[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) › 2.49 # 妙法蓮華經玄義 2.49 妙法蓮華經玄義 2.49 - **Language:** Classical Chinese ### [2.49](https://indike.org/pramana/in.bauddha.taisho.1716.2.49) 此經唯論二妙，更無非絕非待之文。若更作者，絕何惑？顯何理？故不更論也。光宅用《法華》之妙，待前諸教皆麁。巨有所妨，已如前難（云云）。今待麁妙者，待半字為麁，明滿字為妙，亦是常無常、大小相待，為麁妙也。《淨名》云：「說法不有亦不無，以因緣故諸法生。」即是明滿字也。始坐佛樹力降魔，得甘露滅覺道成，即提昔之半待出於滿也。《般若》云：「於閻浮提見第二法輪轉。」亦是對鹿苑為第一，待般若為第二也。《涅槃》云：「昔於波羅柰初轉法輪，今於尸城復轉法輪。」眾經皆共以鹿苑為半、為小、為麁，待此明滿、大、妙，其義是同。今《法華》明昔於波羅柰，轉四諦法輪，五眾之生滅。今復轉最妙、無上之法輪。此亦待鹿苑為麁，法華為妙。妙義皆同，待麁亦等，文義在此也。 > This sūtra discusses only these two kinds of subtlety and contains no text on "neither absolute nor relative." If one were to construct further \[categories\], what delusion would be severed? What principle would be revealed? Therefore we do not discuss it further. Guangzhai used the subtlety of the Lotus Sūtra to make all prior teachings relative and crude. This causes great obstacles, as was already refuted earlier (and so forth). Now, regarding relative crude and subtle: relative to the half-letter \[teaching\] as crude, clarifying the full-letter \[teaching\] is subtle; this also means that the relative standing of permanence and impermanence, large and small, constitutes the crude and the subtle. The Vimalakīrtinirdeśa states: "Preaching the Dharma as neither existing nor non-existing, all dharmas arise through causes and conditions." This clarifies the full-letter \[teaching\]. "When first seated under the tree of awakening, by his power he subdued Māra, attained the nectar of extinction, and achieved the path of awakening"—this is putting forward the former half-letter to bring out the full-letter. The Prajñāpāramitā states: "In Jambudvīpa the turning of the second wheel of the Dharma is seen." This also contrasts the Deer Park as the first and takes Prajñāpāramitā as the second. The Mahāparinirvāṇa-sūtra states: "Formerly at Vārāṇasī the wheel of the Dharma was first turned; now at Kuśinagara the wheel of the Dharma is turned again." The various sūtras all alike take the Deer Park as half, small, and crude, and in contrast clarify the full, large, and subtle; their meaning is identical. Now the Lotus Sūtra clarifies that formerly at Vārāṇasī, the wheel of the Dharma of the four truths was turned, concerning the arising and ceasing of the five aggregates; now again is turned the most subtle and supreme wheel of the Dharma. This likewise contrasts the Deer Park as crude and the Lotus Sūtra as subtle. The meaning of subtlety is identical in all, and their contrasting of the crude is equal; the text and meaning lie here. > — English (machine translation) (machine translation) - [Previous: 2.48](https://indike.org/pramana/in.bauddha.taisho.1716.2.48) - [Next: 2.50](https://indike.org/pramana/in.bauddha.taisho.1716.2.50) - [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.2.49) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.2.49](https://indike.org/pramana/in.bauddha.taisho.1716.2.49) · Pramāṇa