成唯識論演祕 1.825

1.825

按提婆論中敘此諸計，言大梵者，圍陀論師說，從那羅延天齊中生大蓮花，從於蓮花生梵天祖翁。彼梵天作一切命、無命物，從梵天口中生婆羅門，兩臂中生剎利，兩髀中生毘舍，從兩脚生首陀，一切大地是修福德戒場，生一切花草以為供養，化作山野禽獸人中猪羊等類，於戒場殺害供養梵天，得生彼處名涅槃。言時者，謂時論師作如是說，時熟一切物熟，時散一切物散。是故我論中說，如被弓箭射時不到不死，時到則小草觸即死。一切物時生，時熟，時滅，時不可過，是故時常生一切物。言方者，謂方論師作如是說，最初生諸方，從諸方生世間人，從人生天地，天地滅沒還入彼處名為涅槃，是故方常。言本際者，謂本生，安荼論師說，本無日、月、星辰、虛空及地，唯有火、水。時大安荼生如鷄子，周匝金色，時熟破為二段，一段在上作天，一段在下作地，彼二中間生梵天，名一切眾生祖翁，作一切有命、無命物，如是等物散沒彼處名涅槃。言自然者，謂無因論師作如是說，無因無緣生一切物，無染淨因緣。如我論中說，如棘荊針無人作，孔雀等類種種畫色皆無人作，自然而有，不從因生名為涅槃，自然是常，生一切物。言虛空者，謂口力論師作如是說，虛空是萬物因，最初生虛空，虛空生風，風生火，火生煙，煙生水，水即凍淩堅作地，地生種種藥草，藥草生五穀，五穀生命，是故我論中說，命是食，後時還沒虛空名涅槃。虛空是常，名涅槃因。

Examining these various positions as recounted in Deva's treatise: As for 'Mahābrahman', the teachers of the Vedas state that from the navel of the god Nārāyaṇa a great lotus arose, and from this lotus was born the Great Grandfather, Brahmā. That Brahmā created all animate and inanimate things. From Brahmā's mouth the Brāhmaṇas were born; from his two arms the Kṣatriyas were born; from his two thighs the Vaiśyas were born; and from his two feet the Śūdras were born. The whole great earth is an arena of precepts for cultivating merit, where all flowers and plants are produced as offerings, and birds and beasts of the mountains and wilds as well as pigs, sheep, and the like among men are magically produced. Killing and offering them in this arena of precepts to Brahmā leads to rebirth in that realm, which is called nirvāṇa. As for 'time', the Time Theorists state as follows: 'When time ripens, all things ripen; when time disperses, all things disperse. Therefore, our treatise says: Just as when one is shot by an arrow, if the time has not arrived one does not die, but when the time arrives, merely touching a blade of grass brings death. All things are born by time, ripen by time, and are destroyed by time. Time cannot be transgressed; therefore, time is permanent and gives birth to all things.' As for 'space', the Space Theorists state as follows: 'First, the various directions of space were born; from the directions of space human beings were born into the world; from humans heaven and earth were born; and when heaven and earth perish, they return into space, which is called nirvāṇa. Therefore, space is permanent.' As for 'the primal origin', this refers to primal birth. The Egg Theorists state: 'Originally there were no sun, moon, stars, empty space, or earth; there were only fire and water. In time a great egg was born like a hen's egg, entirely golden in color. When the time ripened, it broke into two parts: one part above became heaven, and one part below became earth. Between the two, Brahmā was born, named the Great Grandfather of all sentient beings, who created all animate and inanimate things. When such things disperse and perish, they return into that place, which is called nirvāṇa.' As for 'nature' (svabhāva), the Non-Cause Theorists state as follows: 'All things are born without causes and without conditions; there are no causes or conditions for defilement or purity. As our treatise says: Just as the thorns of a brier are not made by anyone, and the diverse colorful patterns of peacocks and the like are not made by anyone, they exist naturally and are not born from causes; this is called nirvāṇa. Nature is permanent and gives birth to all things.' As for 'space' (ākāśa), the Theorists of the Power of the Mouth state as follows: 'Space is the cause of all things. First, space was born; space gave birth to wind; wind gave birth to fire; fire gave birth to smoke; smoke gave birth to water; water froze, hardened, and became earth; earth gave birth to diverse medicinal herbs; medicinal herbs gave birth to the five grains; and the five grains gave birth to life. Therefore, our treatise says: Life is food. At a later time it perishes and returns to space, which is called nirvāṇa. Space is permanent and is called the cause of nirvāṇa.'