[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) › [金剛經纂要刊定記](https://indike.org/pramana/in.bauddha.taisho.1702) › 1.49 # 金剛經纂要刊定記 1.49 金剛經纂要刊定記 1.49 - **Language:** Classical Chinese ### [1.49](https://indike.org/pramana/in.bauddha.taisho.1702.1.49) 答：「雖同佛言有深有淺，若不對辨安知淺深。然一代佛教不出大乘小乘，乃至圓宗亦大乘攝。其所宗者皆宗因緣，雖則同宗因緣，於中淺深有異。小乘即生滅因緣，大乘即無性因緣。無性因緣者，如《中論》云：『因緣所生法，我說即是空。』空即無性義也。今明小乘故云生滅因緣。生滅因緣者，諸法緣會即生，緣離即滅，既生既滅，足知無常。然則不無生滅之法，以有法執故也。然佛出世先說小者，有二對治。故說生滅對治凡夫外道執我，我是主宰義，既言生滅則知無主，無主無宰則無我也。說因緣對治外道自然之計，外道所執多執神我，有作受故兼執自然，既言因緣則非神我、自然也。為治此二，是故先說生滅因緣。即佛初成道，始從鹿苑度五俱輪，次度舍利弗、目連、迦葉三兄弟等，於十二年間所說，即諸部《阿含》等經是也。」 > Answer: "Although equally the Buddha's words, there are the deep and the shallow; if they are not contrasted and distinguished, how could one know the shallow and the deep? Now, the Buddha's lifetime teachings do not go beyond the Mahāyāna and the Hīnayāna, and even the Perfect School is subsumed under the Mahāyāna. What they take as their fundamental tenet is invariably dependent origination. Although they equally take dependent origination as their fundamental tenet, within this there are differences in depth. The Hīnayāna is dependent origination of arising and ceasing; the Mahāyāna is dependent origination without intrinsic nature. Regarding dependent origination without intrinsic nature, as the Madhyamakaśāstra says: 'Whatever phenomena arise from conditions, I declare that to be emptiness.' Emptiness is precisely the meaning of lacking intrinsic nature. Here it clarifies the Hīnayāna, hence it speaks of 'dependent origination of arising and ceasing.' Regarding dependent origination of arising and ceasing: when conditions converge, all phenomena arise; when conditions separate, they cease. Having arisen and ceased, this suffices to know impermanence. However, phenomena of arising and ceasing are not absent, because there is attachment to phenomena. Now, when the Buddha appeared in the world, he first taught the Hīnayāna for two antidotes. Thus he taught arising and ceasing as an antidote to the ordinary worldlings and non-Buddhists who grasp at a self; 'self' means a master or controller, and once arising and ceasing are stated, one knows there is no master; having neither master nor controller, there is no self. He taught dependent origination as an antidote to the non-Buddhists' conception of spontaneity. What non-Buddhists grasp is mostly an ātman, holding that there is an agent and an experiencer, and they additionally grasp at spontaneity; once dependent origination is stated, there is neither an ātman nor spontaneity. To cure these two, he therefore first taught the dependent origination of arising and ceasing. That is, from when the Buddha first attained awakening, beginning in the Deer Park where he delivered the group of five \[monks\], next delivering Śāriputra, Maudgalyāyana, the three Kāśyapa brothers, and so forth, what he taught during those twelve years is precisely the sūtras of the various Āgama sections." > — English (machine translation) (machine translation) - [Previous: 1.48](https://indike.org/pramana/in.bauddha.taisho.1702.1.48) - [Next: 1.50](https://indike.org/pramana/in.bauddha.taisho.1702.1.50) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1702.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1702~en-mt.1.49) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1702.1.49](https://indike.org/pramana/in.bauddha.taisho.1702.1.49) · Pramāṇa