[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) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 4.21 # 止觀輔行傳弘決 4.21 止觀輔行傳弘決 4.21 - **Language:** Classical Chinese ### [4.21](https://indike.org/pramana/in.bauddha.taisho.1912.4.21) ○次息緣務者，務，事也。今簡隨自意者，且約善惡無記以論。若約諸經，非不須此，故二十五法通為四種三昧前方便也。故隨自意依經方法，眾務亦息。「弔慶」等者，弔凶，慶吉，俯下，仰上，低屈，昂申，造往，聘迎。《說文》云「造，就也。聘，問也。」「況復」下，舉況。一弔一慶已損高蹤，終日追尋，何道之有？「更結」等者，《釋名》云「州者，注也。郡國注仰也。」《風俗通》云「州者，疇也。疇，類也。」《說文》云「田界也。」敦者，勸也。《孝傳》云「三州人者契為父子，長者為父，次為長子，次為幼弟。父令填河以造宅，久填不滿，為父所責。二子發誓：『若必孝誠，使填河有徵。』發是誓已，河為之滿。」又蕭廣濟《孝子傳》云「昔三人各一州，皆孤露惸獨。三人暗會，於一樹下相問，寧為斷金之契。二人曰善，乃相約為父子。梁朝破，三人離。」「五郡」者，《釋名》云「人所群聚曰郡。天子制地千里，分為百郡。」蕭廣濟《孝子傳》云「昔五郡人，謂中山郡、常山郡恒州、魏郡魏州、鉅鹿郡刑州、趙郡趙州。此五人者，少去鄉里，孤無父母。相隨至衛國，結為兄弟。長字元重，次叔重，次仲重，次季重，次雉重。朝夕相事財累三千，於空城中見一老母，兄弟議曰：『拜此老母以之為母。』因拜曰：『願為母。』母乃許焉。事之若親，經二十四年，母忽染患，口不能言。五子仰天而歎曰：『如何孝誠無感，母忽染患而不能言。若我有感，使母得語。』應時能言，謂五子曰：『我本是太原陽猛之女，嫁同郡張文堅。文堅身死，我有兒名烏遺，七歲值亂遂亡所之。我子胸前有七星之文，右足下有黑子。』語未竟而卒。五子送喪，會朝歌令晨出，忘其記囊，謂五子所竊，收三重禁。二重詣河內告枉，具書始末。河內太守乃是烏遺，因大哭曰：『吾生不識父母，而母為他所養。』馳使放三重。後奏五人為五縣令。」世孝雖爾，今出家之人捨所親、棄恩愛，居蘭若、修三昧，更結異姓以為兄弟父母，如彼三州五郡者，誡之誡之，倒之甚矣。故引「倒裳」等以喻之。《毛詩．刺齊》云「有挈壺氏，知漏刻之官。漏刻不節，君臣服亂，而倒裳求領，禮度昏亂。」今以此意斥顛倒耳。「三伎能」等者，伎字應從女，謂女藝也。從人者，害也，非今文意。「醫方卜筮」等者，醫者療病工也，方謂方疏，卜者除疑也。《周禮》云「卜以決疑，不疑何卜？」筮者，決也。泥塑刻木、填彩描畫、彈棋圍棋。書謂六書，《釋名》云「書，庶也，紀庶物也。書亦曰著，著萬物故。」《周禮》有六書，謂指事、像形、形聲、會意、轉註、假借、思之可知。呪詛禁術，以有此用，故致害己，美角折、皮文披，膏有明故煎、鐸有聲故毀。搖之令鳴，以宣教令，文事振木鐸，武事振金鐸。劉子云：「龜以智自害，翠以羽自殘，丹以含色磨肌，石以抱玉碎質。」《睒經》云「象為牙死，犀為角亡，翠為羽自殘，麋鹿為皮肉害。」人引《莊子》云「不用以為全生之大用」，語同意異。我佛法中，藏衒曜、隱厚德、全無生、應法界，方名大用。故知莊以燕支離，肩高於頂、頤隱於臍、五管在上，若賜疾者粟，我則有分；若差役者兵，我則無用，是名全生之大用。全此殘疾者生，未知何用？無德可隱，例亦不成。「而當樹林招鳥」等者，經云「譬如大樹，眾鳥集之，則有枯折之患。」腐，敗肉也。譬如蒼蠅，集於臭肉，反增肉臭。「豈不」下，雙合二譬。「摧折」合樹林，「污辱」合臭肉。如是之人，摧折自行、污辱三寶。壞枝葉曰摧，壞貞質曰折，事理失故。「問答勝負」者，負者不剋。又負者問不測答，答不稱問，皆名為負。又荷之在背，為他所負，故名為劣。《莊子》曰「有力者負而趨之，而昧者不覺。」昧，暗劣也。以勝負故，因法致失。累世怨讎所生之處，常相中害。為是義故，勝負過深。如《賢愚經》，佛與比丘向毘舍離，到一河邊，見五百牧牛人及五百捕魚人共挽一魚，身有百頭，驢騾等類。眾人驚怪。佛至其所，三問云：「汝是迦毘黎不？」皆答言：「是。」佛問：「教汝者今在何處？」答：「在阿鼻地獄。」阿難白佛：「何故問魚以為迦毘黎？」佛言：「過去迦葉佛時，有婆羅門博達多聞，生於一子，唯不勝沙門。父臨終時囑其子曰：『汝慎勿與沙門論議。』父歿後，母教言：『汝識見高明，有勝汝者不？』答：『唯不勝沙門。』母問：『汝何以不勝？』答：『彼若問我，我不能答。』母言：『汝作沙門，學得竟還來。』便從母語，少時學通三藏。母問：『勝未？』答：『彼若問我，我未與他等。』母教言：『更論議時，當罵辱之。』後時論屈，便罵言：『沙門識見，劇於百獸。』如是非一。故受魚身，其頭百狀。」佛言：「賢劫盡猶故未出。」阿難及大眾聞已皆言：「口業不可不慎。」爾時牧牛捕魚人者，今合掌向佛聞說善來得四果者是。常人勝負招報不輕，況三昧者彌為妨亂。「領」者，錄也、理也，亦受也。「持」者，記憶也。事功曰勞。《呂氏春秋》曰「勞者，精神則散也。」今以事倦為勞，非功勞也。詩云：在心為志。「倦」者，不力也。「暇」者，閑也、安也。心性如水、真理如珠，緣務如攪、慮生如濁、迷理如昏。慮速迷真，何能閑安修止觀也。「此事尚捨」等者，舉益況損。學正經論領持憶記等，助道有益，爾時尚捨，況人事等而不捨耶？若非修習三三昧時，多聞增智慧、多聞是道場，以如說行起於多聞。廣讀諸異論，則知智者意。聞不習觀尚得遠為信行乘種，豈有不學而成三昧？若尋常行人有引此者，不應爾也。但勝負是非，一向須廢。若外學者，小乘教中十二時許為伏外道一時習外，若大乘中初心菩薩一向不許。《淨名》云「若好雜句文飾者，多是新發意菩薩。」此斥不許習外。且令進行至六根淨位，學應不難。「諸業雖有力」等者，借彼業文以成理觀。《大論》第五釋業中云「生死輪載人，諸煩惱結使，大力自在轉，無能禁止者。諸業雖無量，不逐不作者。如風不入實，水流不仰行。」「伎術」者，術者，道藝也。理觀則以神通而為道藝。「未得聖果不得修通」者，以神通法於佛法為伎能。今未得道，不許修學，如息伎術也。佛因調達未得聖道得通造逆，是故佛制。若實得道，尚自不許無事現通。如《阿含》中佛告比丘：「若現通者有三過患：一令不信者言：有瞿曇乃至梵天皆能現變。二者諸不信者言：有乾陀羅呪能觀他心。三者教誡通，若使現者唯我能為。」修三昧者忽發神通須急棄之，有漏之法虛妄故也。言「障般若」者，種智般若自具諸法、能泯諸相，未具已來但安於理，何須事通？若專於通，是則障理。習學觀中「瓦礫」，亦是《大經》春池喻中，如前學問問答中所引習學，即此中意也。乃至「不應於彼小逕中學」者，總斥也。未得無生而習世智者，無益於道。如《僧鏡錄》俗學無裨。錄中云「婆爾尼外道自造聲論，教一弟子。其師死後，却事弟子學此聲明，終朝受杖而不能得。有阿羅漢見而笑之，本所造論而學不得。」《大論》曰「習外道典者，如以刀割泥，泥無所成而刀日損。」又云「讀外道典者，如視日光令人眼暗。」是故文中令至佛眼一切種智，何法不備。問：前持戒等三明觀心義，皆約三諦以顯極理。何故此中生活但對於愛，人事但對於業，伎能以對事通，學問以對世智耶？答：亦應准前。今寄此四並但從事者，即此四事以為能妨，還以三諦而為所妨。準於伎術習學觀中云「如得如意珠及一切種智」，故知愛業所妨亦同。 > Next, regarding 'ceasing practical engagements and tasks': 'tasks' (务) means affairs. Here, distinguishing them for 'following one's own intention' is discussed for the time being in terms of wholesome, unwholesome, and indeterminate. If viewed according to the various sūtras, this is not something unnecessary, and thus the twenty-five methods serve generally as the preparatory expedients for the four kinds of samādhi. Therefore, when following one's own intention according to the methods of the sūtras, all practical tasks are also ceased. > > Regarding 