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# 法華義疏 10.216

法華義疏 10.216

- **Language:** Classical Chinese

### [10.216](https://indike.org/pramana/in.bauddha.taisho.1721.10.216)

若依舊明此經辨無常佛者，不應得無生忍。何以然者？說無常云何令人悟實相耶？又佛既無常終歸磨滅，何足可樂而發心求之？若言此經是覆相常者，既是覆相便非了義，云何得了義益耶？若言此經明佛決定常者即是常見，云何令人得無生忍耶？今明此品說佛法身絕四句、超百非，故前云「無有生死若退若出」乃至「非實非虛非如非異」，即知非常非無常、不長不短，而長短適緣、常無常善巧，時眾聞此故得無生及發菩提心也。

> If, according to former explanations, this sūtra explains an impermanent Buddha, one ought not to attain the endurance of the non-arising of dharmas. Why so? How could speaking of impermanence cause people to awaken to the real mark? Furthermore, since the Buddha would be impermanent and ultimately return to extinction, how could he be worthy of delight so that one would generate the aspiration to seek him? If one says that this sūtra conceals the mark of permanence, since it conceals the mark it is not of definitive meaning; how could one attain the benefit of definitive meaning? If one says that this sūtra clarifies that the Buddha is definitively permanent, this is an eternalist view; how could it cause people to attain the endurance of the non-arising of dharmas? Now we explain that this chapter speaks of the Buddha's dharmakāya as severing the four propositions and transcending the hundred negations; hence it previously said, "There is no birth or death, no retreating or emerging," down to "neither real nor unreal, neither such nor different." Thus one knows it is neither permanent nor impermanent, neither long nor short; yet shortness and length fit the conditions, and permanence and impermanence are skilful means. When the assembly at that time heard this, they therefore attained non-arising and generated the bodhicitta.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.10.216) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1721.10.216](https://indike.org/pramana/in.bauddha.taisho.1721.10.216) · Pramāṇa
