大乘法苑義林章 1.15

1.15

第三詮宗各異。夫論宗者，崇、尊、主義。聖教所崇、所尊、所主，名為宗故。且如外道內道、小乘大乘，崇、尊、主法各各有異，說為宗別。然古大德總立四宗：一立性宗，《雜心》等是；二破性宗，《成實》等是；三破相宗，《中》、《百》等是；四顯實宗，《涅槃》等是。今即不爾，於中分二：初陳異宗、後列自主。陳異宗中，復分為二：初陳外道、後陳小乘。陳外道者，外道雖有九十五種，大意莫過十六異論，廣如《瑜伽》第六、七卷，《顯揚》第九、第十卷說。彼論皆云「執因中有果，顯了、有去來，我、常、宿作因，自在等、害法，邊無邊、憍亂，見無因、斷、空，計勝、淨、吉祥，名十六異論。」一因中有果宗，謂雨眾外道執，諸法因中常有果性。如禾以穀為因，欲求禾時唯種於穀，禾定從穀生，不從麥生，故知穀因中先已有禾性。不爾，應一切從一切法生。二從緣顯了宗，謂即僧佉及聲論者。僧佉師計：一切法體自性本有，從眾緣顯，非緣所生。若非緣顯，果先是有，復從因生，不應道理。聲論者言：聲體是常而相本有，無生無滅，然由數數宣吐顯了。三去來實有宗，謂勝論外道及計時外道等，亦作此計：有去來世，猶如現在實有非假。雖通小乘，今取外道。四計我實有宗，謂獸主等一切外道皆作此計：有我、有薩埵、有命者、生者等。由起五覺，知有我也，謂見色時，薩埵覺等。五諸法皆常宗，謂伊師迦計：我及世間皆是常住，即計全常、一分常等。計極微常，亦是此攝。六諸因宿作宗，謂離繫親子，亦云無慚外道。謂現所受苦，皆宿作為因，若現精進，便吐舊業。由不作因之所害故，如是於後不復有漏。七自在等因宗，謂不平等因者計：隨其所事，即以為名，如莫醯伊濕伐羅等。或執諸法，大自在天變化、或丈夫變化、或大梵變化，或時方、空、我等為因。八害為正法宗，謂諍競劫起，諸波羅門為欲食肉妄起此計。若為祀祠呪術為先害諸生命，能祀所害若助伴者，皆得生天。九邊無邊等宗，謂得世間靜慮邊無邊外道，住有無邊想者，計彼世間有邊無邊、俱不俱等。十不死矯亂宗，謂不死無亂外道。十一諸法無因宗，謂無因外道，計我及世間無因而起。十二七事斷滅宗，謂斷滅外道，計七事斷滅、十三因果皆空宗。諸邪見外道計無愛養等，見行善者返生惡趣、見行惡者返生善趣，便謂為空。或總誹撥一切皆空。十四妄計最勝宗，謂鬪諍劫，諸婆羅門計：婆羅門是最勝種，梵王之子、腹口所生，餘種是劣非梵王子。十五妄計清淨宗，謂現法涅槃外道，及水等清淨外道。謂於諸天微妙五欲堅著受用，是即名得現法涅槃，乃至廣說，持牛狗戒亦復如是。十六妄計吉祥宗，謂曆算外道。若日月薄蝕星宿失度等，若隨日月所欲皆成，應勤供養日月星等，乃至廣如彼論所說。上來第一陳外道也。

