四教義 4.6

4.6

四明為破三種六師故佛說四念處者，此念處教出過三種六師之說，故能破一切外道也。若三乘行人修三種念處得成就者，亦能破一切外人也。何等名為三種六師外道？一者一切智六師，二者神通六師，三韋陀六師。一切智六師者，邪心見理，發於邪智，辨財無礙也。神通六師者，得世間禪定，發五神通，亦有慈悲忍力，刀割、香塗心無憎愛，皆是根本十二門禪定力用也。韋陀六師者，即是博學多聞，通四韋陀、十八大經，世間吉凶、天文、地理、醫方、卜相無所不知，故名韋陀六師也。若此六師內有邪一切智慧，外能神通轉變，知世間吉凶，通四韋陀及十八大經，無不知曉，是則各有智慧神通解，十六大國敬之如佛。為欲破此三種六師，故說此三種四念處也。一性念處即破一切智六師。所以者何？外人皆依身、邊二見發一切智，謂得涅槃常、樂、我、淨，此即蟲食木偶得成字，蟲亦不知是字非字也。今佛說性念處觀即破此身、邊二見，不生四見、六十二見顛倒，是故破一切智六師也。次明共念處破神通六師者，外人但於根本四禪發五神通，禪定既淺兼無理事觀故，神力轉變蓋不足言。今佛說共念處即能發背捨、勝處、一切處、九次第定，師子奮迅、超越三昧，發諸神通，禪定既深行力大，所發神通無礙自在、變化無方，摧諸外道事如指掌。是以身子降伏勞度差，目連化河溺諸外道，皆是共念處觀所成神通也。次明緣念處觀破韋陀外道者，四韋陀、十八大經皆明世間人天愛論見論淺近之事，佛說出世三藏，若名若義而彼經書所不記載。佛說緣念處觀，緣佛所說三藏教門出世名義、法門道理，若相對比並，豈外人之所見聞？故緣念處觀破韋陀外道也。

Fourth, explaining that the Buddha taught the four applications of mindfulness in order to refute the three kinds of six teachers: This teaching of the applications of mindfulness surpasses the doctrines of the three kinds of six teachers, and therefore can refute all non-Buddhists. If practitioners of the three vehicles cultivate the three kinds of mindfulness and attain accomplishment, they can also refute all outsiders. What are called the three kinds of six teachers among non-Buddhists? First, the six teachers of omniscience; second, the six teachers of supernormal powers; third, the six teachers of the Vedas.
The six teachers of omniscience take a deviant mind to perceive principles, developing deviant wisdom and possessing unhindered eloquence. The six teachers of supernormal powers have attained mundane dhyāna and developed the five supernormal powers; they also have the power of compassion and forbearance, so that whether cut with knives or smeared with incense their minds harbor neither hatred nor affection—these are entirely the functional powers of the fundamental twelvefold dhyāna. The six teachers of the Vedas are those who are erudite and learned, versed in the four Vedas and the eighteen great treatises, and there is nothing they do not know regarding mundane auspiciousness and inauspiciousness, astronomy, geography, medicine, and divination—hence they are called the six teachers of the Vedas.
If these six teachers inwardly possess deviant omniscience, outwardly are capable of supernormal transformations, know worldly fortune and misfortune, and are thoroughly versed in the four Vedas and eighteen great treatises without exception, then they each possess wisdom, supernormal powers, and understanding, and the sixteen great kingdoms revere them like Buddhas. In order to refute these three kinds of six teachers, [the Buddha] taught these three kinds of four applications of mindfulness.
First, mindfulness of dharmic nature refutes the six teachers of omniscience. Why is this? Outsiders all rely on the two views of body and extremes to develop omniscience, claiming they have attained the permanence, pleasure, self, and purity of nirvāṇa; this is just like an insect eating wood that accidentally forms characters, while the insect does not know whether they are characters or not. Now the Buddha's teaching of the contemplation of mindfulness of dharmic nature immediately destroys these two views of body and extremes, so that the inversions of the four views and sixty-two views do not arise; therefore it refutes the six teachers of omniscience.
Next, explaining how shared mindfulness refutes the six teachers of supernormal powers: Outsiders only develop the five supernormal powers upon the fundamental four dhyānas; since their dhyāna is shallow and lacks the contemplation of principle and matters, their supernormal transformations are hardly worth mentioning. Now the Buddha's teaching of shared mindfulness can develop the liberations, bases of overcoming, spheres of totality, nine sequential attainments, the lion's sprint, and the leap samādhis, developing all supernormal powers. Since their dhyāna is deep and their practice-power great, the supernormal powers they develop are unhindered and sovereign, their transformations without limit, crushing the various non-Buddhists as easily as turning over one's hand. Thus Śāriputra subduing Raudrākṣa and Maudgalyāyana transforming a river to submerge the non-Buddhists were both supernormal powers accomplished through the contemplation of shared mindfulness.
Next, explaining how the contemplation of object-oriented mindfulness refutes the Vedic non-Buddhists: The four Vedas and eighteen great treatises only explain shallow and proximate matters of worldly love-doctrines and view-doctrines; the Buddha taught the supramundane Tripiṭaka, whose names and meanings are not recorded in those scriptures. The Buddha taught the contemplation of object-oriented mindfulness, taking as objects the supramundane names, meanings, and principles of the dharma gates of the Tripiṭaka teaching expounded by the Buddha. When compared and contrasted, how could they ever be seen or heard by outsiders? Therefore the contemplation of object-oriented mindfulness refutes the Vedic non-Buddhists.