'condolences, congratulations,' and so forth: condoling is for misfortune; congratulating is for good fortune; bending down is lowering; looking up is raising; bowing low is bending; holding high is extending; paying visits is going to see; and social calls are inviting. The \*Shuowen \[jiezi\]\* says: '"To visit" (\*zao\*) means to approach. "To make a social call" (\*pin\*) means to inquire.' > > From 'how much more' onward, a comparison is raised. A single condolence or congratulation already impairs one's lofty conduct; pursuing them all day long, what Way could there be? > > Regarding 'further binding' and so forth: The \*Shiming\* says: 'A province (\*zhou\*) means an influx (\*zhu\*); commanderies and kingdoms look up to it like an influx.' The \*Fengsu tong\* says: 'A province (\*zhou\*) means a category (\*chou\*); \*chou\* means a class.' The \*Shuowen\* says: 'The boundary of fields.' 'To cement' (\*dun\*) means to encourage. The \*Xiaozhuan\* (Biographies of Filial Sons) says: 'Men from three provinces pledged to be father and sons: the eldest was the father, the next was the eldest son, and the next was the younger brother. The father ordered them to fill a river to build a residence. Having filled it for a long time without completing it, they were reprimanded by the father. The two sons made a vow: "If our filial devotion is truly sincere, let there be a sign in filling the river!" Having made this vow, the river was completely filled.' > > Moreover, Xiao Guangji's \*Xiaozizhuan\* says: 'In ancient times, three men each came from a different province, all being orphaned and solitary. The three secretly met under a tree and asked one another if they would make a bond sharp enough to cut metal. Two men said, "Splendid!" and they pledged to be father and sons. When the Liang dynasty fell, the three were separated.' > > Regarding the 'five commanderies': The \*Shiming\* says: 'Where people gather together is called a commandery (\*jun\*). The Son of Heaven established a territory of a thousand leagues, dividing it into a hundred commanderies.' > > Xiao Guangji's \*Xiaozizhuan\* says: 'In ancient times, men from five commanderies—namely, Zhongshan Commandery, Changshan Commandery in Hengzhou, Wei Commandery in Weizhou, Julu Commandery in Xingzhou, and Zhao Commandery in Zhaozhou—these five men left their hometowns in their youth, being orphans without parents. Following each other, they arrived in the state of Wei and bound themselves as brothers. The eldest was styled Yuanzhong, the next Shuzhong, the next Zhongzhong, the next Jizhong, and the next Zhiqing. Serving one another morning and evening, their wealth accumulated to three thousand \[pieces of money\]. In an empty city, they saw an old mother. The brothers deliberated, saying: "Let us bow to this old mother and take her as our mother." They bowed and said: "We wish you to be our mother." The mother then agreed. They served her like their own kin. After twenty-four years, the mother suddenly fell ill and could not speak. The five sons looked up to heaven and sighed, saying: "How is it that our filial sincerity brings no response, and our mother has suddenly fallen ill and cannot speak? If we have any efficacy, let our mother be able to speak!" At that moment she was able to speak, and told the five sons: "I was originally the daughter of Yang Meng of Taiyuan, and married Zhang Wenjian of the same commandery. When Wenjian died, I had a son named Wuyi, who was seven years old when, encountering disorder, went missing. My son had a pattern of seven stars on his chest and a black mole under his right foot." Before she finished speaking, she died. As the five sons