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# 宋高僧傳 3.49

宋高僧傳 3.49

- **Language:** Classical Chinese

### [3.49](https://indike.org/pramana/in.bauddha.taisho.2061.3.49)

第六直語密語者。二種作句，涉俗為直，涉真為密，如「婆留師」是。一、是直非密，謂「婆留師」翻為「惡口住」，以惡口，人人不親近故。二、是密非直，「婆留師」翻為「菩薩所知彼岸」也，既通達三無性理，亦不為眾生所親近故。三、兩亦句，即同善惡真俗，皆不可親近故。四、二非句，謂除前相故。又「阿毘持呵婁（目『數數得定』）」，「欝婆提（目『生起拔根弃背』）」、「娑羅（目『真實離散亂』）」。此諸名在經論中，例顯直、密語義也。更有胡、梵文字，四句易解。凡諸類例括彼經詮，解者不見其全牛，行人但隨其老馬矣。

> Sixth, direct speech and esoteric speech: forming propositions in two ways, touching upon the conventional is direct, and touching upon the ultimate is esoteric, such as pharuṣa. 1. Direct and not esoteric: when pharuṣa is translated as 'dwelling in harsh speech', because with harsh speech, nobody approaches close to one. 2. Esoteric and not direct: when pharuṣa is translated as 'the other shore known by the bodhisattva', because once one has penetrated the principle of the three non-natures, one is likewise not approached closely by sentient beings. 3. Both: that is, being the same as good and evil, ultimate and conventional, neither can be approached closely. 4. Neither: that is, eliminating the aforementioned characteristics. Furthermore, abhidhyālu (meaning 'repeatedly attaining absorption'), utpatti (meaning 'arising, uprooting, and turning away'), and sāra (meaning 'true reality free from distraction'). These various terms in the sūtras and treatises exemplify direct and esoteric meanings. Furthermore, regarding Hu and Sanskrit scripts and words, the four propositions are easy to understand. As a rule, all such categories encompass the purport of those scriptures; those who understand do not see the whole ox, and practitioners merely follow the old horse.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2061~en-mt.3.49) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2061.3.49](https://indike.org/pramana/in.bauddha.taisho.2061.3.49) · Pramāṇa
