俱舍論頌疏論本 1.20

1.20

Furthermore, according to the *Vibhāṣā*, there are seven intentions in composing a treatise: First, to benefit others: to cause sentient beings to accept and uphold the noble teachings of the Buddha without error, thereby awakening to and entering the profound nature of dharmas. It is like someone who, to benefit others, lights a great lamp in a dark place, enabling those with eyes to see various colors and forms. Second, to destroy the darkness of ignorance: just as a lamp destroys darkness and emits illumination, so too does composing a treatise destroy the darkness of ignorance and generate the light of wisdom. Third, to reveal the image of non-self (anātman): just as the surface of a mirror, when polished exceedingly well, reflects various forms, so too does a treatise distinguish the characteristics of dharmas so that the image of non-self is clearly manifested. Fourth, to cross over the river of saṃsāra: just as on a sturdy boat or raft hundreds of thousands of sentient beings rely without fear to cross to the other shore, so too on a treatise the Buddha and sentient beings rely without fear to reach the shore of nirvāṇa. Fifth, to illuminate sūtras and the like: just as a person holding a torch sees all forms without confusion, so too does a treatise illuminate the meanings of sūtras and the like without confusion. Sixth, to examine all dharmas, wholesome and otherwise: just as a gem appraiser recognizes jewels such as diamonds, so too does a treatise distinguish wholesome and other dharmas. Seventh, to show that the great masters of treatises are unshakable: just as Mount Meru rests upon the golden wheel and cannot be shaken by any violent winds, so too are the great masters of treatises, whose refutations of false treatises cannot be overthrown.