[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) › 7.10 # 釋摩訶衍論 7.10 釋摩訶衍論 7.10 - **Language:** Classical Chinese ### [7.10](https://indike.org/pramana/in.bauddha.taisho.1668.7.10) 已說前後相違難問門，次說開通會釋消難門。就此門中即有七門。云何為七？一者正答決斷彼難門、二者修善行者得益門、三者修行善巧方便門、四者顯示發心功德門、五者揀擇上下顯異門、六者通契經文決疑門、七者讚歎發心功德門，是名為七。就初門中即有三門。云何為三？一者開示譬喻善巧門、二者合說契當安立門、三者顯示法說生解門，是名為三。就譬喻門中即有四種。云何為四？一者寶喻、二者性淨喻、三者垢染喻、四者人眾喻，是名為四。言寶喻者，謂即大摩尼珠之寶。如是珠寶當有何處？如是珠寶當有黃石。如是珠寶其色如何？謂深黃色。其身形相當如何耶？謂如方座，無長短故。大小之相其量云何？謂一丈故。如是珠寶，諸黃石中皆悉具足，無有黃石而無摩尼。其止住相次第如何？謂第一珠，第二黃金，第三石體。此摩尼珠一丈量者，彼諸黃石或有極小或有極大，各各差別，豈可得言皆遍一切？此摩尼珠有殊勝力，雖一丈量，遍於大中小中無餘，無所障礙，亦可得說遍一切處。於彼石中有此寶故。其石色黃應審觀察，是名寶喻。如本答曰：譬如大摩尼寶故。言性淨喻者，如是珠寶其體性甚極明白，遠離塵累故，是名為性淨喻。如本體性明淨故。言垢染喻者，如是珠寶能為金石等之所障，不能出現明白相故，是名為垢染喻。如本而有鑛穢之垢故。言人眾喻者，謂極窮貧極懈怠故。不求寶人并及精進樂求寶人故，是名為人眾喻。如本若人雖念寶性，不以方便種種磨鍊，終無得淨故。 > Having explained the approach of objection and inquiry based on contradiction between earlier and later statements, next is explained the approach of opening up, reconciling, explaining, and dispelling the objection. Within this approach there are seven approaches. What are the seven? The first is the approach of directly answering and resolving that objection; the second is the approach of the practitioner of good deeds gaining benefit; the third is the approach of skillful means in practice; the fourth is the approach of revealing the virtues of generating the aspiration; the fifth is the approach of discriminating earlier and later to reveal differences; the sixth is the approach of resolving doubts through sūtra texts; the seventh is the approach of praising the virtues of generating the aspiration: these are the seven. Within the first approach there are three approaches. What are the three? The first is the approach of skillfully setting forth an analogy; the second is the approach of correlating, matching, and establishing; the third is the approach of revealing the doctrinal explanation to generate understanding: these are the three. Within the approach of analogy there are four kinds. What are the four? The first is the analogy of the jewel; the second is the analogy of natural purity; the third is the analogy of defiling impurities; the fourth is the analogy of the multitude of people: these are the four. As for the analogy of the jewel, it refers to the jewel of the great maṇi pearl. In what place should such a pearl jewel exist? Such a pearl jewel should exist in yellow stone. What is the color of such a pearl jewel? It is deep yellow. What should the shape of its body be like? It is like a square seat, having neither long nor short \[dimensions\]. What is the measure of its size? It is one zhang. Such pearl jewels are completely present within all yellow stones; there is no yellow stone without a maṇi. What is the order of its abiding? Namely, first is the pearl, second is the yellow gold, and third is the substance of the stone. While this maṇi pearl has the measure of one zhang, those yellow stones may be extremely small or extremely large, each differing; how could it be said that it pervades all? This maṇi pearl has extraordinary power: although it has the measure of one zhang, it pervades large, medium, and small without remainder, without obstruction, and thus it can also be said to pervade all places. Because within that stone there is this jewel. The yellow color of the stone should be carefully observed: this is called the analogy of the jewel. As the root text answers: "Answer: It is, for example, like a great maṇi jewel." As for the analogy of natural purity, the substance and nature of such a pearl jewel is extremely clear and bright, far removed from dust and defilement; this is called the analogy of natural purity. As the root text says: "Its substance and nature are bright and pure." As for the analogy of defiling impurities, such a pearl jewel can be obstructed by gold, stone, and the like, so that its clear and bright appearance cannot emerge; this is called the analogy of defiling impurities. As the root text says: "Yet it has the filth of mineral ore." As for the analogy of the multitude of people, it refers to those who are extremely destitute and extremely indolent, who do not seek the jewel, as well as those who are diligent and delight in seeking the jewel; this is called the analogy of the multitude of people. As the root text says: "If a person, although mindful of the jewel's nature, does not employ various skillful means to polish and refine it, in the end it will never become pure." > — English (machine translation) (machine translation) - [Previous: 7.9](https://indike.org/pramana/in.bauddha.taisho.1668.7.9) - [Next: 7.11](https://indike.org/pramana/in.bauddha.taisho.1668.7.11) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1668.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.7.10) — English, machine translation ## Linked texts (1) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.324) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.7.10](https://indike.org/pramana/in.bauddha.taisho.1668.7.10) · Pramāṇa