[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 45.5 # 法苑珠林 45.5 法苑珠林 45.5 - **Language:** Classical Chinese ### [45.5](https://indike.org/pramana/in.bauddha.taisho.2122.45.5) 夫納其理則言語絕。乖其趣則諍論興。然直言者德之本。納受者行之原。所以籍言而德顯。納受而行全。譬目短於自見必借鏡以觀形。髮拙於自理。必假櫛以自通。故面之所以形。明鏡之力也。髮之所以理。玄櫛之功也。行之所以芳。蓋言之益也。是故身之將敗。必不納正諫之言。命之將終。必不可處於良醫也。 > Now, when reason is received, speech ceases; when its import is violated, disputation arises. Thus straightforward speech is the root of virtue, and receptive acceptance is the source of practice. Therefore, relying on speech, virtue becomes manifest; through receptive acceptance, practice is made complete. For instance, the eye is deficient in seeing itself, so it must borrow a mirror to view its form; hair is clumsy at arranging itself, so it must employ a comb to untangle itself. Hence, that by which the face takes shape is the power of the bright mirror; that by which the hair is ordered is the efficacy of the dark comb; that by which conduct becomes fragrant is the benefit of words. For this reason, when a person is about to ruin themselves, they will surely not accept the words of correct remonstrance; when one's life is about to end, one can surely not be treated by an excellent physician. > — English (machine translation) (machine translation) - [Previous: 45.4](https://indike.org/pramana/in.bauddha.taisho.2122.45.4) - [Next: 45.6](https://indike.org/pramana/in.bauddha.taisho.2122.45.6) - [Up: 45](https://indike.org/pramana/in.bauddha.taisho.2122.45) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.45.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.45.5](https://indike.org/pramana/in.bauddha.taisho.2122.45.5) · Pramāṇa