俱舍論頌疏論本 29.61

29.61

夫雲披月現，執亡空明。若不摧邪，將何顯正？此品來意良有以焉。有滯相之賓，迷方之子，法無主宰，橫生我執。身見一起，諸惑隨生，溺三有河，背八正路。其為過也，不亦悲哉！論主將愛一子情慇，止心傷而愍之，故制斯論。執我不同，總有三種：一犢子部、二數論宗、三勝論宗。破此三計，廣如長論。今唯釋頌，不可具陳，略舉綱宗，以為發起。犢子部者，十八部中之一部也。佛在世時，有一外道，厥名犢子，今此部執同斯外道，故以標名。此品破中，先破犢子，次破數論，後破勝論。良為此部是佛弟子見同外道，殊所不應，故先破之。今欲破彼，先料其計。

Indeed, when clouds disperse, the moon appears; when clinging is destroyed, emptiness is clear. If one does not crush the heterodox, how will the orthodox be revealed? The purpose of this chapter's occurrence is truly well-founded. There are guests who cling to marks, children who lose their way; phenomena have no master, yet they crosswise give rise to the clinging to a self. Once the view of self arises, all defilements arise along with it, drowning them in the river of the three realms of existence and turning their backs on the eightfold noble path. As for this fault, is it not lamentable! The treatise master, with deep affection as if toward an only child, stopped his aching heart and pitied them, and therefore composed this treatise. Clinging to a self is not uniform, but has three general kinds: first, the Vātsīputrīyas; second, the Sāṃkhya school; third, the Vaiśeṣika school. Refuting these three doctrines is extensive, as in the full treatise. Now, only explaining the verses, it cannot be fully laid out; the essential doctrines are briefly raised as an introduction. The Vātsīputrīyas are one of the eighteen schools. When the Buddha was in the world, there was a tīrthika named Vatsa; now this school's doctrine is identical to this tīrthika, and hence it is designated by this name. In the refutations of this chapter, one first refutes the Vātsīputrīyas, next refutes the Sāṃkhya, and afterwards refutes the Vaiśeṣika. Truly because this school is composed of Buddha's disciples whose views are identical to tīrthikas—which is utterly improper—it is refuted first. Now, wishing to refute them, one first examines their doctrine.