[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) › 4.44 # 妙法蓮華經玄義 4.44 妙法蓮華經玄義 4.44 - **Language:** Classical Chinese ### [4.44](https://indike.org/pramana/in.bauddha.taisho.1716.4.44) 無作四諦慧者，解、惑因緣而成四也。《大經》云：「寶珠在體，謂呼失去，憂愁啼哭。但見其體及瘡，不見寶珠及鏡。唯有憂悲，無復歡喜。」此迷道、滅，而起苦、集。若解瘡體即是寶珠，則喜不哭。因滅無明，即得熾然三菩提燈。此解悟因緣，即是道、滅。道、滅即苦、集。苦、集即道、滅。若爾，則四非四。四既非四，無量亦非無量；無量既非無量，則假非假；假非假故，則空非空。何但即空非空，亦即假非假，雙亡正入，即寂照雙流。《大品》云：「一切種智即寂滅相。」種種行類相貌皆知，名一切種智。寂滅相，即是雙遮、雙亡。行類相貌皆知，即是雙流雙照。無心亡照，任運寂知，故名不可思議，即無作四諦慧。 > Regarding the wisdom of the four noble truths of non-action: it is through the conditions of understanding and delusion that the four are formed. The \*Mahāparinirvāṇa-sūtra\* states, 'The precious jewel is on the body, yet thinking it is lost, one worries and weeps. One sees only one's body and a wound, but does not see the precious jewel and the mirror. There is only sorrow and lamentation, no more joy.' This is being deluded about the path and cessation, and thereby giving rise to suffering and origination. If one understands that the wounded body is itself the precious jewel, then one rejoices and does not weep. Because ignorance is extinguished, one immediately obtains the blazing lamp of sambodhi. This condition of awakening and realization is itself the path and cessation. The path and cessation are suffering and origination; suffering and origination are the path and cessation. If so, then the four are not four. Since the four are not four, the immeasurable is also not immeasurable; since the immeasurable is not immeasurable, then the provisional is not provisional; because the provisional is not provisional, the empty is not empty. Not only is the identical-to-empty not empty, but the identical-to-provisional is also not provisional; both are forgotten in true entrance, whereupon stillness and illumination both flow forth. The \*Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra\* states, 'All-modes wisdom is itself the characteristic of tranquil extinction.' Knowing all the various categories of actions and characteristics is called all-modes wisdom. The characteristic of tranquil extinction is the double negation and double forgetting. Knowing all categories of actions and characteristics is the simultaneous flowing and simultaneous illuminating. Without intention, forgetting and illuminating, spontaneously tranquil yet knowing: hence it is called inconceivable. This is the wisdom of the four noble truths of non-action. > — English (machine translation) (machine translation) - [Previous: 4.43](https://indike.org/pramana/in.bauddha.taisho.1716.4.43) - [Next: 4.45](https://indike.org/pramana/in.bauddha.taisho.1716.4.45) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1716.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.4.44) — English, machine translation ## Linked texts (1) - [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791.10.24) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.4.44](https://indike.org/pramana/in.bauddha.taisho.1716.4.44) · Pramāṇa