成唯識論述記 1.395

1.395

述曰：自下破也。於中有二，初別破：一、十三種大，外道計；第二，總束九十五種為四句破。於初別破十三計中，合為六破，至下當知。此即第一破數論也。文勢有三：初敘計；次破執；後結非。其間子細至文方科。謂有外道名「劫比羅」，古云「迦毘羅」，訛也！此云「黃赤」，鬢髮面色並黃赤故，今西方貴波羅門種，皆黃赤色也，時世號為「黃赤色仙人」。其後弟子之中上首，如十八部中部主者，名「伐里沙」，此翻為「雨」，雨時生故，即以為名。其雨徒黨名「雨眾外道」，梵云「僧佉」，此翻為「數」，即智惠數。數度諸法根本，立名從數起論，名為「數論」。論能生數，亦名「數論」。其造數論及學數論，名「數論者」。此師所造《金七十論》，謂有外道入金耳國，以鐵鍱腹，頂戴火盆，擊王論鼓，求僧論議。因諍世界初有後無，謗僧不如外道，遂造七十行頌，申數論宗。王意朋彼，以金賜之，外道欲彰己，令譽，遂以所造，名《金七十論》。彼論長行，天親菩薩之所造也。下第四卷更當廣述。依《金七十論》立二十五諦，總略為三，次中為四，廣為二十五。彼論云略為三者，謂變易、自性、我知。變易者，謂中間二十三諦，自性所作，名為變易。自性者，冥性也。今名自性，古名冥性，今亦名勝性。未生大等，但住自分，名為自性。若生大等，便名勝性，用增勝故。我知者，神我也。中為四者：一、本而非變易。謂即自性能生大等，故名為本，不從他生，故非變易。二、變易而非本。一說謂十六諦，即十一根及五大，總十六諦。又說但十一根，唯從他生，名為變易。不能生他，是故非本。三、亦本亦變易。一說謂七諦，即大、我慢及五唯量。又說并五大，合十二法。謂從他生，復生他故。四、非本非變易，謂神我、諦。廣為二十五諦者：一、自性；二、大；三、我慢；四、五唯；五、五大；六、五知根；七、五作業根；八、心平等根；九、我知者。於此九位開為二十五諦。問：自性云何能與諸法為生因也？答：三德合故，能生諸諦。三德者，梵云「薩埵」，此云「有情」，亦言「勇健」，今取「勇」義；梵云「剌闍」，此名為「微」，牛毛、塵等皆名剌闍，亦名「塵坌」，今取「塵」義；梵云「答摩」，此名為「闇」，鈍闇之「闇」。三德應名「勇」、「塵」、「闇」也。若傍義翻，舊名「染」、「麁」、「黑」，今云「黃」、「赤」、「黑」；舊名「喜」、「憂」、「闇」，今名「貪」、「嗔」、「癡」；舊名「樂」、「苦」、「癡」，今言「樂」、「苦」、「捨」。外人問曰：此我知者，作、受者耶？答：是受者，三德作故。問：既非作者，用我何為？答曰：為領義故，義之言境，證於境也。我是知者，餘不能知。又從冥性既轉變已，我受用故。次第生者，自性本有，無為常住，唯能生他，非從他生。由我起思受用境界，從自性先生大，大者增長之義，自性相增，故名為大，或名覺，亦名想，名遍滿，名智，名惠。從大生我執。我執者，自性起用，觀察於我，知我須境，故名我執，初亦名轉異，亦名脂膩。有說我慢生五大、五唯十法。五大者，謂地、水、火、風、空。別有一物，名之為空，非空無為、空界色等。五唯者，謂聲、觸、色、味、香。有說慢但生五唯，五唯生五大，五大生十一根。為我受用，先作五唯。量者，定義，唯定用此成大、根等。若約此說，色成於火大，火大成眼根，眼不見火而見於色；聲成於空，空成於耳，耳不聞空而聞於聲；香成於地，地成於鼻，鼻不聞地而聞於香；味成於水，水成於舌，舌不得水而甞於味；觸成於風，風成於身，身不得風而得於觸。此中所說，約別成義。有說五唯總成五大，五大總成五根者也。五作業根、心平等根，亦皆總成，為用五唯須十一根，十一根不能自有，藉五大成。佛法所造是彼能造，故十一法變易，非本。順此後解，即今西方猶有二諍。次生十一根，初生五知根。五知根者，謂眼、耳、鼻、舌、皮，次生五作業根。五作業根者：一、語具；二、手；三、足；四、小便處；五、大便處。此中語具，謂語所須口、舌等是；此中手、足，即分皮根少分為之。前取總皮，今取支故。又此男、女大遺根等有別作用，故別立也。次生心根，《金七十論》分別為體。有說此是肉心為體，神我以思為體，故因明說執我是思，三德是生死因，由所轉變擾亂我故，不得解脫。知二十三諦轉變無常，生厭修道，自性隱跡，不生諸諦，我便解脫。今破彼法，顯三德體非是能成，二十三諦非是所成。不破彼我，前已破故。故言：三德所成二十三法。

The Commentary states: From here below is the refutation. Within it there are two: first is separately refuting the tenets of thirteen kinds of major non-Buddhists; second is generally subsuming the ninety-five kinds into four propositions to refute them. In the first separate refutation of the thirteen tenets, they are combined into six refutations, as will be understood below. This is the first, refuting the Sāṃkhyas. The structure of the text has three parts: first, stating their tenet; next, refuting their attachment; finally, concluding that it is incorrect. The details therein will be demarcated when reaching the text. It is said that there was a non-Buddhist named Kapila. In ancient times they said "Jiapiluo," which is an error! Here it is translated as "yellow-red," because the hair of his temples and his complexion were both yellow-red; nowadays in the Western Regions the noble Brahmin caste are all of a yellow-red complexion. In that era he was titled the "Yellow-Red Rṣi." Later, the principal disciple among his followers, like the head of a school among the eighteen schools, was named Varṣa. Here this is translated as "Rain," named after being born during the rainy season. The followers of this Rain were called the "Rain-Host Non-Buddhists." In Sanskrit it is Sāṃkhya; here it is translated as "number," which is the number of wisdom. Enumerating and measuring the fundamental root of all dharmas, they established the name: since the treatise arose from enumeration, it is called "Sāṃkhya" (Treatise on Enumeration); or, because the treatise can generate enumeration, it is also called "Sāṃkhya." Those who compose the Sāṃkhya treatises and study the Sāṃkhya are called "Sāṃkhyas." The *Treatise of the Golden Seventy* (*Suvarṇasaptati*) was composed by this teacher. It is said that a non-Buddhist entered the kingdom of Karṇasuvarṇa, wrapped his belly in iron plates, carried a brazier on his head, and struck the king's debate drum, seeking to debate with the saṃgha. Arising from a dispute over whether the world initially existed and later did not, he slandered the saṃgha as inferior to the non-Buddhists, and thereupon composed seventy lines of verses expounding the Sāṃkhya doctrine. The king favored him and bestowed gold upon him. The non-Buddhist, wishing to display his own renown, named his composition the *Treatise of the Golden Seventy*. The prose commentary of that treatise was