[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) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 1.18 # 大乘法苑義林章 1.18 大乘法苑義林章 1.18 - **Language:** Classical Chinese ### [1.18](https://indike.org/pramana/in.bauddha.taisho.1861.1.18) 第四體性不同，復分為二：初彰異計、後顯大乘。彰異計中，復分為二：初彰外道、後彰小乘。彰外道者，大類外道別有六計：一數論、二勝論、三明論、四聲顯論、五聲生論、六順世論。數論教體，說有二種：依本教法，體即自性三德為體；依末教法，五唯量中聲為教體。本唯是常，末是無常，然是轉變非為滅壞，滅壞之時即歸本故。其勝論師，以諸德中聲為教體，無常無礙。其明論者，婆羅門等執吠陀論聲唯是常，不取聲性，非能詮故。其能詮聲，詮於明論所詮之義。此教是常，所詮定故；餘一切教，皆無常聲以為教體。不說聲論別有名等，以說名等即是聲故。聲顯論者，聲體本有，待緣顯之，體性常住。此計有二：一者隨一一物各各有一能詮常聲，猶如非擇滅，以尋伺等所發音顯，音是無常，今用眾多常聲為體。二者一切法上但共有一能詮常聲，猶如真如，以尋伺等所發音顯。此音無常，今者唯取一常聲為體。其音響等但是顯緣，非能詮體。此二之中各有二種：一計全分，內外諸聲皆是常住；二計一分，內聲是常，外聲無常，非能詮故，猶如音響。故聲顯論總束為四，計一計多各通內外。其聲生論，計聲本無，待緣生之，生已常住，由音響等所發生故。此計有二：一計體多，猶如非擇滅。二計體一，猶若真如。音響生緣體無常法，今取新生常聲為體，以能詮故，響非能詮。此各有二：一計全分、二計一分，准前應知。還束為四：計一計多，各通內外。聲顯、聲生各有四種。順世外道，一切皆四大故，以常四大為體。合勝、數論并明論聲，總有十二外道教體。 > Fourth, differences in essential nature. This is again divided into two: first, revealing the different theories; second, revealing the Mahāyāna. In revealing the different theories, there are again two parts: first, revealing non-Buddhist theories; second, revealing Hīnayāna theories. In revealing non-Buddhist theories, non-Buddhists broadly comprise six distinct theories: 1. Sāṃkhya; 2. Vaiśeṣika; 3. Vedic theories (Vaidika); 4. the theory of sound manifestation (Śabdābhivyakti); 5. the theory of sound production (Śabdaprabhava); 6. Cārvāka (Lokāyata). For the teaching-essence of the Sāṃkhya, two kinds are explained: based on the fundamental teaching, the essence is the primal nature of the three qualities (guṇas); based on the derivative teaching, sound among the five subtle elements (tanmātras) is the teaching-essence. The fundamental is solely eternal, while the derivative is impermanent; yet it is a transformation, not a complete destruction, because at the time of destruction it returns to the fundamental. The Vaiśeṣikas take sound among the qualities (guṇas) as the teaching-essence, which is impermanent and unobstructed. As for the Vedic theorists, the Brāhmaṇas and others hold that the sound of the Vedas is solely eternal, not taking sound-nature \[itself\], because it is not expressive. Its expressive sound expresses the meaning expressed by the Vedic treatises. This teaching is eternal, because what is expressed is fixed; all other teachings take impermanent sound as their teaching-essence. They do not claim that the treatises on sound have separate names and so forth, because names and the like are just sound. For the theorists of sound manifestation, the essence of sound is fundamentally existent; awaiting conditions to be manifested, its essence is eternal. This theory has two variants: first, that for each individual thing there is a distinct expressive eternal sound, like non-analytical cessation; manifested by sounds produced by coarse and subtle examination, while the sound-producing utterance is impermanent, multiple eternal sounds are here used as the essence. Second, that all phenomena share only one expressive eternal sound, like tathatā; manifested by sounds produced by coarse and subtle examination, while this utterance is impermanent, only the single eternal sound is here taken as the essence. Resonances and echoes are merely conditions of manifestation, not the expressive essence itself. Between these two, each has two types: first, holding a complete division, that all internal and external sounds are eternal; second, holding a partial division, that internal sound is eternal, while external sound is impermanent because it is non-expressive, like an echo. Therefore, the theory of sound manifestation is summarized into four, holding either one or many, each applying to internal and external. The theorists of sound production hold that sound is fundamentally nonexistent, arises depending on conditions, and having arisen is eternal, being produced by resonances and echoes. This theory has two variants: first, holding that its essence is manifold, like non-analytical cessation; second, holding that its essence is single, like tathatā. Resonances and the causal conditions of production are impermanent phenomena; here, the newly produced eternal sound is taken as the essence because it is expressive, while the resonance is not expressive. Each of these has two types: first, holding a complete division; second, holding a partial division, which should be understood by analogy with the preceding. These are also summarized into four: holding one or many, each applying to internal and external. Sound manifestation and sound production each have four types. The Cārvākas, because everything consists of the four great elements, take the eternal four great elements as the essence. Combining the Vaiśeṣika, Sāṃkhya, and Vedic sound, there are twelve teaching-essences of non-Buddhists in all. > — English (machine translation) (machine translation) - [Previous: 1.17](https://indike.org/pramana/in.bauddha.taisho.1861.1.17) - [Next: 1.19](https://indike.org/pramana/in.bauddha.taisho.1861.1.19) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1861.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.1.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.1.18](https://indike.org/pramana/in.bauddha.taisho.1861.1.18) · Pramāṇa