escorted the funeral, it coincided with the Magistrate of Chaoge going out in the morning; having forgotten his official sack, he thought the five sons had stolen it, and imprisoned them with threefold security. Two of them went to Henei to report the injustice, setting down the beginning and end in full detail. The Grand Administrator of Henei turned out to be Wuyi, whereupon he wept bitterly and said: "Throughout my life I never knew my parents, while my mother was cared for by others!" He dispatched messengers posthaste to release the three. Later, he petitioned for the five men to be made magistrates of five counties.' > > Though worldly filial piety is like this, if renunciants today abandon their kin, cast aside love and affection, reside in the araṇya, and cultivate samādhi, yet still bind themselves to different surnames as brothers, fathers, and mothers like those of the three provinces and five commanderies—beware of this, beware of this! It is extremely upside down. Therefore, 'putting garments upside down' and so forth is cited as an analogy. The \*Mao Poetry\* in 'Ci Qi' says: 'There was the Keeper of the Clepsydra, the official who knew the water clocks. When the water clocks were not regulated, the attire of ruler and ministers became chaotic, searching for the collar with clothes inverted, and the rules of propriety fell into confusion.' Here this intention is used merely to censure being upside down. > > Regarding 'three skills and abilities' and so forth: the character \*ji\* (伎) should take the female radical (技/妓), meaning women's crafts. Taking the person radical means to harm, which is not the meaning of the present text. Regarding 'medical prescriptions, divination' and so forth: 'physician' means an artisan who cures illness; 'prescriptions' refers to written formulas; 'divination' (\*bu\*) means dispelling doubts. The \*Zhouli\* says: 'Divination is used to resolve doubts; if there is no doubt, why divine?' 'Sortilege' (\*shi\*) means determining. Clay modeling, wood carving, applying colors and painting, playing flick-chess and go. 'Calligraphy' means the six scripts. The \*Shiming\* says: 'Writing (\*shu\*) means manifold (\*shu\*); it records manifold things. Writing is also called displaying (\*zhu\*), because it displays the ten thousand things.' The \*Zhouli\* has six scripts: pointing to affairs, pictographic, phono-semantic, associative compounds, mutually explanatory, and phonetic loan; one may know them upon reflection. Spells, incantations, and prohibitive arts: because one possesses these applications, they bring harm to oneself. 'Fine horns are broken; patterned hides are stripped; fat is boiled because of its illumination; bells are destroyed because of their sound.' Shaking it causes it to sound so as to proclaim teachings and orders: for civil affairs one shakes a wooden bell, and for military affairs one shakes a metal bell. Liu Zi says: 'The turtle harms itself with its intelligence; the kingfisher mutilates itself with its feathers; cinnabar wears down its flesh by containing color; the stone shatters its body by holding jade.' The \*Shan jing\* says: 'Elephants die for their tusks; rhinoceroses perish for their horns; kingfishers mutilate themselves for their feathers; elaphures and deer are harmed for their hides and meat.' > > People cite \*Zhuangzi\*: 'Using non-use as the great use of preserving life.' The phrasing is similar, but the meaning is different. In our Buddhadharma, hiding radiance, concealing abundant virtue, perfecting non-arising, and responding to the dharma-dhātu is what is truly called 'great use.' Therefore we know Zhuangzi's Yanzhi Li—his shoulders higher than his crown, his chin hidden at his navel, his five organs at the top; when grain was bestowed on the sick, he had a share; when soldiers were conscripted, he had no use—this was called the 'great use of preserving life.' To preserve the life of this deformed person, for what use could it be? Having no virtue to conceal, the analogy also fails. > > Regarding 'like a forest attracting birds' and so forth: the sūtra says: 'Just as when many birds flock to a great tree, there is the disaster of it drying up and breaking.' 