摩訶止觀 10.10

10.10

二、附佛法外道者：起自犢子、方廣，自以聰明，讀佛經書而生一見；附佛法起，故得此名。犢子讀《舍利弗毘曇》，自制別義，言：「我在四句外，第五不可說藏中。」云何四句？外道計色即是我，離色有我，色中有我，我中有色；四陰亦如是，合二十身見。《大論》云：「破二十身見成須陀洹。」即此義也。今犢子計我異於六師，復非佛法，諸論皆推不受，便是附佛法邪人法也。或云三世及無為法為四句也。又方廣道人自以聰明，讀佛十喻，自作義云：「不生不滅，如幻如化，空幻為宗。」龍樹斥云：「非佛法！」方廣所作，亦是邪人法也。

Second, tīrthikas attached to the Buddha-Dharma: originating from Vātsīputra and Fangguang, who, considering themselves clever, read the Buddha's sūtras and treatises and gave rise to a view; because it arose attached to the Buddha-Dharma, it received this name. Vātsīputra read the *Śāriputrābhidharma* and constructed a separate doctrine himself, saying: 'The self is outside the four propositions, within the fifth ineffable treasury.' What are the four propositions? Tīrthikas postulate that form is the self, the self exists apart from form, the self exists within form, or form exists within the self; the same holds for the other four aggregates, totaling twenty views of selfhood. The *Da zhidu lun* says: 'Shattering the twenty views of selfhood achieves the status of srotāpanna'—this is the meaning. Now Vātsīputra's postulation of a self differs from the six teachers and is also not the Buddha-Dharma; all treatises push it aside and do not accept it, so it is the dharma of a perverted person attached to the Buddha-Dharma. Some say that the three times and unconditioned dharmas constitute the four propositions. Furthermore, the Fangguang practitioner, considering himself clever, read the Buddha's ten similes and constructed his own doctrine, saying: 'Unarisen and unceasing, like an illusion and like a transformation, emptiness and illusion are the fundamental principle.' Nāgārjuna refuted it, saying: 'This is not the Buddha-Dharma!' What Fangguang produced is likewise the dharma of a perverted person.