大方廣佛華嚴經隨疏演義鈔 13.37.4

13.37.4

「或謂自在梵天等生」者，此有三計：一即塗灰外道并諸婆羅門，共計自在天是萬物之因故。 《唯識》第一云「有執有一大自在天，體實遍常，能生諸法。 謂彼計此天有其四德：一體實、二遍、三常、四能生諸法。 又計有三身：一者法身，體常周遍、量同虛空，能生萬物； 二受用身，在色天之上； 三變化身，隨形六道教化眾生。 復計彼天有二住處：一在雪山、二在南海末剌耶山。 昔摩竭國有兄弟二人事自在天，同往雪山求見彼天。 至山忽見一婆羅門云：『大自在天是汝國釋迦牟尼佛，何不禮事？ 』兄弟報云：『我先承習但事天神。 』時婆羅門變為天形，面上三目，復現四臂或現八臂，告兄弟曰：『汝可還國，菩提樹東造釋迦降魔之像，菩提樹後可穿一池濟渴乏者。 』彼宗因此計二住處，以為不謬。 」《瑜伽》第七云「彼作是思：世間諸物，必應別有作者生者及變化者，為彼物父，謂自在天。 」或復其餘，如論廣破。 《顯揚》第十亦同此說。 《十二門論》亦廣破之。 二言梵天等生者，即第四圍陀論師計，及第五安荼論師圍陀明。 此師計那羅延天能生四姓，此計梵天能生萬物。 提婆菩薩破外道小乘涅槃論云「從那羅延天臍中生大蓮華，蓮華之上有梵天祖公，謂梵天為萬物之祖。 彼梵天作一切命無命物，從梵天口生婆羅門，兩臂生剎帝利，兩髀生毘舍，兩脚生首陀。 」故《瑜伽》第七云「婆羅門是最勝種類，剎帝利等是下種類。 婆羅門是白淨色類，餘種是黑色類。 婆羅門種獨得清淨，非餘種類。 婆羅門是梵王之子，從大梵腹口所生，梵所變化、梵王體胤。 」廣破如彼，《顯揚》亦同。 故上等言，等取那羅延天，以那羅生梵，梵為物祖故，正云梵王生。 等取那羅延，又等梵王是第五計，安茶論師計本際也。 言本際者，即過去之初首，謂計世間最初唯有大水，時有大安茶出生，形如雞卵，顏如金色。 後為兩段，上則為天，下則為地。 中生一梵天，能作一切有命無命物，是故梵天是萬物因。 以四五兩計，一計那羅延為始、一計安茶為始，並次生梵王，梵王生萬物。 故疏云「梵天等生」，則等取安茶及羅那也。 其安茶計，亦似此方有計天地之初，形如雞子混沌未分，即從此生天地萬物。 疏「或謂時、方、微塵、虛空、宿作等而為世間及涅槃本」者，此有六計。 一時者，即時散外道，執一切物皆從時生。 是故時是常是一，是萬物因，是涅槃因。 《廣百論》云「復次或有執時是真實常，以見種植等眾緣和合，有時生果、有時不生，時有作用或舒或卷，令彼條等隨其榮悴。 此所說因其有離合，由是決定知實有時。 」廣破如彼。 《百論》亦云「如是時雖微細不可見，以節氣華實等，故知有時。 」此則明其見果知因。 次言方者，即第七方論師，計從方生人，人生天地，滅後還入於方，故方是常是一，是萬物因，是涅槃因。 故《百論》云「外曰：實有方，常相有故，曰合處是方相」等。 言微塵者，即第八路迦耶論師，計色心等法皆極微所作。 路迦耶，此云順世外道，計一切色心等法皆用四大極微為因。 然四大中最精靈者能有緣慮，即為心法。 如色雖皆是大，而燈發光，餘則不爾。 故四大中有能緣慮，其必無失。 故《唯識》云「有外道執地水火風極微實常，能生麁色，不越因量，雖是無常而體實有。 」釋曰：謂從四大生，後還歸四大。 言麁色者，即是子微。 不越因量者，因者父母微，最初極微名為父母，聚生諸色故。 所生者名曰子微，子微雖是無常，不越父母，故是實有。 亦廣如彼破。 但是隨情虛妄計度，《顯揚》第九云「又計極微是常住者，以依世間靜慮起如是見。 由不實知緣起法故，計有為先，有果集起。 離散為先，有果壞滅。 由此因緣，彼謂從眾微性麁物果生，漸析麁物乃至極微，是故麁物無常，極微常住。 」《瑜伽》同此。

Regarding the words in the commentary, "Or asserting that [all things are] produced by Īśvara, Brahmā, and the like": this comprises three assertions. First, the ash-smearing tīrthikas together with various brahmins, who collectively posit Maheśvara as the cause of all things. The first fascicle of the Vijñaptimātratāsiddhi says: "Some maintain that there is a single Great Īśvara, whose substance is real, omnipresent, and eternal, capable of producing all phenomena. That is, they posit that this deity possesses four attributes: (1) his substance is real; (2) he is omnipresent; (3) he is eternal; and (4) he is capable of producing all phenomena. Furthermore, they assert three bodies: first, the dharmakāya, whose essence is eternal and all-pervading, whose measure is identical to space, and who is capable of producing all things; second, the saṃbhogakāya, residing above the Form Realm heavens; and third, the nirmāṇakāya, which assumes forms throughout the six destinies to teach and transform sentient beings. Furthermore, they assert two dwelling places for this deity: one at the Snowy Mountains and one at Mount Malaya in the Southern Sea. In the past, in the kingdom of Magadha, there were two brothers who worshipped Īśvara and traveled together to the Snowy Mountains seeking to behold that deity. When they reached the mountains, they suddenly saw a brahmin who said: 'Maheśvara is the Śākyamuni Buddha of your realm; why do you not worship and serve him?' The brothers replied: 'What we have learned and practiced of old is only to worship the deva.' Thereupon the brahmin transformed into the divine form, with three eyes on his face, showing four arms or eight arms, and told the brothers: 'You should return to your realm, construct an image of Śākyamuni defeating Māra to the east of the Bodhi Tree, and behind the Bodhi Tree dig a pond to relieve those who are thirsty and exhausted.' That school consequently posited these two dwelling places, considering this unerroneous." The