[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) › [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791) › 4.87 # 注大乘入楞伽經 4.87 注大乘入楞伽經 4.87 - **Language:** Classical Chinese ### [4.87](https://indike.org/pramana/in.bauddha.taisho.1791.4.87) 五分論者：一宗、二因、三喻、四合、五結。宗因喻三，亦云三支比量，喻合但成之。且如外道妄計，執聲為常。於聲明中立量云：聲是有法，定常為宗。因云所作性故，同喻如虛空。然而虛空非所作性，則因上不轉，引喻不齊，立聲為常不成。若佛法中聲是無常，故立量云：聲是有法，定無常為宗。因云所作性故，同喻如瓶盆。如《楞嚴經》云「音聲雜語言，但依名句味。」豈常也哉？外道種種計執，自謂過人，若不類彼立量比破之，何由破執？故如來所說五分論者，如以楔出楔，將聲止聲也。所謂摧魔外之異執，定佛法之綱宗，令諸眾生，於自覺聖智所證境界，離有無等諸異見故。愚夫迷教者，猶計有性，一異、斷常妄想分別。 > The five-membered syllogism consists of: first, the thesis (pratijñā); second, the reason (hetu); third, the example (dṛṣṭānta); fourth, the application (upanaya); and fifth, the conclusion (nigamana). The thesis, reason, and example are also called the three-membered inference, while the application and conclusion merely complete them. For instance, non-Buddhists falsely imagine and grasp sound to be permanent. Within the study of logic (hetuvidyā), they construct the syllogism: 'Sound is the subject (pakṣa), and being definitely permanent is the thesis. The reason is: because of being produced; the positive example is: like space.' However, space is not of a produced nature, so the reason does not apply to it, and the cited example is discordant; thus establishing sound as permanent fails. In the Buddha's Dharma, sound is impermanent, so the syllogism is constructed: 'Sound is the subject, and being definitely impermanent is the thesis. The reason is: because of being produced; the positive example is: like a vase or a pot.' As the Śūraṅgama Sūtra says: 'Sound and voice are mixed with speech, merely relying on names, phrases, and syllables.' How could it be permanent? Non-Buddhists have various clinging attachments and consider themselves superior to others; if one does not construct syllogisms like theirs to refute them through inference, by what means could their attachments be broken? Therefore, the five-membered syllogism spoken by the Tathāgata is like using a wedge to remove a wedge, or using sound to stop sound. It shatters the divergent attachments of Māras and non-Buddhists, establishes the core tenets of the Buddha's Dharma, and causes sentient beings to be free from various divergent views such as existence and non-existence regarding the realm realized by noble wisdom personally realized. Foolish people who are deluded about the teaching still imagine an existent nature, engaging in false discrimination regarding identity and difference, annihilation and permanence. > — English (machine translation) (machine translation) - [Previous: 4.86](https://indike.org/pramana/in.bauddha.taisho.1791.4.86) - [Next: 4.88](https://indike.org/pramana/in.bauddha.taisho.1791.4.88) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1791.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1791~en-mt.4.87) — English, machine translation ## Linked texts (1) - [楞伽阿跋多羅寶經註解](https://indike.org/pramana/in.bauddha.taisho.1789.2.79) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1791.4.87](https://indike.org/pramana/in.bauddha.taisho.1791.4.87) · Pramāṇa