[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) › [因明入正理論疏](https://indike.org/pramana/in.bauddha.taisho.1840) › 2.71 # 因明入正理論疏 2.71 因明入正理論疏 2.71 - **Language:** Classical Chinese ### [2.71](https://indike.org/pramana/in.bauddha.taisho.1840.2.71) 述曰：可破壞義、有遷流義名世也，墮世中故名間。《大般若》云：「是世間出，故名世間。造世間故、由世間故、為世間故、因世間故、屬世間故、依世間故，名為世間。」廣如第五百卷說。此有二種：一、非學世間，除諸學者，所餘世間所共許法。二、學者世間，即諸聖者所知麁法。若深妙法，便非世間。初非學世間者，即此所言月是懷兔，人頂骨不淨。一切共知月有兔故，說此因緣，如《西域記》。世間共知死人頂骨為不淨故。若諸外道對佛弟子，有法不簡擇，但總說言懷兔非月，以有體故，如日、星等。雖因、喻正，宗違世間，故名為過。然論但有宗、因無喻，《理門論》云：「又若於中由不共故，無有比量，為極成言相違義遣，如說懷兔非月，有故。」彼言意顯以不共世間所共有知故，無有道理可成比量，令餘不信者信懷兔非月，是故為過，正與此同。此論又言「如迦波離外道。」此名結鬘，穿人髑髏以為鬘飾。人有誚者，遂立量言：人頂骨淨宗，眾生分故因，猶如螺貝喻。能立因、喻雖無有過，宗違世間，共為不淨，是故為失。此二皆是非學世間，但有違共，無自他等。文唯說全，理亦應有一分違者。若有合說懷兔非日月，唯月一分違共世間，日不違故。 > The Commentary explains: Being subject to destruction and possessing the characteristic of flux is called "the world" (loka); falling within the world is called "in the midst" (antara). The Great Prajñāpāramitā Sūtra states: "Because it emerges from the world, it is called the world. Because it makes the world, because of the world, for the sake of the world, through the cause of the world, belonging to the world, and relying upon the world, it is called the world," as expounded at length in the five-hundredth fascicle. This is of two kinds: First, non-scholastic worldly consensus: the things commonly accepted by the ordinary world, excluding scholars. Second, scholastic worldly consensus: that is, the gross phenomena known to noble beings. If it is profound and subtle Dharma, then it is not worldly. As for the first, non-scholastic worldly consensus: it is precisely what is stated here, that the moon is the hare-bearer, and that human crania are impure. Because everyone commonly knows that the moon contains a hare, the background for this is described as in the Records of the Western Regions. The world commonly knows that the cranium of a dead person is impure. If non-Buddhists, against a Buddhist, do not qualify the subject (dharmin), but merely assert broadly that the hare-bearer is not the moon, because of possessing an entity, like the sun, stars, and so forth: although the reason and the example are correct, the proposition contradicts worldly consensus; hence it is called a fallacy. However, the treatise gives only the proposition and the reason, without an example. The Nyāyamukha states: "Furthermore, if within it, on account of being uncommon (asādhāraṇa), there is no inference, and it is set aside by the contradictory meaning of commonly recognized speech—as in saying that the hare-bearer is not the moon, because of existence." The meaning of those words reveals: because it is not commonly known in the world, there is no sound principle that can establish an inference to make those who do not believe believe that the hare-bearer is not the moon; therefore it is a fallacy, perfectly identical to this. This treatise also says, "Like the Kāpālika non-Buddhists." This means "garland-wearers," who string human skulls together to wear as garland ornaments. When people criticized them, they established this inference: "A human cranium is pure (proposition); because of being part of a sentient being (reason); like a conch shell (example)." Although the proving reason and example are without fault, the proposition contradicts worldly consensus, which universally holds it to be impure; therefore it is a fault. Both of these belong to non-scholastic worldly consensus; they only involve contradicting common consensus, with no separate self or other. The text only mentions the total, but logically there should also be partial contradiction. If one were to say jointly that the hare-bearer is neither the sun nor the moon, only the part concerning the moon contradicts common worldly consensus, because it does not contradict the sun. > — English (machine translation) (machine translation) - [Previous: 2.70](https://indike.org/pramana/in.bauddha.taisho.1840.2.70) - [Next: 2.72](https://indike.org/pramana/in.bauddha.taisho.1840.2.72) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1840.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1840~en-mt.2.71) — English, machine translation ## Linked texts (1) - [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830.1.105) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1840.2.71](https://indike.org/pramana/in.bauddha.taisho.1840.2.71) · Pramāṇa