[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) › 1.6 # 妙法蓮華經玄義 1.6 妙法蓮華經玄義 1.6 - **Language:** Classical Chinese ### [1.6](https://indike.org/pramana/in.bauddha.taisho.1716.1.6) 所言「妙」者，「妙」名不可思議也。所言「法」者，十界、十如、權實之法也。「蓮華」者，譬權實法也。良以妙法難解，假喻易彰！況意乃多，略擬前後，合成六也。一、為蓮故華，譬為實施權。文云「知第一寂滅，以方便力故，雖示種種道，其實為佛乘。」二、華敷譬開權，蓮現譬顯實。文云「開方便門，示真實相。」三、華落譬廢權，蓮成譬立實。文云「正直捨方便，但說無上道。」又蓮譬於本，華譬於迹，從本垂迹，迹依於本。文云「我實成佛來，久遠若斯。但教化眾生，作如是說：『我少出家，得三菩提。』」二、華敷譬開迹，蓮現譬顯本。文云「一切世間皆謂今始得道；我成佛來，無量無邊那由他劫。」三、華落譬廢迹，蓮成譬立本。文云「諸佛如來，法皆如是。為度眾生，皆實不虛。」 > What is called 'subtle' (miao): 'subtle' means inconceivable. What is called 'dharma': the dharmas of the ten realms, the ten suchnesses, the provisional, and the real. 'Lotus flower' (puṇḍarīka) is a metaphor for the provisional and real dharmas. Because the subtle dharma is difficult to understand, borrowing a metaphor makes it easy to reveal! Since its meanings are manifold, when summarized sequentially, they combine into six. First, there is a flower for the sake of the lotus, which is a metaphor for deploying the provisional for the sake of the real. The text states: 'Knowing the foremost quiescence and extinction, by the power of expedient means, although displaying various paths, they are in truth for the buddha-yāna.' Second, the opening of the flower is a metaphor for opening the provisional, and the appearance of the lotus is a metaphor for revealing the real. The text states: 'Opening the gate of expedient means, displaying the mark of the real.' Third, the falling of the flower is a metaphor for abolishing the provisional, and the maturing of the lotus is a metaphor for establishing the real. The text states: 'Frankly setting aside expedient means, speaking only of the unexcelled path.' Furthermore, the lotus is a metaphor for the original source, and the flower is a metaphor for the traces: projecting the traces from the original source, the traces depend on the original source. The text states: 'Since I truly attained Buddhahood, it has been as long ago as this. But to teach and transform sentient beings, I made such a statement: "I left home when young, and attained sambodhi."' Second, the opening of the flower is a metaphor for opening the traces, and the appearance of the lotus is a metaphor for revealing the original source. The text states: 'All the world considers that I have only now attained the path; since I attained Buddhahood, it has been immeasurable, boundless nayutas of kalpas.' Third, the falling of the flower is a metaphor for abolishing the traces, and the maturing of the lotus is a metaphor for establishing the original source. The text states: 'The Dharma of all Buddha Tathāgatas is entirely like this. For the purpose of delivering sentient beings, all is real and not false.' > — English (machine translation) (machine translation) - [Previous: 1.5](https://indike.org/pramana/in.bauddha.taisho.1716.1.5) - [Next: 1.7](https://indike.org/pramana/in.bauddha.taisho.1716.1.7) - [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.1.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.1.6](https://indike.org/pramana/in.bauddha.taisho.1716.1.6) · Pramāṇa