[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) › [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123) › 10.167 # 諸經要集 10.167 諸經要集 10.167 - **Language:** Classical Chinese ### [10.167](https://indike.org/pramana/in.bauddha.taisho.2123.10.167) 夫二種莊嚴。慧名最勝。三品次第。智曰無愚。故經言。五度無智似若愚盲。所以波若勝出世間。破除諸有。釋論又言。佛是眾生母。波若能生佛。是則智為一切眾生之祖母。故外書云。叡哲欽明。乃稱放勛之德。仁義禮智。方曰宣尼之道。當惟智慧之法。不可不修。出世之因。無宜弗習。能排巨暗。譬滿月之照三途。巧遣眾毒。似摩柢之除萬惡。豈可任其恒沒守此長迷。取相交纏。我心縈結。常多有愛。恒富無明。未達因緣。不修對治。所以欝欝慢山殆高嵩華。滔滔愛水遂廣滄溟。或橫執斷常。偏論即離。神黃神白。我見我知。一脚恒翹。五邊長炙。食草學牛。噉糞如犬。或盛談下諦。寧識中道之宗或封執四違。豈悟大乘之旨。或謂冥初生覺。其外不知。世間定常唯此為貴。或復言非。有想是證涅槃。計自在天能成世界。愚戇昏瞢。庸昧頑踈。看指求月。守株求兔。薰蕕未辯。寧分菽麥。雖知歡笑。將𮂮𮂮而不殊。徒識語言。與狌狌而不異。良由不識空理常處無明。凡是倒心。皆名邪見。五住煩惱未減一毫。百八使纏森然尚在。是故大士。為求八字。不惜軀命。恐在緣中逢苦即退。故自剋心。以牢其志也。 > Now, of the two kinds of adornment, wisdom is called supreme; among the sequence of the three grades, knowledge is termed free of delusion. Thus the sūtra says: "The five perfections without wisdom are like the foolish and blind." Therefore prajñā surpasses the world and shatters all states of existence. The Commentary also says: "The Buddha is the mother of sentient beings, and prajñā can give birth to the Buddha." Thus wisdom is the grandmother of all sentient beings. Hence external books say: "Discerning, wise, reverent, and luminous: these praised the virtue of Fangxun; benevolence, righteousness, propriety, and wisdom: only these were called the Way of Xuan'ni." One must reflect that the teaching of wisdom cannot be left uncultivated; the cause of transcending the world ought not to go unpracticed. It can dispel great darkness, like the full moon illuminating the three destinies; it skillfully purges all poisons, like the modī herb eradicating ten thousand evils. How could one let oneself be perpetually submerged, keeping to this prolonged delusion—clinging to marks and becoming entangled, with one's mind wrapped in knots, always having much craving and constantly abounding in ignorance, not understanding causes and conditions and not cultivating counteragents? Thus the dense mountain of conceit grows almost as high as Song and Hua, and the billowing waters of craving subsequently become as wide as the vast ocean. Some arbitrarily cling to annihilationism or eternalism, onesidedly debating identity or difference; yellow spirits and white spirits; "I see and I know." They constantly raise one leg, or endlessly roast themselves on five sides; they eat grass in imitation of oxen, or consume dung like dogs. Some enthusiastically expound upon the lower truths, but how could they know the principle of the Middle Way? Some remain rigidly attached to the four inversions, so how could they comprehend the purport of the Great Vehicle? Some maintain that the primordial darkness produces consciousness, ignorant of what lies beyond it, asserting that worldly permanence alone is noble; others again claim that non-ideation is the realization of nirvāṇa, or imagine that Maheśvara can create the world. They are foolish, muddled, dim-witted, dull, vulgar, ignorant, obtuse, and alienated. They look at a finger seeking the moon; they guard a tree trunk waiting for a hare. They cannot distinguish fragrant from foul herbs, nor can they tell beans from wheat. Though knowing how to laugh and smile, they are no different from clay figurines; though having a mere knowledge of speech, they are not distinct from orangutans. This is truly because they do not recognize the principle of emptiness and constantly abide in ignorance. All inverted thoughts are called false views. The afflictions of the five entrenchments have not diminished by a single hair; the one hundred and eight fetters remain densely present. For this reason, the Great Beings, in order to seek eight characters, did not begrudge their bodies or lives. Fearing that in the midst of conditions they might meet suffering and immediately retreat, they disciplined their minds to fortify their resolve. > — English (machine translation) (machine translation) - [Previous: 10.166](https://indike.org/pramana/in.bauddha.taisho.2123.10.166) - [Next: 10.168](https://indike.org/pramana/in.bauddha.taisho.2123.10.168) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.2123.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2123~en-mt.10.167) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2123.10.167](https://indike.org/pramana/in.bauddha.taisho.2123.10.167) · Pramāṇa