[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) › [法華義疏](https://indike.org/pramana/in.bauddha.taisho.1721) › 3.140 # 法華義疏 3.140 法華義疏 3.140 - **Language:** Classical Chinese ### [3.140](https://indike.org/pramana/in.bauddha.taisho.1721.3.140) 「其智慧門」，第二、標權智歎權智也。「其智慧」者則牒上智慧也，「門」者權智。說一切教為通佛智，故以一切教為佛智慧門，故正取一切教為門。如〈藥草喻品〉云「於一切法以智方便而演說之，其所說法皆悉到於一切智地」，則其證也。又教能通生觀解，為解為門。然教能生實解，與實解為門；亦令識權，與權解為門。「難解難入」者，始不能知為難解，終不能悟為難入。「一切聲聞辟支佛所不能知」者，出不解之人也。上歎佛智甚深，為欲顯一也。其智慧門難解難入乃至二乘不能知，為欲斥二乘也。二乘所以不能知者，如來於一說三，為令因三通一，故三為一門；二乘遂住於三，不能因三以悟一，是故不能知三也。二乘既不解三，又不入一，則住在門外，故下偈云「在門外立」。 > The phrase "Its gateway of wisdom" is the second: indicating the expedient wisdom and praising the expedient wisdom. "Its wisdom" reiterates the aforementioned wisdom; "gateway" is the expedient wisdom. Preaching all teachings serves to access the Buddha's wisdom, so all teachings are taken as the gateway of the Buddha's wisdom; thus all teachings are properly taken as the gateway. As the Medicinal Herbs Parable Chapter says: "Through wisdom and expedient means, he expounds all phenomena; the teachings he expounds all reach the ground of omniscience"—this is the corroboration. Furthermore, teaching can lead to the arising of contemplative understanding, serving as the gateway for understanding. Teaching can generate real understanding, serving as the gateway to real understanding; it can also lead to the recognition of expedients, serving as the gateway to expedient understanding. "Difficult to understand and difficult to enter": not being able to know at the beginning is "difficult to understand"; not being able to awaken at the end is "difficult to enter." "Beyond the comprehension of all śrāvakas and pratyekabuddhas": this brings forth the persons who do not understand. Above, praising the Buddha's wisdom as extremely profound was intended to reveal the one. That its gateway of wisdom is difficult to understand and difficult to enter, even beyond the comprehension of the two vehicles, is intended to rebuke the two vehicles. The reason the two vehicles cannot know it is that the Tathāgata spoke of three within the one, intending to use the three to lead to the one, so that the three serve as the gate to the one; but the two vehicles then abided in the three, unable to use the three to awaken to the one, and for this reason they cannot know the three. Since the two vehicles neither understand the three nor enter the one, they remain outside the gate; hence a later verse says: "Standing outside the gate." > — English (machine translation) (machine translation) - [Previous: 3.139](https://indike.org/pramana/in.bauddha.taisho.1721.3.139) - [Next: 3.141](https://indike.org/pramana/in.bauddha.taisho.1721.3.141) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1721.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.3.140) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1721.3.140](https://indike.org/pramana/in.bauddha.taisho.1721.3.140) · Pramāṇa