[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) › [出三藏記集](https://indike.org/pramana/in.bauddha.taisho.2145) › 9.79 # 出三藏記集 9.79 出三藏記集 9.79 - **Language:** Classical Chinese ### [9.79](https://indike.org/pramana/in.bauddha.taisho.2145.9.79) 自極教應世與俗而差。神道救物稱感成異。玄圃以東號曰太一。罽賓以西字為正覺。東國明殃慶於百年。西域辨休咎於三世。希無之與修空。其揆一也。有欲於無者。既無得無之分。施心於空者。豈有入空之照。而講求釋教者。或謂會理可漸。或謂入空必頓。請試言之。以筌幽寄。立漸者。以萬事之成莫不有漸。堅氷基於履霜。九成作於累土。學人之入空也。雖未員符。譬如斬木去寸無寸去尺無尺。三空稍登寧非漸耶。立頓者。以希善之功莫過觀於法性。法性從緣非有非無。忘慮於非有非無。理照斯一者。乃曰解空。存心於非有非無。境智猶二者。未免於有。有中伏結。非無日損之驗。空上論心。未有入理之効。而言納羅漢於一聽。判無生於終朝。是接誘之言。非稱實之說。妙得非漸理固必然。既二談分路兩意爭途。一去一取莫之或正。尋得旨之匠起自支安。支公之論無生以七住為道慧陰足十住則群方與能在迹斯異語照則一安公之辯異。觀三乘者始匱之因。稱定慧者終成之實。錄此謂始求可隨根。三入解則其慧不二。譬喻亦云。大難既夷乃無有三。險路既息其化即亡。此則名一為三。非有三悟明矣。生公云。道品可以泥洹。非羅漢之名。六度可以至佛。非樹王之謂斬木之喻。木存故尺寸可漸。無生之證。生盡故其照必頓。案三乘名教。皆以生盡照息。去有入空以此為道。不得取象於形器也。今無量義。亦以無相為本。若所證實異豈曰無相。若入照必同寧曰有漸。非漸而云漸。密筌之虛教耳。如來亦云。空拳誑小兒。以此度眾生。微文接麁漸說或允。忘象得意頓義為長。聊舉大較。談者擇焉。 > Since the ultimate teaching responded to the world, it differed from the mundane; the spiritual Way saves creatures, giving rise to differences in response to capacities. East of the Xuanpu Garden it is called the Great One; west of Kapiśa it is named the Rightly Awakened One. The eastern country clarifies misfortune and blessing within a single century; the western regions discern good and bad fortune across the three times. Longing for non-being and cultivating emptiness share the same principle. If one has desire for non-being, one lacks the lot to attain non-being; if one directs the mind to emptiness, how could one have the illumination that enters emptiness? Yet those who lecture on and seek the Buddhist teachings either say that union with principle may be gradual, or say that entry into emptiness must be sudden. Let us attempt to speak of this to serve as a fish-trap for profound lodging. Those who maintain gradualism hold that the accomplishment of all things is invariably gradual: solid ice begins with treading on frost; a nine-tiered tower is built by piling up earth. When a practitioner enters emptiness, though not yet fully in tally, it is like felling a tree: remove an inch and an inch is gone, remove a foot and a foot is gone. Climbing gradually through the three types of emptiness, how could it not be gradual? Those who maintain suddenness hold that the merit of seeking the good is surpassed by nothing more than contemplating the dharmatā. The dharmatā arises from conditions and is neither existent nor non-existent. Forgetting deliberate thought in neither existence nor non-existence, when principle and illumination become this one, that is termed understanding emptiness. If one fixes the mind on neither existence nor non-existence, so that object and cognition remain two, one has not escaped from existence. When fetters are suppressed within existence, there is not a lack of proof of daily reduction; yet when examining the mind on emptiness, there is not yet the efficacy of entering principle. To say that an arhat is admitted at a single hearing, or that the non-arising is settled in a single morning, are words of accommodation, not expressions that accord with the real. That wondrous attainment is not gradual is in principle necessarily so. Since the two discourses part ways and the two opinions contend, one discarding and one adopting without either being settled, we find that the master who grasped the essential meaning began with Zhi Daolin and Shi Dao'an. Zhi Gong's discourse on the non-arising took the seventh stage as the sufficient concealment of wisdom; at the tenth stage, one's ability extends to all directions; in traces these differ, but in terms of illumination they are one. Dao'an's discrimination of differences held that contemplating the three vehicles is the cause of initial deficiency, while praising concentration and wisdom is the reality of final accomplishment. In this record, it is held that initial seeking can accord with capacities, but once entered into understanding, wisdom is non-dual. Parables also state: once the great adversity is quelled, there are no longer three; once the perilous road is passed, the conjured city vanishes. This means calling the one three; it is evident that there are not three awakenings. Sengdao said: the limbs of the Way can reach nirvāṇa, but are not the name of the arhat; the six pāramitās can reach the Buddha, but are not the so-called tree king. In the analogy of cutting wood, because the wood remains, feet and inches can be gradual; but in the realization of the non-arising, because birth is exhausted, its illumination must be sudden. Examining the nominal teachings of the three vehicles, they all take the exhaustion of birth and the cessation of illumination, discarding existence and entering emptiness, as the Way; one must not take models from material vessels. Now, the Wuliangyi jing also takes marklessness as its foundation. If what is realized were truly different, how could it be called marklessness? If entry and illumination must be identical, how could it be said to be gradual? Saying it is gradual when it is not gradual is merely the provisional teaching of a secret trap. The Tathāgata also said: an empty fist deceives a little child; with this he saves living beings. Using subtle text to accommodate the coarse, the gradual exposition may be fitting; but forgetting the images to grasp the meaning, the sudden principle is superior. I have merely presented the general outline; let those who discuss it choose. > — English (machine translation) (machine translation) - [Previous: 9.78](https://indike.org/pramana/in.bauddha.taisho.2145.9.78) - [Next: 9.80](https://indike.org/pramana/in.bauddha.taisho.2145.9.80) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.2145.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2145~en-mt.9.79) — English, machine translation ## Linked texts (1) - [法華傳記](https://indike.org/pramana/in.bauddha.taisho.2068.2.19) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2145.9.79](https://indike.org/pramana/in.bauddha.taisho.2145.9.79) · Pramāṇa