composed by Bodhisattva Vasubandhu. It will be expounded in further detail below in the fourth fascicle. Relying on the *Treatise of the Golden Seventy*, they establish twenty-five principles (tattvas): summarized in brief, there are three; intermediately, there are four; in full, there are twenty-five. When that treatise says there are three in brief, they are: the modifications (vikāra), primordial nature (prakṛti), and the knower of self (puruṣa). Modifications refer to the intermediate twenty-three principles, which are produced by primordial nature and thus called modifications. Primordial nature is the unmanifest nature (pradhāna). Nowadays it is called primordial nature (zixing); anciently it was called unmanifest nature (mingxing); nowadays it is also called supreme nature (shengxing). When it has not yet produced the mahat and the rest, remaining only in its own state, it is called primordial nature. If it produces the mahat and the rest, it is then called supreme nature, because its function is augmented and supreme. The knower of self is the spiritual self (puruṣa). Intermediately there are four: First, root and not modification. This refers to primordial nature, which can produce the mahat and the rest and is therefore called root; not being produced from another, it is not a modification. Second, modification and not root. One explanation says it refers to sixteen principles, namely the eleven faculties and the five great elements, totaling sixteen principles. Another explanation says it is only the eleven faculties: being produced only from another, they are called modifications; being unable to produce another, they are therefore not root. Third, both root and modification. One explanation says it refers to seven principles, namely the mahat, the ego-sense (ahaṃkāra), and the five subtle elements (tanmātra). Another explanation adds the five great elements, making twelve dharmas: being produced from another and further producing another. Fourth, neither root nor modification, which refers to the principle of the spiritual self. In full there are twenty-five principles: 1. primordial nature; 2. mahat; 3. ego-sense; 4. five subtle elements; 5. five great elements; 6. five cognitive faculties (buddhīndriya); 7. five conative faculties (karmendriya); 8. the common mental faculty (manas); 9. the knower of self. These nine categories are expanded into twenty-five principles. Question: How can primordial nature serve as the productive cause for all dharmas? Answer: Because of the conjunction of the three guṇas, it can produce all principles. As for the three guṇas: In Sanskrit it is *sattva*, here translated as "sentient being," also as "valiant"; here the meaning of "valiance" is taken. In Sanskrit it is *rajas*, here named "micro-particle"; cattle hair, dust particles, and so forth are all called rajas; it is also named "dust"; here the meaning of "dust" is taken. In Sanskrit it is *tamas*, here named "darkness," the darkness of dullness and obscurity. The three guṇas should be named "valiance," "dust," and "darkness." If translated according to secondary meanings, the old names were "passion," "coarseness," and "blackness"; now they are "yellow," "red," and "black." The old names were "joy," "sorrow," and "darkness"; now they are "greed," "anger," and "delusion." The old names were "pleasure," "pain," and "delusion"; now they are "pleasure," "pain," and "neutrality." The non-Buddhist asks: Is this knower of self an agent or an experiencer? Answer: It is an experiencer, because the three guṇas act. Question: Since it is not an agent, what use is the self? Answer: It is for the sake of apprehending objects (artha); "object" means cognitive sphere, experiencing the cognitive sphere. The self is the knower; the others cannot know. Furthermore, since they have transformed from the unmanifest nature, the self enjoys them. As for their successive generation: Primordial nature is primordial, unconditioned, and eternal; it can only produce another and is not produced from another. Because the self gives rise to the thought of enjoying the objective realms, from primordial nature first mahat is generated. "Mahat" has the meaning