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# 法華義疏 3.81

法華義疏 3.81

- **Language:** Classical Chinese

### [3.81](https://indike.org/pramana/in.bauddha.taisho.1721.3.81)

具破也。二乘之人自謂彼涅槃為常則有樂淨，雖無人我而有法我亦有我倒，故知初經具破常等四倒。後分經備破二乘人，謂佛是無常苦空無我不淨，亦具破四倒。此經始終既具破八倒，則是說涅槃竟，所應悟者並皆得道。燈明佛不須說涅槃，意在於斯。但釋迦為鈍根之人未悟，更廣說《法華》後為說《涅槃》之教耳。

> It refutes them completely. Persons of the two vehicles themselves consider their nirvāṇa to be permanent, and therefore it has bliss and purity; and although they lack a personal self, they have a dharma self, and thus also have the inversion of self. Therefore, we know that the initial sūtra completely refutes the four inversions such as permanence. The latter portion of the sūtra completely refutes the two vehicles' view that the Buddha is impermanent, suffering, empty, non-self, and impure, likewise completely refuting the four inversions. Since this sūtra from beginning to end completely refutes the eight inversions, it has fully expounded nirvāṇa, and all who ought to awaken will attain the Way. That the Buddha Dīpaṅkara did not need to preach the Nirvāṇa Sūtra was precisely with this intention. It was only because those of dull faculties had not awakened that Śākyamuni expounded the Lotus Sūtra more broadly, and later taught the Nirvāṇa teaching for them.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.3.81) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1721.3.81](https://indike.org/pramana/in.bauddha.taisho.1721.3.81) · Pramāṇa
