[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) › [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668) › 1.58 # 釋摩訶衍論 1.58 釋摩訶衍論 1.58 - **Language:** Classical Chinese ### [1.58](https://indike.org/pramana/in.bauddha.taisho.1668.1.58) 論曰：何故次第如是？教法出現法如是故。此義云何？為欲顯示上味妙藥當由所對疾障出現，能化教法定由所治機根發起，疾前無藥、機先無教故。初立因緣分，為欲顯示如意寶珠雖唯是一，而為一切諸寶根本。摩訶衍法雖唯是一，而為恒沙法門體性，重威大龍乃所受用，利根智者乃所領解故。第二立立義分，為欲顯示摩尼寶藏雖備無量萬寶而開千重門，群龍所了知；大乘本法雖圓無邊千義而別釋散說，鈍根所分明故。第三立解釋分，為欲顯示雖眼耳中見聞寶雨之妙術，思心中解知無盡之圓德，而出現舌威不競入門開通往向不近隔檀。得如意寶藏無由蹬臺宮，雖口語中誦持教義之尊辭，思心中觀察廣略之深理而勤加行添於勝進，方於金剛不起堅固信，得法界寶藏而無由契玄理故。第四立修行信心分，雖開廣略之法示進入之門，而怯弱眾生聞廣說法門不堪進修，行鈍根眾生聞略說法門不能解故生厭離心。如是等眾類，若值勸請緣漸漸進修，備百行因至萬德果。若不得勸策緣，彌彌遠退，將恒沙煩惱而及於無性。馬鳴菩薩見是利故，顯示利益勸請修行，是故後立勸修利益分。有何因緣不增不減唯立五分？頌曰： > The commentary says: Why is the sequence like this? Because the appearance of the teachings is naturally thus. What does this mean? In order to reveal that the most exquisite medicine necessarily appears on account of the disease and obstruction it confronts, and the teaching that can transform \[beings\] necessarily arises on account of the capacities \[of beings\] to be cured; prior to illness there is no medicine, and prior to capacities there is no teaching. The Part on Reasons and Conditions is established first, in order to reveal that although the wish-fulfilling jewel is only one, it is the root of all precious gems; and although the teaching of the Mahāyāna is only one, it is the substance of the gates of the Dharma as numerous as the sands of the Ganges, which can only be enjoyed by great dragons of weighty majesty, and only understood by the wise of sharp faculties. The Part on Setting Forth the Meaning is established second, in order to reveal that although the treasury of mani gems possesses countless myriad jewels, opening a thousandfold gates, it is understood by dragons; and although the root Dharma of the Mahāyāna encompasses boundless thousands of meanings, its separate explanations and widespread expositions are clearly distinguished by those of dull faculties. The Part on Explanations is established third, in order to reveal that although one may see and hear the wondrous arts of the rain of jewels with eyes and ears, and understand the inexhaustible, perfect virtues in one's contemplative mind, if the majesty of the tongue does not step forth, it will not contend to enter the gate, opening passage toward it without approaching the boundary; one may obtain the wish-fulfilling treasure without the means to ascend the terrace palace. Similarly, although one's mouth may recite and uphold the noble words of the doctrine and one's contemplative mind observe the profound principle in broad and brief forms, diligently adding practice and advancing toward the superior, only then does one arouse firm faith in the vajra; otherwise, having obtained the treasure of the dharmadhātu, one would have no way to accord with the profound principle. The Part on Cultivating Faith is established fourth: although the broad and brief dharmas are opened and the gate of entry and progress is shown, cowardly beings, upon hearing the broadly explained gates of the Dharma, are unable to advance in practice, and beings of dull faculties in their practice, upon hearing the briefly explained gates of the Dharma, cannot understand and thus give rise to a mind of aversion. When such kinds of beings encounter the condition of exhortation, they gradually advance in cultivation, complete the causes of the hundred practices, and attain the fruit of myriad virtues. If they do not obtain the condition of urging and encouragement, they will regress further and further, carrying afflictions as numerous as the sands of the Ganges to the point of lacking good nature. Because Bodhisattva Aśvaghoṣa saw this benefit, he revealed the benefits and exhorted cultivation; therefore, the Part on Encouraging Practice and Benefits is established last. For what reason are only five parts established, neither increasing nor decreasing? The verse says: > — English (machine translation) (machine translation) - [Previous: 1.57](https://indike.org/pramana/in.bauddha.taisho.1668.1.57) - [Next: 1.59](https://indike.org/pramana/in.bauddha.taisho.1668.1.59) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1668.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.1.58) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.1.58](https://indike.org/pramana/in.bauddha.taisho.1668.1.58) · Pramāṇa