'Putrid' means rotten meat. Just as when green flies gather on stinking meat, they only increase the stink of the meat. From 'how could it not' onward, both analogies are brought together: 'breaking' corresponds to the forest; 'defiling' corresponds to the stinking meat. Such people break their own practice and defile the Three Jewels. Destroying the branches and leaves is called breaking (\*cui\*); destroying the solid core is called snapping (\*zhe\*); this is because both phenomena and principle are lost. > > Regarding 'victory and defeat in questions and answers': 'defeat' means failing to prevail. Furthermore, 'defeat' means that the question fails to fathom the answer, or the answer does not correspond to the question—both are called defeat. Moreover, to carry something on one's back, being borne down by another, is called inferior. \*Zhuangzi\* says: 'A strong man carries it on his back and runs away, while the benighted does not notice.' 'Benighted' means dark and inferior. Because of victory and defeat, loss is brought about on account of the Dharma. As reciprocal enemies across successive lifetimes, in the places where they are born they constantly strike down and harm one another. For this reason, the fault of victory and defeat is extremely deep. > > As in the \*Xianyu jing\* (Sūtra of the Wise and the Foolish), the Buddha was heading to Vaiśālī with the monks. Arriving at a riverbank, they saw five hundred cowherds and five hundred fishermen together dragging a single fish that had a hundred heads, like those of donkeys, mules, and the like. The assembly was astonished. The Buddha went to that place and asked three times, 'Are you Kapila or not?' It answered each time, 'I am.' The Buddha asked, 'Where is the one who instructed you now?' It replied, 'In the Avīci Hell.' Ānanda said to the Buddha, 'Why do you ask the fish whether it is Kapila?' The Buddha said: 'In the past, at the time of Kāśyapa Buddha, there was a brāhmaṇa of vast erudition who had a son who could only not prevail over the renunciants. When the father was on the verge of death, he exhorted his son, saying: "Take care not to debate with renunciants!" After the father died, his mother instructed him, saying: "Your discernment is lofty and bright; is there anyone who surpasses you?" He replied: "I only cannot prevail over the renunciants." The mother asked: "Why can you not prevail?" He answered: "If they question me, I cannot answer." The mother said: "Become a renunciant, and return when your study is finished." He followed his mother's words, and in a short time mastered the Tripiṭaka. The mother asked: "Do you prevail now?" He answered: "If they question me, I am still not their equal." The mother instructed him, saying: "When you debate again, you must insult and revile them!" Later, when he was refuted in debate, he reviled them, saying: "The discernment of renunciants is worse than a hundred beasts!" This happened not just once. Therefore, he received the body of a fish with a hundred kinds of heads.' The Buddha said: 'Even when the Worthy Kalpa is exhausted, he will still not have escaped.' When Ānanda and the great assembly heard this, they all said: 'One cannot but be cautious regarding verbal karma!' At that time, the cowherds and fishermen were those who then joined their palms toward the Buddha, heard the proclamation 'Welcome,' and attained the four fruits. If ordinary people incur no light retribution for victory and defeat, how much more does it cause hindrance and distraction for one in samādhi! > > Regarding 'to master' (\*ling\*): it means to record, to order, and also to receive. 