[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) › [大乘法界無差別論疏](https://indike.org/pramana/in.bauddha.taisho.1838) › 1.9 # 大乘法界無差別論疏 1.9 大乘法界無差別論疏 1.9 - **Language:** Classical Chinese ### [1.9](https://indike.org/pramana/in.bauddha.taisho.1838.1.9) 初中有四句：一、或唯以名句文為性，謂以音聲但是所依，非正體故。《唯識論》云「若名等不異聲者，法詞無礙境應無別。」二、或唯以音聲為性，謂名句等依聲屈曲，假立無體故。《雜集論》云「成所引聲，謂諸聖說。」無性《攝論》第一云「依弘誓願，立菩提聲。」三、或具二為性，謂以耳意兩識，緣聲處法處二境，方得聞解故。《淨名經》云「有以音聲語言文字而作佛事。」又《十地論》云「說者以二事說，聽者以二事聞，謂音聲名字」等。四、或俱非聲名以為其性，謂二事即空故、文字性離故。《淨名經》云「夫說法者無說無示，其聽法者無聞無得。」《十地論》中，文字猶如彩畫虛空，音聲猶如空中風相，俱無所得。如是說法，即是不說說也。此四句中，別取前三通於小乘，具此四句唯在大乘。又此四句合為一教，以無異法故、有無無礙故。 > First, within \[the gateway of according with phenomena\], there are four propositions. 1. Or, \[the teaching\] has only names, phrases, and phonemes as its nature, meaning that sound is merely what it relies upon and is not the primary essence. The Vijñaptimātratāsiddhi says, 'If names and the like were not distinct from sounds, the cognitive objects of unobstructed understanding of dharmas and unobstructed understanding of expressions would not differ.' 2. Or, \[the teaching\] has only sound as its nature, meaning that names, phrases, and so forth are merely imputed without an intrinsic essence, based on the inflection of sounds. The Abhidharmasamuccayavyākhyā says, 'Sound produced by fulfillment refers to the speech of the noble ones.' The first fascicle of Asvabhāva's commentary on the Mahāyānasaṃgraha says, 'Based on the vast vow, the sound of bodhi is established.' 3. Or, \[the teaching\] possesses both as its nature, meaning that only when the two consciousnesses of ear and mind take as cognitive objects the two domains of the sound-realm and the dharma-realm are hearing and understanding achieved. The Vimalakīrtinirdeśa-sūtra says, 'There are \[buddha-fields\] that perform buddha-works by means of sounds, speech, and written words.' Also, the Daśabhūmikavyākhyā says, 'The speaker speaks by means of two things, and the listener hears by means of two things—namely, sounds and names,' and so forth. 4. Or, \[the teaching\] has neither sound nor names as its nature, meaning that both things are empty, and that the nature of words is detached \[from words\]. The Vimalakīrtinirdeśa-sūtra says, 'One who speaks the Dharma has nothing to say and nothing to show; one who listens to the Dharma has nothing to hear and nothing to attain.' In the Daśabhūmikavyākhyā, words are like painting in empty space, and sounds are like the marks of wind in space: in both cases nothing is attained. Preaching the Dharma in this way is precisely 'preaching without preaching.' Among these four propositions, taking the first three separately applies to the Hīnayāna; possessing all four propositions belongs exclusively to the Mahāyāna. Moreover, these four propositions combine into a single teaching, because there are no separate dharmas and because existence and non-existence are unobstructed. > — English (machine translation) (machine translation) - [Previous: 1.8](https://indike.org/pramana/in.bauddha.taisho.1838.1.8) - [Next: 1.10](https://indike.org/pramana/in.bauddha.taisho.1838.1.10) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1838.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1838~en-mt.1.9) — English, machine translation ## Linked texts (1) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.1.24) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1838.1.9](https://indike.org/pramana/in.bauddha.taisho.1838.1.9) · Pramāṇa