[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) › [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716) › 1.28 # 妙法蓮華經玄義 1.28 妙法蓮華經玄義 1.28 - **Language:** Classical Chinese ### [1.28](https://indike.org/pramana/in.bauddha.taisho.1716.1.28) 私謂實相之法，橫破凡夫之四執，竪破三聖之證得。破凡夫可解。破聖者，三藏二乘，指但空為極。譬頗梨珠，一往似真，再研便偽。身子云：「我等同入法性，失於如來無量知見。」空有之旨，正破此證也。通教人，指但空、不但空共為極。譬雜色裹珠，光隨色變。緣所見之光，亡其本體；逐玄黃之色，墮落二乘。《大經》云「聲聞之人，但見於空，不見不空。」菩薩之人，非但見空，亦見不空。所見既殊，不二之旨正破此證也。別教人，指不但空為極。逈出二邊，如雲外月，棄邊取中，如捨空求空，不異之旨，正破此證。若彼有此無，則正法不遍，不盡之旨，亦破此證也。此等皆非佛甚微智，不與金剛藏意同。非佛證得本有常住，不與〈方便品〉同。不遍一切處，不與〈壽量品〉同。既不會正體，攝屬何法？但空，是化他之實；但不但，是自行化他之實。出二邊中，是自行之權。並他經所說，非今體也。今經體者，體化他之權實，即是自行之權實，如垢衣內身，實是長者。體自行化他之權實，即是自行之權實，如衣內繫珠，即無價寶也。自行之權，即自行之實。如一切世間，治生產業，皆與實相不相違背。一色一香，無非中道。況自行之實而非實耶！ > I privately suggest that the dharma of the true aspect of reality horizontally shatters the four attachments of ordinary beings, and vertically shatters the realizations attained by the three kinds of sages. Shattering ordinary beings is easily understood. As for shattering sages: the two vehicles of the Tripiṭaka consider mere emptiness (但空) to be the ultimate. They are like a crystal bead: at first glance it resembles a genuine gem, but upon further examination it proves false. Śāriputra said: "We have equally entered the dharma-nature, yet have missed out on the Tathāgata's immeasurable knowledge and vision." The import of "empty and existent" directly shatters this realization. Practitioners of the shared teaching consider mere emptiness together with non-mere emptiness (不但空) jointly to be the ultimate. They are like a gem wrapped in multi-colored cloth: its luster alters according to the colors. Following the luster they perceive, they lose its original substance; chasing after black and yellow colors, they tumble down into the two vehicles. The Great Sūtra \[Mahāparinirvāṇa-sūtra\] states: "The śrāvaka sees only emptiness and does not see non-emptiness. Bodhisattvas not only see emptiness, but also see non-emptiness." Since what they see is already distinct, the import of "non-duality" directly shatters this realization. Practitioners of the distinctive teaching consider non-mere emptiness to be the ultimate. It towers far above the two extremes, like the moon outside the clouds; discarding the extremes and grasping the middle, it is like abandoning emptiness to seek emptiness. The import of "not different" directly shatters this realization. If that exists and this does not, then the true Dharma does not pervade; the import of "inexhaustible" also shatters this realization. None of these constitute the Buddha's extremely subtle wisdom, and they do not share the intention of Vajragarbha. They are not the Buddha's realization of the fundamentally existent and permanently abiding, and thus do not agree with the "Expedient Means" chapter. They do not pervade all places, and thus do not agree with the "Life Span" chapter. Since they do not tally with the correct substance, to what dharma do they belong? Mere emptiness is the real of transforming others; both mere and non-mere is the real of both self-practice and transforming others. Transcending the middle of the two extremes is the provisional of self-practice. All of these are teachings of other sūtras, not the substance of the present sūtra. The substance of the present sūtra realizes that the provisional and real of transforming others are precisely the provisional and real of self-practice, just as the body within the dirty clothes is in reality the elder. It realizes that the provisional and real of both self-practice and transforming others are precisely the provisional and real of self-practice, just as the jewel sewn inside the garment is indeed an invaluable treasure. The provisional of self-practice is precisely the real of self-practice. It is like all worldly vocations and industries, none of which contradict the true aspect of reality. A single color or a single scent is nothing other than the Middle Way. How much more so could the real of self-practice fail to be the real! > — English (machine translation) (machine translation) - [Previous: 1.27](https://indike.org/pramana/in.bauddha.taisho.1716.1.27) - [Next: 1.29](https://indike.org/pramana/in.bauddha.taisho.1716.1.29) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1716.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.1.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.1.28](https://indike.org/pramana/in.bauddha.taisho.1716.1.28) · Pramāṇa