[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) › 2.158 # 妙法蓮華經玄義 2.158 妙法蓮華經玄義 2.158 - **Language:** Classical Chinese ### [2.158](https://indike.org/pramana/in.bauddha.taisho.1716.2.158) 復次，約一切法趣非漏非無漏顯三種異者：初、人聞一切法趣非漏非無漏者，謂諸法不離空，周行十方界還是瓶處如。又、人聞趣知此中理須一切行來趣發之。又、人聞一切趣即非漏非無漏，具一切法也。是故說此一俗隨三真轉：或對單真，或對複真，或對不思議真。無量形勢，婉轉赴機，出沒利物，一一皆有隨情、情智、智等三義。若隨智證，俗隨智轉。智證偏真，即成通二諦：智證不空真，即成別入通二諦：智證一切趣不空真，即成圓入通二諦。三人入智不同，復局照俗亦異（云云）。何故？三人同聞二諦而取解各異者，此是不共般若與二乘共說，則淺深之殊耳。《大品》云：「有菩薩初發心與薩婆若相應；有菩薩初發心如遊戲神通，淨佛國土；有菩薩初發心即坐道場，為如佛。」即此意也。 > Furthermore, clarifying the three differences in terms of all dharmas converging upon neither having outflows nor being without outflows: The first person, hearing that all dharmas converge upon neither having outflows nor being without outflows, considers that all dharmas do not depart from emptiness, and that traveling everywhere throughout the realms of the ten directions is still just suchness at the place of the bottle. The next person, hearing 'converging', knows that this principle of the middle requires all practices to converge upon and manifest it. Yet another person, hearing that all converge, \[knows that\] this being neither with outflows nor without outflows is endowed with all dharmas. Therefore it is said that this single conventional changes according to three reals: either paired with a singular real, or paired with a twofold real, or paired with the inconceivable real. Their immeasurable aspects adapt flexibly to spiritual capacities, appearing and disappearing to benefit beings, and every single one possesses the three meanings of according with sentiment, according with sentiment-and-wisdom, and according with wisdom. If verified according to wisdom, the conventional changes according to wisdom: if wisdom verifies the biased real, it forms the shared two truths; if wisdom verifies the non-empty real, it forms the distinctive entering the shared two truths; if wisdom verifies all converging upon the non-empty real, it forms the perfect entering the shared two truths. As the three persons differ in entering wisdom, their return to illuminate the conventional also differs (and so on). Why? The reason three persons hear the same two truths yet derive different understandings is that this unshared prajñā is taught in common with the two vehicles, resulting in the disparity of shallow and profound. The Pañcaviṃśatisāhasrikā says: 'There are bodhisattvas who, upon initial resolve, correspond with sarvajñatā; there are bodhisattvas who, upon initial resolve, sport with spiritual penetrations and purify buddha-lands; there are bodhisattvas who, upon initial resolve, immediately sit at the site of awakening and act like buddhas.' This is precisely the meaning. > — English (machine translation) (machine translation) - [Previous: 2.157](https://indike.org/pramana/in.bauddha.taisho.1716.2.157) - [Next: 2.159](https://indike.org/pramana/in.bauddha.taisho.1716.2.159) - [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.2.158) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.2.158](https://indike.org/pramana/in.bauddha.taisho.1716.2.158) · Pramāṇa