大乘百法明門論開宗義記 1.7

1.7

彼論長行廣明立破。今略舉之顯宗計相。一因中有果宗。則雨眾等所說。求此果時唯取此因。唯從此生不從餘故。二從緣顯了宗。即聲論等所執。彼說聲等體常本有。緣至即顯非自出故。三去來實有宗。則時論者所說。去來同現皆實有故。小乘有部亦同此執。四計我實有宗。謂獸主等所知。起色受相行識覺時。別有薩埵我等覺故。五諸法皆常宗。伊師迦等所說。極微等法一切常住。以前後際物相續故。六因定宿作宗。即離繫子等所說。苦樂等果定宿因作。見行善惡倒受果故。七自在所作宗。如不平等論說。欲行善等事皆違返。由世間事作者別故。八害為正法宗。愛肉梵志說。於天祠中害生祠祀皆得生天。由呪力故。九邊無邊等宗。為得世靜慮者。憶壞成劫觀上下傍。治前所執有邊等故。十不死憍亂宗。謂愚無智者計。懼問失名不敢正對。推不死天憍亂答故。十一諸法無因宗。彼見欻爾大風卒起暴河彌漫後見正息宛然無故。十二死後斷滅宗。邪思論者所立。若有後身何有作業。我體既空業果無故。十三因果俱空宗。得世定通者。見行善惡得果皆差。梵行入定後身無故。十四妄計最勝宗。即執梵志論者說。婆羅門最勝白色。梵王種胤性梵行故。十五妄計清淨宗。如下劣戒見者。執鷄狗等諸戒清淨。四河水淨浴除罪故。十六妄計吉祥宗。歷算論者所說。於日月星常行供養不失度時。所欲成故。此十六種所執邪論。皆依無明邪思所起。背內真理皆名外道。六師皆有此十六法。故總說為九十六種。次小乘宗有二十部。今應總該而為頌曰。

The prose of that treatise extensively clarifies the establishments and refutations; now I shall briefly cite them to demonstrate the characteristics of the sectarian assertions. 1. The doctrine that the effect exists in the cause: this is spoken by the Vārṣagaṇyas and others. When seeking this effect, one takes only this cause, because it arises only from this and not from others. 2. The doctrine of manifestation through conditions: this is maintained by the Śabdavādins and others. They say the essence of sound and the like is eternal and fundamentally existent; when conditions arrive, it is merely manifested, not having arisen from itself. 3. The doctrine that past and future are substantially existent: this is spoken by the Kālavādins. Because past and future, like the present, are all substantially existent. The Hīnayāna Sarvāstivāda also shares this attachment. 4. The doctrine positing the self as substantially existent: that is, understood by the Pāśupatas and others. When the awareness of form, feeling, conception, formations, and consciousness arises, there is a distinct sattva, self, and so forth being perceived. 5. The doctrine that all dharmas are eternal: spoken by the Aiṣīkas and others. Dharmas such as atoms are all permanently abiding, because things are continuous through the past and future limits. 6. The doctrine that causes are determined by past action: that is, spoken by the Nirgranthas and others. Fruits such as suffering and pleasure are determined to be made by past causes, because one sees those who practice good or evil contrarily receiving fruits. 7. The doctrine of creation by Īśvara: as spoken by the Inequity Theorists. Desires to practice good and the like all turn out contrary to intention, because worldly matters have a distinct creator. 8. The doctrine that killing is correct Dharma: spoken by meat-loving brāhmaṇas. Killing living beings in sacrifice at celestial shrines results entirely in rebirth in heaven, due to the power of mantras. 9. The doctrine of finite, infinite, and so forth: held by those who attain worldly dhyāna. Recollecting the aeons of destruction and formation, they view above, below, and horizontally to remedy previous attachments to being finite and so forth. 10. The doctrine of prevarication regarding the immortal: that is, posited by foolish and ignorant people. Fearing loss of reputation when questioned, they dare not answer directly, but shift to the immortal gods, replying with evasive equivocation. 11. The doctrine that all dharmas are causeless: they see a great wind suddenly arising, or a rushing river overflowing, and later see it completely subside into nothingness. 12. The doctrine of annihilation after death: established by theorists of deviant contemplation. If there were a future life, why would there be performance of actions? Since the substance of the self is empty, karmic fruit does not exist. 13. The doctrine that cause and fruit are both empty: held by those who have attained worldly concentration and supernormal powers. Seeing that those who practice good and evil receive fruits that are discordant, and that after celibacy and entering absorption there is no future life. 14. The doctrine falsely positing supremacy: that is, spoken by theorists adhering to brāhmaṇas. Brāhmaṇas are supreme and of white complexion, being descendants of Brahmā and by nature celibate. 15. The doctrine falsely positing purity: as held by those with inferior views on precepts, who adhere to chicken or dog precepts as pure, or bathing in the waters of the four rivers to eliminate sin. 16. The doctrine falsely positing auspiciousness: spoken by astrologers and calculators. Constantly making offerings to the sun, moon, and stars without missing the appropriate times, what one desires is accomplished. These sixteen kinds of maintained deviant treatises all arise based on ignorance and deviant contemplation; opposing internal truth, they are all called non-Buddhist. The six teachers all possess these sixteen dharmas, hence they are spoken of collectively as ninety-six kinds. Next, the Hīnayāna schools comprise twenty divisions. Now they should be summarized in a verse, saying: