[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) › 2.153 # 妙法蓮華經玄義 2.153 妙法蓮華經玄義 2.153 - **Language:** Classical Chinese ### [2.153](https://indike.org/pramana/in.bauddha.taisho.1716.2.153) 今謂不爾。夫經論異說，悉是如來善權方便，知根知欲，種種不同，略有三異，謂隨情、情智、智等。隨情說者，情性不同，說隨情異。如《毘婆沙》明：世第一法有無量種。際真尚爾，況復餘耶！如順盲情，種種示乳。盲聞異說而諍，白色豈即乳耶？眾師不達此意，各執一文，自起見諍，互相是非，信一不信一，浩浩亂哉，莫知孰是。若二十三說及能破者，有經文證，皆判是隨情二諦意耳。無文證者，悉是邪謂，同彼外道，非二諦攝也。隨情智者，情謂二諦，二皆是俗。若悟諦理乃可為真，真則唯一。如五百比丘各說身因，身因乃多，正理唯一。經云：「世人心所見，名為世諦。出世人心所見，名第一義諦。」如此說者，即隨情智二諦也。隨智者，聖人悟理，非但見真亦能了俗。如眼除膜，見色見空。又如入禪者出觀之時，身心虛豁，似輕雲靄空，已不同散心，何況悟真而不了俗。《毘曇》云：「小雲發障，大雲發障，無漏逾深，世智轉淨故。」經言：「凡人行世間，不知世間相；如來行世間，明了世間相。」此是隨智二諦也。若解此三意，將尋經論，雖說種種，於一一諦皆備三意也。 > I now say that this is not so. The differing explanations across the sūtras and treatises are all the Tathāgata's skillful expedients: knowing faculties and desires to be diverse and dissimilar, there are in brief three differences, namely \[teachings\] according with sentiment, according with sentiment-and-wisdom, and according with wisdom. As for speaking in accord with sentiment, because sentiments and natures differ, what is taught differs in accord with sentiments. For example, the Vibhāṣā clarifies that there are immeasurable kinds of the mundane foremost factor (laukikāgradharma). If this is so even at the verge of the real, how much more so for the rest! It is like accommodating the sentiments of the blind by presenting milk in various ways: the blind, hearing different descriptions, dispute them, but how could whiteness itself be milk? The various masters fail to understand this intent; each clings to a single passage, stirring up disputes of views among themselves, mutually judging right and wrong, believing one and disbelieving another—turbulent and disordered, none knowing which is right. If the twenty-three theories and those who refute them have scriptural evidence, they are all judged to be the intent of the two truths according with sentiment. Those without scriptural evidence are all false notions, identical to those of non-Buddhists, and are not subsumed under the two truths. As for \[the teaching\] according with sentiment-and-wisdom: according to sentiment, both are conventional; if one awakens to the principle of the truth, it may be the real, and the real is only one. Just as five hundred monks each spoke of the cause of the body, the causes of the body were many, but the correct principle was only one. A sūtra says: 'What is seen by the minds of mundane people is called the conventional truth; what is seen by the minds of supramundane people is called the ultimate truth (paramārtha-satya).' Statements such as this are the two truths according with sentiment-and-wisdom. As for \[the teaching\] according with wisdom: when sages awaken to the principle, they not only see the real but also clearly understand the conventional. It is like an eye from which a cataract has been removed, seeing forms and seeing empty space. Furthermore, it is like a practitioner of dhyāna who, upon emerging from contemplation, finds body and mind empty and unobstructed, like a light cloud obscuring the sky, already different from a distracted mind; how much more so when one awakens to the real and fails not to clearly understand the conventional! The Abhidharma says: 'A small cloud generates an obstruction; a great cloud generates an obstruction; as the outflow-free becomes ever deeper, mundane wisdom becomes increasingly pure.' A sūtra states: 'Ordinary persons walk in the world and do not know the characteristics of the world; the Tathāgata walks in the world and clearly understands the characteristics of the world.' These are the two truths according with wisdom. If one understands these three intents and applies them when examining the sūtras and treatises, though various explanations are given, every single truth is endowed with all three intents. > — English (machine translation) (machine translation) - [Previous: 2.152](https://indike.org/pramana/in.bauddha.taisho.1716.2.152) - [Next: 2.154](https://indike.org/pramana/in.bauddha.taisho.1716.2.154) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1716.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.2.153) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.2.153](https://indike.org/pramana/in.bauddha.taisho.1716.2.153) · Pramāṇa