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# 法華義疏 1.136

法華義疏 1.136

- **Language:** Classical Chinese

### [1.136](https://indike.org/pramana/in.bauddha.taisho.1721.1.136)

佛有三義：一者、自覺異彼凡夫；二者、覺他異彼二乘；三者、覺道圓滿異彼菩薩。若依由來所判明三種佛，悉非覺義：一者、若言此經辨佛猶是無常，但是覺於無常，未是悟諸法實，故不名為覺。二者、若言此經是覆相明常，既稱隱覆則猶是未覺，不名為佛。三者、若言此經辨佛定是常住，則是常見猶名無明，故不名為覺。今言覺者，覺悟諸法非常非無常，亦復非是四句內外，窮了法實故名為覺。

> There are three meanings of "Buddha":  
> First, self-enlightenment, differing from ordinary beings.  
> Second, enlightening others, differing from the two vehicles.  
> Third, the perfection of the path of enlightenment, differing from the bodhisattvas.  
> If one relies on the distinctions traditionally made regarding the three kinds of Buddha, none are the meaning of enlightenment:  
> First, if one says that this sūtra distinguishes the Buddha as still impermanent, that is merely being enlightened to impermanence and is not yet awakening to the reality of all phenomena; hence it is not called enlightenment.  
> Second, if one says that this sūtra conceals the marks to clarify permanence, since it is called concealed, he is still not enlightened; he is not called a Buddha.  
> Third, if one says that this sūtra distinguishes the Buddha as definitely eternally abiding, that is an eternalist view and is still called ignorance; hence it is not called enlightenment.  
> Now, what is called enlightenment is awakening to all phenomena as neither permanent nor impermanent, and furthermore as neither inside nor outside the four alternatives; thoroughly penetrating the reality of phenomena is called enlightenment.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.1.136) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1721.1.136](https://indike.org/pramana/in.bauddha.taisho.1721.1.136) · Pramāṇa