of expansion; the characteristics of primordial nature expand, so it is called mahat; or it is called intellect (buddhi), also called ideation, called all-pervasive, called cognition, called wisdom. From mahat, ego-grasping (ahaṃkāra) is generated. "Ego-grasping" means that primordial nature gives rise to a function, examining the self and knowing that the self requires objects; hence it is called ego-grasping. Initially it is also called transformation, and also called unction. Some say that ego-sense generates the ten dharmas of the five great elements and the five subtle elements. The five great elements are earth, water, fire, wind, and space. There is a distinct entity named space, which is not unconditioned space or space-realm matter. The five subtle elements are sound, touch, color-form, taste, and odor. Some say that ego-sense produces only the five subtle elements, the five subtle elements produce the five great elements, and the five great elements produce the eleven faculties. For the enjoyment of the self, the five subtle elements are first made. "Measure" (mātra) has the sense of definitive determination, definitively using only this to form the great elements, faculties, and so forth. According to this explanation, color-form forms the fire element, and the fire element forms the visual faculty; the eye does not see fire, but sees color-form. Sound forms space, and space forms the auditory faculty; the ear does not hear space, but hears sound. Odor forms earth, and earth forms the olfactory faculty; the nose does not smell earth, but smells odor. Taste forms water, and water forms the gustatory faculty; the tongue does not perceive water, but tastes flavor. Touch forms wind, and wind forms the tactile faculty; the body does not perceive wind, but perceives touch. What is expounded here is based on the meaning of separate formation. Some say that the five subtle elements collectively form the five great elements, and the five great elements collectively form the five faculties. The five conative faculties and the common mental faculty are also collectively formed. In order to utilize the five subtle elements, the eleven faculties are needed; the eleven faculties cannot exist by themselves, but depend on the five great elements for their formation. What is produced in the Buddha-Dharma is what is productive in their doctrine; therefore, the eleven dharmas are modifications, not roots. Conforming to this latter interpretation, even now in the Western Regions there are still two disputes. Next, the eleven faculties are generated. First, the five cognitive faculties are generated. The five cognitive faculties are the eye, ear, nose, tongue, and skin. Next, the five conative faculties are generated. The five conative faculties are: 1. the vocal organ; 2. the hands; 3. the feet; 4. the urinary organ; 5. the excretory organ. Here, the vocal organ refers to the mouth, tongue, and so forth required for speech; here, the hands and feet are established by taking a small portion of the skin faculty. Previously, the total skin was taken, whereas now branches are taken. Moreover, these male, female, and excretory organs have distinct functions, and are thus established separately. Next, the mental faculty is generated; the *Treatise of the Golden Seventy* takes discrimination as its essence. Some say this takes the physical heart as its essence, while the spiritual self takes thought as its essence. Hence, in Hetuvidyā it is said that they posit the self as thought. The three guṇas are the causes of saṃsāra; because their transformations perturb the self, one cannot attain liberation. Knowing that the twenty-three principles are transforming and impermanent, one generates revulsion and cultivates the path; primordial nature conceals its traces and no longer generates the principles, and the self then attains liberation. Now, refuting their dharmas reveals that the substances of the three guṇas are not that which can form, and the twenty-three principles are not that which is formed. It does not refute their self, because that was already refuted previously. Therefore it says: "twenty-three dharmas formed by the three guṇas."