[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) › [大乘百法明門論開宗義記](https://indike.org/pramana/in.bauddha.taisho.2810) › 1.4 # 大乘百法明門論開宗義記 1.4 大乘百法明門論開宗義記 1.4 - **Language:** Classical Chinese ### [1.4](https://indike.org/pramana/in.bauddha.taisho.2810.1.4) 顯近緣者。論起所緣復有二種。一造論所緣。二傳譯所緣。造論緣者。此論既從本事分出。所緣不離瑜伽師地。故最勝子瑜伽釋云。令說此論所緣云何。謂諸有情無始時來。於一切法處中實相。無知疑惑顛倒僻執。起諸煩惱發有漏業。輪迴五疑受三大苦。如來出世方便為說種種妙法處中實相。令諸有情知一切法。如是如是空故非有。如是如是有故非空。了達諸法非空非有。遠離疑惑顛倒僻執。起處中行永斷諸障。得三菩提證寂滅樂。佛涅槃後六百歲來。部執競興多著有見。謗大乘法毀滅真宗。龍猛菩薩證極喜地。採集大乘無相空教。造中論等究暢真要。除彼有見。聖提婆等諸大論師。造百論等弘闡大義。由是眾生復著空見。至佛滅後九百年初。無著菩薩位證初地。得法光定發大神通。事大慈尊請說此論。理無不窮事無不盡。文無不釋義無不詮。疑無不遣執無不破。行無不修果無不證。離前二見住中道理。起處中行速證涅槃。無著菩薩有異母弟。位階加行身號世親。即佛所記付法藏中第二十二傳法主也。本習小乘遍通異部。造論五百隱蔽大乘。無著愍之託疾命誘。中路聞誨方信大乘。改軌弘揚造論五百。具如別傳。此但粗明。以瑜伽論義廣文繁。學者難尋莫知旨趣。遂造此論略亦方隅。即是造論之緣起也　傳譯緣者。大唐貞觀有大三藏遍覺大師。身號玄奘俗姓陳氏。洛邑人也。遊五印度境學三藏。玄文名立業成來歸本土。文帝待以國師之禮。乃詔令其翻譯經論。盛得高蹤具如別傳。此論即我三藏大師。貞觀二十三年於京大慈恩寺譯。總是第二論所緣竟。 > Regarding revealing the proximate conditions: the conditions for the treatise's arising are of two kinds: first, the condition for composing the treatise; second, the condition for transmitting and translating it. As for the condition for composing the treatise: since this treatise derives from the Vastusaṃgrahaṇī, its condition does not depart from the Yogācārabhūmiśāstra. Therefore Jinaputra's Commentary on the Yogācārabhūmi states: "What is the condition for teaching this treatise? Sentient beings from beginningless time have had ignorance, doubt, and inverted, perverse attachments regarding the real characteristic of the middle in all dharmas; they produce defilements and initiate sāsrava karma, transmigrating among the five realms and undergoing the three great sufferings. The Tathāgata appeared in the world and skillfully preached various marvelous dharmas of the real characteristic of the middle for their sake, causing sentient beings to know all dharmas: being empty in such and such ways, they are not existent; being existent in such and such ways, they are not empty. Thoroughly understanding that all dharmas are neither empty nor existent, they leave far behind doubt and inverted, perverse attachments, generate the practice of the middle, eternally sever all hindrances, attain the three bodhis, and realize the bliss of tranquil extinction. For six hundred years after the Buddha's nirvāṇa, sect attachments arose competitively, mostly clinging to the view of existence, slandering the Mahāyāna Dharma, and destroying the true doctrine. Bodhisattva Nāgārjuna realized the ground of Utmost Joy (Pramuditā-bhūmi), gathered the Mahāyāna teaching of signlessness and emptiness, and composed treatises such as the Mūlamadhyamakakārikā, thoroughly elucidating the true essentials and eliminating those views of existence. Great treatise masters such as holy Āryadeva composed the Śataśāstra and other works to broadly illuminate the great doctrine. Because of this, sentient beings again clung to the view of emptiness. At the beginning of the nine hundred years after the Buddha's extinction, Bodhisattva Asaṅga realized the rank of the first bhūmi, attained the Samādhi of Dharma Light, manifested great supernormal powers, served the Great Compassionate Honored One \[Maitreya\], and requested the teaching of this treatise. There is no principle it does not exhaust, no phenomenon it does not encompass; no text it does not explain, no meaning it does not express; no doubt it does not dispel, no attachment it does not break; no practice it does not cultivate, no fruit it does not realize. Leaving behind the former two views and abiding in the principle of the middle way, one produces the practice of the middle and swiftly realizes nirvāṇa. Bodhisattva Asaṅga had a half-brother of different maternal descent, whose rank was at the stage of application (prayogamārga) and who was named Vasubandhu; he was precisely the twenty-second lineage master of Dharma transmission prophesied by the Buddha in the transmission of the Dharma treasury. Originally studying the Hīnayāna, he was comprehensively versed in the different sects; he composed five hundred treatises, concealing the Mahāyāna. Asaṅga took pity on him and, pretending illness, summoned and enticed him. Hearing the instruction halfway, he only then believed in the Mahāyāna; changing his path to propagate it, he composed five hundred treatises, as fully detailed in the separate biography. This is merely a rough clarification. Because the Yogācārabhūmiśāstra's meanings are extensive and its text voluminous, students found it difficult to search through and did not know its drift; thereupon he composed this treatise, providing a brief outline as well. This is precisely the condition for composing the treatise. As for the condition for transmitting and translating: in the Zhenguan era of the Great Tang, there was the Great Master of Universal Awakening, the Great Tripiṭaka Master, named Xuanzang, whose secular surname was Chen, a native of Luoyang. He journeyed through the five regions of India, studying the Tripiṭaka. Having established fame in the profound texts and accomplished his task, he returned to his home country. Emperor Taizong treated him with the courtesy due to a National Preceptor and issued an imperial decree ordering him to translate sūtras and treatises; the flourishing of his lofty legacy is fully detailed in the separate biography. This treatise was translated by our Tripiṭaka Master in the twenty-third year of Zhenguan at the Great Ci'en Monastery in the capital. The second section, on the treatise's conditions, is finished. > — English (machine translation) (machine translation) - [Previous: 1.3](https://indike.org/pramana/in.bauddha.taisho.2810.1.3) - [Next: 1.5](https://indike.org/pramana/in.bauddha.taisho.2810.1.5) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2810.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2810~en-mt.1.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2810.1.4](https://indike.org/pramana/in.bauddha.taisho.2810.1.4) · Pramāṇa