Third, the tenets expounded by the respective schools differ. A 'tenet' (zong) means that which is revered, honoured, and taken as primary. That which the sacred teachings revere, honour, and take as primary is called a 'tenet'. For instance, non-Buddhists and Buddhists, the Hīnayāna and the Mahāyāna, each have differences in the teachings they revere, honour, and take as primary, which are described as distinctions among tenets. Ancient masters of great virtue generally established four schools: first, the school that posits nature, such as the *Saṃyuktābhidharmahṛdaya*; second, the school that refutes nature, such as the *Tattvasiddhi*; third, the school that refutes characteristics, such as the *Mūlamadhyamakakārikā* and *Śata-śāstra*; fourth, the school that reveals the real, such as the *Mahāparinirvāṇa-sūtra*. Now we do not do so, but divide this into two parts: first, setting forth other schools; second, listing our own master [teachings]. Within setting forth other schools, there are again two parts: first, setting forth the non-Buddhists; second, setting forth the Hīnayāna. As for setting forth the non-Buddhists, although there are ninety-five varieties of non-Buddhists, their general imports do not exceed the sixteen divergent doctrines, as expounded in detail in fascicles six and seven of the *Yogācārabhūmi* and fascicles nine and ten of the *Xianyang shengjiao lun*. Those treatises both state: 'Asserting that an effect exists within the cause, manifestation, the existence of past and future, self, eternity, past deeds as cause, Īśvara and the like, killing as Dharma, the finite and infinite, amarāvikkhepa, views of causelessness, annihilation, voidness, claiming superiority, purification, and auspiciousness are called the sixteen divergent doctrines.' 1. The school asserting that the effect exists within the cause: that is, the Varṣagaṇya non-Buddhists assert that in the causes of phenomena there is always the nature of the effect. For example, grain takes paddy as its cause; when one seeks grain, one sows only paddy; grain must arise from paddy and not from wheat; hence we know that in the cause of the paddy the nature of the grain already exists beforehand. If it were not so, all things should arise from all phenomena. 2. The school of manifestation from conditions: that is, the Sāṃkhyas and the Śabdavādins. The Sāṃkhya masters assert: the intrinsic nature of all phenomena's entities originally exists; it is manifested through multiple conditions, not produced by conditions. If it were not manifested by conditions, the effect would previously exist, and for it to arise again from the cause would not be logical. The Śabdavādins say: the entity of sound is eternal and its characteristics originally exist, without arising or ceasing; but it is manifested through repeated vocal utterance. 3. The school asserting that the past and future are real existents: that is, the Vaiśeṣika non-Buddhists, those who assert time, and others also make this assertion: the past and future periods exist, just like the present; they are real existents and not nominal. Although this is shared with the Hīnayāna, here we take the non-Buddhists. 4. The school asserting the real existence of a self: that is, the Pāśupatas and all other non-Buddhists all make this assertion: there is a self (ātman), a sentient being (sattva), a soul (jīva), a living creature (jantu), and the like. Because of the arising of the five awarenesses, one knows there is a self, which means that when seeing form, the awareness of a sattva, etc., arises. 5. The school asserting that all phenomena are eternal: that is, the Aiṣīkas assert that the self and the world are both eternal; this includes the assertions of universal eternity, partial eternity, and so on. Asserting that subtle atoms are eternal is also subsumed under this. 6. The school asserting that all causes are past deeds: that is, the Nirgrantha-jñātiputras, also called shameless non-Buddhists. They assert that the suffering currently experienced all has past deeds as its cause; if one makes present effort, one will cast off old karma. Because of being destroyed by not creating causes, in this way afterward there will be no more outflows. 7. The school asserting Īśvara and the like as the cause: that is, those who assert an unequal cause; they take their name according to what they worship, such as Maheśvara. Or they assert that all phenomena are transformations of Maheśvara, or transformations of Puruṣa, or transformations of Mahābrahmā, or have time, space, the self, and so on as their cause. 8. The school asserting that killing is correct Dharma: that is, when the age of strife arose, the brahmins falsely conceived this assertion out of a desire to eat meat. If killing living beings is preceded by sacrifice and incantations, the sacrificer, the victim killed, and the assistants will all obtain birth in heaven. 9. The school of the finite and infinite: that is, the finite and infinite non-Buddhists who attain mundane dhyāna and dwell in the ideation of existence and non-existence, asserting that the world is finite, infinite, both, or neither. 10. The school of amarāvikkhepa: that is, the non-Buddhists of amarāvikkhepa. 11. The school asserting that all phenomena are causeless: that is, the causeless non-Buddhists, asserting that the self and the world arise without a cause. 12. The school of seven-point annihilation: that is, the annihilationist non-Buddhists, asserting seven-point annihilation. 13. The school asserting that cause and effect are entirely void: non-Buddhists with false views assert that there is no nurturing, etc.; seeing that those who do good instead take rebirth in bad destinies, and seeing that those who do evil instead take rebirth in good destinies, they then claim it to be void. Or they generally negate everything as completely void. 14. The school falsely asserting superiority: that is, in the age of strife, the brahmins asserted: 'Brahmins are the supreme class, the sons of Brahmā, born from his belly and mouth; other classes are inferior and not sons of Brahmā.' 15. The school falsely asserting purification: that is, the non-Buddhists of nirvāṇa in the present life, and the non-Buddhists of purification by water and the like. They assert that tenaciously clinging to and enjoying the subtle five desires among the heavens is called attaining nirvāṇa in the present life, and so on up to extensive explanations; observing the cattle and dog vows is also like this. 16. The school falsely asserting auspiciousness: that is, the astrological non-Buddhists. If the sun and moon undergo eclipses, or the constellations lose their courses, etc., or if one follows the sun and moon then all desires are accomplished, one should diligently make offerings to the sun, moon, and stars, up to what is expounded in detail in that treatise. The above is the first part, setting forth the non-Buddhists.