seventh fascicle of the Yogācārabhūmi says: "They think thus: The various things in the world must definitely have a separate creator, producer, and transformer who is their father, namely Īśvara." Or there are other such views, which are refuted in detail as in that treatise. The tenth fascicle of the Prakaraṇāryavācā also states the same. The Dvādaśanikāyaśāstra likewise refutes it in detail. Second, regarding the words "produced by Brahmā and the like": this refers to the assertion of the fourth, the Veda theorists, and the fifth, the Aṇḍa theorists of the Vedic lore. This teacher posits that the deity Nārāyaṇa produces the four castes, whereas this [other] theorist posits that Brahmā produces all things. The *Treatise on Refuting the Nirvāṇa of Heterodox Paths and the Hīnayāna* by Bodhisattva Āryadeva says: "From the navel of the deity Nārāyaṇa a great lotus flower arose; atop the lotus flower was the Forefather Brahmā, which means Brahmā is the ancestor of all things. That Brahmā created all sentient and insentient things: from Brahmā's mouth the brahmins were born, from his two arms the kṣatriyas were born, from his two thighs the vaiśyas were born, and from his two feet the śūdras were born." Therefore the seventh fascicle of the Yogācārabhūmi says: "The brahmin is the most supreme caste, and the kṣatriya and others are inferior castes. The brahmin is of the white and pure class, and the other castes are of the black class. The brahmin caste alone attains purity, not any other class. Brahmins are the sons of King Brahmā, born from the belly and mouth of Mahābrahmā, transformed by Brahmā, and the direct offspring of King Brahmā." The detailed refutation is as found there; the Prakaraṇāryavācā is also the same. Therefore, the word "and the like" above includes the deity Nārāyaṇa; since Nārāyaṇa generates Brahmā, and Brahmā is the ancestor of all things, the text primarily speaks of production by King Brahmā. Including Nārāyaṇa, and furthermore including King Brahmā, is the fifth assertion—the assertion of the original limit by the Aṇḍa theorists. "Original limit" refers to the very beginning of the past. That is, they assert that at the very beginning of the world there was only great water. At that time a great egg (aṇḍa) emerged, shaped like a hen's egg and golden in color. Later it divided into two halves: the upper became heaven, and the lower became earth. In the middle, a single Brahmā was born, who was capable of creating all sentient and insentient things. For this reason, Brahmā is the cause of all things. Because of these two assertions—the fourth and the fifth—one posits Nārāyaṇa as the origin and one posits the egg as the origin, both subsequently generating King Brahmā, and King Brahmā generating all things. Therefore the commentary says "produced by Brahmā and the like," thereby including the egg and Nārāyaṇa. This assertion of the egg is also similar to the theory in this land [of China] that in the beginning of heaven and earth, the shape was like a hen's egg, in primordial chaos and undivided, from which heaven, earth, and all things were then born. Regarding the commentary's words, "Or asserting that time, space, atoms, space [as an element], or actions done in past lives are the origin of the mundane world and nirvāṇa": this comprises six assertions. First, regarding "time": this refers to the tīrthikas of the Dispersion of Time, who assert that all things are produced from time. Therefore, time is eternal and single; it is the