[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) › 3.15 # 妙法蓮華經玄義 3.15 妙法蓮華經玄義 3.15 - **Language:** Classical Chinese ### [3.15](https://indike.org/pramana/in.bauddha.taisho.1716.3.15) 一實諦合十如者，一一法界皆具十界，簡却九界，但與佛法界同也。簡三種十二因緣，但與一種十二因緣滅同。簡三種四諦，但與一實四諦同。簡七種二諦，但與五真諦有同、不同。簡五種三諦，但與五中諦同（云云）。言無諦不可說者，合十如，如名不異，即是空寂。言辭相寂滅，不可說示，即是十種皆如義也。諸無明滅乃至老死滅，其義甚深，甚深即無諦同也。生生不可說，乃至不生不生不可說，即與無諦同也。七種真諦皆不可說。最初真諦不可說者，如身子云：「吾聞解脫之中，無有言說。」況後六耶？非生死、非涅槃，既非二邊亦無中道，即五種中諦與無諦同也。一實名虛空，虛空無一，云何有實？即無諦同也。無諦自無所存，平等大慧無若干也。雖無若干，若干無量，舒之充滿法界，不知從何而來。無量無若干，收之莫知所有，不知從何而去。不來不去，即是法佛（云云）。 > When matching the single real truth to the ten suchnesses: every dharma realm possesses the ten realms; setting aside nine realms, it is identical only with the buddha dharma realm. Setting aside three kinds of the twelvefold causal conditions, it is identical only with the cessation of the one kind of twelvefold causal conditions. Setting aside three kinds of the four truths, it is identical only with the single real four truths. Setting aside the seven kinds of two truths, it has identities and differences only with the fivefold truth of the real. Setting aside the five kinds of three truths, it is identical only with the fivefold middle truth (and so forth). Regarding the statement that the non-truth is ineffable: matched to the ten suchnesses, 'suchness' means non-differentiation, which is empty and tranquil. The characteristics of words and speech are tranquil and extinct, impossible to express or indicate, which is the meaning of all ten being suchness. The cessation of ignorance up to the cessation of old age and death is exceedingly profound in meaning; this profound depth is identical with the non-truth. 'Arising of arising is ineffable,' up to 'non-arising of non-arising is ineffable'—these are identical with the non-truth. All seven kinds of the truth of the real are ineffable. As for the first truth of the real being ineffable, as Śāriputra said: 'I have heard that within liberation, there are no words.' How much more so the latter six! Being neither saṃsāra nor nirvāṇa, since it is neither of the two extremes, nor is there a middle way—thus the five kinds of middle truth are identical with the non-truth. The single real is named empty space; in empty space there is not even 'one,' so how could there be 'real'? Thus it is identical with the non-truth. The non-truth itself has nowhere it abides; equal, great wisdom is without manifoldness. Although it is without manifoldness, manifoldness is limitless: unfold it and it fills the dharma realm, without knowing whence it came; limitless is without manifoldness: gather it and none knows where it is, without knowing whither it went. Neither coming nor going—this is the dharma buddha (and so forth). > — English (machine translation) (machine translation) - [Previous: 3.14](https://indike.org/pramana/in.bauddha.taisho.1716.3.14) - [Next: 3.16](https://indike.org/pramana/in.bauddha.taisho.1716.3.16) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1716.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.3.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.3.15](https://indike.org/pramana/in.bauddha.taisho.1716.3.15) · Pramāṇa