[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) › [辯正論](https://indike.org/pramana/in.bauddha.taisho.2110) › 1.11 # 辯正論 1.11 辯正論 1.11 - **Language:** Classical Chinese ### [1.11](https://indike.org/pramana/in.bauddha.taisho.2110.1.11) 權旨者。世雄方便之教也。誘五濁之眾。逗三乘之機。接疲侶而置化城。引窮子而持糞器。如來歿後迦葉集經。所謂四種阿含八部譬喻。本生本事之旨。貫華散華之談。王宗之所分判。安叡之所編錄。為緣散說部袠彌多。言戒品者。代佛之為師。訓僧之令範也。亦出必由戶濟剋待舟。蓋萬善之梯基。五乘之脚足也。或約時約處隨事隨根。致有七聚別名五篇殊旨。開遮之說既異。輕重之相靡同。天竺流行乃分五部。中華傳習今有四焉。迦葉創其綱維。崛多分其條貫。教訓正俗。既非禮不成。滅惡生善。亦非戒不剋。佛在住持爰因憍梵。滅後傳授實啟波離。寔三業之司辰。乃六根之御史也。言禪門者。三學修心之紀也。能為得聖之因。最稱盡漏之要。是以聲聞繫想則水淨心池。菩薩熏修則華開意樹。禪能發慧佛有誠言。四等六通。憩禪林而始就。八除十入。依定窟而方成。智度論云。以禪定力服智慧藥。得神通已還化眾生。況復置世界於一毛。凝海水為五味。故曰。緣法察境唯寂乃照。其斯之謂歟。言呪術者。眾生滅罪之訓。毒害消伏之方。挫慢摧兇救危起死。如禪提逐鬼若先尼勅神。六字之除災。七佛之護命。反常合道因物成務。濟世之術孰若是乎。言論部者。摧邪立正。釋滯開矇之義府也。良以代移正像人變澆淳。直路難登邪途易入。致令雪山採藥爭收毒草。深水求珠競持瓦礫。故有通法聲聞傳燈菩薩。折彼邪論申此正經。鯨鯢既剪。五翳所以云亡。雰霧廓清。三光於焉遂朗。古錄序云。至聖繩墨曰經。弟子述經曰論。論者如丘明之作傳也。呵梨曰。經若有論義則易解。旃延以深了實諦。創乾度之文。諸聖以富洽名理。繼婆沙之說。次則成實毘曇鋒頴精密。考而詳之。蓋小乘之英華也。至於建無畏幢。馬鳴標其稱首。然正法炬。龍樹統其基源。百論破外以簡邪。中觀祛內之偏執。十二玄門之精詣。摩訶衍義之宏深。並大教之棟幹也。言注解者。就文現義。述而不作之儔也。並立像以取形。即事而出理。若生肇之注淨名。支陸之訓般若。屬詞灑落抗意標奇。昔仲尼既歿。寄微言於荀孟。大覺已逝。傳法印於通人。高山仰止實開矇滯者也。言章疏者。舉網提綱拾遺補闕。通一部之文義。亦所以備遺忘也。大法初度未遑解釋。衛安帛遠創啟玄章。自斯厥後競撝談柄。至於憑敷大品愛亮涅槃。集鏡毘曇靜琳成實。何但詞省意深。固亦義周文愜。猶丹青之寫狀。若水鏡之圖形也。並懸諸日月足稱罇爼矣。言傳記者。釋門記事之書也。如斑馬述作陳范修文。王隱之序晉儀。袁宏之著漢紀。斯並治民小術。動碩學之奇才。忠孝片善。搖史臣之芳翰。況三達易隱八戒難思。卓朗擅其嘉聲。法開播其清辯。帛祖既方諸嵇阮。支遁亦匹彼王何。高逸隱節之文。遯世遊方之錄。十科導世之士。五部利物之賢。美德形容簡素斯在矣。尋法王垂軌為息苦輪。既病有萬殊。故藥非一准致使牒盈天府偈積龍宮。香象八億。負初分而莫勝。羅漢五千。閱散華而靡遍。況乎數塵寶軸墨點玄言。十地覩而未詳。八恒觀而不測。豈儒道名法之類。能擬議其性海之門乎。 > “The provisional purports are the expedient teachings of the Hero of the World. He guides the multitudes of the five turbidities and accords with the capacities of the three vehicles. Welcoming weary companions, he erects the conjured city; leading the impoverished son, he has him carry the dung bucket. After the Tathāgata passed into extinction, Kāśyapa collected the sūtras—namely, the four kinds of Āgamas, the eight divisions of avadāna, the purports of jātaka and itivṛttaka, and discourses of gāthā and prose. They were divided and classified by Prince Zong, and compiled and cataloged by Dao’an and Sengrui. Because they were spoken according to varying conditions, the fascicles and rolls are exceedingly numerous. As for the precepts, they serve as the teacher in place of the Buddha and the exemplary model for instructing the saṃgha. Exiting must be through the doorway, and crossing over must rely upon a boat; they are the ladder and foundation of all ten thousand goods, and the feet and legs of the five vehicles. Formulated according to time and place, and according to circumstance and faculty, they give rise to distinct names of the seven categories and diverse purports of the five classes. Since their teachings on permission and prohibition differ, the aspects of light and heavy are not the same. When circulated in Tianzhu, they split into five divisions; transmitted and practiced in China, there are now four. Kāśyapa initiated their main ropes, and Upagupta divided their detailed strands. In instructing both monastics and laity, nothing is accomplished without ritual decorum; in extinguishing evil and producing good, nothing succeeds without the precepts. While the Buddha was in the world, the preservation \[of the Vinaya\] relied upon Gavāmpati; after his passing, its transmission was truly opened by Upāli. They are indeed the chronometer of the three karmic actions and the censor of the six sense faculties. As for the gate of dhyāna, it is the discipline for cultivating the mind among the three trainings. It serves as the cause for attaining sagehood and is most widely known as the essential factor for exhausting outflows. Therefore, when śrāvakas tether their thoughts, water becomes pure in the pool of the mind; when