[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) › [四分律行事鈔資持記](https://indike.org/pramana/in.bauddha.taisho.1805) › 1.16 # 四分律行事鈔資持記 1.16 四分律行事鈔資持記 1.16 - **Language:** Classical Chinese ### [1.16](https://indike.org/pramana/in.bauddha.taisho.1805.1.16) 像季弘傳，初科，明兩土中。如來中夜入滅，後夜不如；正法像法，益多乖諍，況像季乎！如《感通傳》天神所述，西方諍競，大小不融，至於經卷互相投毀；及空有兩宗各分黨類。若論此方，隋唐已前，五部未分，假實未判；是此非彼，各尚己宗，故多乖諍。以下文中別指震旦，故知此科通語兩土。然祖師出世，當佛滅後一千五百餘年；即入像法之末，是故齊此以明訛替。澆謂澆薄，醇味漸微；訛謂訛變，本體全失；時實不然，由人故耳。鋒即利刃。世中兵鬪，謂之爭鋒；脣舌相攻以圖勝負，事有同焉。鼓謂擊動，論即言議。事無形質，顯是虛諍，故云不形。 > In the propagation during the end of the Semblance \[period\], the first section clarifies the two lands. The Tathāgata entered parinirvāṇa in the middle of the night; the latter part of the night was already not equal \[to it\]. During the True Dharma and Semblance Dharma, contradictory disputes grew even more numerous; how much more so at the end of the Semblance \[period\]! As described by the deva in the \*Gantong zhuan\*, in the Western Region disputes raged, the Great and Small \[Vehicles\] did not harmonize, even to the point of throwing down and destroying each other's scripture rolls; and the two schools of Emptiness and Existence each divided into factions. If we speak of this region, before the Sui and Tang dynasties, the five divisions had not been separated, and the nominal and the substantial had not been distinguished; affirming this and negating that, each esteemed their own school, hence contradictory disputes were numerous. Because the text below specifically points to Cīnasthāna, we know that this section speaks universally of both lands. However, when the Patriarchal Master appeared in the world, it was more than one thousand five hundred years after the Buddha's parinirvāṇa, just entering the end of the Semblance Dharma; therefore it stops here to elucidate the decline and corruption. Jiao (澆) means thin and diluted, the rich flavour gradually waning. E (訛) means alteration and deviation, the original substance being completely lost; the time itself is not truly so, but rather caused by human beings. Feng (鋒) means a sharp blade. When weapons clash in the world, it is called "contending with blades"; assailing one another with lips and tongues in order to strive for victory is an affair identical to this. Gu (鼓) means beating and stirring up; lun (論) means discussions and opinions. The matter lacks physical form, showing that it is an empty dispute; hence it says "unformed." > — English (machine translation) (machine translation) - [Previous: 1.15](https://indike.org/pramana/in.bauddha.taisho.1805.1.15) - [Next: 1.17](https://indike.org/pramana/in.bauddha.taisho.1805.1.17) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1805.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1805~en-mt.1.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1805.1.16](https://indike.org/pramana/in.bauddha.taisho.1805.1.16) · Pramāṇa