成唯識論述記 4.782

4.782

述曰：此有二說：初說有二：一、標宗；二、引證，今即初也。因果異時，經部等義。世親菩薩為往昔時，東天竺有僧共數論師學徒論議，彼立二十五諦，說大地等常，今無念念生滅，廣敘彼宗。此僧難言：今必有滅，以後劫壞等有滅故，准前有滅。外道難言：後必不滅；今無滅故；如今時山等。彼僧于時竟不能答，王見信受僧佉外道，遂辱此僧令乘驢等。然彼外道為王，重已造《七十行頌論》，王賜千金以顯揚之，故今《金七十論》即其由致也。世親乃造《第一義諦論》，亦名《勝義七十論》，以對彼論而破彼外道言：彼非能破，宗、因、喻過，我僧並無故。又汝所立因有隨一過，誰言今無滅故，後亦無滅？我僧但言：大地等法前必有轉變滅；後有滅故；如燈焰等。汝不解量，乃非我僧。其時國王遂將世親此論，遍諸方域，宣令流布，無人當者。遂起昔時王及僧佉外道證義者等骸骨，或縛草為人，擬彼時眾而加撻之。此非世親之師，世親認取為師。又為親所教師，如意論師有大名譽，聰明博學，每共王等坐時，常舉一足，恒下一足。下足意在敬王。舉足意在踐履小乘、外道論師頂上，時無人當者，王甚憚之。後王因夢令人占之，占者言王必獲奇獸，後得伏藏。王遂遊獵逢白野猪，特異恒獸。王以為夢應，尋之失跡。遂問諸人，有知跡者賜金千斤。有一貧人遂視猪跡，因賜千金，遂命史官書王寬惠。如意論師乃競此名，令人剔髮不欲令痛，婆羅門中有淨髮種遂為剃之。論師不覺入睡，睡覺問彼人言：髮已淨也？彼人答言：我已淨訖。論師以能淨髮遂賜千金，亦命吏官書其寬惠。論師德望既高，賜奉彌厚，故多財物。王復痼嫉，方欲掠僧，乃問論師曰：我不信佛，汝實無知。論師答言：請世論師共我論議。王命五天一百論師共論之，曰：若彼皆負，我遂深信。論師乃難殺九十九人，至第一百人因言集、苦，合言苦、集，諸人共證將為犯聲。論師乃曰：麁淺之間，聲勢似犯，據其細理亦無失也。言因感果，可先言集，王遂恥論師，命其史官依此實事具委書之。論師意憤乃白責曰：此舌何為牛群中語？遂自嚙舌落，因而致死，故《勝義七十》亦為救之。彼明因果前後相生，亦有將為經部之義。大乘雖復認之，時人謂未入大乘時作，故傳世親菩薩老年已來，則遣人講，自聽此論身猶癈忘。今難陀、勝子等，朋彼論勢，遂復引證《對法》第三云：