bodhisattvas perfume and cultivate, flowers bloom upon the tree of intention. Dhyāna can generate wisdom—the Buddha spoke true words on this. The four immeasurables and the six supernatural knowledges are attained only by resting in the forest of dhyāna; the eight liberations and the ten universal bases are accomplished only by relying upon the cave of samādhi. The Mahāprajñāpāramitopadeśa states: ‘Relying on the power of meditative concentration, one takes the medicine of wisdom; having attained supernatural knowledges, one returns to transform living beings.’ How much more so is this true for placing the world upon a single hair or solidifying the ocean water into the five flavors! Therefore it is said: ‘To observe objects based on phenomena—only when quiet can one illuminate.’ Does this not refer to such a state? As for incantations, they are instructions for living beings to extinguish sins and recipes to pacify and dispel poisonous harm. They humble pride, crush violence, rescue from danger, and raise the dead. Like Candī expelling demons, or like Śaṅkara commanding spirits; the disaster-dispelling of the six syllables, and the life-protecting of the seven Buddhas: they invert the conventional to accord with the Dao, and achieve affairs by adapting to circumstances. Among arts for succouring the world, which can compare to these? As for treatises, they are treasury houses of meaning that crush the heterodox and establish the correct, resolving blockages and enlightening the ignorant. Indeed, as eras shift between the true and resemblance Dharmas, people change from pure to decadent. The straight path is difficult to ascend, and heterodox ways are easy to enter, causing those gathering medicine on the Snowy Mountains to scramble for poisonous weeds, and those seeking pearls in deep water to vie in grasping broken tiles. Therefore, there are śrāvakas who master the Dharma and bodhisattvas who transmit the lamp: they refute those heterodox treatises and explicate these correct sūtras. When whales and leviathans have been removed, the five obscurations perish; when fogs and mists are cleared away, the three luminaries shine brightly. The preface of an ancient catalog states: ‘The carpenter’s line of the supreme sage is called a sūtra; the disciples’ explanation of the sūtras is called a treatise.’ A treatise is like Zuo Qiuming composing his commentary. Harivarman said: ‘If sūtras have treatises, their meaning is easily understood.’ Kātyāyana, because he deeply understood the real truth, created the text of the Jñānaprasthāna. The various sages, because they were richly versed in names and principles, continued the discourses of the Mahāvibhāṣā. Next, the Tattvasiddhi and Abhidharma have sharp and subtle formulations; when examined and scrutinized, they are the flower and brilliance of the Hīnayāna. As for erecting the banner of fearlessness, Aśvaghoṣa was foremost in reputation; as for lighting the torch of the true Dharma, Nāgārjuna governed its fundamental source. The Śataka Śāstra shatters external \[paths\] to distinguish the heterodox; the Mūlamadhyamakakārikā dispels internal one-sided clingings. The refined attainment of the Dvādaśamukha Śāstra and the grand depth of the Mahāyāna purport are together the pillars and ridgepoles of the great teaching. As for commentaries, they bring out the meaning following the text, belonging to the class of those who ‘transmit and do not create.’ They establish images to capture forms, and they deduce principles based on phenomena. Like Sengzhao and Daosheng annotating the Vimalakīrti-nirdeśa, or Zhi Daolin and Lu Fayan instructing on prajñā: their diction is unconstrained, and their lofty intents set forth the extraordinary. In the past, after Zhongni passed away, his subtle words were entrusted to Xunzi and Mencius; after the Great Awakened One had departed, the Dharma seal was transmitted to scholars of broad learning. Looking up to the high mountain indeed enlightens those who are ignorant and obstructed. As for subcommentaries, they lift the net and take hold of the main cord, gathering omissions and mending gaps, penetrating the textual meaning of an entire work, and also serving as a safeguard against forgetting. When the great Dharma was first brought across, there was no leisure for commentary; Wei Shidu and Zhu Fonian first opened the profound chapters. Ever since, scholars have vied in waving the conversational whisk. From Kang Senghui expounding the Pañcaviṃśatisāhasrikā-prajñāpāramitā, or Faliang and Huiliang expounding the Nirvāṇa Sūtra, to Jijing annotating the Abhidharma, or Jinglin annotating the Tattvasiddhi: not only are their words concise and their thoughts profound, but their principles are comprehensive and their expressions felicitous. They are like painting forms with vermilion and azure, or picturing shapes in clear water and a mirror. Together they hang suspended with the sun and moon, and are fully worthy of praise in affairs of state. As for biographies, they are historical records of the Buddhist fold. They are like the works composed by Ban Gu and Sima Qian, or the writings refined by Chen Shou and Fan Ye; Wang Yin writing the preface to the Jin court rituals, or Yuan Hong composing the Annals of the Later Han. These are merely minor arts for governing the common people, yet they stirred the extraordinary talents of great scholars; mere fragments of loyalty and filial piety set into motion the fragrant brushes of court historians. How much more so is this true when the three insights are easily obscured and the eight precepts difficult to conceive! Zhu Daoshuang enjoyed an excellent reputation, and Zhu Fakai spread his pure eloquence. Master Zhu Falan was compared to Ji Kang and Ruan Ji; Zhi Dun was also equated with Wang Bi and He Yan. There are writings on lofty recluse integrity and records of abandoning the world to wander far and wide. The masters of the ten categories who guide the world, and the worthy men of the five divisions who benefit living beings: their beautiful virtues and demeanors are fully preserved upon these simple bamboo and silk texts. When we investigate how the Dharma King handed down his models to halt the wheel of suffering, because diseases number in ten thousands of varieties, medicine cannot be based on a single rule. Consequently, tablets filled the celestial palaces, and verses accumulated in dragon dwellings. Even eight hundred million scented elephants could not bear the weight of the initial section; even five thousand arhats could not read through the scattered blossoms entirely. How much less can the ten stages comprehend, or eight Ganges-sands of beings measure, the precious scrolls as numerous as dust particles and the profound words dotted in ink! How could schools such as the Ru, Daoist, Names, and Legalist ever compare to or contemplate the gate to this ocean of essential nature?” > — English (machine translation) (machine translation) - [Previous: 1.10](https://indike.org/pramana/in.bauddha.taisho.2110.1.10) - [Next: 1.12](https://indike.org/pramana/in.bauddha.taisho.2110.1.12) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2110.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2110~en-mt.1.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2110.1.11](https://indike.org/pramana/in.bauddha.taisho.2110.1.11) · Pramāṇa