[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) › 7.12 # 法華義疏 7.12 法華義疏 7.12 - **Language:** Classical Chinese ### [7.12](https://indike.org/pramana/in.bauddha.taisho.1721.7.12) 第四、信解相門者，舊云信解義多不出四句，謂權、實、有、無。以三乘為權、一乘為實，道理唯一、無有三乘。今明蓋是一往封執言，未是虛心妙悟。若必執一乘是實、三乘為權，捨三而取一者，還是取捨有所得心耳。《涅槃經》云「有所得者名為二乘」，猶未領悟何名信解？又若有所得則無道無果，下文何得云「我今得道得果」耶？又若言三是定無、謂一為實有，猶是有無二見，如〈方便品〉云「若有若無等具足六十二」，既具諸見即便有愛見，愛見即是煩惱，煩惱故業，業故受苦，如此之人如服甘露還成毒藥，是即舊病不除新惑更起，故非信解相。今言信解者，可尋經本宗。〈方便品〉云「諸法從本來常自寂滅相」，何一何三？亦非權非實。但倒情既重不可頓階，故方便誘引漸令開悟，故前說五戒十善以止三途之惡，次說三乘之聖令捨三界之凡，乃至欲息三乘之麁故明一乘為妙，如此皆是對治悉檀，以榍出榍用輕倒除重倒耳。《智度論》云「譬如執事比丘舉手唱言眾皆寂靜，是為以聲遮聲非求聲也」。說善止惡非留於善，乃至說一除三寧存於一？若能三一兩捨、權實並除，心無所依，乃名信解。故〈方便品〉云「我以無數方便引導眾生令離諸著」，即其證也。 > Fourth, regarding the section on the characteristics of belief and understanding: traditionally it was said that the meaning of belief and understanding mostly does not exceed four propositions, namely provisional, real, existence, and non-existence. They took the three vehicles as provisional and the One Vehicle as real, claiming that the principle is exclusively one and that there are no three vehicles. We now explain that this is merely a preliminary, clinging statement; it is not yet the wondrous awakening of a humble mind. If one definitely clings to the One Vehicle as real and the three vehicles as provisional, abandoning the three and seizing the one, this is still an acquisitive mind of taking and discarding. The Nirvāṇa Sūtra says: "Those with acquisition are called the two vehicles." Still not having appreciated and understood this, how can it be called belief and understanding? Moreover, if there is acquisition, then there is no path and no fruit; how then could the text below state, "We have now attained the path and attained the fruit"? Furthermore, if one says the three are definitively non-existent and holds the one to be really existent, these are still the two views of existence and non-existence. As the "Expedient Means Chapter" says: "Whether existing or non-existing, and so on, fully completing the sixty-two \[views\]." Once one possesses all views, there are craving and views; craving and views are afflictions; due to afflictions there is karma; due to karma one suffers pain. Such a person is like someone who drinks amṛta and it turns back into poison; this is failing to eliminate the old disease while newly giving rise to further delusions, hence it is not the characteristic of belief and understanding. What is now called belief and understanding can be sought in the fundamental tenet of the sūtra. The "Expedient Means Chapter" says: "All dharmas from the very beginning are constantly and naturally of the characteristic of quietude and cessation." Where is the one, and where are the three? They are neither provisional nor real. But because inverted sentiments are heavy, one cannot ascend all at once; therefore through expedient means they are induced and guided to gradually open into awakening. Thus earlier the five precepts and ten wholesome deeds were expounded to halt the evils of the three destinies; next the sages of the three vehicles were expounded to cause the abandonment of ordinary existence in the three realms; and finally, wanting to put to rest the coarseness of the three vehicles, the One Vehicle was explained as wondrous. All such teachings are the antidotal siddhānta, driving out a peg with a peg, using a lighter inversion to remove a heavier inversion. The Mahāprajñāpāramitopadeśa says: "Just as a monk in charge of affairs raises his hand and calls out, 'Let the whole assembly be silent!' this is using sound to check sound, not seeking sound." Expounding the good to halt evil does not mean remaining attached to the good; so too, how could expounding the one to eliminate the three mean remaining attached to the one? If one can abandon both the three and the one, eliminating both the provisional and the real, with the mind having nothing to rely upon, only then is it called belief and understanding. Therefore the "Expedient Means Chapter" says: "With countless expedient means I guide sentient beings, causing them to be free from all attachments," which is its verification. > — English (machine translation) (machine translation) - [Previous: 7.11](https://indike.org/pramana/in.bauddha.taisho.1721.7.11) - [Next: 7.13](https://indike.org/pramana/in.bauddha.taisho.1721.7.13) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1721.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.7.12) — English, machine translation ## Linked texts (1) - [大智度論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika!mahaprajnaparamitopadesa*zh-kumarajiva.6.193) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1721.7.12](https://indike.org/pramana/in.bauddha.taisho.1721.7.12) · Pramāṇa