[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) › [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788) › 2.69 # 金光明最勝王經疏 2.69 金光明最勝王經疏 2.69 - **Language:** Classical Chinese ### [2.69](https://indike.org/pramana/in.bauddha.taisho.1788.2.69) 贊曰：第四妙幢重請。佛實壽長，我已略解。有何所以，現斯短促？前但答長，未釋促壽所以，故今重問。準《瑜伽》八十一云「釋難者，若自若他，難皆應釋。當知此難略由五相：一者為未了義得顯了故，如言此文有何義耶？二者語相違故，言何故先所說異？三者道理相違故，如有顯示與四道理相違之義。四者不決定顯示故，如言何故於一種義種種異門差別顯示？五者究竟非理現見故，如言內我有何體性、有何色相而言常恒等？於此五難，隨次應釋。謂於不了義難方便顯了，於語相違難顯示意趣隨順會通，如是於不決定顯示難、於究竟非現見難，當知亦爾。於道理相違難，或以黑教而決判。此意不了，依小乘說名為黑教。或依道理、或為增果、或為增因，此意或隨轉、或方便，為斷惡修善，所有因果說有乖返，理實不違。」然難雖有五，準《瑜伽》釋於一一難各有五意：一者為不解、二為疑惑、三為試驗、四為輕觸、五為利樂。今五難中是語相違難，釋迦說短、四佛說長。有此相違，故舉為難。五意之中，是為利益意故問。 > Commentary: Fourth, Ruciraketu's repeated request. That the Buddha's actual life is long, I have already briefly understood. For what reason did he manifest this brevity? Earlier they only answered that it is long, but did not explain the reason for the short life; therefore he now asks again. According to the eighty-first fascicle of the \*Yogācārabhūmi\*, it says: "Regarding resolving objections: whether by oneself or others, all objections should be resolved. One should know that these objections arise briefly from five aspects: 1. to make explicit an unexplicit meaning, as when saying 'what meaning does this text have?'; 2. due to verbal contradiction, saying 'why is what was said earlier different?'; 3. due to contradiction with reason, as when showing a meaning that contradicts the four kinds of reason; 4. due to indeterminate exposition, as when saying 'why is a single meaning explained through various different approaches?'; 5. due to that which is ultimately unreasonable and seen \[in worldly experience\], as when saying 'what entity and what material form does the internal self have, that you say it is permanent and eternal, and so forth?' In regard to these five objections, they should be resolved in accordance with their sequence. That is, for the objection of unexplicit meaning, one uses upāya to make it explicit; for the objection of verbal contradiction, one reveals the intended purport to harmonize and reconcile them; likewise, for the objection of indeterminate exposition and the objection of that which is ultimately non-evident, one should know it is also like this. For the objection of contradiction with reason, one may settle it by means of the 'black teaching'—this intention is implicit, and referring to the Hīnayāna it is called the black teaching; or based on reason, or to enhance the fruit, or to enhance the cause—this intention is either an adaptive turn or an upāya; in order to sever evil and cultivate good, the cause and effect spoken of may appear contradictory, but in reality they do not conflict." Although objections are fivefold, according to the \*Yogācārabhūmi\*'s explanation, each objection has five intents: 1. for lack of understanding, 2. for doubt, 3. for testing, 4. for slighting, 5. for benefit and joy. Among the five objections now, this is an objection of verbal contradiction: Śākyamuni stated it was short, while the four buddhas stated it was long. Because of this contradiction, he raises it as an objection. Among the five intents, he asks with the intent of benefiting. > — English (machine translation) (machine translation) - [Previous: 2.68](https://indike.org/pramana/in.bauddha.taisho.1788.2.68) - [Next: 2.70](https://indike.org/pramana/in.bauddha.taisho.1788.2.70) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1788.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1788~en-mt.2.69) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1788.2.69](https://indike.org/pramana/in.bauddha.taisho.1788.2.69) · Pramāṇa