[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) › 3.26 # 法華義疏 3.26 法華義疏 3.26 - **Language:** Classical Chinese ### [3.26](https://indike.org/pramana/in.bauddha.taisho.1721.3.26) 今序經始終凡有四意：一、以三乘為方便以、一乘為真實。所以立此義者，昔稟教之人執三為實，不知三是方便，為欲行之故，明三是方便、一為真實，令捨三以入一乘也。二者、稟教之徒雖復捨三遂封一實，麁惑雖去細染尋生，為對彼故明三之與一皆是方便、非三非一乃稱為實。三者、稟教之流乃識二是方便，更封兩非為理極，是故今明三一為二、非三非一名為不二，二與不二皆是方便、非二非不二乃是為真實。四者、二與不二乃至非二非不二猶是四句，未免名言，並稱方便，諸法寂滅相不可以言宣乃為真實也。乘方便、乘真實既有四階，身方便、身真實亦有四句也。一、以短為方便、長為真實。二者、以長短並為方便、非長非短為真實。三者、長短為二、非長非短為不二，二與不二並是方便、非二非不二乃名真實。四者、二與不二非二非不二猶是四句，未離名言，並名方便，如來法身四句斯忘百非皆絕乃稱真實。故〈壽量品〉釋法身云「非實非虛非如非異，具足十不」，如彼文說之。 > Now, outlining the sūtra from beginning to end, there are four points overall: First, taking the triyāna as upāya and the ekayāna as the real. The reason for establishing this meaning is that those who received the teaching in the past clung to the three as real, not knowing that the three are upāya; in order to lead them to practice, it explains that the three are upāya and the one is the real, causing them to abandon the three so as to enter the ekayāna. Second, although the followers who received the teaching abandoned the three, they subsequently became attached to the one as real; while coarse delusion had been removed, subtle defilement soon arose. In response to them, it clarifies that both the three and the one are upāya, and that neither-three-nor-one is what is called the real. Third, those who received the teaching then recognized that the two \[aspects\] are upāya, but they further became attached to the dual negation as the ultimate principle. Therefore, it now clarifies that three and one are duality, while neither-three-nor-one is called non-duality; both duality and non-duality are upāya, and neither-dual-nor-non-dual is the real. Fourth, duality and non-duality up to neither-dual-nor-non-dual are still four propositions, which have not escaped names and words, and are together termed upāya; the quiescent aspect of all dharmas, which cannot be proclaimed in words, is the real. Since upāya of the vehicle and the real of the vehicle have four levels, upāya of the body and the real of the body also have four propositions: First, taking the short \[lifespan\] as upāya and the long \[lifespan\] as the real. Second, taking both long and short as upāya, and neither-long-nor-short as the real. Third, long and short are duality, and neither-long-nor-short is non-duality; both duality and non-duality are upāya, and neither-dual-nor-non-dual is called the real. Fourth, duality and non-duality, neither-dual-nor-non-dual, are still four propositions and have not departed from names and words; they are all termed upāya. The Tathāgata's dharmakāya, wherein the four propositions are forgotten and the hundred negations are completely extinguished, is alone called the real. Hence the "Lifespan Chapter", in explaining the dharmakāya, states: "neither real nor false, neither as such nor different, possessing the ten negations," as expounded in that text. > — English (machine translation) (machine translation) - [Previous: 3.25](https://indike.org/pramana/in.bauddha.taisho.1721.3.25) - [Next: 3.27](https://indike.org/pramana/in.bauddha.taisho.1721.3.27) - [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.3.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1721.3.26](https://indike.org/pramana/in.bauddha.taisho.1721.3.26) · Pramāṇa