[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) › 4.189 # 法華義疏 4.189 法華義疏 4.189 - **Language:** Classical Chinese ### [4.189](https://indike.org/pramana/in.bauddha.taisho.1721.4.189) 佛見不六而六，知六無所六，六道作六六而見，故〈壽量品〉云「不如三界見於三界」，《華嚴》云「隨順眾生故普入諸世間，智慧常寂然不同世所見」也。又眾生有二：一、顛倒性眾生，二、因緣假名眾生。《大品》明不見者，道理之中畢竟無性實眾生故不見，此經明因緣眾生故佛眼見，故前文具二義：「人天兩足尊知法常無性」即是不見性義，「佛種從緣起」謂見因緣義也。又《中論》云「諸法無決定性，佛有無量方便，或說一切實不實等四句」，亦應云法無決定性，隨眾生故或說見不見等四句。故《論》云「諸佛或說我，或說於無我，諸法實相中非我非無我」，亦應云諸佛或說見或說於不見，諸法實相中非見非不見。 > The Buddha sees that what is not six is six, knowing that the six has no sixness; the six destinies treat the six as six and thus see them. Hence the 'Lifespan Chapter' says, 'not like the three realms seeing the three realms'; the Avataṃsaka says, 'Accordant with sentient beings, he universally enters all worlds; his wisdom is ever tranquil, not the same as what the worldly see.' Furthermore, there are two kinds of sentient beings: first, sentient beings of inverted nature; second, conditionally arisen, nominally designated sentient beings. What the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra explains as non-seeing means that within the principle there are ultimately no real sentient beings with intrinsic nature, and therefore he does not see them; what this sūtra explains is that with the Buddha eye he sees conditionally arisen sentient beings. Thus the previous text possessed both meanings: 'The Honoured One with Two Feet among humans and devas knows that phenomena are ever without intrinsic nature' is the meaning of not seeing intrinsic nature; 'the Buddha-seed arises from conditions' refers to the meaning of seeing causal conditions. Furthermore, the Mūlamadhyamakakārikā says: 'Phenomena have no determinate nature; the Buddha has immeasurable expedient means, and sometimes speaks in terms of the four propositions such as all being real, not real, and so forth.' One should likewise say that phenomena have no determinate nature, and according with sentient beings, he sometimes speaks in terms of the four propositions of seeing, not seeing, and so forth. Therefore the treatise says: 'The Buddhas have sometimes spoken of a self, and sometimes spoken of non-self; within the true aspect of all phenomena, there is neither self nor non-self.' One should likewise say that the Buddhas have sometimes spoken of seeing, and sometimes spoken of non-seeing; within the true aspect of all phenomena, there is neither seeing nor non-seeing. > — English (machine translation) (machine translation) - [Previous: 4.188](https://indike.org/pramana/in.bauddha.taisho.1721.4.188) - [Next: 4.190](https://indike.org/pramana/in.bauddha.taisho.1721.4.190) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1721.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.4.189) — English, machine translation ## Linked texts (1) - [淨名玄論](https://indike.org/pramana/in.bauddha.taisho.1780.1.55) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1721.4.189](https://indike.org/pramana/in.bauddha.taisho.1721.4.189) · Pramāṇa