成唯識論了義燈 2.20

2.20

言數論者，本即應是劫比羅仙造，後諸門徒分成十八部，雨外道者即一部主《金七十論》，或雨眾中別人所造，何以故？准天親菩薩傳說云：佛滅後一千一百餘年有外道，頻闍訶婆娑。頻闍訶是山名，婆娑名住，以此外道住此山中，因即為名。有一龍王，名毘梨沙伽那，住此山下大池之中，善僧佉論。此外道知，欲就龍學，龍變其身，作仙人狀，住葉窟中。外道就學，成已求論，欲決是非。到踰闍國，聲王論鼓，求覓論議。因金造論，欲至已期往住山所，以誦呪力召夜叉女，名曰稠林，從其乞願，令我死後，變身為石，永不毀壞，神女許之。在石窟中捨命之後，身變為石。因何此願？其先龍王欲破滅此數論師義，從龍王乞持我身壞，方使法滅，龍王心謂，身詎能久，因即許之。故今變身為石令久，是以數論法流至今。後陳那菩薩破斥其義，作於比量書斯石上，流汗出聲，不能救得。因此陳那所造因明，盛行四主，聲振五天，蓋為於此。有云：劫此羅仙作《金七十論》，留身為石，住餘甘林似其誤也。然傳云千一百年後，此外道出造《七十論》。天親出時，外道已滅，即說天親亦千年後出，此傳似誤，何以故？真諦三藏《中邊》疏序九百年出，外道亦九百年前，不爾如何得釋彼論？有云：《涅槃經》云，上古有仙名闍提首那，彼仙造論名三彌叉，此云觀察，廣明二十五諦，准此觀察即是智惠，與數論名同，數是智惠故，即是本論。言闍提首那仙者，音訛異耳，即迦毘羅仙。

Regarding the Sāṃkhya, its origin must have been composed by the ṛṣi Kapila, and his later disciples subsequently divided into eighteen schools. The Varṣagaṇya tīrthika is one of these school leaders, who composed the Sāṃkhya-saptati (*Suvarṇasaptati*), or it was composed by another person among the Varṣagaṇyas. Why is this so? Following the *Biography of Bodhisattva Vasubandhu*, it says: Over one thousand one hundred years after the Buddha's parinirvāṇa, there was a tīrthika named Vindhyavāsa. 'Vindhya' is the name of a mountain, and 'vāsa' means 'dwelling'; because this tīrthika lived in this mountain, he was named after it. There was a nāga king named Vṛṣagaṇa who lived in a large pool at the foot of this mountain and was well-versed in the Sāṃkhya treatise. This tīrthika came to know this and wished to go to the nāga to study. The nāga transformed his body into the likeness of a ṛṣi and lived in a cave of leaves. The tīrthika went to study with him, and having succeeded, sought to debate in order to determine right from wrong. He arrived in the country of Ayodhyā, beat the royal debate drum, and sought a debate. Because of gold, he composed a treatise. Intending to go to his dwelling in the mountain when his time was up, through the power of chanting spells he summoned a yakṣī named Ghanavanā and made a wish to her: 'Make my body turn to stone after my death, never to be destroyed.' The spirit woman granted it. After abandoning his life in the stone cave, his body turned to stone. For what reason did he make this wish? Earlier, the nāga king had wished to refute and destroy the doctrine of this Sāṃkhya master; [the master] had begged the nāga king: 'Only when my body is destroyed shall the Dharma be destroyed.' The nāga king thought in his mind, 'How could a body last long?' and thereupon granted it. Therefore, he now transformed his body into stone to make it last long; because of this, the Sāṃkhya teaching has flowed down to the present day. Later, Bodhisattva Dignāga refuted his doctrine, composed an inference, and wrote it upon this stone; [the stone] sweated and made a sound, but could not rescue [the doctrine]. Because of this, the Hetuvidyā composed by Dignāga flourished under the Four Sovereigns and his fame shook the Five Indies—it was entirely due to this. Some say: 'The ṛṣi Kapila composed the *Suvarṇasaptati*, left his body as stone, and dwelt in the Āmalaka Forest'—this seems to be an error. However, the biography says that after one thousand one hundred years, this tīrthika appeared and composed the *Saptati*. When Vasubandhu appeared, the tīrthika was already extinct; that is to say, Vasubandhu also appeared after one thousand years. This account seems erroneous. Why is this so? The preface to the commentary on the *Madhyānta-vibhāga* by the Tripiṭaka Master Paramārtha states that [Vasubandhu] appeared after nine hundred years, and the tīrthika was also before nine hundred years; if not so, how could he have explained that treatise? Some say: 'The *Nirvāṇa Sūtra* states that in high antiquity there was a ṛṣi named Jātiśoṇa, and that ṛṣi composed a treatise called *Samīkṣā*, which here is translated as 'investigation' (mīmāṃsā), explaining in detail the twenty-five truths. Following this, 'investigation' is simply wisdom (prajñā), which has the same meaning as Sāṃkhya, since 'saṃkhyā' means wisdom; thus it is the root treatise.' As for the ṛṣi Jātiśoṇa, it is merely a phonetic corruption of the ṛṣi Kapila.