[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) › [彰所知論](https://indike.org/pramana/in.bauddha.taisho.1645) › 2.46 # 彰所知論 2.46 彰所知論 2.46 - **Language:** Classical Chinese ### [2.46](https://indike.org/pramana/in.bauddha.taisho.1645.2.46) 大經云：森羅及萬像，一法之所印，重重交光、歷歷齊現，非法界之現量歟。彰所知論者，迺先皇裕宗皇帝，聖明觀照、神智叡鑒，愍邪見之衒惑、傷正塗之壅底，勸請帝師法王利樂有情故，闡揚至覺真理，原始要終修習次第之大旨也。弘而密、奧而典，古錦鈍金隨器受用，義攝為五至當歸一。所言情器世界者，非若夫群盲摸象之異執，或言一氣、或曰自然，直指心造，詳明劫初，羅籠八極之外、剖析隣虛之內，如像臨鏡、如指在掌。言道法者，以少欲知足、聞思修慧、三十七菩提分為其因。言果法者，以資糧、加行、見道、修習無學為其果。言無為者，四聖諦中之滅諦理也。由其五法總攝一切所知法故，故曰彰所知論。真智靈知，豈見聞覺知之謂乎？深入緣起、窮法實相，蓋依《念處》、《日藏》、《起世》、《對法》相應之義，而錯綜其宏綱也。然則他化天王通力，觀世界微塵數之雨滴，猶目覩所受用物。聲聞起神用，觀三千大千世界如掌中菴摩羅果。況正遍知之妙用，其孰能語於此盛矣？優曇瑞世，天開玉曆之期，像教中興，時際金輪之治。欽惟聖制云：皇天之下、一人之上。西天佛子大元帝師，璽篆賜玉、寵渥彌隆，其尊師重道，為萬世帝王之彜典也。行宣政院同知廉公正奉，夙承授記、深樂佛乘，一日以江浙總統沙羅巴大師所譯彰所知論，傳之前松江府僧錄管主八大師。師續雕大藏聖教，偶其時忻獲至寶，鋟梓隨函，屬余序其後。辭不獲免，輒述教起之由致，至於發揚聖教之粹美，則備于公之本序云。時大德丙午十月既望，江西前吉州路官講報恩寺講經釋克已序。 > The Great Sūtra says: 'The myriad phenomena in their profusion are stamped by a single Dharma; overlapping in radiance, they all appear clearly at once.' Is this not the direct perception of the Dharma-realm? The Treatise Elucidating the Knowable was requested by the late Emperor Yuzong, whose holy clarity observed and whose spiritual wisdom illuminated, pitying the delusions of heterodox views and lamenting the obstruction of the true path; he entreats the Imperial Preceptor, the Dharma King, to benefit and bring joy to sentient beings, thereby elucidating the true reality of supreme awakening and the great purport of the progressive cultivation from beginning to end. Broad yet precise, profound yet classical, it is like ancient brocade and pure gold, utilized according to each person's vessel; its meanings are condensed into five, perfectly unified in their convergence. Regarding the world of sentient beings and the vessel: it is unlike the disparate attachments of the blind men feeling the elephant, some calling it a single breath, others calling it nature; it points directly to creation by mind, details the beginning of the kalpa, encompasses beyond the eight extremities, and analyzes within the boundary of a minute atom, like an image reflected in a mirror, or \[a mark\] pointed upon the palm. As for the dharmas of the path: they take few desires and contentment, the wisdoms of hearing, thinking, and cultivating, and the thirty-seven factors of enlightenment as their causes. As for the dharmas of the fruit: they take accumulation, preparation, seeing the path, cultivation, and no-more-learning as their fruits. As for the unconditioned: it is the principle of the truth of cessation among the four noble truths. Because these five dharmas completely encompass all knowable dharmas, it is called the Treatise Elucidating the Knowable. Can true wisdom and spiritual consciousness be termed merely hearing, seeing, perceiving, and knowing? Penetrating deeply into dependent origination and exhausting the true mark of dharmas, it relies on the corresponding meanings of the \*Smṛtyupasthāna\*, the \*Sūryagarbha\*, the \*Lokasthiti\*, and the \*Abhidharma\*, interweaving their grand framework. Even so, the Paranirmitavaśavartin Deva-king's supernatural power views the raindrops numbered like the atoms of worlds as if directly beholding everyday items. When a śrāvaka exerts spiritual powers, he views the trichiliocosm like an āmalaka fruit in the palm of his hand. How much more so the wondrous function of the Right and Perfect Enlightenment—who could fully express its magnificence? An uḍumbara blooms in an auspicious age, heaven opens the era of the jade calendar; the semblance teaching revives, in an era under the rule of the golden wheel. Respectfully contemplating the Imperial decree, it says: 'Beneath the August Heaven, above the single person. The Buddhist disciple of the Western Heavens, the Imperial Preceptor of the Great Yuan, bestowed with jade seals, receiving ever-increasing favor; honoring the teacher and revering the Way is an enduring canon for emperors of ten thousand generations.' Lian Gong, Tongzhi of the Bureau of Tibetan and Buddhist Affairs, having long received predictions and finding deep delight in the Buddha Vehicle, one day took the Treatise Elucidating the Knowable translated by Master Shes-rab-dpal, General Director of Jiangzhe, and transmitted it to Master Guanzhubā, the former Buddhist Registry Officer of Songjiang Prefecture. The Master was continuing the carving of the blocks for the sacred Tripitaka teachings; having just then joyfully obtained this supreme treasure, he cut the printing blocks to include in the collection, and asked me to compose a preface at the end. Unable to decline, I have briefly related the origins of how the teaching arose; as for the elaboration of the essential beauty of the sacred teachings, it is fully provided in his own preface. Written after the sixteenth day of the tenth month in the bing-wu year of the Dade reign \[1306 CE\], preface by the lecturing monk Keyi of Bao'en Monastery, Official Lecturer of the former Jizhou Route in Jiangxi. > — English (machine translation) (machine translation) - [Previous: 2.45](https://indike.org/pramana/in.bauddha.taisho.1645.2.45) - [Next: 2.47](https://indike.org/pramana/in.bauddha.taisho.1645.2.47) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1645.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1645~en-mt.2.46) — English, machine translation ## Linked texts (1) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.1.207) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1645.2.46](https://indike.org/pramana/in.bauddha.taisho.1645.2.46) · Pramāṇa