[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) › 8.110 # 妙法蓮華經玄義 8.110 妙法蓮華經玄義 8.110 - **Language:** Classical Chinese ### [8.110](https://indike.org/pramana/in.bauddha.taisho.1716.8.110) 示門相者，夫佛法不可宣示，赴緣說者，必以四句詮理，能通行人入真實地。《大論》云：「於如是法，說第一義悉檀，所謂一切實，一切不實，一切亦實亦不實，一切非實非不實。」如是皆名諸法之實相。實相尚非是一，那得言四？當知四是「入實相門」耳。又云：「四門入清涼池」，是門無礙，非唯利者得入，鈍者亦入。非唯定者，散心、專志、精進者，亦得入。又云：「般若有四種相，所謂有相、無相、乃至非有、非無相。」般若尚非一相，云何四相？當知亦是入般若門也。又云：「般若波羅蜜譬如大火焰，四邊不可取，邪見火燒故。」若不觸火，溫身熟食；若觸火者，火則燒身；身既被燒，溫食無用。四門本通般若，除煩惱，辦大事。若取著者，則成邪見，燒於法身。法身既燒，四門通何等？若不觸火，門則能通也。 > Showing the characteristics of the gates: the Buddhadharma cannot be proclaimed or shown; when expounding it to meet conditions, one must use the four propositions to explain the principle, which can enable practitioners to enter the ground of the real. The Great Treatise states: 'Regarding such a dharma, the siddhānta of supreme meaning is expounded: namely, all is real, all is not real, all is both real and not real, all is neither real nor not real.' These are all called the real mark of all dharmas. The real mark is not even one; how could one speak of four? One should know that the four are merely 'gates for entering the real mark.' It also says: 'Four gates enter the cool pool'; these gates are unobstructed, and not only the sharp-rooted may enter, but the dull-rooted may enter as well; not only those in concentration, but those with scattered minds, focused resolve, and vigor may also enter. It also says: 'Prajñā has four kinds of marks, namely the mark of existence, the mark of non-existence, and so on up to the mark of neither existence nor non-existence.' Prajñā is not even a single mark; how could there be four marks? One should know that these are also gates for entering prajñā. It also says: 'Prajñāpāramitā is, for instance, like a great blaze of fire, which cannot be grasped on any of its four sides, because the fire of wrong views would burn \[one\].' If one does not touch the fire, it warms the body and cooks food; if one touches the fire, the fire will burn one's body; once the body is burned, warming and cooking are of no use. The four gates originally lead to prajñā, eliminate defilements, and accomplish the great matter. If one grasps and attaches to them, they become wrong views and burn the dharma-kāya. Once the dharma-kāya is burned, to what do the four gates lead? If one does not touch the fire, the gates will then provide access. > — English (machine translation) (machine translation) - [Previous: 8.109](https://indike.org/pramana/in.bauddha.taisho.1716.8.109) - [Next: 8.111](https://indike.org/pramana/in.bauddha.taisho.1716.8.111) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1716.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.8.110) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.8.110](https://indike.org/pramana/in.bauddha.taisho.1716.8.110) · Pramāṇa