[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 10.5 # 止觀輔行傳弘決 10.5 止觀輔行傳弘決 10.5 - **Language:** Classical Chinese ### [10.5](https://indike.org/pramana/in.bauddha.taisho.1912.10.5) 次開章解釋中，三人宗計者，一切外人所計，不過二天三仙。言二天者，謂摩醯首羅天、毘紐天。亦云韋紐天，亦韋糅天。此翻遍勝，亦遍悶、亦遍淨。《阿含》云「是色天。」《俱舍》云「第三禪頂天。」淨影云：「處住欲界之極。」《大論》云「遍淨天者，四臂，捉貝持輪、騎金翅鳥，有大神力而多恚害。時人畏威，遂加尊事。劫初一人手波海水，千頭、二千手。」委在《法華疏》中。疏云「二十四手，千頭少一，化生水上。齊中有千葉蓮華，華中有光如萬日俱照。梵王因此華下生，生已作是念言：『何故空無眾生？』作是念時，他方世界眾生應生此者，有八天子忽然化生。八天子是眾生之父母，梵王是八天子之父母，韋紐是梵王之父母。遠推根本，世所尊敬，故云世尊。」《譬喻經》云「諸外人計梵王生四姓，口生婆羅門、臂生剎利、脅生毘舍、足生首陀。」《中含》云「剎利、梵志、居士、工師，名為四姓。」《長含》云「剎利、婆羅門、居士、首陀，事業皆同，名少異耳。」「摩醯首羅天」者，此云大自在色界頂天，三目八，臂騎白牛、執白拂，有大威力，能傾覆世界，舉世尊之以為化本。《大論》云「大自在天有菩薩，居名摩醯首羅。」《華嚴》云「是第十地菩薩，乃至四天王天是初地菩薩。」當知諸天迹為凡下，本是大權。言「三仙」者，第一迦毘羅，此翻黃頭，頭如金色。又云：頭面俱如金色，因以為名。恐身死，往自在天問。天令往頻陀山取餘甘子食，可延壽。食已，於林中化為石，如床大。有不逮者，書偈問石。後為陳那菩薩斥之，其書偈石裂等。得五通前後各知八萬劫，遍觀世間誰堪度者，見一婆羅門名修利，人間遊行。問言：「汝戲耶？」答曰：「然。」又過二千歲，問：「能修道不？」答：「能。」因為說三苦：一者內苦，謂饑渴等。二者外苦，謂虎狼等。三者天苦，謂風雨等。說經有十萬偈，名《僧佉論》，此云數術。用二十五諦明因中是果，計一為宗。言二十五諦者，一者從冥初生覺，過八萬劫前冥然不知，但見最初中陰初起，以宿命力恒憶想之，名為冥諦。亦云世性，謂世間眾生由冥初而有，即世間本性也。亦曰自然，無所從故，從此生覺。亦名為大，即是中陰識也。次從覺生我心者，此是我慢之我，非神我也，即第三諦。從我心生色聲香味觸。從五塵生五大，謂四大及空。塵細大麁，合塵成大，故云從塵生大。然此大生多少不同，從聲生空大、從聲觸生風大、從色聲觸生火大、從色聲觸味生水大、五塵生地大。地大藉塵多，故其力最薄，乃至空大藉塵少，故其力最彊。故四輪成世界，空輪最下，次風、次火、次水、次地。從五大生十一根，謂眼等根，能覺知故，故名為根，名五知根；手、足、口、大小遺根，能有用故，名五業根；心平等根，合十一根。心能遍緣，名平等根。若五知根各用一大，謂色塵成火大，火大成眼根，眼根還見色。空塵成耳根，耳根還聞聲。地成鼻、水成舌、風成身，亦如是。此二十四諦即是我所，皆依神我名為主諦，能所合論即二十五。二者優樓僧佉，計云遍造。但眼根火多，乃至身根風多，具如《金七十論》說。此外道中有一眾首至金地國，頭戴火盆、鐵葉其腹，聲王論鼓命僧論議。有東天竺僧與彼論議。彼立世界是常，僧難云：「今必有滅，以世界壞時世界必滅，故證知今滅。」彼云：「必不滅，如金山等。」彼王彼時朋彼外道，遂令此僧乘驢受辱。王重外道，以七十斤金遺之，因此造論，名《金七十》。後世親造《七十論》，廣破其宗，救前僧義。王重前僧，復令國人廣行世親所造之論。發外道屍，及證義者以鞭其骨。彼宗又計自在天有三身，具如第三卷引。優樓僧佉，此云休留仙，其人晝藏山谷以造經書，夜則遊行說法教化，猶如彼鳥，故得此名。亦云眼足，足有三眼。其共自在天論議，彼天面有三目，以足比之，故得其名。其人在佛前八百年出世，亦得五通，說論亦有十萬偈，名衛世師，此云無勝。以六諦為宗。一陀驃諦，此云主諦，謂五大及時、方、神、意，此九為萬物所依，故名為主。二者求那，此云依諦，謂色等五塵、一異、離合、數量、好醜、愚智、愛憎、苦樂、勤墮，此二十一依前九法，故名依諦。三者羯磨諦，此云作諦，謂俯仰屈伸、出入去來等，故名為作。四者三摩若諦，此云總相諦，謂總收萬法為一大有，故名總諦也。五者毘尸沙諦，此云別相諦，謂森羅萬像各各不同，故名別相。六者摩婆夜諦，謂塵成瓶，不相妨礙。於求那中，計一日三洗再供養火，以為善法。又計恒水能滅罪障，故須三洗。又謂火為天口，天因此食，故云天口。兩時燒香蘇等，令氣上天以為供養，冀求福滅罪。三者勒沙婆，此云苦行，未知出時節，以算數為聖法。造經亦有十萬偈，名尼乾子。此人斷結用六障四濁為法，計因中亦有果亦無果、亦一亦異為宗。《大論》中具四計，三如前，更加若提子。末知出世時節及所造經多少。計因中非有果非無果、非一非異為宗。尼乾子云六障者，如《方便心論》云「一不見障、二愚癡障、三受苦障、四命盡障、五性障、六名言障。」言「四濁」者、謂瞋、慢、貪、諂。又《方便心論》云「優樓僧佉、迦毘羅所計，與此不同。」彼論復有那耶摩計十諦。又約聞思二慧，聞慧有八：一天文、二算數、三醫方、四呪術，及四韋陀，是為八。思慧有八：一長壽天、二星宿天、三四天王天，乃至他化自在，是為八。苦行即是長壽天行。五熱炙身等，總有六行：一自餓、二投淵、三赴火、四自墜、五寂默、六持雞犬等戒。有人云：意謂勝沙門，故有苦行；沙門袒肩，其即躶形；沙門剃頭，其即拔髮。如此說者深為不鑒。彼以苦行為宗，是苦皆行，不論勝彼沙門等也。今言自相勝，以見諸師苦未切故，故拔髮等；彼未投巖，故我投巖；見彼三洗，故我赴火；見彼五熟，故我自墜。若準外道，元由經說。有一比丘遇賊偷衣，有婆羅門見皆効之，躶形乃至自墜等，如後說，因此故成外道宗也。又計馬祀以為常福等，故《文殊問經》云「殺馬四千，除去五藏，內以七寶施婆羅門。殺人內寶，亦復如是。又箭射四方，若走馬極處，布寶以施婆羅門。若殺爾許地內眾生、若燒一切、若禮一切樹木、若禮一切山神，如是總有二十六邪。」又外人有計五種為常：一空理，非無故常；二時，非生滅故常；三者方，謂十方皆有故常；四者微塵，以極細故不可分故常；五者涅槃，以無變故常。問：何故不計非數緣滅？答：是佛法內義。以小乘中有三無為，如是等計不可不識。若不識者，自行難分，秖如虛空及以涅槃，與佛法計有何殊異？ > Next, in opening the sections to explain, regarding the "tenets of the three masters": the assertions of all non-Buddhists do not go beyond two gods and three sages. The "two gods" refer to Maheśvara and Viṣṇu. \[Viṣṇu\] is also called Weiniu or Weirou. This is translated as "Universally Superior," also "Universally Bewildering," and also "Universally Pure." The Āgamas say, "He is a form-realm god." The Abhidharmakośa says, "The topmost god of the third dhyāna." Jingying says, "He abides at the limit of the desire realm." The Dazhidulun says, "The god Universally Pure has four arms, grasps a conch, holds a discus, and rides a garuḍa. He possesses great supernormal powers yet has much anger and harm. People at that time feared his majesty and thus came to venerate and serve him. At the beginning of the kalpa, there was a person whose hands rippled the ocean waters, having a thousand heads and two thousand hands." This is detailed in the Commentary on the Lotus Sūtra. The Commentary says, "He has twenty-four hands and one less than a thousand heads, being born by transformation upon the waters. From his navel is a thousand-petaled lotus flower, within