'To retain' (\*chi\*) means to remember. The effort of affairs is called toil (\*lao\*). The \*Lüshi chunqiu\* says: 'When one toils, the spirit is scattered.' Here, fatigue from affairs is considered toil; it is not meritorious toil. The \*Poetry\* says: 'In the mind it is the aspiration.' 'Fatigued' (\*juan\*) means lacking energy. 'Leisure' (\*xia\*) means idleness and peace. The mind-nature is like water; the true principle is like a pearl; practical engagements are like churning; arising thoughts are like turbidity; deluded understanding of principle is like darkness. With thoughts racing and obscuring the real, how could one have the leisure and peace to cultivate calming and contemplation? > > From 'if even this is to be abandoned' onward, benefits are raised to compare with losses. Learning the correct sūtras and treatises, mastering, retaining, and remembering them, is beneficial in aiding the path; if even at that time they are abandoned, how much more should worldly human affairs and the like not be abandoned? If it is not when cultivating the three samādhis, much hearing increases wisdom, and much hearing is the bodhimaṇḍa, since acting in accordance with what is spoken arises from much hearing. By extensively reading various different treatises, one comes to know the intentions of the wise. Even hearing without cultivating contemplation can still serve remotely as a vehicle-seed of practice through faith; how could one achieve samādhi without learning? If ordinary practitioners cite this, they should not do so. Only victory and defeat, right and wrong, must be abandoned altogether. > > As for non-Buddhist learning, in the Hīnayāna teaching, it is permitted during one period out of twelve to study non-Buddhist texts for the sake of subduing non-Buddhists; in the Mahāyāna, for an initial-mind bodhisattva, it is not permitted at all. The \*Vimalakīrti\* says: 'Those who take pleasure in mixed phrases and literary embellishments are mostly newly resolved bodhisattvas.' This censures and disallows non-Buddhist learning. One should first be made to advance until reaching the stage of the purification of the six sense faculties, when learning will not be difficult. > > Regarding 'though various karmas are powerful' and so forth: the text on karma is borrowed there to accomplish contemplation of principle. In Chapter 5 of the \*Dazhidulun\* explaining karma, it says: 'The wheel of birth and death carries men; the fetters of all afflictions turn with great power and autonomy, with none able to stop them. Though various karmas are immeasurable, they do not pursue those who do not create them; just as the wind does not enter what is solid, and flowing water does not run upward.' > > Regarding 'skills and arts' (\*jishu\*): 'arts' (\*shu\*) means the skills of the Way. In the contemplation of principle, supernormal powers are taken as skills of the Way. 