[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) › 9.3 # 法華玄論 9.3 法華玄論 9.3 - **Language:** Classical Chinese ### [9.3](https://indike.org/pramana/in.bauddha.taisho.1720.9.3) 河西道朗云：「上來開三顯一，明法華體竟。從此去辨果門，謂法身常住理非存沒。」注解云「道非存亡，古今一揆。然則裂地涌塔以表雙林非滅，交莚接嚮微顯丈六非真。」生公意亦同矣。印法師云：「上來明三乘之教為權，一乘之言為實。自此以下至〈神力品〉，明形權身實，王宮非生、雙樹非滅，此品始開其端。又亦證上所說至當之極，亦督時會宣通上之所說也。」光宅云：「此品證上所說不虛，命覓弘經人也。」評曰：初三師但為開後，光宅唯為成前。印公則兩而兼之，謂結前開後。考經始終，印釋為長矣。 > Daolang of Hexi says: 'From the beginning up to here, opening the three and revealing the one to clarify the essence of the Lotus is completed. From here onward, the gate of the fruit is distinguished, meaning that the dharmakāya is eternally abiding and its principle is neither persisting nor perishing.' The Commentary explains: 'The Dao is neither persisting nor perishing, a single standard from ancient times to the present. Thus, cracking open the earth and welling up the stūpa manifests that the Twin Trees are not extinction; sharing the mat and receiving the proclamation subtly reveals that the sixteen-foot body is not real.' Master Dao-sheng's intent was also identical. Dharma Master Fayin says: 'Up to here it has clarified that the teachings of the three vehicles are provisional and the words of the one vehicle are real. From here down to the "Chapter on Transcendent Powers", it clarifies that the bodily form is provisional and the body is real—that the royal palace was not birth and the Twin Trees were not extinction; this chapter begins to open that outset. Furthermore, it also verifies that what was previously spoken is the utmost and supreme propriety, and also urges the assembly of the time to propagate what was previously spoken.' Guangzhai says: 'This chapter verifies that what was previously spoken is not false, and commands the seeking of persons to propagate the sūtra.' Assessment: The first three masters only take it to open what follows, while Guangzhai only takes it to complete what precedes. Master Fayin combines both, saying that it concludes what precedes and opens what follows. Examining the sūtra from beginning to end, Fayin's explanation is the superior one. > — English (machine translation) (machine translation) - [Previous: 9.2](https://indike.org/pramana/in.bauddha.taisho.1720.9.2) - [Next: 9.4](https://indike.org/pramana/in.bauddha.taisho.1720.9.4) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1720.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1720~en-mt.9.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1720.9.3](https://indike.org/pramana/in.bauddha.taisho.1720.9.3) · Pramāṇa