大方廣佛華嚴經隨疏演義鈔 13.37.1

13.37.1

疏「然西域邪見」下，二廣顯所破。 於中三：初敘西域、二敘此方、三雙就結過。 初中亦三：初束九十五種為十一宗、二束十一以成四計、三結諸計以歸二因。 今初。 九十五種，如第六迴向引。 然至妙虛通目之曰道，心遊道外即稱外道。 故唯佛正道，餘悉名外，故此總非。 所以成十一者，以約現有教文傳習西域故。 疏「或計二十五諦從冥性生」等者，即十一中之一計也。 此即數論師計。 案《金七十論》中，謂有外道名劫毘羅，此云黃赤色，髭髮面色並黃赤，故時世號為黃赤色仙人。 其人計從冥而生自然四德：一法、二智、三離欲、四自在。 得此智已，依大悲說，先為阿脩和仙人說，次阿脩和傳般尸訶，般尸訶傳與褐伽，褐伽傳與優樓佉，優樓佉傳與跋婆和，跋婆和傳與自在黑。 般尸訶廣說此智，有六十千偈。 其自在黑，姓拘式，見大論難受，略抄七十偈。 此婆羅門初入金耳國，以鐵鐷鐷腹、頭戴火盆，聲王論鼓，求僧論義。 因諍世界初有後無，謗僧不如，遂後造此《七十論》申數論宗。 王意朋彼，以金七十斤賜之。 外道欲彰己令譽，遂以「金七十」摽名。 《唯識疏》云「其後弟子之中上首，如十八部中之部主名伐理沙，此翻為雨。 雨時生故，即以為名。 徒黨名雨眾者，即義當自在黑所受跋婆和，梵音不同耳。 梵云僧佉，此翻為數。 數即慧數，數度諸法根本立名，從數起論名為數論。 論能生數，亦名數論。 其造數論及學數論者皆名數論師，本源即是迦毘羅造《金七十論》，即自在黑造偈，長行即天親菩薩解釋。 」言二十五諦者，準《百論》云「從冥生覺，從覺生我心，從我心生五微塵，從五微塵生五大，從五大生十一根，神我為主，常覺相處中，不壞不散攝受諸根。 斯則五大亦為能生。 」今依《金七十論》釋之。 二十五諦總略為三，處中為四，廣為二十五。 言略為三者，謂一自性、二我知、三變異。 自性是第一諦，古稱冥性，亦名勝性。 未生大等，但住自分，名為自性。 若生大等，便名勝性，用增勝故。 《智論》云「謂外道通力觀至八萬劫，八萬劫外冥然不知，謂為冥諦。 從此覺知初立，故名冥諦。 」二言我知者，即第二十五諦，即神我也。 三變異者，中間二十三諦，自性所作，名為變異。 故有三位。 言處中為四者，彼論云「外問曰：云何分別本性、變異及知者？ 答曰：性本無變異，大等亦本變，十六但變異，知者非本變。 謂本性能生大等，故名為本。 不從他生，故非變異。 二大我、慢、五塵，此七亦本亦變異。 大從本性生，是故變異。 能生我慢，故得為本。 慢生五唯，五唯生五大及五知根，故皆亦變亦本。 三五大、五知、五作業及心平等根，但從他生，故唯變異。 不能生他，故不名本。 四知者，即我知。 為體故，不從他生亦不生他，故非本非變異。 」若準《百論》，五大生十一根，則五大亦本亦變異。 唯變異中，則唯十一根變。 言廣有二十五者，如上引《百論》，然都有九位。 就其中二十三諦，自有七位：一大、二我心、三五唯量、四五大、五五知根、六五作業根、七心平等根。 兼其初後，故二十五。 問曰：自性不可見，云何知有？ 答：有法體故。 有微細相，故不可見。 如熱氣散空，豈得言無？ 若不見，云何知有？ 答：因大等事從自性生，有三德故。 問：自性云何能與諸法為生因？ 答：三德合故。 其三德在冥性中眠伏不起，若在大等二十三位便有覺悟故。 二十三，一一皆以三德合成。 言三德者，梵云薩埵、剌闍、答摩，薩埵此云有情，亦云勇猛，今取勇義。 剌闍此云微，牛毛塵等皆名剌闍，亦名塵坌，今取塵義。 答摩此云闇，即闇鈍之闇。 三德應名勇、塵、闇。 若傍義翻，舊云染、麁、黑，新云黃、赤、黑。 舊名喜、憂、闇，新云貪、瞋、癡。 舊名苦、樂、癡，新云苦、樂、捨。

Regarding the Commentary's statement beginning, "However, the heterodox views of the Western Regions": Second, this extensively reveals what is refuted. Within this there are three parts: first, recounting [the doctrines of] the Western Regions; second, recounting [those of] this land; third, conjointly concluding their faults. The first part also has three: first, grouping the ninety-five kinds into eleven schools; second, grouping the eleven into four tenets; third, concluding the various tenets by returning them to two causes. Now, regarding the first: The ninety-five kinds are cited as in the sixth pariṇāmanā. Now, that which is exceedingly marvelous and unobstructed is designated "the Path"; when the mind wanders outside of the Path, one is termed an "outsider" (tīrthika). Therefore, only the Buddha's is the correct Path, while all others are called outside; hence these are refuted overall. That which makes them eleven is based on the teachings and texts currently transmitted and practiced in the Western Regions. The Commentary's statement beginning, "Or positing that the twenty-five principles are produced from the primordial nature": This is one tenet among the eleven. This is the tenet of the Sāṃkhya masters. Examining the Sāṃkhyakārikā-bhāṣya (Golden Seventy Treatise), it says that there was a non-Buddhist named Kapila, which translates here as "Yellow-Red"; his beard, hair, and complexion were all yellow-red, so the world at that time called him the Yellow-Red Ṛṣi. That person posited four virtues spontaneously produced from the primordial darkness: first, dharma; second, knowledge; third, dispassion; fourth, mastery. Having attained this knowledge, he taught it on the basis of great compassion: first speaking it for the Ṛṣi Āsuri; next, Āsuri transmitted it to Pañcaśikha; Pañcaśikha transmitted it to Garga; Garga transmitted it to Ulūka; Ulūka transmitted it to Vārṣagaṇya; and Vārṣagaṇya transmitted it to Īśvarakṛṣṇa. Pañcaśikha extensively explained this knowledge in sixty thousand verses. This Īśvarakṛṣṇa, whose clan was Kauśika, saw that the great treatise was difficult to receive, so he made a summary extraction of seventy