[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) › [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723) › 1.16 # 妙法蓮華經玄贊 1.16 妙法蓮華經玄贊 1.16 - **Language:** Classical Chinese ### [1.16](https://indike.org/pramana/in.bauddha.taisho.1723.1.16) 菩薩亦二：一者頓悟，二者漸悟。漸悟有二義：一者若從得二乘果發心向大名為漸悟，由生數小或全無故。若從二凡而歸於大即頓悟攝，未曾悟證二乘果故。生數猶多不名漸悟，故《涅槃經》但說聖人八萬劫等，不說異生迴心劫數。二者但從曾發二心曾修二行，來歸大者皆名漸悟。具彼姓故修彼行故，聞思悟解亦名為悟，何必證悟？況復亦有生數小者，謂已定生即此生時及一坐順決擇分等。經據劫定但說聖人，何妨異生有生數小者？此經所說一乘之理，論雖言為二聲聞說謂退心、應化，法華一會正唯為退菩提心說，兼亦為應化，滿慈子等亦在會故。若准《攝論》合以十義說於一乘，義兼為三理亦無失，決定種姓不愚法故，不定種姓迴求大故，其應化者為化記故。雖亦可為二菩薩說，正宗唯為漸悟者說。故下經云：「菩薩聞是法，疑網皆已除」，義兼頓悟於理未爽。《攝論》十義解一乘云：「為引攝一類，及任持所餘，由不定種姓，諸佛說一乘。」所引攝一類即退菩提心聲聞。及任持所餘即漸悟菩薩、退菩提心聲聞，執著小果自謂究竟故。舍利弗言：我悉除邪見，於空法得證，爾時心自謂，得至於滅度。迦葉亦言：佛令我等出於三界得涅槃證，於菩薩法不生一念好樂之心。此皆昔時執著小意。即《攝論》云：「三種練磨心，斷除四處障，緣法義為境。」四處者：一二乘作意，二諸疑離疑，三於所聞思法中言我能然餘不能爾，四於骨瑣乃至菩提執著分別。二乘作意者，執二果為極故，為斷此執而說此經，漸悟菩薩執佛菩提於己無分，欲生退敗還住二乘，為任持此而不令退。又復頓悟諸小菩薩，執唯已依大乘修行可得成佛，已住聲聞不得作佛。今破此執，顯二乘非極，住二乘者亦得作佛，故說是經。由此《攝論》斷四處言一二乘作意，二言我能然餘不能爾，即此二種諸疑離疑，即是前也。 > Bodhisattvas are also of two kinds: first, sudden-awakening; second, gradual-awakening. Gradual-awakening has two meanings: First, if one generates the mind \[aspiring\] toward the great from having attained the fruits of the two vehicles, this is called gradual-awakening, because the number of rebirths is small or entirely non-existent. If one returns to the great from \[being an ordinary worldling in\] the two vehicles' mundane stages, this is subsumed under sudden-awakening, because one has never awakened to or realized the fruits of the two vehicles. The number of rebirths is still numerous, so it is not called gradual-awakening; hence the Nirvāṇa Sūtra speaks only of the eighty thousand kalpas and so forth for the noble ones, and does not mention the number of kalpas for ordinary worldlings who redirect their minds. Second, merely having once generated the two minds and once cultivated the two practices, anyone who comes and takes refuge in the great is called gradual-awakening. Because they possess that lineage and cultivate that practice, understanding through hearing and thinking is also called "awakening"; why must it be realized awakening? What is more, there are also those whose number of rebirths is small, namely, those with determinate rebirths, such as in this very life and at the stage of the aids to penetration in a single sitting, and so forth. The sūtra, relying on the certainty of kalpas, speaks only of noble ones; what is there to prevent ordinary worldlings from having a small number of rebirths? Although the treatise says that the principle of the Single Vehicle taught in this sūtra is taught for two kinds of śrāvakas, namely, those who regressed \[from the bodhi-\]mind and provisional apparitions, the Lotus assembly primarily and strictly teaches for those who regressed from the bodhi-mind, and secondarily also for provisional apparitions, since Pūrṇamaitrāyaṇīputra and the others are also present in the assembly. If, according to the Mahāyānasaṃgraha, the Single Vehicle is taught with ten combined meanings, the meaning secondarily extends to all three kinds without any error in principle: those of determinate lineage are made not foolish regarding phenomena; those of indeterminate lineage turn around to seek the great; and provisional apparitions receive prophecy for the sake of transforming \[others\]. Although it can also be taught for two kinds of bodhisattvas, the core teaching is strictly taught for those of gradual awakening. Hence the sūtra below states: "Bodhisattvas, hearing this Dharma, / have completely removed their webs of doubt"; its meaning secondarily encompassing sudden-awakening does not violate the principle. Explaining the Single Vehicle through ten meanings, the Mahāyānasaṃgraha says: "To guide and gather one group, / and sustain the remainder, / because of the indeterminate lineage, / the buddhas teach the Single Vehicle." "One group" to be guided and gathered is the śrāvakas who regressed from the bodhi-mind. "And sustain the remainder" refers to gradual-awakening bodhisattvas and śrāvakas who regressed from the bodhi-mind, who clung to the lesser fruit and considered themselves to have reached the ultimate. Thus Śāriputra said: "I had eliminated all wrong views / and attained realization in the empty Dharma; / at that time my mind thought / that I had attained extinction." Kāśyapa also said: "The Buddha caused us to escape the three realms and attain the realization of nirvāṇa; regarding the bodhisattva teachings, not a single thought of joy or delight arose." These were all past mentalities of clinging to the lesser. Thus the Mahāyānasaṃgraha states: "Three kinds of mind-training, / severing the hindrances of the four points, / taking the principles of Dharma as cognitive objects." The four points are: (1) attention directed toward the two vehicles; (2) various doubts and the departure from doubt; (3) saying regarding the Dharma heard and reflected upon, 'I can do this, but others cannot'; (4) conceptual attachment ranging from bone-chains up to bodhi. Attention directed toward the two vehicles means clinging to the two fruits as ultimate; this sūtra was taught to sever this attachment. Gradual-awakening bodhisattvas cling to the idea that the Buddha's bodhi is not their lot, and wishing to give rise to regression, they revert to remaining in the two vehicles; \[the sūtra is taught\] to sustain them and prevent them from regressing. Furthermore, sudden-awakening lesser bodhisattvas cling to the idea that only those who rely on Mahāyāna practice can become buddhas, whereas those already abiding as śrāvakas cannot become buddhas. Now this attachment is refuted, revealing that the two vehicles are not ultimate and that those abiding in the two vehicles can also become buddhas; therefore this sūtra is taught. Due to this, the Mahāyānasaṃgraha's severing of the four points states: first, attention directed toward the two vehicles; second, saying 'I can do this, but others cannot'—these two are the various doubts and departure from doubt mentioned earlier. > — English (machine translation) (machine translation) - [Previous: 1.15](https://indike.org/pramana/in.bauddha.taisho.1723.1.15) - [Next: 1.17](https://indike.org/pramana/in.bauddha.taisho.1723.1.17) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1723.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1723~en-mt.1.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.1.16](https://indike.org/pramana/in.bauddha.taisho.1723.1.16) · Pramāṇa