to the Buddha-Abhidharmasūtra.