[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) › [鐔津文集](https://indike.org/pramana/in.bauddha.taisho.2115) › 2.4 # 鐔津文集 2.4 鐔津文集 2.4 - **Language:** Classical Chinese ### [2.4](https://indike.org/pramana/in.bauddha.taisho.2115.2.4) 敘曰。余昔以五戒十善。通儒之五常為原教。急欲解當世儒者之訾佛。若吾聖人為教之大本。雖概見而未暇盡言。欲待別為書廣之。原教傳之七年。會丹丘長吉遺書。勸余成之。雖屬草以所論未至焚之。適就其書。幾得乎聖人之心。始余為原教。師華嚴經先列乎菩薩乘。蓋取其所謂依本起末門者也。師智度論而離合乎五戒十善者也。然立言自有體裁。其人不知頗相誚訝。當時或為其改之。今書乃先列乎人天乘。亦從華嚴之所謂攝末歸本門者也。旨哉五戒十善則不復出其名數。吾所以為二書者。蓋欲發明先聖設教之大統。以諭夫世儒之不知佛者。故其言欲文其理欲簡。其勢不可枝辭蔓說。若曲辨乎眾經之教義。則章句者存焉。知余譏余其原教廣原教乎。廣原教凡二十五篇。總八千一百餘言。是歲丙申也振筆于靈隱永安山舍。 > Preface: In the past, taking the five precepts and ten virtues as corresponding to the five constants of the Confucians, I wrote \*Yuanjiao\* (Tracing the Teachings to their Source), in urgent desire to resolve the contemporary Confucians' slander against the Buddha. As for our Sage's great foundation in establishing the teachings, though I presented its general outline, I lacked the leisure to speak of it exhaustively, intending to wait and write a separate work to expand upon it. Seven years after \*Yuanjiao\* had circulated, it happened that Changji of Danqiu sent a letter urging me to complete it. Although I drafted it, because the arguments did not attain \[the desired standard\], I burned it. Just recently I completed this book, coming close to capturing the mind of the Sage. When I first wrote \*Yuanjiao\*, taking the \*Avataṃsaka Sūtra\* as a model, I first laid out the bodhisattva vehicle, adopting what it calls the 'approach of relying on the fundamental to give rise to the derivative.' Modeling upon the \*Mahāprajñāpāramitōpadeśa\* (\*Dazhidulun\*), I separated and combined the five precepts and ten virtues. Yet the establishing of words naturally has its own proper form; people did not understand this and rather reproached and marvelled at it, so at that time I altered it for their sake. The present book, however, first lays out the human and heavenly vehicles, also following what the \*Avataṃsaka\* calls the 'approach of gathering the derivative and returning to the fundamental.' How profound! As for the five precepts and ten virtues, I do not list their names and numbers again. The reason I composed these two books was that I wished to elucidate the great lineage of the former Sage's establishment of the teachings, so as to instruct those worldly Confucians who do not understand the Buddha. Therefore, its words aim for literary grace and its principles aim for simplicity; the circumstance did not allow for branched phrasing and rambling discourse. If one were to make intricate distinctions among the doctrines of the various scriptures, the verse-and-chapter exegetes are already there for that. Whether they understand me or deride me—will it not be on account of \*Yuanjiao\* and \*Guang yuanjiao\*? \*Guang yuanjiao\* consists of twenty-five essays in all, totaling more than eight thousand one hundred words. In this year, \*bingshen\*, I took up my brush at the Yong'an mountain lodge of Lingyin. > — English (machine translation) (machine translation) - [Previous: 2.3](https://indike.org/pramana/in.bauddha.taisho.2115.2.3) - [Next: 2.5](https://indike.org/pramana/in.bauddha.taisho.2115.2.5) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2115.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2115~en-mt.2.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2115.2.4](https://indike.org/pramana/in.bauddha.taisho.2115.2.4) · Pramāṇa