成唯識論了義燈 2.75

2.75

然白馬法師為作五過：一、例現不成過；二、無熏種增過；三、佛果增減過；四、違害自教過；五、朋助異宗過，廣如疏述。法師乃橫智舟於苦海，開惠日於昏城，指妙寶之前途，暢明珠之後說。五愆星舉，七辯霞張，引學者之珠知，啟後進之法目，遂緣茲義，覺解便生，兼曾濫廁，學流頗承餘論，法歸分別，寶貴斵磨，故依五過略為十失。雖知爝火無旋於曦耀，懸露詎擬於清飈，然妙高始起於一微，大海剏興於數渧，故勿輕於末學，為獎後生之勝識，聊因希法之研潭，粗述此科之云爾，餘多得失且置不言。

However, Master Baima formulated five errors [against this]: first, the error of failing to establish the parallel with active manifestation; second, the error of increase in seeds without perfuming; third, the error of increase and decrease in the Buddha-fruit; fourth, the error of contradicting one's own teaching; fifth, the error of siding with and aiding heterodox schools—as detailed in his commentary. The Master sailed his vessel of wisdom across the sea of suffering, opened the sun of wisdom in the dark city, pointed to the future path of wonderful jewels, and expressed the subsequent discourse of luminous gems. The five errors rose like stars, the seven eloquence spread like rosy clouds, guiding scholars to gem-like knowledge and opening the Dharma eyes of later students. Thereupon, taking this meaning as an occasion, understanding arose; having formerly mingled among the ranks of learners, I received much of the remaining discourse; since phenomena return to discernment and jewels are prized through polishing, based on these five errors I have outlined ten faults. Although I know that a spark of fire cannot whirl against the brilliance of the sun, and hanging dew cannot vie with the clear gale, yet Mount Meru began from a single fine dust, and the great ocean was initially formed from a few drops. Therefore, do not disparage late learners; to encourage the superior discernment of future generations, briefly prompted by the deep pond of seeking the Dharma, I roughly state this rubric as follows, leaving aside the many other merits and demerits without speaking of them.