which is light as if ten thousand suns shone simultaneously. King Brahmā was born down from this flower. Having been born, he formed this thought: 'Why is it empty of sentient beings?' While he was thinking this, sentient beings from other worlds who were due to be born here \[appeared\]—eight gods suddenly born by transformation. The eight gods are the parents of sentient beings; King Brahmā is the parent of the eight gods; and Viṣṇu is the parent of King Brahmā. Tracing back to the root, he is respected by the world, hence called the World-Honoured One." The Dṛṣṭānta-sūtra says, "Non-Buddhists assert that King Brahmā produced the four castes: from his mouth were born the Brahmans, from his arms the Kṣatriyas, from his flanks the Vaiśyas, and from his feet the Śūdras." The Madhyamāgama says, "Kṣatriyas, Brahmans, householders, and artisans are called the four castes." The Dīrghāgama says, "Kṣatriyas, Brahmans, householders, and Śūdras are identical in occupation and differ only slightly in name." As for "Maheśvara," this is translated as the "Great Sovereign," the topmost god of the form realm, having three eyes and eight arms, riding a white bull and holding a white whisk. He possesses great awesome power, capable of overturning the world, and the entire world honors him as the origin of transformation. The Dazhidulun says, "In the heaven of the Great Sovereign there are bodhisattvas whose abode is named Maheśvara." The Avataṃsaka says, "He is a bodhisattva of the tenth ground, and even \[the kings of\] the Four Heavenly Kings heaven are bodhisattvas of the first ground." One should know that the traces of the gods appear ordinary and low, but their root is great provisional \[manifestation\]. Regarding the "three sages": the first is Kapila, translated as "Yellow Head," because his head was gold-colored. It is also said that both his head and face were gold-colored, hence he was named for this. Fearing bodily death, he went to the Sovereign God to ask \[for aid\]. The god instructed him to go to the Vindhya mountains and take myrobalan (āmalaka) fruits to eat, which could prolong life. Having eaten them, he transformed in the forest into a stone the size of a couch. When there were those who did not understand \[his teachings\], they wrote verses and questioned the stone. Later he was refuted by the Bodhisattva Dignāga, and the stone inscribed with verses cracked, and so forth. Having attained the five supernormal knowledges, he knew eighty thousand kalpas before and after. Contemplating throughout the world who was capable of being saved, he saw a Brahman named Śūri wandering among human beings. He asked, "Are you playing?" He replied, "Yes." After another two thousand years, he asked, "Can you cultivate the Path?" He replied, "I can." He then explained the three types of suffering to him: first, internal suffering, meaning hunger, thirst, and so forth; second, external suffering, meaning tigers, wolves, and so forth; third, celestial suffering, meaning wind, rain, and so forth. He expounded a treatise of one hundred thousand verses called the Sāṃkhya-śāstra, translated here as "calculation." Using twenty-five truths, he explained that the effect exists within the cause, positing oneness as the main tenet. Regarding the twenty-five truths: first, from the primordial darkness intellect is born. Prior to eighty thousand kalpas, there was obscurity and ignorance; he only saw the initial arising of the intermediate existence (antarābhava), and through the power of past lives he constantly recalled and conceptualized it, naming it the truth of primordial darkness (pradhāna/prakṛti). It is also called worldly nature, meaning that sentient beings in the world exist from primordial darkness, which is the original nature of the world. It is also called spontaneity, because it proceeds from nothing; from this