四教義 4.6

4.6

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.