[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) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 2.5 # 起信論疏筆削記 2.5 起信論疏筆削記 2.5 - **Language:** Classical Chinese ### [2.5](https://indike.org/pramana/in.bauddha.taisho.1848.2.5) 謂依下，釋也。然菩薩之智有權有實，實智詣理，虛通往來，符會真體，名洞契心源，心源即無相真理也。契此理故，名無生忍，即根本智也。權智幹事，建立佛法，成就眾生，隨其根性授與法藥，令得服行，名隨機巧妙之辯。謂順其根欲上中下品，故曰隨機。言無疎拙，曲成萬物而不遺，故名之為巧。巧無巧相，不可以言議思度，故名妙也。此智騰之於口，故名為辯。此辯有四有七。四謂四無礙辯，即法、義、詞、樂說也。亦名四無礙智，但在心在口用處不同，故得智辯之名，其體一也。七辯者，一捷辯，卒答不思須即言故；二無斷辯，相續連環而無竭故；三迅辯，明於理事，心無癡闇，言音迅疾如懸河故；四隨應辯，應於時機，無差異故；五無疎謬辯，所說契理，無差失故；六豐義味辯，名數理事皆無量故；七一切世間最上妙辯，此辯有五德：一甚深如雷、二清徹遠聞、三其聲哀雅如迦陵頻伽、四能令眾生入心愛敬、五若有聞者歡喜無厭。具此五者名最上也。此上四七之辯，皆因本智證理而後得，故名後得智。巧妙之相在次兩門，然聖智圓通，必須理事雙照，隨闕一種則非圓智。今論主迹居八地，正證無生，入真如門，即根本實智；照生滅門，隨彼事量一一觀察，知機設化，應根巧說，即後得權智。權實二智隨用雖殊，然體無二，依此一體圓智而建立論文。故《十地論》稱歎說者有三辯才智，謂真實智、體性智、果智。前二即根本、後得，後一即後得之用，謂依體性起言巧說，故言果也。今此所明通前三智也。 > "It means relying on..." and so forth is the explication. Now, a bodhisattva's wisdom has the provisional and the real. Real wisdom approaches principle, open and unimpeded in movement, conforming to the true essence; this is called "thoroughly according with the mind's source," the mind's source being the markless true principle. Because it accords with this principle, it is called the forbearance of non-arising, which is the fundamental wisdom. Provisional wisdom conducts affairs, establishing the Buddhadharma and perfecting sentient beings, dispensing the medicine of the Dharma in accordance with their faculties and dispositions so that they may take and practice it; this is called "skillful and wondrous eloquence that accords with capacities." That is, it accords with their capacities and desires—superior, middling, and inferior grades; hence it says "accords with capacities." Its words lack nothing and miss nothing, bending to fulfill all things without omission; hence it is named "skillful." The skillful is without marks of skill, beyond speech, discussion, thought, and reckoning; hence it is called "wondrous." When this wisdom issues forth from the mouth, it is named "eloquence." This eloquence is twofold: the fourfold and the sevenfold. The fourfold refers to the four unimpeded eloquences, namely in dharma, meaning, phrasing, and delightful speech. They are also called the four unimpeded wisdoms; it is merely that their applications differ when in the mind or in the mouth, and thus they receive the names of wisdom and eloquence, but their essence is one. As for the seven eloquences: first, swift eloquence, answering immediately without thought, speaking instantaneously; second, uninterrupted eloquence, continuous like interlocking links without exhaustion; third, rapid eloquence, clear about principle and phenomena, the mind without dark stupidity, speech and sound rapid like a hanging torrent; fourth, adapting eloquence, responding to the times and capacities without divergence; fifth, unblemished eloquence, what is spoken tallying with principle without error; sixth, eloquence rich in meaning and flavor, names, enumerations, principle, and phenomena all being immeasurable; seventh, eloquence supreme and most wondrous in all worlds. This eloquence has five virtues: first, it is deep as thunder; second, it is clear, resonant, and heard afar; third, its sound is plaintive and elegant like the kalaviṅka; fourth, it is able to make sentient beings enter into affection and reverence in their hearts; fifth, whoever hears it rejoices insatiably. Endowed with these five, it is called the most supreme. These four and seven eloquences are all acquired after realizing principle through fundamental wisdom; hence they are named subsequently acquired wisdom. The characteristics of skillfulness and wondrousness appear in the next two gates. However, holy wisdom is completely penetrating and must illuminate both principle and phenomena; lacking either one, it is not complete wisdom. Now, the treatise master's trace resides on the eighth ground, directly realizing non-arising and entering the gate of tathatā, which is fundamental real wisdom; illuminating the gate of arising and ceasing, observing each phenomenon according to its measure, knowing capacities to set up conversion, and expounding skillfully to suit faculties, which is subsequently acquired provisional wisdom. Although provisional and real wisdom differ in application, their essence is not two; relying on this one essence of complete wisdom, he established the text of the treatise. Thus the \*Daśabhūmika-śāstra\* praises the speaker as possessing three wisdoms of eloquence: real wisdom, essential wisdom, and resultant wisdom. The first two are the fundamental and subsequently acquired \[wisdoms\]; the last is the function of the subsequently acquired \[wisdom\], meaning that based on the essential nature, words are generated and spoken skillfully; hence it is called "resultant." What is clarified here encompasses these three wisdoms. > — English (machine translation) (machine translation) - [Previous: 2.4](https://indike.org/pramana/in.bauddha.taisho.1848.2.4) - [Next: 2.6](https://indike.org/pramana/in.bauddha.taisho.1848.2.6) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1848.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.2.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.2.5](https://indike.org/pramana/in.bauddha.taisho.1848.2.5) · Pramāṇa