[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) › [盂蘭盆經讚述](https://indike.org/pramana/in.bauddha.taisho.2781) › 1.3 # 盂蘭盆經讚述 1.3 盂蘭盆經讚述 1.3 - **Language:** Classical Chinese ### [1.3](https://indike.org/pramana/in.bauddha.taisho.2781.1.3) 經曰如是者　述曰。下出所聞法。如者稱理之言。是者簡非之稱。若如不即理以之為非。如即理如故云為是。亦可是信相也。信即內心決定為習。道之某相。乃發言即可勸物同趣。所以口心決定即為信相。信相既入道之始。如是亦經序之初。依佛地論。如是之言信可審定。謂如是法。我昔曾聞此事如是。齊此當言定無有異。又云。如是總言。依四義轉。一依譬喻。謂。當所說如是文句。如我昔聞。此以今譬古。二依教海。謂。告時眾汝等當聽。我昔所聞。三依問答。謂。有問言。汝當所說昔定聞耶。故次答言。如是我聞。四依許可。謂。結集之時。諸菩薩眾咸共請言。如汝所聞。當如是說。傳法菩薩便許彼言如是當說。如我所聞。具此四義故曰我聞。上來證信分訖　經曰一時者　述曰。下明發起分有四句。一明起教時。二明起教主。三明起教處所。四明起教人。一時者起教時。謂。說者法義天真朗然啟悟。聽者即翹心注想文句無倒。斯即法澤降流之日。德侶蒙賴之辰故曰一時。若不爾者。字名句等說聽時異。云何言一。或能說者得陀羅尼於一字中。一剎那領能說能持一切法門。或能聽者得許耳根一剎那領得一字時。拾餘一切皆無障礙悉能領受故名一時。或相會過時分無別故名一時。即是說聽共相會遇同一時義故名一時。 > The sūtra says: "Thus" (\*evaṃ\*). Commentary: Below, it brings out the Dharma that was heard. "Thus" (\*ru\*) is an expression that tallies with the principle; "this" (\*shi\*) is an appellation that distinguishes the non-erroneous. If "thus" did not accord with principle, one would consider it erroneous; since it accords with principle, it is therefore said to be "this." It can also be the characteristic of faith. Faith is the internal mind's firm determination as a habit. A certain aspect of the path is then expressed in words to encourage beings to tend toward the same; therefore, when mouth and mind are firmly determined, that is the characteristic of faith. Since the characteristic of faith is the beginning of entering the path, "thus" is also the beginning of the sūtra's preface. Relying on the \*Buddhabbūmi-upadeśa\*, the words "thus" can be verified with certainty: that is to say, "Such a Dharma, I formerly heard; this matter was thus." Up to this point, it should be said that there is definitely no discrepancy. It also says: the general expression "thus" operates relying on four meanings: 1. Relying on analogy: that is to say, the sentences and phrases to be spoken now are just as I formerly heard; this uses the present as an analogy for the past. 2. Relying on the ocean of teaching: that is to say, telling the assembly of that time, "You all should listen to what I formerly heard." 3. Relying on questions and answers: that is to say, someone asks, "Did you definitely hear formerly what you are about to say?" Therefore, he answers in turn, "Thus have I heard." 4. Relying on assent: that is to say, at the time of the council, the assembly of bodhisattvas all requested together, "As you have heard, you should speak thus." The bodhisattva transmitting the Dharma then assented to them, saying, "Thus shall I speak, as I have heard." Possessing these four meanings, it is therefore said: "I have heard." This concludes the section confirming faith above. The sūtra says: "At one time." Commentary: Below, it clarifies the introductory section, which has four phrases: first, clarifying the time when the teaching arose; second, clarifying the master of the teaching's arising; third, clarifying the place where the teaching arose; fourth, clarifying the person for whom the teaching arose. "At one time" is the time when the teaching arose. That is to say, the speaker's Dharma-meaning was inherently bright and clearly awakened, and the listeners raised their hearts and focused their thoughts, without inverted perception of the words and phrases. This is the day when the rain of the Dharma showered down, the moment when the virtuous companions received benefit; hence it is called "at one time." If it were not so, the characters, names, and phrases would differ between the times of speaking and listening; how could it be called "one"? Or, the one capable of speaking has attained dhāraṇī, so that in a single syllable and in a single moment, he grasps, is able to speak, and can uphold all Dharma gates; or the one capable of listening has attained such an auditory faculty that in a single moment, upon grasping one syllable, he can receive all the rest without obstruction and comprehend them all; hence it is called "at one time." Or, meeting together without discrepancy in time, it is called "at one time." That is to say, speaking and listening meeting together at the same time is the meaning; hence it is called "at one time." > — English (machine translation) (machine translation) - [Previous: 1.2](https://indike.org/pramana/in.bauddha.taisho.2781.1.2) - [Next: 1.4](https://indike.org/pramana/in.bauddha.taisho.2781.1.4) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2781.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.3) — English, machine translation ## Linked texts (1) - [佛地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.buddhabhumisutra!buddhabhumisutrasastra*zh-xuanzang.1.11) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2781.1.3](https://indike.org/pramana/in.bauddha.taisho.2781.1.3) · Pramāṇa