[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) › [法華玄論](https://indike.org/pramana/in.bauddha.taisho.1720) › 3.68 # 法華玄論 3.68 法華玄論 3.68 - **Language:** Classical Chinese ### [3.68](https://indike.org/pramana/in.bauddha.taisho.1720.3.68) 答：《淨名》及《波若》初分並已顯佛乘是實，但未開二乘是權，此處無異。今略明四義不同也。一者《波若》廣說菩薩行，如《釋論》云「今欲為彌勒等廣說菩薩行」也。《淨名》略明菩薩二種要行：一淨佛國土、二成就眾生，如〈佛國土品〉說淨土行。從〈方便品〉去破三種人，明成就眾生。〈方便品〉破凡夫見，故說生死過患也；嘆法身功德，令凡夫人入菩薩法門。次破二乘見，明菩薩法門，如〈弟子品〉說。三破菩薩大乘見，如〈菩薩品〉說。凡夫著生死，生死是凡夫煩惱；二乘滯涅槃，涅槃是二乘煩惱；菩薩著佛道，佛道是大乘煩惱。故破此三種人，皆悟不凡不聖、不小不大不二法門，然後以權實二智適化無方隨緣益物。《淨名》大致為如此也。 > Answer: Both the Vimalakīrtinirdeśa and the earlier portion of Prajñā already reveal that the Buddha-vehicle is real, but have not yet revealed that the two vehicles are provisional; in this respect they are not different. Now we briefly clarify four meanings in which they differ. First, Prajñā broadly explains the bodhisattva practices, as the commentary says: 'Now, for Maitreya and others, I wish to broadly explain the bodhisattva practices.' The Vimalakīrtinirdeśa briefly clarifies two essential practices of bodhisattvas: first, purifying the buddha-land; second, maturing sentient beings; as the Chapter on the Buddha-Land explains the practice of the pure land. From the Chapter on Skillful Means onward, it refutes three kinds of persons to clarify the maturation of sentient beings. The Chapter on Skillful Means refutes the views of ordinary beings, therefore explaining the faults and perils of saṃsāra, and praises the merits of the dharmakāya to cause ordinary beings to enter the bodhisattva's dharma-gate. Next, it refutes the views of the two vehicles and clarifies the bodhisattva's dharma-gate, as explained in the Chapter on the Disciples. Third, it refutes the bodhisattvas' views of the Mahāyāna, as explained in the Chapter on Bodhisattvas. Ordinary beings attach to saṃsāra, and saṃsāra is the affliction of ordinary beings; the two vehicles stagnate in nirvāṇa, and nirvāṇa is the affliction of the two vehicles; bodhisattvas attach to the Buddha Path, and the Buddha Path is the affliction of the Mahāyāna. Therefore, by refuting these three kinds of persons, all awaken to the non-dual dharma-gate of neither ordinary nor noble, neither small nor great; and thereafter, using the two wisdoms of provisional and real, they adapt transformation without limit, benefiting beings according to conditions. Such is the general purport of the Vimalakīrtinirdeśa. > — English (machine translation) (machine translation) - [Previous: 3.67](https://indike.org/pramana/in.bauddha.taisho.1720.3.67) - [Next: 3.69](https://indike.org/pramana/in.bauddha.taisho.1720.3.69) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1720.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1720~en-mt.3.68) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1720.3.68](https://indike.org/pramana/in.bauddha.taisho.1720.3.68) · Pramāṇa