瑜伽師地論略纂 1.6

1.6

第二、所因。《釋論》解云：佛涅槃後，魔事紛起者。　即佛滅後第一百年，因彼大天諍於五事。大天名高德大，果證年卑，王貴欽風，僧徒仰道，既而卓牢無侶，遂為時俗所嫉，謗之以造三逆，加之以增五事。大天頌言：「餘所誘無知，猶豫他令入，道因聲故起，是名真佛教。」　大天解言：諸阿羅漢，煩惱、漏失二事俱無，為魔所誘，或以不淨塗污其衣，乍如漏失。諸師謗言：大天凡愚，境惑生染，夜生思想，不淨染衣，推道魔嬈。遂為乖角。　大天解言：諸見諦者，煩惱理疑雖皆斷盡，疑杌為人，事疑猶在。諸師謗言：大天凡愚，不解真教，說諸聖者尚有惑疑。遂為乖角。　大天解言：無知有二，謂染、不染。諸阿羅漢，染者皆盡，不染猶在。諸師謗言：大天凡愚，不解真教，說阿羅漢有不染無知。遂為乖角。　大天解言：舍利子等諸利根者，尚因善友令其入道，餘因令入，其事不惑。諸師謗言：大天凡愚，不解經教，云舍利子等諸利根者，他令入道，尚不自知證阿羅漢，況汝等耶？遂為乖角。　大天解言：諸宿習者，修已多生，臨證果時，因佛言教，說苦空等，聞便入道，證獲聖果。故佛言下，多現證果，亦有厭苦，自說厭聲，聖道便起。諸師謗言：大天造逆，不斷善根，恐當墜墮，夜數稱苦，弟子謂其染疾，晨省問其安危。答曰：無疾。他遂問言：何為稱苦？彼乃答言：昔時年少，入道隨心，今年已邁，道生難隨。若不說苦聲深厭，聖道無由得起。既生此謗，乖角紛紜，故言滅後魔事紛起。競名譽利，今古所同；虛中搆架，是凡共有。說事涉疑迹，何得無此紛紜？故諸小乘因分別部，黃金數段、白疊片分，佛懸記之，從斯始矣。　然論雖有此之本因，無其末因。自正法東漸，年載極遙，雖聞《十七地論》之名，不知十七者何也。《地持》但是菩薩一地，《決定藏論》是〈決擇分〉初，自餘漢土皆未之有。大師以貞觀二十二年，於北闕弘法院方始翻之。　其雜糅《釋文》一卷，永徽元年於大慈恩寺翻出。

Second, the causes [for its composition]. The Vibhāṣā explains: after the Buddha's nirvāṇa, when demonic incidents arose in confusion. That is to say, in the first hundred years after the Buddha's extinction, it was due to that Mahādeva disputing over the five points. Mahādeva's fame was high and his virtue great; the age at which he realized the fruits was young. Kings and nobles admired his style, and the monastic assembly revered his way. Since he was uniquely eminent and without peer, he was consequently envied by the worldly of that time, who slandered him as having committed the three heinous crimes, and added to this by amplifying the five points. Mahādeva spoke the verse: "Temptation by others, ignorance, / Doubt, being caused to enter by another, / And the path arising because of sound: / These are called the true Buddhist teaching." Mahādeva explained: As for all arhats, afflictions and emissions are both absent; being tempted by Māra, [Māra] smeared and soiled his garments with impurity, which appeared as if it were an emission. The various masters slandered him, saying: Mahādeva is an ordinary fool; delusion regarding sense objects gave rise to defilement; giving rise to thoughts at night, impurity soiled his garments, yet he pushed it onto the harassment of Māra. Consequently, discord arose. Mahādeva explained: As for those who see the truths, although doubts regarding afflictions and principles are entirely severed, factual doubts, such as mistaking a post for a man, still remain. The various masters slandered him, saying: Mahādeva is an ordinary fool who does not understand the true teaching, claiming that all noble ones still have afflictive doubts. Consequently, discord arose. Mahādeva explained: There are two kinds of ignorance, namely defiled and undefiled. As for all arhats, the defiled is completely exhausted, but the undefiled still remains. The various masters slandered him, saying: Mahādeva is an ordinary fool who does not understand the true teaching, claiming that arhats have undefiled ignorance. Consequently, discord arose. Mahādeva explained: Even those of sharp faculties such as Śāriputra were brought to enter the path by reliance on spiritual friends; that others should enter due to a cause is not confusing. The various masters slandered him, saying: Mahādeva is an ordinary fool who does not understand the scriptures and teachings, saying that those of sharp faculties such as Śāriputra were caused to enter the path by others and did not even know for themselves that they had attained the arhat fruit, so how much less the rest of you? Consequently, discord arose. Mahādeva explained: Those with past cultivation have practiced for many lifetimes; when approaching the realization of the fruit, relying on the Buddha's verbal teachings explaining suffering, emptiness, and so forth, upon hearing them they immediately enter the path and realize the noble fruit. Therefore, under the Buddha's words, many visibly realize the fruit; also, there are those who, repulsed by suffering, utter the sound of repulsion themselves, whereupon the noble path arises. The various masters slandered him, saying: Mahādeva committed heinous crimes; not severing wholesome roots and fearing that he would fall, he called out 'suffering' many times at night; his disciples thought he had caught an illness and inquired about his well-being in the morning. He answered: 'I have no illness.' They then asked: 'Why did you call out 'suffering'?' He then answered: 'In former days when I was young, entering the path was at will; today I am already old, and the arising of the path is difficult to follow. If I do not utter the sound of suffering with deep repulsion, there is no way for the noble path to arise.' Since such slanders arose, discord became tumultuous; hence it is said that after the extinction, demonic incidents arose in confusion. Competing for fame and gain is the same in both present and past; fabricating out of nothing is common to all ordinary beings. When the events spoken of involve suspicious traces, how could there not be such turmoil? Therefore, the various Hīnayāna schools, on account of the Mahāsāṃghika, were divided like several pieces of gold, or fragmented like pieces of fine white cloth; the Buddha's advance prophecy began from this. However, although the treatise has this primary cause, it lacked its secondary cause. Since the true Dharma gradually spread to the east, the years have been very long; although the name of the Treatise on the Seventeen Bhūmis was heard, they did not know what the seventeen were. The Bodhisattvabhūmi-sūtra is only one bhūmi of the Bodhisattva; the Viniscayasaṃgrahaṇī is the beginning of the Viniścayasaṃgrahaṇī; beyond these, none had existed in the land of Han. In the twenty-second year of Zhenguan, the Great Master first began to translate it at the Hongfa Cloister of the Northern Palace. The one fascicle of mixed Vibhāṣā text was translated at Da Cien Temple in the first year of Yonghui.