intellect is born. It is also named mahat ("great"), which is the consciousness of the intermediate existence. Next, from intellect is born the ego-mind; this is the ego of egoistic pride, not the spiritual self (ātman/puruṣa), and is the third truth. From the ego-mind are born form, sound, smell, taste, and tangibles. From the five sense-objects are born the five great elements, namely the four great elements and space. The sense-objects are subtle and the elements are coarse; compounding the sense-objects forms the elements, hence it is said that from sense-objects the great elements are born. However, the arising of these elements differs in quantity: from sound is born the space element; from sound and touch is born the wind element; from form, sound, and touch is born the fire element; from form, sound, touch, and taste is born the water element; and the five sense-objects give birth to the earth element. The earth element relies on many sense-objects, hence its power is weakest; up to the space element, which relies on few sense-objects, hence its power is strongest. Thus the four discs form the world: the space disc is the lowest, followed by wind, then fire, then water, and then earth. From the five great elements are born the eleven faculties: the eye and other \[sense\] faculties, which, because they can perceive, are called faculties and named the five knowing faculties; hands, feet, mouth, and the organs of evacuation and reproduction, which, because they are capable of action, are named the five action faculties; and the equal faculty of the mind, making eleven faculties in total. Because the mind can universally cognize, it is named the equal faculty. If each of the five knowing faculties employs one great element: the form object forms the fire element, the fire element forms the eye faculty, and the eye faculty in turn sees form. The space object forms the ear faculty, and the ear faculty in turn hears sound. Earth forms the nose, water the tongue, and wind the body; it is also like this. These twenty-four truths are what belongs to the self (ātman); they all rely on the spiritual self, which is named the master truth (puruṣa). Discussed together as the active and the passive, they make twenty-five. The second is Ulūka-Sāṃkhya, whose doctrine asserts universal creation, yet in the eye faculty fire is predominant, up to the body faculty where wind is predominant, fully explained in the Suvarṇasaptati. Among these non-Buddhists there was a sect leader who went to the Golden Land, wearing a fire basin on his head and iron plates on his belly, sounding the king's debate drum and summoning the monks to debate. A monk from Eastern India debated with him. The opponent posited that the world is permanent. The monk challenged: "Now there must be destruction, because when the world disintegrates the world must perish; therefore it is proven and known that it perishes now." The opponent said: "It definitely does not perish, like a mountain of gold and so forth." At that time the king sided with the non-Buddhist, and consequently made this monk ride a donkey to suffer humiliation. The king venerated the non-Buddhist and rewarded him with seventy pounds of gold. Because of this, he composed a treatise named the Saptati \[in Gold\]. Later Vasubandhu composed the Paramārthasaptati, extensively refuting their tenets and rescuing the position of the former monk. The king then venerated the former monk, and ordered the people of the country to circulate widely the treatise composed by Vasubandhu. They exhumed the corpse of the non-Buddhist, and as for those who had certified the doctrine, they whipped their bones. That school also posits that the Sovereign God has three bodies, as cited fully in the third fascicle. Ulūka-Sāṃkhya is translated here as "Owl Sage" (Ulūka); by day this person hid in mountain valleys