[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) › 3.95 # 法華義疏 3.95 法華義疏 3.95 - **Language:** Classical Chinese ### [3.95](https://indike.org/pramana/in.bauddha.taisho.1721.3.95) 經名「妙法蓮華」者，始終皆辨中道不二正觀故名為妙；無得無依、無所染著故云蓮華。凡夫著有、二乘滯空、菩薩著中道，如是一之與三、常無常乃至一毫取著皆是麁法，不名為妙，並為染累非是蓮華。今但令得一正觀則具一切佛法，正觀微妙故名妙法，至人用此為身名為法身，諸佛以此為性故名佛性，獨一自在名為一乘，無境不照稱為波若，無累不寂名為涅槃，故云「波若是一法，佛說種種名，隨諸眾生類，為之立異字」。故學者但須觀心清淨，是以文云「大事因緣出現於世，謂開佛知見」，佛知見者則正觀也。雖有十義，今且依乘方便乘真實、身方便身真實以開二段文也。 > The sūtra is named 'Lotus of the Subtle Dharma' because from beginning to end it distinguishes the correct contemplation of the non-dual middle way; therefore it is called 'subtle'. Because it is without attainment, without reliance, and free from defilement and attachment, it is called the 'lotus'. Ordinary beings cling to existence, the two vehicles remain stuck in emptiness, and bodhisattvas cling to the middle way. In this manner, one and three, permanence and impermanence, down to the slightest grasping and clinging, are all coarse dharmas and are not called subtle; they are all defilements and entanglements, not the lotus. Now, if one merely attains the single correct contemplation, one possesses all Buddha-dharmas. Because correct contemplation is subtle and marvelous, it is called the 'Subtle Dharma'. The supreme person uses this as his body, so it is called the 'dharmakāya'. All Buddhas take this as their nature, so it is called 'Buddha-nature'. Being unique and unconstrained, it is called the 'ekayāna'. Leaving no realm unilluminated, it is called 'prajñā'. Leaving no defilement unextinguished, it is called 'nirvāṇa'. Thus it is said, 'Prajñā is a single dharma; the Buddha speaks of it with various names, establishing different terms for it in accordance with the kinds of sentient beings.' Therefore, practitioners need only contemplate the mind as pure. Hence the text says, 'For a great cause they appear in the world, namely to open the Buddha's knowledge and vision.' The Buddha's knowledge and vision is precisely correct contemplation. Although there are ten meanings, for now we follow the provisional vehicle and real vehicle, and the provisional body and real body, to divide the text into two sections. > — English (machine translation) (machine translation) - [Previous: 3.94](https://indike.org/pramana/in.bauddha.taisho.1721.3.94) - [Next: 3.96](https://indike.org/pramana/in.bauddha.taisho.1721.3.96) - [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.3.95) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1721.3.95](https://indike.org/pramana/in.bauddha.taisho.1721.3.95) · Pramāṇa