金光明經文句記 5.77

5.77

三、出過三論。四韋陀者，即外人典籍。《摩蹬伽經》云「初人名梵天，造一韋陀。次有仙名白淨，變一為四：一名讚誦、二名祭祀、三名歌詠、四名禳災。次名弗沙，有二十五弟子，各一韋陀能廣分別，遂成二十五韋陀。次名鸚鵡、次名善道，及其弟子漸漸增廣，如是展轉有千二百六韋陀。」今言四者，從其根本為名。皆明梵事，出離欲染，故云梵天說出欲論也。毘伽羅論，此名記論，婆尼尼造，明種種經書并諸雜語。又名字本。河西云：「世間文字之根本、典籍音聲之論，宣通四辯，訶責世法、讚出家法，言辭清雅、義理深邃。雖是外論而無邪法，將不是善權大士所為也。」僧佉，此云數論，諸法從數起故，劫初黃頭仙所造。衛世師，此云勝論，謂諸論中勝故、勝人所造故，成劫末鵂鶹外道造。勒沙婆，此云苦行，未知出世時節，以人名名所造論。此三仙所說無漏盡通，故唯五通。

Third, surpassing the three treatises. The "Four Vedas" are the texts of externalists. The Mātaṅga Sūtra states: "The first man, named Brahmā, created one Veda. Next, an ascetic named Śuddhadāna transformed the one into four: the first is called Praise and Recitation (Ṛg), the second is called Sacrificial Ritual (Yajur), the third is called Chanting and Melody (Sāma), and the fourth is called Dispelling Calamities (Atharva). Next, one named Puṣya had twenty-five disciples, each of whom could extensively distinguish one Veda, thereby forming twenty-five Vedas. Next was Parrot (Śuka), next was Good Way (Sadgati), and with their disciples, they gradually multiplied, thus successively becoming one thousand two hundred and six Vedas." Mentioning four now is naming them according to their root. They all elucidate Brahmā affairs and transcendence from the defilement of desire, hence it is said that Brahmā taught the treatise on transcending desire. The Vyākaraṇa treatise is here called the treatise on grammar (jilun); it was composed by Pāṇini, elucidating various scriptures and miscellaneous languages, and is also the source of words. Hexi says: "It is the root of worldly writing and the treatise on the sounds of classical texts; it fully communicates the four analytical knowledges, reproaches worldly dharmas, and praises the dharma of leaving home; its words are pure and elegant, and its principles are profound. Although it is an externalist treatise, it is devoid of heterodox dharma; could it not have been made by a great being of skilful means?" Sāṃkhya is here translated as the Enumeration Treatise (Shulun), because all dharmas arise from numbers; it was composed at the beginning of the kalpa by the Yellow-Headed Ascetic (Kapila). Vaiśeṣika is here translated as the Superior Treatise (Shenglun), meaning superior among all treatises, or composed by a superior person; it was composed at the end of the kalpa of formation by the Owl-Eating Non-Buddhist (Ulūka). Ṛṣabha is here translated as Austerity; the time of his appearance in the world is unknown, and the treatise composed was named after the person. What these three ascetics taught lacks the supernormal power of the cessation of out處 (āsravakṣaya), hence they had only five supernormal powers.