四分律刪繁補闕行事鈔 3.402

3.402

《僧祇》云：應為說十數：一一切眾生皆依仰食，二名色，三痛痒想，四四諦，五五陰，六六入，七七覺意，八八正道，九九眾生居，十十一切入。沙彌法應如是數。準此，為破十種外道者：初破自餓外道。彼以洮糠飲汁，飡風服氣等。二為破自然外道。如犢子飲乳，棘尖烏黑，火上水下，風輕地重；並無有因，自然而生。三為破梵天為因外道。自在梵王，眾生父母；眾生瞋喜，由於彼天。四者破無因果外道。如外草木自生自死，人亦同之。五破神我外道。執於身中，別有神我，以為宰主。六破一識外道。如一室六局，獼猴遍歷；根亦如是，一識通遊。七為破不修外道。以却順觀見，八萬劫外更不見境，號為冥諦涅槃；如轉縷丸高山，縷盡丸止，何須修道等。八者為破邪因外道。或持烏雞鹿狗牛兔等戒，或修八禪，或修邪惠邪進，以為真道，背於八正。九破色無色天，計涅槃外道。以二界有無想定、非想定，心沈沒處，謂是窮理，此乃眾生所居。十者破色空外道。以外道用色破欲有，以空破色有，謂空至極。今立十處，但是自心運用多少；實唯一識，本無前境。妄立是非，我見不除，還受生死。故《智論》云：外道能生禪定船，度欲色界海；無色如大海深廣，不能度；由不破我心故。此上具出破相。擬輒賊住，來者問之。《善見》云：若欲試知是比丘眾，當問何法持三衣等。

The Mahāsāṃghika states: One should explain the ten numbers to them: one, all sentient beings rely on food; two, name and form; three, feelings; four, the four noble truths; five, the five aggregates; six, the six sense bases; seven, the seven factors of awakening; eight, the noble eightfold path; nine, the nine abodes of sentient beings; ten, the ten universal bases. The rule for śrāmaṇeras should be to count like this. Accordingly, this is to refute the ten kinds of tīrthikas: First, refuting the tīrthikas who starve themselves. They wash chaff, drink broth, feed on wind, and ingest qi, and so forth. Second, refuting the naturalness tīrthikas. Like a calf drinking milk, thorns being sharp, crows being black, fire rising, water descending, wind being light, and earth being heavy—all are without a cause, arising naturally. Third, refuting the tīrthikas who take Brahmā as the cause. The Sovereign Brahmā King is the father and mother of sentient beings; anger and joy of sentient beings depend on that god. Fourth, refuting the tīrthikas of no-cause-and-effect. Like external grasses and trees growing and dying of themselves, human beings are also the same. Fifth, refuting the spiritual self tīrthikas. They cling to a separate spiritual self within the body as the governing master. Sixth, refuting the single-consciousness tīrthikas. Like a single room with six openings traversed by a monkey, the sense faculties are also like this, with a single consciousness traveling through them all. Seventh, refuting the non-cultivation tīrthikas. Through reverse and forward observation, they see nothing beyond eighty thousand kalpas and call it the dark truth nirvāṇa; like a ball of thread rolling down a high mountain, when the thread is exhausted the ball stops, so why should one cultivate the path, etc.? Eighth, refuting the wrong-cause tīrthikas. Some maintain the observances of crows, chickens, deer, dogs, cows, rabbits, and so forth, or cultivate the eight dhyānas, or cultivate wrong wisdom and wrong vigor, taking them as the true path, turning their backs on the noble eightfold path. Ninth, refuting the tīrthikas who project nirvāṇa in the form and formless realms. Because these two realms have the absorption of non-conception and the absorption of neither-conception-nor-non-conception, where the mind sinks and submerges, they claim this is the ultimate principle; yet these are merely abodes of sentient beings. Tenth, refuting the form-and-emptiness tīrthikas. Because tīrthikas use form to break desire-existence and use emptiness to break form-existence, claiming emptiness is the ultimate. Now these ten places established are merely the greater or lesser functions of one's own mind; in reality there is only one consciousness, and fundamentally no external objects. Falsely establishing right and wrong without removing self-view, one still undergoes birth and death. Therefore the Mahāprajñāpāramitopadeśa states: Tīrthikas can produce the boat of dhyāna meditation to cross the ocean of the desire and form realms; the formless realm is deep and broad like a great ocean, which they cannot cross; because they have not eradicated the mind of self. The above fully sets forth the refutation marks. This is prepared in case someone dwells illicitly as a thief, so that the newcomer may be questioned. The Samantapāsādikā states: If one wishes to test whether someone belongs to the assembly of bhikṣus, one should ask by what rule they hold the three robes, etc.