'Without having attained the noble fruits, one must not cultivate supernormal powers': because the dharmas of supernormal powers are considered skills and abilities within the Buddhadharma. Now, having not yet attained the Way, one is not permitted to cultivate and learn them, just as one ceases skills and arts. The Buddha laid down this precept because Devadatta, without having attained the noble path, obtained supernormal powers and committed heinous deeds. Even if one has truly attained the Way, one is still not permitted to manifest supernormal powers without reason. As in the \*Āgama\*, the Buddha told the monks: 'Manifesting supernormal powers has three faults: first, it causes non-believers to say, "Gautama up to Brahmā can all manifest transformations"; second, non-believers will say, "There is the Gāndhārī spell that can observe the minds of others"; third, the supernormal power of admonition—if it is to be manifested, only I can do it.' If a practitioner of samādhi suddenly manifests supernormal powers, they must urgently discard them, because contaminated dharmas are false and deceptive. > > Regarding 'obstructing prajñā': prajñā of the knowledge of all aspects inherently contains all dharmas and is able to extinguish all marks. Before it is complete, one should simply rest in the principle; why need phenomenal supernormal powers? If one focuses exclusively on supernormal powers, this obstructs the principle. The 'rubble and tiles' in the contemplation on learning also comes from the analogy of the spring pond in the \*Mahāparinirvāṇa-sūtra\*; as with the learning cited above under study and question-and-answer, this is the meaning intended here. Down to 'one should not study along that narrow path': this is an overall censure. Learning worldly knowledge before attaining non-arising brings no benefit to the path. Just as in the \*Sengjinglu\*, worldly learning has no benefit. The record says: 'The non-Buddhist Pāṇini composed a grammar treatise himself and taught one disciple. After his master died, he in turn served the disciple to learn this grammar, receiving the cane morning and evening without being able to master it. An arhat saw this and laughed at him, unable to learn the very treatise he had composed.' The \*Dazhidulun\* says: 'Studying non-Buddhist scriptures is like using a knife to cut mud: nothing is accomplished with the mud, while the knife is blunted day by day.' It also says: 'Reading non-Buddhist scriptures is like staring at sunlight: it blinds a person's eyes.' Therefore, the text bids one reach the Buddha-eye and the knowledge of all aspects, where what dharma is not fully present? > > Question: The previous three explanations of the contemplation of mind regarding keeping precepts, etc., all revealed the ultimate principle according to the three truths. Why is livelihood here paired only with craving, human affairs paired only with karma, skills and abilities paired with phenomenal supernormal powers, and learning paired with worldly knowledge? > > Answer: It should also follow the previous \[explanations\]. Here, by relying on these four purely in terms of phenomenal affairs, these four affairs are taken as that which causes obstruction, while the three truths are taken as that which is obstructed. Following what is said in the contemplation of skills and arts and learning—'like obtaining the wish-fulfilling jewel and the knowledge of all aspects'—we know that the obstruction by craving and karma is also the same. > — English (machine translation) (machine translation) - [Previous: 4.20](https://indike.org/pramana/in.bauddha.taisho.1912.4.20) - [Next: 4.22](https://indike.org/pramana/in.bauddha.taisho.1912.4.22) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1912.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.4.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.4.21](https://indike.org/pramana/in.bauddha.taisho.1912.4.21) · Pramāṇa