[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) › 2.62 # 妙法蓮華經玄義 2.62 妙法蓮華經玄義 2.62 - **Language:** Classical Chinese ### [2.62](https://indike.org/pramana/in.bauddha.taisho.1716.2.62) 四、圓教若起，說無分別法，即邊而中，無非佛法，亡泯清淨。豈更佛法待於佛法？如來法界故，出法界外，無復有法可相形比。待誰為麁？形誰得妙？無所可待，亦無所絕，不知何名，強言為絕。《大經》云：「大名不可稱量，不可思議，故名為大。譬如虛空，不因小空，名為大也。涅槃亦爾，不因小相，名大涅槃。」妙亦如是，妙名不可思議，不因於麁而名為妙。若謂定有法界廣大獨絕者，此則大有所有，何謂為絕？今法界清淨，非見聞覺知，不可說示。文云：「止止不須說，我法妙難思。」止止不須說，即是絕言；我法妙難思，即是絕思。又云：「是法不可示，言辭相寂滅。」亦是絕歎之文。不可以待示，不可以絕示，滅待滅絕，故言寂滅。又云：「一切諸法，常寂滅相，終歸於空。」此空亦空，則無復待絕。《中論》云：「若法為待成，是法還成待。」今則無因待，亦無所成。《法華》首云：「既得無生忍，亦不生無生。」無生即無生，是名絕待。 > Fourth, when the perfect teaching arises, it expounds non-discriminating phenomena: the extremes are themselves the middle, there is nothing that is not the Buddha-dharma, and \[all dualities\] are obliterated and pure. How could the Buddha-dharma still stand in relative contrast to the Buddha-dharma? Because it is the Tathāgata's dharma realm, outside of the dharma realm there is no further phenomenon with which it could be compared. In contrast to what could it be coarse? Measured against what could it be subtle? There is nothing to which it is relative, nor is there anything \[left\] to cut off; not knowing what to call it, one is forced to say 'cut off'. The Great Sūtra says: 'The name "great" cannot be measured or conceived, and hence it is called great. Just as great space is not called great because of small space; nirvāṇa is also like this: it is not called great nirvāṇa because of a small mark.' Subtle is also like this: the name subtle is inconceivable, not named subtle on account of being coarse. If one says that there is definitely a dharma realm that is vastly great and singly cut off, this would be a vast existence of something existent; how could that be called cut off? Now the dharma realm is pure, beyond seeing, hearing, perceiving, and knowing, and cannot be spoken of or demonstrated. The text says: 'Stop, stop! There is no need to speak; my Dharma is subtle and hard to conceive.' 'Stop, stop! There is no need to speak' is precisely cutting off words; 'my Dharma is subtle and hard to conceive' is precisely cutting off thought. It also says: 'This Dharma cannot be shown; the characteristics of words are tranquil and ceased.' This is also a text of cutting off praise. It cannot be shown through relativity, nor can it be shown through cutting off; relativity is extinguished and cutting off is extinguished, hence it is called 'tranquil and ceased'. It also says: 'All phenomena from the beginning are eternally of the character of tranquil cessation, ultimately returning to emptiness.' This emptiness is also empty, so there is no longer relativity or cutting off. The Mūlamadhyamakakārikā says: 'If a phenomenon is established through relativity, that phenomenon still turns into relativity.' Here, there is no causal relativity, nor is there anything established. The opening of the Lotus Sūtra says: 'Having attained the patience of non-arising, they also do not give rise to non-arising.' Non-arising is itself non-arising; this is named cutting off relativity. > — English (machine translation) (machine translation) - [Previous: 2.61](https://indike.org/pramana/in.bauddha.taisho.1716.2.61) - [Next: 2.63](https://indike.org/pramana/in.bauddha.taisho.1716.2.63) - [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.2.62) — English, machine translation ## Linked texts (1) - [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791.6.230) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.2.62](https://indike.org/pramana/in.bauddha.taisho.1716.2.62) · Pramāṇa