[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) › 3.5 # 妙法蓮華經玄義 3.5 妙法蓮華經玄義 3.5 - **Language:** Classical Chinese ### [3.5](https://indike.org/pramana/in.bauddha.taisho.1716.3.5) 次用不思議十二因緣合四聖十如者，無明支轉即變為明，明即了因，成聖人如是性。惡行支轉即變為善行，善行即緣因，成聖人如是相。識、名色等苦道轉，即法身，成聖人如是體。愛、取二支轉成聖人菩提心，即是如是力。有支含果，變成六度行，即成聖人如是作，亦轉成聖人如是因。此有支轉，有二種：正道轉成如是因，助道轉成聖人如是緣。老死支轉成法性常住，成聖人如是果、報（云云）。又，總作者，體、力、作三法秖是煩惱、業、苦，變成法身、菩提心、六度行等。勤習三法，在內成性，在外成相，正意成體，誓願深遠成力，立行成作，牽果成因，相助成緣，剋發成果、報（云云）。若細分四聖，節節有異，今取大槩，故通釋耳。經云：「一切智願，猶在不失。」二乘亦得作通釋也。 > Next, using the inconceivable twelve links of dependent origination to merge with the ten suchnesses of the four noble ones: When the link of ignorance is transformed, it becomes clarity; clarity is the revealing cause, constituting the noble one's such nature. When the link of bad formations is transformed, it becomes good formations; good formations are the conditioning cause, constituting the noble one's such characteristic. When the path of suffering of consciousness, name-and-form, etc., is transformed, it is the dharma-kāya, constituting the noble one's such substance. When the two links of craving and grasping are transformed, they become the noble one's bodhicitta, which is such power. The link of existence containing fruit is transformed into the practice of the six perfections, which constitutes the noble one's such function and is also transformed into the noble one's such cause. This transformation of the link of existence is of two kinds: the direct path transforms into such cause, and the auxiliary path transforms into the noble one's such condition. The link of old age and death transforms into the eternal abiding of dharma-nature, constituting the noble one's such fruit and retribution (and so forth). Furthermore, to construct it generally: the three dharmas of substance, power, and function are merely affliction, karma, and suffering transformed into the dharma-kāya, bodhicitta, the practice of the six perfections, and so forth. Diligently cultivating these three dharmas forms nature within, forms characteristic without, forms substance by correct thought, forms power by profound and far-reaching vows, forms function by establishing practice, forms cause by drawing forth the fruit, forms condition by mutual assistance, and forms fruit and retribution by definitive manifestation (and so forth). If one were to subdivide the four noble ones finely, there would be differences at every step; here we take the general outline, hence explaining them in common. The sūtra says: "The vow for omniscient wisdom still remains and is not lost." The two vehicles can also be explained in this common way. > — English (machine translation) (machine translation) - [Previous: 3.4](https://indike.org/pramana/in.bauddha.taisho.1716.3.4) - [Next: 3.6](https://indike.org/pramana/in.bauddha.taisho.1716.3.6) - [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.3.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.3.5](https://indike.org/pramana/in.bauddha.taisho.1716.3.5) · Pramāṇa