[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) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 6.122 # 瑜伽師地論略纂 6.122 瑜伽師地論略纂 6.122 - **Language:** Classical Chinese ### [6.122](https://indike.org/pramana/in.bauddha.taisho.1829.6.122) 准論體性，有三：初標六門、次隨別釋、後問答辨。　「言論」者，以音聲為性，言說是體，言音是相，名詞是用，是三差別。　又由音聲起句、名、文，如次別故，立三差別。　或以音聲說一因二喻，立三差別。　「尚論」者，立世道理，不違世間所應尚論；立出世義，標勝名，不違尚論故。　諍論、毀謗論是言論起所因惡緣。　諍論有四：一、因諸欲起；二、欲侵奪、無攝受欲起；三、惡行所起；四、依諸見起。諍論因事所生，謗論因言所起。　順正、教導二論是言論起所因善緣。順正論是戒學善緣，教導論是定慧善緣。　最後二論應修習者，順正理故。　中間二論應遠離者，勿耽惡事及起惡言而興論故，為欲斷除興言可爾，亦即是彼修習攝。　初二種論應分別故，性通善惡，應修斷故。　論處所有六。「於王家」者，有德國王，平均識達，於彼可論，翻此不能。　「執理家」者，平均識達，斷善斷事家。　「大眾中」者，眾有平均識達者故。餘三可解。 > According to the nature of debate, there are three parts: first, indicating the six gates; next, following with distinct explanations; finally, analyzing via questions and answers. 'Discourse' has sound as its nature: verbal expression is the substance, spoken sound is the characteristic, and terminology is the function; these are the three distinctions. Again, because sound gives rise to sentences, names, and phonemes, which are sequentially distinct, three distinctions are established. Alternatively, by means of sound one states one reason and two examples, establishing three distinctions. 'Revered debate' establishes worldly principles that do not contradict what should be revered by the world; it establishes supramundane meanings and marks superior designations, thus not contradicting revered debate. Contentious debate and slanderous debate are the unwholesome conditions from which discourse arises. Contentious debate has four kinds: (1) arising due to desires; (2) arising from the desire to usurp or desire without receiving; (3) arising from unwholesome deeds; (4) arising based on views. Contentious debate arises on account of matters; slanderous debate arises on account of words. Accordant with the right and instructive debate are the wholesome conditions from which discourse arises. Debate accordant with the right is a wholesome condition for the training in morality; instructive debate is a wholesome condition for the training in concentration and wisdom. The last two debates are to be cultivated because they accord with correct principle. The middle two debates are to be avoided so that one does not engage in debate by indulging in evil matters or uttering evil words; if one speaks to eliminate them, that is permissible and is also subsumed under cultivation. The first two kinds of debate are to be discriminated because their nature extends across wholesome and unwholesome, and they are to be cultivated or severed accordingly. There are six locations of debate. 'In a royal household': where there is a virtuous king who is fair and discerning, one may debate there; the reverse cannot be done. 'In a household that upholds principle': a household of fair and discerning persons who judge the good and judge matters. 'Among the multitude': because among the multitude there are those who are fair and discerning. The remaining three can be understood. > — English (machine translation) (machine translation) - [Previous: 6.121](https://indike.org/pramana/in.bauddha.taisho.1829.6.121) - [Next: 6.123](https://indike.org/pramana/in.bauddha.taisho.1829.6.123) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1829.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.6.122) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.5.215) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.6.122](https://indike.org/pramana/in.bauddha.taisho.1829.6.122) · Pramāṇa