cause of all things and the cause of nirvāṇa. The Śatakaśāstra-vaipulya says: "Furthermore, some assert that time is real and eternal because they observe that when numerous conditions such as planting combine, sometimes they produce fruit and sometimes they do not. Time has function, either expanding or contracting, causing those branches and the like to flourish or wither accordingly. The cause thus spoken of possesses separation and union; hence one definitely knows that time really exists." The detailed refutation is as found there. The Śataśāstra also says: "Thus, although time is subtle and cannot be seen, on account of seasons, flowers, fruits, and the like, one knows there is time." This clarifies inferring the cause through observing the effect. Next, regarding "space" (direction): this refers to the seventh, the theorists of direction, who assert that human beings are produced from space, humans produce heaven and earth, and after extinction they return to space. Therefore, space is eternal, single, the cause of all things, and the cause of nirvāṇa. Hence the Śataśāstra says: "The opponent says: Direction really exists, because an eternal characteristic exists. It is said that the locus of conjunction is the characteristic of direction," and so forth. Regarding "atoms": this refers to the eighth, the Lokāyata theorists, who assert that material and mental dharmas are all made of atoms. Lokāyata is translated here as "tīrthikas who accord with the world"; they assert that all material and mental dharmas take the atoms of the four great elements as their cause. However, the most subtle and spiritual among the four great elements is capable of cognitive reflection, which constitutes mental dharmas. Just as, although all material forms are great elements, a lamp emits light while others do not; therefore, that among the four great elements there is one capable of cognitive reflection is surely without fault. Hence the Vijñaptimātratāsiddhi says: "Some tīrthikas assert that the atoms of earth, water, fire, and wind are real and eternal, capable of producing gross matter; not exceeding the measure of their cause, although [the products] are impermanent, their substance is real." The explanation says: This means they are born from the four great elements and afterwards return to the four great elements. "Gross matter" refers to the child-atoms. "Not exceeding the measure of their cause": the cause is the parent-atoms; the primary, initial atoms are named "parents" because by aggregating they produce the various matters. That which is produced is called the "child-atoms"; though the child-atoms are impermanent, they do not exceed their parents, and therefore they are real existents. They are also refuted in detail as in that text. These are merely false conceptualizations following emotional attachment. The ninth fascicle of the Prakaraṇāryavācā says: "Furthermore, those who assert that atoms are permanently abiding do so by giving rise to such views based on mundane dhyāna. Because they do not truly know the dharmas of dependent origination, they posit that existence comes first, and then effects accumulate and arise; dispersal comes first, and then effects are destroyed. Due to this cause and condition, they assert that gross material effects are produced from the nature of numerous atoms, and by gradually analyzing gross things down to the atom, therefore gross things are impermanent while atoms are permanently abiding." The Yogācārabhūmi is the same as this.