[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) › 3.31 # 起信論疏筆削記 3.31 起信論疏筆削記 3.31 - **Language:** Classical Chinese ### [3.31](https://indike.org/pramana/in.bauddha.taisho.1848.3.31) 然此下，三、會五教也。然但佛說成教，人尚曰宗，宗教不異，由是本疏隨教而辨。今則以經料揀，故有寬狹不同也。一經容多教者，如《華嚴》中具說十惡十善，即人天教也；說四諦十二因緣，即小乘教；具列地位，即分教。三天偈云：法性本空寂，無取亦無捨，性空即是佛，不可得思量，即始教。如心佛亦爾，如佛眾生然，心佛及眾生，是三無差別，即終教。初發心時便成正覺，即頓教。一切無礙，即圓教也。餘經之中或五四三二多少不定。宗具多經者，如此一論宗百餘本大乘經也。隨何等者，但是諸經了義，皆此所宗。又如一切經中空義，皆是三論所宗。餘皆倣此。此上所明，但約宗教俱寬義說。若約狹義，如前五教各詮一義，互不相通。如一經只詮一義，此名教狹。宗隨教說亦復如是，此名宗狹也。 > In "However, this..." below, third, he reconciles the five teachings. Yet, simply put, what the Buddha preached constitutes the teachings (jiào), while what persons esteem is called the tenor (zōng). Teachings and tenor are not distinct; hence the root commentary analyzed them according to the teachings. Here, however, sorting them through sūtras yields differences in scope (broad and narrow). As for "a single sūtra accommodating multiple teachings": for example, the \*Avataṃsaka-sūtra\* fully expounds the ten unwholesome actions and ten wholesome actions, which is the human-and-heaven teaching; it expounds the four truths and twelve links of dependent origination, which is the Hīnayāna teaching; it fully enumerates stages and ranks, which is the differentiated teaching. The verse by the three devas says: "The dharmatā is originally empty and quiescent, neither grasping nor relinquishing; emptiness of nature is itself the Buddha, which cannot be conceived"—this is the initial teaching. "As the mind is, so is the Buddha; as the Buddha is, so are sentient beings; the mind, Buddha, and sentient beings—these three are without distinction"—this is the final teaching. "At the very moment of initial aspiration, one immediately achieves correct enlightenment"—this is the sudden teaching. "All things are unobstructed"—this is the perfect teaching. Other sūtras may contain five, four, three, or two teachings, varying in number. As for "a tenor encompassing many sūtras": this treatise takes as its tenor more than one hundred Mahāyāna sūtras. As for "whatever \[sūtras\]": whatever contains the definitive meaning (nītārtha) among the sūtras is taken as the tenor here. Furthermore, just as the meaning of emptiness in all sūtras constitutes the tenor of the Three Treatises, all others are modeled on this. What has been elucidated above is stated merely in terms of the broad sense where both teaching and tenor are expansive. In the narrow sense, just as each of the aforementioned five teachings expresses only one doctrine and they do not mutually penetrate, so if one sūtra expresses only one doctrine, this is called "narrow teaching." The tenor articulated following the teaching is also like this; this is called "narrow tenor." > — English (machine translation) (machine translation) - [Previous: 3.30](https://indike.org/pramana/in.bauddha.taisho.1848.3.30) - [Next: 3.32](https://indike.org/pramana/in.bauddha.taisho.1848.3.32) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1848.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.3.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.3.31](https://indike.org/pramana/in.bauddha.taisho.1848.3.31) · Pramāṇa