[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) › 8.6 # 妙法蓮華經玄義 8.6 妙法蓮華經玄義 8.6 - **Language:** Classical Chinese ### [8.6](https://indike.org/pramana/in.bauddha.taisho.1716.8.6) 二、含微發者，佛以四悉檀說，言辭巧妙，次第詮量初、中、後善，圓滿具足，如大海水漸漸轉深。聞教之者，初聞世界悉檀，次第領受，分別法相，微有解生，漸漸增長，明練通達。又遍讀諸異論，廣知智者意，多聞強識，以至成佛，就此即約教論微發。初聞為人、對治，即能起行，始人天小行，次戒定慧入無漏行，見道修道，遂證無學。從小入大，終于妙覺，是約行論微發。初聞第一義悉檀，展轉增廣，入於聞、思，煗、頂、世第一。次、入見諦，得真第一義；次、入脩道至無學，從小入大，見似真中道，起自毫末，終成合抱也。束此三發為法門者，依小乘，即三種解脫發；依大乘初住中，有教發是般若，行發即如來藏，理發是實相。微發已自多含，故不可翻也。 > Second, it contains "subtle initiation": the Buddha spoke using the four siddhāntas, his words being skillful and subtly expressing and measuring the beginning, middle, and end as good, complete and fulfilled, like the water of the great ocean gradually growing deeper. As for those who hear the teaching: when first hearing the mundane siddhānta, they sequentially receive it, distinguish the characteristics of dharmas, subtly produce understanding, and gradually increase, becoming clear, practiced, and thoroughly penetrating. Moreover, they read all the various treatises widely, extensively know the minds of the wise, hear much and possess strong memory, up to the attainment of Buddhahood; this is discussing subtle initiation with respect to teaching. Upon first hearing the individual and counteractive \[siddhāntas\], they are immediately able to give rise to practice, beginning with the minor practices of humans and devas, next entering the taintless practices through morality, concentration, and wisdom, traversing the path of seeing and the path of cultivation, and ultimately realizing the stage of no-further-learning. Entering from the small into the great, reaching wondrous enlightenment at the end, this is discussing subtle initiation with respect to practice. Upon first hearing the supreme-truth siddhānta, it rolls on and expands, entering into hearing and contemplation, warmth, summit, and worldly supreme. Next, one enters the seeing of truth, attaining the genuine supreme truth; next, one enters the path of cultivation up to no-further-learning, entering from the small into the great, seeing the Middle Way that resembles truth, arising from a minute tip and ultimately becoming a tree of many spans. Grouping these three initiations as dharma gates: according to the Hīnayāna, they are the initiations of the three kinds of liberation; according to the initial abode in the Mahāyāna, the initiation of teaching is prajñā, the initiation of practice is the tathāgata-garbha, and the initiation of principle is the true mark. Since "subtle initiation" already contains so much within itself, it cannot be translated. > — English (machine translation) (machine translation) - [Previous: 8.5](https://indike.org/pramana/in.bauddha.taisho.1716.8.5) - [Next: 8.7](https://indike.org/pramana/in.bauddha.taisho.1716.8.7) - [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.8.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.8.6](https://indike.org/pramana/in.bauddha.taisho.1716.8.6) · Pramāṇa