[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) › 1.90 # 妙法蓮華經玄贊 1.90 妙法蓮華經玄贊 1.90 - **Language:** Classical Chinese ### [1.90](https://indike.org/pramana/in.bauddha.taisho.1723.1.90) 第二總別相門者，謂皆是阿羅漢者，是總相門。餘十五句是別相門。阿羅漢者總名「應」義，「應」有十五義，諸漏已盡下是。一應受飲食等供養恭敬等者，即諸漏已盡堪為福田。二應將大眾教化一切，無復煩惱離名利等故。三應入聚落城邑等故，得真自在非為欲境所牽惑故。四應降伏外道等，心善解脫具智辨故。五應以智慧速觀察法，慧善解脫了諸法故。六應不遲速說法，如法相應不生疲倦，如調慧馬善稱心故。七應靜坐空閑處，飲食、衣服等一切資生不積不聚，小欲知足，猶如大龍離闠鬧故。八應一向行善行不著諸禪，已作所作，常進修故。九應行空聖行，已辦所辦，我我所非有故。十應行無相聖行，棄諸重擔，觀滅理故。十一應行無願聖行，逮得己利，不願生死故。十二應降伏世間禪定淨心，不生味著二有界定，盡諸有結，乃至於二界禪不生愛味故。十三應起諸通殊勝功德，正智解脫，解脫謂神通故。十四應到第一義功德，至心自在證無為故。十五應如實知同生眾得諸功德，為利益一切眾生第一究竟故。波羅蜜多聲聞廣度眾生令同己利得功德故。第八修行不息，十二於禪不著，是二別意。恐厭文繁略相配囑，其間義意隨解可知。應說頌曰：「受、將、入、降、以，　中、靜、行善行，　空、無相、無願，　伏、起、到、實知。」經中六句唯有十五句中第一應受妙供，第二應將大眾教化，第十一應行無願聖行，第十二應降伏世間禪淨心，第十四應到第一義，次第配下五句，初阿羅漢是總句故。 > Second, the section on general and particular characteristics: "They were all arhats" is the general characteristic. The remaining fifteen phrases are the particular characteristics. "Arhat" generally means "worthy" (arha). There are fifteen senses of "worthy," beginning below with "their outflows having run out": > First, they are worthy of receiving offerings of food, drink, and so forth, as well as reverence and respect, because their outflows have already run out, making them fit to be fields of merit. > Second, they are worthy to lead the great assembly and teach and convert all, because they no longer have afflictions, being separated from fame, gain, and the like. > Third, they are worthy to enter villages, towns, and cities, because they have obtained true mastery and are not dragged down or deluded by sensory objects of desire. > Fourth, they are worthy to subjugate non-Buddhists and others, because their minds are well liberated and endowed with wisdom and eloquence. > Fifth, they are worthy to quickly examine phenomena with wisdom, because they have wisdom-liberation and fully comprehend all phenomena. > Sixth, they are worthy to expound the Dharma neither too slowly nor too fast, in accordance with the Dharma and without giving rise to fatigue, just like a well-trained, intelligent horse that perfectly answers one's mind. > Seventh, they are worthy to sit quietly in empty and solitary places, neither accumulating nor hoarding food, drink, clothing, or any other requisites of life, having few desires and being content, just like a great dragon separated from noisy markets. > Eighth, they are worthy to single-mindedly practice wholesome conduct without clinging to the various dhyānas, because having done what had to be done, they constantly advance in their practice. > Ninth, they are worthy to practice the noble conduct of emptiness, because having accomplished what had to be accomplished, self and what belongs to self do not exist \[for them\]. > Tenth, they are worthy to practice the noble conduct of signlessness, because having cast aside their heavy burdens, they contemplate the principle of cessation. > Eleventh, they are worthy to practice the noble conduct of wishlessness, because having attained their own benefit, they do not wish for saṃsāra. > Twelfth, they are worthy to subjugate worldly dhyāna and purify the mind, not giving rise to attachment or relish for the concentrations of the two realms of existence, because having exhausted all fetters of existence, they do not give rise to craving or relish even up to the dhyānas of the two realms. > Thirteenth, they are worthy to give rise to the superior virtues of the various superknowledges, because of liberation through right wisdom, liberation meaning supernatural power. > Fourteenth, they are worthy to reach the virtue of the ultimate truth, because having reached mastery of mind, they realize the unconditioned. > Fifteenth, they are worthy to know as it truly is the various virtues obtained by the congregation of fellow-born beings, being the foremost and most ultimate in benefiting all sentient beings, because as śrāvakas of the pāramitās who broadly liberate sentient beings, they lead them to obtain virtues equal to their own benefit. > Between the eighth \[phrase's\] unceasing practice and the twelfth \[phrase's\] non-attachment to dhyāna, there are these two distinct meanings. For fear of prolixity, I only briefly correlate them; the underlying meanings may be understood through one's own reflection. > One should state the verse: > "Receiving, leading, entering, subjugating, using; > Moderate, quiet, practicing wholesome conduct; > Empty, signless, wishless; > Subjugating, giving rise, reaching, truly knowing." > In the six phrases of this sūtra, there are only \[six\] among these fifteen phrases: the first, worthy of receiving exquisite offerings; the second, worthy of leading the great assembly and teaching; the eleventh, worthy of practicing the noble conduct of wishlessness; the twelfth, worthy of subjugating worldly dhyāna and purifying the mind; and the fourteenth, worthy of reaching the ultimate truth. These correspond sequentially to the following five phrases, since the initial "arhat" is the general phrase. > — English (machine translation) (machine translation) - [Previous: 1.89](https://indike.org/pramana/in.bauddha.taisho.1723.1.89) - [Next: 1.91](https://indike.org/pramana/in.bauddha.taisho.1723.1.91) - [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.1.90) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.1.90](https://indike.org/pramana/in.bauddha.taisho.1723.1.90) · Pramāṇa