verses. When this brāhmaṇa first entered the country of Suvarṇakarṇa, he bound his belly with iron plates, carried a fire pot on his head, beat the royal disputation drum, and sought to debate doctrine with the monks. Arising from a dispute over whether the world initially exists and subsequently does not, he slandered the monks as inferior, and subsequently composed this Seventy Treatise to express the Sāṃkhya school. The king's mind favored him and rewarded him with seventy catties of gold. The non-Buddhist, wishing to make manifest his fine reputation, thereupon titled it with the name "Golden Seventy." The Commentary on the Vijñaptimātratāsiddhi says: "The foremost among his subsequent disciples, like the school-heads among the eighteen nikāyas, was named Vārṣa, which translates here as 'rain.' Because he was born at the time of rain, he took it as his name. That his followers are named the 'Rain-Hosts' corresponds in sense to Vārṣagaṇya, from whom Īśvarakṛṣṇa received [the teaching], differing only in the Sanskrit sound. In Sanskrit it is called Sāṃkhya, which translates here as 'number' (or 'enumeration'). 'Number' is the enumeration of wisdom; taking the enumeration and calculation of all phenomena as the fundamental basis, they established the name; the treatise that arose from enumeration is called the Sāṃkhya treatise. Because the treatise can generate enumeration, it is also called the Sāṃkhya treatise. Those who composed the Sāṃkhya treatise and those who study Sāṃkhya are all called Sāṃkhya masters. Its root origin was Kapila's composition; the Golden Seventy Treatise was the verses composed by Īśvarakṛṣṇa, and the prose commentary is the explanation by Bodhisattva Vasubandhu." Regarding the "twenty-five principles," following the Śataśāstra, it states: "From primordial darkness mahat (intellect) is produced; from mahat the ego-sense (ahaṃkāra) is produced; from the ego-sense the five subtle elements (tanmātra) are produced; from the five subtle elements the five great elements are produced; from the five great elements the eleven indriyas are produced; the spiritual self (puruṣa) is the master, whose characteristic is constant consciousness, residing within, neither destroyed nor dispersed, grasping the indriyas. In this system, the five great elements are also producers." Now we explain it according to the Golden Seventy Treatise. The twenty-five principles, summarized in brief, are three; in the middle, four; and extensively, twenty-five. Regarding "summarized in brief as three": they are, first, prakṛti (primordial nature); second, the knower (puruṣa); third, vikāra (modifications). Prakṛti is the first principle; anciently called the primordial nature (mingxing), it is also named the superior nature. Before it produces mahat and so forth, when it merely abides in its own status, it is called prakṛti (self-nature). When it produces mahat and so forth, it is called the superior nature, because its function is increased and superior. The Mahāprajñāpāramitāśāstra states: "The non-Buddhists, through their supernormal powers, observe up to eighty thousand kalpas; beyond eighty thousand kalpas they are in total darkness and do not know, so they deem it the primordial principle (tamo-tattva). From this, conscious cognition is first established; hence it is called the primordial principle." Second, regarding "the knower": this is the twenty-fifth principle, which is the spiritual self (puruṣa). Third, "modifications": the intermediate twenty-three principles, which are produced by prakṛti, are called modifications. Thus there are three positions. Regarding "in the middle as four": that treatise says: "A non-Buddhist asked: 'How does