大乘百法明門論開宗義記 1.7

1.7

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: