[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) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 2.83 # 華嚴經內章門等雜孔目章 2.83 華嚴經內章門等雜孔目章 2.83 - **Language:** Classical Chinese ### [2.83](https://indike.org/pramana/in.bauddha.taisho.1870.2.83) 外道者，在佛法外，故云外道。就九十六中，前四別件為一門。何以故？以此四道兩共相知，於諸世間作非法事。後有九十二，各別自領徒眾眷屬、若鬼若神，眾數不同。其數非一，各起異見錯亂佛法，廣如《九十六種外道經》說。此九十六種外道皆言是道，九十五種是邪佛，一種是真佛。邪佛惑人，似而不真；真佛無偽，正而不邪。如《地持論》說「那大迦栴延，共一客比丘同房宿。迦栴延為看客故，入三昧時，客比丘復入三昧。客比丘依三昧定力，看迦栴延心，不知依何禪。後出定問曰：『大德依何禪？』曰：『我依空三昧。』」今此九十六種異道，皆有神鬼映附者，由在小乘。三乘初方便中，應言教憶想之處，還有如此相似映附小乘，若剋契諦理心及三乘正無想，即無如上神鬼映附。若一乘義，為見聞中有普真普正，諸神鬼等亦不得便。今言九十五是邪、一種是正者，非謂獨一是正，皆綺互相望一種，當其佛法初入方便，故言一也。 > "Non-Buddhists" are outside the Buddha's Dharma, hence called non-Buddhists. Among the ninety-six, the first four are separately distinguished as one gate. Why is this? Because these four paths mutually acknowledge one another and perform illegitimate acts in the worlds. The subsequent ninety-two each lead their own assemblies and retinues, whether ghosts or spirits, differing in their numbers. Their numbers are not just one; each gives rise to deviant views that confuse the Buddha's Dharma, as explained in detail in the Sūtra on the Ninety-Six Kinds of Non-Buddhists. These ninety-six kinds of non-Buddhists all claim to be the path; ninety-five are false Buddhas, and one is the true Buddha. False Buddhas delude people, appearing similar but not true; the true Buddha is without deceit, correct and not deviant. As the Bodhisattvabhūmi states: "Nāḍa-Kātyāyana stayed in the same room with a guest monk. In order to observe the guest, when Kātyāyana entered samādhi, the guest monk also entered samādhi. Relying on the power of samādhi concentration, the guest monk observed Kātyāyana's mind, but did not know what dhyāna he was relying upon. Later, emerging from concentration, he asked: 'On what dhyāna does the Venerable rely?' Kātyāyana replied: 'I rely on the samādhi of emptiness.'" Now, these ninety-six kinds of heterodox paths all have spirits and ghosts possessing or accompanying them because they reside in the Hīnayāna. In the initial provisional means of the Triyāna, wherever there is conceptualization following the verbal teaching, there are still such similar possessions and accompaniments in the Hīnayāna; if one definitely accords with the mind of the truth of principle and the correct non-conceptualization of the Triyāna, there are no such possessions by spirits and ghosts as described above. In the meaning of the Ekayāna, since within seeing and hearing there is universal truth and universal correctness, the various spirits and ghosts also gain no vantage. Now, saying that ninety-five are deviant and one is correct does not mean that only one is correct by itself; they are all mutually viewed as one kind, corresponding to the initial entry into provisional means in the Buddha's Dharma, hence called one. > — English (machine translation) (machine translation) - [Previous: 2.82](https://indike.org/pramana/in.bauddha.taisho.1870.2.82) - [Next: 2.84](https://indike.org/pramana/in.bauddha.taisho.1870.2.84) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1870.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.2.83) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.2.83](https://indike.org/pramana/in.bauddha.taisho.1870.2.83) · Pramāṇa