[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) › 3.11 # 妙法蓮華經玄贊 3.11 妙法蓮華經玄贊 3.11 - **Language:** Classical Chinese ### [3.11](https://indike.org/pramana/in.bauddha.taisho.1723.3.11) 贊曰：二深先唱警察群生之心。文中有二：初長行、後偈頌。長行有二：初歎所證所說法妙，「吾從成佛」下歎如來身能證能說法師勝妙，初中有二：初總標勝妙，後「所以者何」下釋斯勝妙。初中復二：初顯自在從定而起，後告鶖子正陳所說。「安」者徐也，「詳」者審也。論云：「以如實智觀從三昧安詳而起，起已告舍利弗者，示現如來得自在力故，如來入定無能驚寤故。觀無量義處定名如實智觀，佛定殊勝，入已餘人不能驚佛令從定起，非佛自出餘不能令出，故自從定起。又顯於定中入出縱任得自在故，即由二義故從定起。雖是無量義處三昧，多是第四禪，功德勝故。不告餘人獨告舍利弗者，隨深智慧與如來相應故，謂舍利弗聲聞之中最為上品，智慧利根一聞即解最先悟入，佛凡說法必應機根，由彼智慧最為第一，根法相符故名相應。相應者隨順義，非是智慧相似名為相應，根合佛法名相應，故不告菩薩。」論有五義：一為諸聲聞所作事故，妙法蓮華為聲聞說，聲聞所作捨於權乘非菩薩故。二為諸聲聞迴向大菩提故，令其發心趣大果故。三護諸聲聞恐怯弱故，若告菩薩即諸聲聞謂此一乘非為已分，心生怯弱不能進脩，今告聲聞令除此意，是汝等分除怯弱心。四為令餘人善思念故，令餘聲聞善思念之，其舍利弗已蒙佛告，我是彼流亦應被告，深生信仰起脩學心。五為諸聲聞不起所作已辦心故，昔諸聲聞謂所得滅果滿證圓所作已辦，今歎法妙告彼不知，令捨小心。菩薩於五事全不相應，故雖利根佛不正告，傍告無爽，告三乘人有疑悔者令皆斷故，正告不定性兼任持所餘故。 > The eulogy states: The two profundities are first proclaimed to alert the minds of all beings. In the text there are two parts: first the prose, and later the verses. The prose has two parts: first, praising the marvel of the Dharma realized and expounded; from "Ever since I attained buddhahood" onward, praising the supreme marvel of the Tathāgata's person as the Dharma master who can realize and expound. The first part contains two aspects: first, generally marking its supreme excellence; later, from "Why is this?" onward, explaining this supreme excellence. Within the first aspect there are again two: first, revealing his sovereign rising from samādhi; later, addressing Śāriputra to formally present what is spoken. "An" means slowly; "xiang" means carefully. The treatise states: "Rising with ease and mindfulness from samādhi with real wisdom-contemplation, and having arisen, addressing Śāriputra, is to demonstrate that the Tathāgata has attained sovereign power, because when the Tathāgata enters samādhi, none can startle or awaken him." The contemplation of the samādhi of the station of immeasurable meanings is called real wisdom-contemplation; the Buddha's samādhi is exceedingly supreme, and once he enters it, other people cannot startle the Buddha to make him arise from samādhi; unless the Buddha emerges on his own, others cannot cause him to emerge, so he arises from samādhi on his own. Furthermore, it reveals that in samādhi he attains sovereignty in entering and emerging at will; that is, due to these two meanings, he arises from samādhi. Although it is the anantanirdeśapratiṣṭhāna-samādhi, it is mostly the fourth dhyāna, because its virtues are supreme. Not addressing others but exclusively addressing Śāriputra is because his profound wisdom corresponds with that of the Tathāgata; that is, Śāriputra is the highest among the śrāvakas, of sharp wisdom and keen faculties, who understands upon a single hearing and is the very first to awaken and enter. Whenever the Buddha expounds the Dharma, he must accord with capacities and faculties; because his wisdom is foremost, the faculties and the Dharma match, which is called "corresponding". "Corresponding" has the meaning of according with; it does not mean that having similar wisdom is called corresponding; when faculties harmonize with the Buddha's Dharma, it is called corresponding, which is why he did not address the bodhisattvas. The treatise gives five reasons: First, because of the task to be done for the śrāvakas: the Saddharmapuṇḍarīka is preached for the śrāvakas, and the task of the śrāvakas is to abandon the provisional vehicle, not so for the bodhisattvas. Second, to cause the śrāvakas to dedicate themselves toward great bodhi: to cause them to generate the mind \[of bodhi\] and head toward the great fruit. Third, to protect the śrāvakas for fear of their faintheartedness: if he had addressed the bodhisattvas, the śrāvakas would have thought that this Single Vehicle was not their lot, and generating faintheartedness in their minds, would be unable to advance in practice; now addressing the śrāvakas causes them to eliminate this thought, showing it is their lot, and dispelling their faintheartedness. Fourth, to cause other people to reflect well: causing other śrāvakas to reflect well upon it, thinking, "Śāriputra has already received the Buddha's address; I am of his class and should also be addressed," thus deeply generating faith and giving rise to the mind to cultivate and learn. Fifth, to prevent the śrāvakas from conceiving the thought that "what was to be done has already been accomplished": formerly, the śrāvakas thought that the cessation they attained had perfected the fruit and fully realized the goal, and that what was to be done had been accomplished; now praising the marvel of the Dharma and addressing them that they do not know it causes them to abandon their small mind. The bodhisattvas do not correspond to these five matters at all; therefore, although they possess keen faculties, the Buddha did not address them primarily. Addressing them secondarily causes no flaw, for he causes those among the practitioners of the three vehicles who have doubts and regrets to sever them all; he addressed \[Śāriputra\] primarily because his indeterminate nature additionally sustains the rest. > — English (machine translation) (machine translation) - [Previous: 3.10](https://indike.org/pramana/in.bauddha.taisho.1723.3.10) - [Next: 3.12](https://indike.org/pramana/in.bauddha.taisho.1723.3.12) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1723.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1723~en-mt.3.11) — English, machine translation ## Linked texts (2) - [法華論疏](https://indike.org/pramana/in.bauddha.taisho.1818.2.61) — Classical Chinese - [妙法蓮華經憂波提舍](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.saddharmapundarikopadesa*zh-bodhiruci.1.39) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.3.11](https://indike.org/pramana/in.bauddha.taisho.1723.3.11) · Pramāṇa