[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) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 1.44 # 華嚴經探玄記 1.44 華嚴經探玄記 1.44 - **Language:** Classical Chinese ### [1.44](https://indike.org/pramana/in.bauddha.taisho.1733.1.44) 第二辨是非者，此上十家立教諸德，並是當時法將，英悟絕倫，如思禪師、智者禪師等，神異感通迹參登位，靈山聽法憶在於今。雲法師依此開宗講《法華》，感天雨華等，並如僧傳等所顯。又此諸德豈夫好異故分聖教，但以解該群典異軫呈根，言不得已開宗別釋，務令聖說各契其宜。問：此上十說誰是誰非？答：依《成實論》，佛說內外中間之言，遂即入定，時有五百羅漢各釋此言。佛出定後，同問世尊：「誰當佛意？」佛言：「並非我意。」諸人問佛：「既不當佛意，將無得罪？」佛言：「雖非我意，各順正理，堪為聖教，有福無罪。」況此諸說各有少多聖教為證，是故不可全非棄耳。 > Second, concerning the evaluation of right and wrong: The various venerable masters of the ten schools mentioned above who established teachings were all generals of the Dharma in their times, with unsurpassed brilliance and discernment. Figures such as Dhyāna Master Si and Dhyāna Master Zhizhe had divine anomalies and spiritual resonance, their traces joining the ranks of the bhūmis; their listening to the Dharma at the Vulture Peak was remembered as if in the present. Dharma Master Yun, relying on this, founded a school and lectured on the Saddharmapuṇḍarīka Sūtra, causing gods to rain down flowers and the like—all as recounted in the Biographies of Eminent Monks. Furthermore, how could these venerable masters have divided the sacred teachings out of a love for divergence? It was solely because their understanding encompassed all the scriptures, and diverse paths answered different capacities; having no other choice, they founded schools to provide distinct expositions, striving to make each sacred teaching accord with what was fitting. Question: Among the ten explanations above, which is right and which is wrong? Answer: According to the Tattvasiddhi-śāstra, when the Buddha spoke words concerning the internal, the external, and the intermediate, he immediately entered meditative absorption. At that time, five hundred arhats each gave a different interpretation of these words. When the Buddha emerged from absorption, they asked the World-Honoured One together: "Whose interpretation accords with the Buddha's intention?" The Buddha said: "None of them are my intention." The people asked the Buddha: "Since they do not accord with the Buddha's intention, will we not incur guilt?" The Buddha said: "Although they are not my intention, each conforms to correct principle and can serve as sacred teaching; there is merit and no guilt." How much more so as each of these interpretations is corroborated by more or less sacred scriptural testimony; therefore, they cannot be entirely rejected as wrong. > — English (machine translation) (machine translation) - [Previous: 1.43](https://indike.org/pramana/in.bauddha.taisho.1733.1.43) - [Next: 1.45](https://indike.org/pramana/in.bauddha.taisho.1733.1.45) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1733.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.1.44) — English, machine translation ## Linked texts (2) - [新華嚴經論](https://indike.org/pramana/in.bauddha.taisho.1739.3.23) — Classical Chinese - [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866.1.61) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.1.44](https://indike.org/pramana/in.bauddha.taisho.1733.1.44) · Pramāṇa