The Commentary states: Here there are two explanations. The first explanation has two parts: first, stating the tenet; second, citing proof. This is the first. Cause and effect occurring at different times is the doctrine of the Sautrāntikas and others. In the past, Bodhisattva Vasubandhu [lived when] in Eastern India there was a monk who debated with a disciple of the Sāṃkhya master. That [opponent] established twenty-five principles and asserted that the great earth and so forth are permanent, lacking momentary arising and ceasing, extensively setting forth his school. This monk objected, saying: 'Now there must be cessation, because in a later kalpa of destruction and so forth there is cessation, by analogy with which there is cessation previously.' The non-Buddhist objected: 'Later there is definitely no cessation, because now there is no cessation, just like the mountains and so forth of the present time.' That monk at that time was completely unable to reply. The king, seeing this, placed faith in and accepted the Sāṃkhya non-Buddhist, and thereupon humiliated that monk, making him ride a donkey and so forth. Furthermore, that non-Buddhist, on the king's behalf, having previously composed the Sāṃkhyasaptati, was awarded a thousand pieces of gold by the king to promote it; hence the present Suvarṇasaptati is its origin. Vasubandhu thereupon composed the Paramārthasatyasaptati (also called the Paramārthasaptati) to oppose that treatise and refute that non-Buddhist, saying: 'Yours is not a valid refutation; of the fallacies of thesis, reason, and example, our monk committed none. Furthermore, the reason you established incurs the fallacy of the unestablished for either party (anyatarāsiddha): who says that because there is no cessation now, there is also no cessation later? Our monk merely said: dharmas such as the great earth definitely have transformation and cessation previously, because they have cessation later, like the flame of a lamp and so forth. You do not understand formal inference (pramāṇa), yet you faulted our monk.' At that time the king took this treatise of Vasubandhu and circulated it throughout all regions, proclaiming it abroad, and no one could withstand it. Thereupon they dug up the bones of the former king, the Sāṃkhya non-Buddhist, and the witnesses, or tied straw into effigies, simulating the assembly of that time, and flogged them. This was not Vasubandhu's teacher, yet Vasubandhu claimed him as his teacher. Furthermore, for Vasubandhu's preceptor, the Master Manoratha, who had great fame and was intelligent and broadly learned: whenever he sat with kings and others, he would always raise one foot and keep one foot down. Lowering his foot was intended to show respect to the king; raising his foot was intended to tread upon the heads of Hīnayāna and non-Buddhist masters, and at that time no one could withstand him, so the king dreaded him greatly. Later, because of a dream, the king had someone divine it; the diviner said that the king would definitely obtain a wondrous beast and later find a hidden treasure. The king then went hunting and encountered a white wild boar, extraordinarily different from ordinary beasts. The king took this as the fulfillment of the dream, but while tracking it, he lost its trail. He then asked the people, promising a thousand catties of gold to anyone who knew the trail. A poor man pointed out the boar's tracks, was thereby awarded a thousand pieces of gold, and the king ordered the court historian to record the king's magnanimity. Master Manoratha vied for such fame: having someone shave his head without wishing to cause pain, a pure-hair caste among the Brahmins shaved him. The master unconsciously fell asleep; waking up, he asked that person: 'Is the hair already cleaned?' That person replied: 'I have already finished cleaning it.' The master, because he was able to clean his hair [painlessly], gave him a thousand pieces of gold and also ordered the clerk to record his magnanimity. The master's virtue and prestige being so high, gifts and offerings were exceedingly abundant, and thus he had much wealth. The king, harboring deep-seated jealousy and wishing to plunder the monks, asked the master: 'I do not believe in the Buddha; you are truly ignorant.' The master replied: 'Please invite worldly debate masters to debate with me.' The king ordered one hundred debate masters from the Five Indies to debate together, saying: 'If they all lose, I will then place deep faith.' The master refuted and defeated ninety-nine people. Coming to the hundredth person, because of uttering 'samudaya and duḥkha' where he should have said 'duḥkha and samudaya', the people jointly witnessed it and took it as a grammatical error. The master said: 'Superficially, the phrasing seems flawed, but according to subtle principle there is no fault. Speaking of cause giving rise to fruit, one may speak of samudaya first.' The king thereupon shamed the master and ordered his court historian to record this true incident in detail. The master was indignant and rebuked himself, saying: 'Why did this tongue speak amid a herd of cows?' He thereupon bit off his tongue, which fell out, and he died from this. Therefore the Paramārthasaptati was also composed to vindicate him. That [work] explains cause and effect arising successively across time, which some also take to be a Sautrāntika doctrine. Although the Mahāyāna also claims it, people of the time said it was composed before he entered the Mahāyāna; thus tradition says that in Bodhisattva Vasubandhu's later years, he sent someone to lecture on it, and listening to this treatise himself, he had already forgotten it. Now Nanda, Jayananda, and others, siding with the momentum of that treatise, furthermore cited the Abhidharmasamuccaya-bhāṣya, fascicle three, as proof, saying: