[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) › 3.12 # 妙法蓮華經玄贊 3.12 妙法蓮華經玄贊 3.12 - **Language:** Classical Chinese ### [3.12](https://indike.org/pramana/in.bauddha.taisho.1723.3.12) 所歎之法略有二種：一者智慧，二智慧門。故論云：「有二甚深：一證甚深謂智慧，二阿含甚深謂智慧門。」智慧門者即能詮教，智慧甚深即所詮理。梵云阿笈摩，此名為教，或翻為傳，上古諸佛傳至今故。此甚深義通教及理，然理正得甚深之名，門深乃稱難見覺等。二乘不知亦通此二，自餘別屬理教二法，論意如此。論說智慧者謂一切種、一切智智義故，一切智人之智名一切智智，體通性相名一切種，即佛果位涅槃、菩提，或一切智者無分別智，重言智者是後得智，義者境也，即一切智智之境，故名一切智智義。何謂彼境？謂一切種，一切種者謂若空若有、有為無為、有漏無漏，若教若理名一切種。種謂種類，法體種類眾多非一，攝一切盡名一切種，謂此一切種是一切智智之境，即此一切種境名為所詮之智慧也。 > The Dharma being praised is, in brief, of two kinds: the first is wisdom, and the second is the gateway to wisdom. Hence the Treatise states: "There are two profundities: the first is the profundity of realization, namely wisdom; the second is the profundity of the āgama, namely the gateway to wisdom." The "gateway to wisdom" is the expressive teaching; the "profundity of wisdom" is the principle expressed. In Sanskrit it is āgama, which here is called "teaching" (教), or is translated as "transmission" (傳), because the buddhas of high antiquity have transmitted it down to the present day. This meaning of "profundity" applies to both the teaching and the principle; yet it is the principle that properly receives the name "profundity," while it is the profundity of the gateway that is called "difficult to see, \[difficult to\] perceive," and so forth. That the two vehicles do not know it also applies to both of these; as for the rest, they pertain separately to the two dharmas of principle and teaching. Such is the Treatise's intention. When the Treatise speaks of wisdom, it refers to the meaning of "all aspects" (sarvākāra) and "the knowledge of the omniscient" (sarvajñajñāna). The wisdom of the omniscient person is called "the knowledge of the omniscient"; its essence pervades nature and characteristics, so it is called "all aspects"—that is to say, nirvāṇa and bodhi at the fruition-stage of buddhahood. Or else, "all-knowing" (sarvajña) is non-conceptual wisdom (nirvikalpa-jñāna), and the repeated word "knowledge" (jñāna) is the subsequently attained wisdom (pṛṣṭhalabdha-jñāna); "meaning" (artha) is the cognitive object (viṣaya)—that is, the object of the knowledge of the omniscient; hence it is called "the object of the knowledge of the omniscient." What is that object? It means "all aspects." "All aspects" refers to emptiness or existence, conditioned or unconditioned, tainted or untainted, teaching or principle—these are called "all aspects." "Aspects" means categories (jāti); the categories of the essences of phenomena are manifold and not just one, and encompassing them all without remainder is called "all aspects." This means that these "all aspects" are the object of the knowledge of the omniscient; precisely this object of all aspects is called the wisdom that is expressed. > — English (machine translation) (machine translation) - [Previous: 3.11](https://indike.org/pramana/in.bauddha.taisho.1723.3.11) - [Next: 3.13](https://indike.org/pramana/in.bauddha.taisho.1723.3.13) - [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.3.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.3.12](https://indike.org/pramana/in.bauddha.taisho.1723.3.12) · Pramāṇa