to compose scriptures and treatises, and by night he traveled to preach the Dharma and transform others, just like that bird, hence he gained this name. He is also called "Eye-Foot" (Akṣapāda), having three eyes on his feet. When he debated with the Sovereign God, that god had three eyes on his face, and he compared them to his feet, hence he gained this name. This person appeared in the world eight hundred years before the Buddha, also attained the five supernormal knowledges, and expounded a treatise that also had one hundred thousand verses, named Vaiśeṣika, translated here as "Unexcelled." He took the six categories (padārtha) as his tenets. First, dravya, translated here as the master category, meaning the five great elements as well as time, direction, self (ātman), and mind (manas); these nine are what the myriad things rely upon, hence named "master." Second, guṇa, translated here as the dependent category, meaning the five sense-objects of form and so forth, oneness and difference, separation and conjunction, number and measure, beauty and ugliness, ignorance and wisdom, love and hate, suffering and pleasure, diligence and sloth; these twenty-one rely upon the preceding nine phenomena, hence named "dependent." Third, karma, translated here as the action category, meaning bowing and looking up, bending and stretching, going out and coming in, leaving and coming, and so forth, hence named "action." Fourth, sāmānya, translated here as the general characteristic category, meaning the universal subsumption of the myriad phenomena into one great existence (bhāva), hence named the "general category." Fifth, viśeṣa, translated here as the particular characteristic category, meaning the dense array of myriad phenomena are each mutually distinct, hence named "particular characteristics." Sixth, samavāya, meaning particles forming a jar without mutual obstruction. Within guṇa, they assert that washing three times a day and making offerings to fire twice constitutes wholesome practice. They also assert that the Ganges water can eradicate sinful obstacles, hence one must wash three times. They also consider fire to be the mouth of heaven, through which heaven eats, hence called the "celestial mouth." At the two times they burn incense, ghee, and so forth, causing the vapors to ascend to heaven as an offering, hoping to seek blessings and eliminate sins. The third is Ṛṣabha, translated here as "Asceticism"; the time of his appearance is not known; he took reckoning and calculation as the holy Dharma. He composed scriptures that also had one hundred thousand verses, named Nirgrantha-putra. For this person, severing defilements used the six hindrances and four turbidities as the Dharma, positing as his tenets that within the cause there is both an effect and no effect, and that it is both one and different. In the Dazhidulun, four positions are detailed: three are as before, with the addition of Jñātiputra. The time of his appearance in the world and the quantity of scriptures he composed are not known. He posited as his tenets that within the cause there is neither an effect nor no effect, and that it is neither one nor different. As for the six hindrances stated by Nirgrantha-putra, as the Upāyahṛdaya-śāstra states: "First, the hindrance of not seeing; second, the hindrance of delusion; third, the hindrance of experiencing suffering; fourth, the hindrance of the exhaustion of life; fifth, the hindrance of nature; sixth, the hindrance of names and words." Regarding the "four turbidities," they refer to anger, arrogance, greed, and flattery. Furthermore, the Upāyahṛdaya-śāstra states: "The assertions of Ulūka and Kapila differ from this." That treatise also has the Nayama who posited ten truths. Furthermore, in terms of the two wisdoms of hearing and reflection: the wisdom of hearing has eight \[branches\]—first, astronomy; second, arithmetic; third, medicine; fourth, incantations; together with the four Vedas, making eight. The wisdom of reflection has eight \[levels\]: first, the Heaven of Long Life; second, the Heaven of the Constellations; third, the Heaven of the Four Heavenly Kings, up to Paranirmitavaśavartin, making eight. Asceticism is precisely the practice for the Heaven of Long Life. With the five heats scorching the body and so forth, there are six practices in all: first, self-starvation; second, throwing oneself into deep waters; third, hurling oneself into fire; fourth, throwing oneself from precipices; fifth, remaining silent; sixth, maintaining the precepts of dogs, chickens, and so forth. Some say: thinking they would surpass the śramaṇas, they thus engaged in asceticism; if a śramaṇa bared his shoulder, they went naked; if a śramaṇa shaved his head, they pulled out their hair. Those who speak like this lack deep discernment. They take asceticism as their fundamental tenet, so whatever is painful they practice, without regard to surpassing those śramaṇas and so forth. If we speak now of their surpassing one another, it is because seeing that other teachers' suffering was not extreme, they pulled out their hair and so forth: "He has not jumped from cliffs, so I jump from cliffs; seeing that he washes three times, I hurl myself into fire; seeing that he roasts in the five heats, I throw myself down." Following non-Buddhist sources, this originally arose as related in a scripture: there was a monk who encountered thieves who stole his robes; a Brahman saw this and imitated it in all respects, going naked and even throwing himself from precipices and so forth, as explained later; hence from this a non-Buddhist sect was established. Furthermore, they assert horse sacrifice to bring permanent blessing and so forth; thus the Mañjuśrīparipṛcchā-sūtra says: "Killing four thousand horses, removing the five viscera, and placing seven treasures inside to give as alms to Brahmans. Killing human beings and placing treasures inside is also like this. Furthermore, shooting arrows into the four directions, and as far as galloping horses reach, distributing treasures to give to Brahmans. Whether killing sentient beings within that much land, or burning everything, or worshipping all trees, or worshipping all mountain spirits—in this way there are twenty-six evil practices in all." Furthermore, non-Buddhists assert five things as permanent: first, the principle of space, which is permanent because it is not non-existent; second, time, which is permanent because it is without arising and perishing; third, direction, which is permanent because it exists throughout the ten directions; fourth, minute particles, which are permanent because being extremely subtle they cannot be divided; fifth, nirvāṇa, which is permanent because it is without change. Question: Why do they not assert cessation not through deliberation (apratisaṃkhyā-nirodha)? Answer: That is an internal doctrine of the Buddhadharma. Because within the Hīnayāna there are three unconditioned dharmas, such doctrines as these must be understood. If one does not understand them, in one's own practice it is difficult to distinguish: how would empty space and nirvāṇa differ from what is posited in the Buddhadharma? > — English (machine translation) (machine translation) - [Previous: 10.4](https://indike.org/pramana/in.bauddha.taisho.1912.10.4) - [Next: 10.6](https://indike.org/pramana/in.bauddha.taisho.1912.10.6) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1912.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.10.5) — English, machine translation ## Linked texts (1) - [法界次第初門](https://indike.org/pramana/in.bauddha.taisho.1925.2.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.10.5](https://indike.org/pramana/in.bauddha.taisho.1912.10.5) · Pramāṇa