one distinguish prakṛti (the root nature), vikāra (modifications), and the knower?' The answer states: 'The root nature is fundamentally without modification; mahat and so forth are both root and modification; sixteen are merely modifications; the knower is neither root nor modification.' This means that the root nature can produce mahat and so forth, and is therefore called the root. It is not produced from another, and is therefore not a modification. Second, mahat, ahaṃkāra, and the five tanmātras: these seven are both root and modification. Mahat is produced from the root nature, and is therefore a modification. It can produce ahaṃkāra, and thus can be a root. Ahaṃkāra produces the five tanmātras; the five tanmātras produce the five great elements and the five cognitive faculties; therefore all of these are both modification and root. Third, the five great elements, the five cognitive faculties, the five faculties of action, and the mind faculty (manas) as the equalizer: these are only produced from others, and therefore are merely modifications. They cannot produce others, and are therefore not called roots. Fourth, the knower, which is the self-knower: because of its essence, it is not produced from another nor does it produce another, and is therefore neither root nor modification." If following the Śataśāstra, where the five great elements produce the eleven faculties, then the five great elements are both root and modification. Among those that are solely modifications, there are only the modifications of the eleven faculties. Regarding "extensively there are twenty-five": as cited above from the Śataśāstra, there are altogether nine stages. Within the intermediate twenty-three principles, there are seven stages: first, mahat; second, ahaṃkāra; third, the five tanmātras; fourth, the five great elements; fifth, the five cognitive faculties; sixth, the five faculties of action; seventh, the mind faculty as the equalizer. Together with the first and the last, there are twenty-five. The question asks: "Prakṛti cannot be seen; how is it known to exist?" The answer: "Because it has an essential reality of phenomena. Because it has subtle characteristics, it cannot be seen. Just as when heat disperses into empty space, how could one say it does not exist?" [The question asks:] "If it is not seen, how is it known to exist?" The answer: "Because phenomena such as mahat are produced from prakṛti and possess the three guṇas." The question asks: "How can prakṛti serve as the generative cause for all phenomena?" The answer: "Because the three guṇas combine. Those three guṇas lie dormant and inactive in the primordial nature; when in the twenty-three stages such as mahat, they awaken. The twenty-three are each and every one composed through the combination of the three guṇas." Regarding the "three guṇas": in Sanskrit they are called sattva, rajas, and tamas. Sattva is translated here as sentient being, and also as energetic/valiant; here we take the sense of energetic. Rajas is translated here as minute; the dust on the tip of a cow's hair and so forth are all called rajas; it is also called dust/defilement; here we take the sense of dust. Tamas is translated here as darkness, namely the darkness of dullness. The three guṇas should be named energy, dust, and darkness. If translated according to secondary meanings, the old translations had passion, coarseness, and blackness; the new translations have yellow, red, and black. Anciently they were called joy, sorrow, and darkness; newly they are called greed, anger, and delusion. Anciently they were called suffering, pleasure, and delusion; newly they are called suffering, pleasure, and equanimity.