[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) › 4.20 # 大乘法苑義林章 4.20 大乘法苑義林章 4.20 - **Language:** Classical Chinese ### [4.20](https://indike.org/pramana/in.bauddha.taisho.1861.4.20) 第一辨所因者，略有二因：一者佛說所因、二者見起所因。佛說所因者，依《阿含》第十四卷〈梵動品〉，佛遊摩竭題國，遊行人間詣竹林園，止於講堂。時有梵志名為善念，其有弟子名梵摩達，師徒常共隨佛後行。善念梵志以無數方便毀佛法僧，其梵摩達以無量方便讚佛法僧。師弟二人各懷異意，共相違背，由習異見，異親近故。時諸比丘食後相共詣講堂中，作如是論：「甚奇！世尊有大神力、威德具足，盡知眾生志意所趣。善念梵志毀佛法僧，弟子梵摩達以無量方便稱讚如來法及比丘，各懷異心。」佛在靜室以淨天耳聞諸比丘如是言論，往詣講堂，知而故問：「向何所說？」諸比丘言：「向共談論：甚奇！世尊。乃至廣說，師弟二人各懷異見。」具陳彼事。世尊告曰：「若有毀謗佛法僧者，汝等不得懷忿結意心害於彼，若懷此意即自陷溺。若有讚歎佛法僧者，汝等於中不足為喜，若生喜心亦自陷溺。此是小弱凡夫，寡聞不達深義，直以所見如實讚歎佛法僧寶，更有餘法甚深微妙大法光明，唯有賢聖弟子能以此法讚歎如來。諸有沙門婆羅門等，於本劫本見、末劫末見種種無數，隨意所入，盡入六十二見中，無出過者。唯有如來，知此見處如是轉、如是執，又過於是，雖知不著。以不著故，即得寂靜無餘解脫，故名如來甚深微妙大法光明，賢聖弟子真實平等讚歎如來。」《瑜伽》亦說「謂由依彼能顯見趣不正法藏，師弟傳聞展轉相授為方便故。所以世尊說此諸見。」見起所因者，《瑜伽論》說「謂彼一切薩迦耶見以為因緣。因緣雖有或親或疎，親依我見，諸見方起。不爾便非，邊見所攝。由親依故說為邊見，疎相依者說為邪見，緣梵王常等有邪見故。」總是第一明所因也。 > First, regarding clarifying the causes, there are, in brief, two causes: the first is the cause for which the Buddha spoke \[of them\], and the second is the cause from which the views arise. As for the cause for which the Buddha spoke \[of them\], according to the fourteenth fascicle of the Āgama, the "Chapter on the Net of Brahmā" (Brahmajāla-sūtra): When the Buddha was wandering through the country of Magadha, walking among humanity, he arrived at the Bamboo Grove monastery and stayed in the lecture hall. At that time, there was a brahmacārin named Suppiya, who had a disciple named Brahmadatta; master and disciple constantly followed behind the Buddha. The brahmacārin Suppiya disparaged the Buddha, Dharma, and Saṅgha in countless ways, while his \[disciple\] Brahmadatta praised the Buddha, Dharma, and Saṅgha in immeasurable ways. Master and disciple harboured different thoughts, mutually contradicting each other, because of habitual practice of differing views and close association with different \[companions\]. At that time, after their meal, the monks assembled together in the lecture hall and discussed this, saying: "How extraordinary! The World-Honoured One possesses great supernormal powers and is fully endowed with majesty and virtue; he completely knows the inclinations of sentient beings' intentions. The brahmacārin Suppiya disparaged the Buddha, Dharma, and Saṅgha, while his disciple Brahmadatta praised the Tathāgata, the Dharma, and the monks in immeasurable ways—each harbouring a different mind." The Buddha, in his quiet chamber, heard this discussion of the monks with his pure divine ear. He went to the lecture hall, knowing \[what had happened\] yet deliberately asking: "What were you discussing just now?" The monks replied: "Just now we were discussing together: 'How extraordinary! The World-Honoured One,' and so forth at length, \[saying\] that master and disciple each harbour different views." They reported that matter in full. The World-Honoured One declared: "If there are those who slander the Buddha, Dharma, and Saṅgha, you must not harbour resentment or wrath in your minds, intending to harm them. If you harbour such thoughts, you will immediately sink and drown yourselves. If there are those who praise the Buddha, Dharma, and Saṅgha, you should not be overjoyed at it; if you give rise to a joyful mind, you will also sink and drown yourselves. These are weak ordinary persons of little learning, who do not comprehend the deep meaning, merely praising the treasures of the Buddha, Dharma, and Saṅgha straightforwardly according to what they have seen. There are other phenomena—the exceedingly profound, subtle, great illumination of the Dharma—with which only noble and sage disciples can praise the Tathāgata. All those śramaṇas and brāhmaṇas who, concerning the primordial kalpas and primordial views, or the subsequent kalpas and subsequent views, produce countless varieties according to whatever their minds enter upon—all of them enter entirely within the sixty-two views, with none exceeding them. Only the Tathāgata knows that these points of view turn in this way and are grasped in this way; moreover, he surpasses them, and though he knows them, he is not attached to them. Because he is unattached, he immediately attains the tranquil remainderless liberation. Therefore it is called the Tathāgata's exceedingly profound, subtle, great illumination of the Dharma, with which noble and sage disciples truly and equanimously praise the Tathāgata." The Yogācārabhūmi also states: "It is said that relying upon those incorrect repositories of doctrine that reveal viewpoints, using the oral tradition handed down from master to disciple as an expedient means, the World-Honoured One therefore spoke of these views." As for the cause from which the views arise, the Yogācārabhūmi states: "It is said that all of them take satkāyadṛṣṭi as their cause and condition. Although causes and conditions may be either direct or indirect, it is by directly relying on the view of self that the various views begin to arise. If it were not so, they would not be subsumed under extreme views. Because they directly rely \[on it\], they are spoken of as extreme views; those that indirectly rely \[on it\] are spoken of as false views, because taking Brahmā's eternity and so forth as objects constitutes false view." This concludes the first \[section\], clarifying the causes. > — English (machine translation) (machine translation) - [Previous: 4.19](https://indike.org/pramana/in.bauddha.taisho.1861.4.19) - [Next: 4.21](https://indike.org/pramana/in.bauddha.taisho.1861.4.21) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1861.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.4.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.4.20](https://indike.org/pramana/in.bauddha.taisho.1861.4.20) · Pramāṇa