[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) › 3.160 # 妙法蓮華經玄贊 3.160 妙法蓮華經玄贊 3.160 - **Language:** Classical Chinese ### [3.160](https://indike.org/pramana/in.bauddha.taisho.1723.3.160) 四入者，為令證得不退轉地，示現與無量智業故。上三總、別雖顯佛果無上、同、勝，未知如何可能證獲。今顯能證能得之因，故名為入。依此本論初地已上名不退地，佛果位中一切智智體用大故名無量智。業者因也。佛出為說初地已上能得佛果一切智因，故名為入。佛說此因，欲令二乘有學、無學，及初地前、證初地上不退轉地，入變易生修種智因，觀察智性入佛二果。此四意言：佛出世者，欲令眾生斷二障盡，開佛菩提、涅槃知見，使證清淨，歎二無上勸令欣故；示法身同有令使證故；悟所不知唯一佛乘智令修生故；既顯佛果菩提涅槃殊勝體性，并顯其因令其趣入。謂佛出世意說一乘若果若因，令諸眾生修因證果皆作佛故，更不為餘。前歎智慧及智慧門，即是一乘教之與理，今說行、果，故知總說一乘四法名為法華。或不退者，八地以上行不退故，諸論說受變易生故。雖二乘迴心未即至彼地，三乘俱同，後決定得出分段死、入變易生，故作是說。又二乘者煩惱不退，經三大劫俱名不退地。又一乘者修行一乘，若信若位若證若行，今於此中皆令入故，並名不退。或此果因一乘實體，是前所說諸佛智慧，其智慧門即前所說三乘權教，令二乘者捨權取實，行一乘因趣一乘果，是此本意。 > Fourth, 'to enter' means to cause them to realize the ground of non-retrogression, manifesting and bestowing the activity of immeasurable wisdom. Although the three above, in general and specific ways, reveal that the Buddha's fruition is unsurpassable, shared, and superior, it is not yet known how one can realize and attain it. Now, by revealing the causes capable of realizing and attaining it, it is called 'entering'. According to this root treatise, from the first ground upward is called the ground of non-retrogression; in the state of the Buddha's fruition, because the essence and function of sarvākārajñatā are vast, it is called immeasurable wisdom. 'Activity' means cause. The Buddha appears to explain the causes capable of attaining all wisdom of the Buddha's fruition from the first ground upward; therefore it is called 'entering'. The Buddha speaks of this cause, desiring to make the practitioners of the two vehicles—both those in training and beyond training—as well as those prior to the first ground, realize the ground of non-retrogression of the first ground and above, enter into transformed birth, cultivate the causes of sarvākārajñatā, contemplate the nature of wisdom, and enter into the Buddha's two fruitions. The meaning of these four is: the Buddha appears in the world desiring to make sentient beings completely sever the two obscurations, to open the Buddha's knowledge and vision of bodhi and nirvāṇa, and make them realize purity, praising the two unsurpassable qualities to encourage them to rejoice; to show that they equally possess the Dharmakāya so as to make them realize it; to awaken them to the wisdom of the Single Buddha Vehicle which they did not know, so as to make them cultivate and produce it; having revealed the extraordinary nature of the Buddha's fruition of bodhi and nirvāṇa, he also reveals their causes so as to make them enter into them. This means that the Buddha's intention in appearing in the world is to explain the Single Vehicle, whether as fruition or as cause, causing all sentient beings to cultivate the cause and realize the fruition, and all become buddhas, and for no other reason. Earlier, praising wisdom and the door of wisdom was the teaching and the principle of the Single Vehicle; now speaking of practice and fruition, we therefore know that collectively speaking, the four dharmas of the Single Vehicle are called the Lotus Sūtra. Alternatively, 'non-retrogression' refers to the non-retrogression of practice from the eighth ground upward, because various treatises say that one receives transformed birth \[there\]. Although when the two vehicles turn their minds they do not immediately reach that ground, the three vehicles are all identical in that they will definitely emerge from mortal death and enter transformed birth later; thus it is spoken in this way. Moreover, for the two vehicles, the non-retrogression of defilements throughout three great kalpas is both called the ground of non-retrogression. Furthermore, practitioners of the Single Vehicle cultivate the Single Vehicle in faith, stage, realization, or practice; now here, all are caused to enter, so all are called non-retrogression. Alternatively, this fruition and cause, the real essence of the Single Vehicle, is the wisdom of all buddhas spoken of earlier; its door of wisdom is the provisional teachings of the three vehicles spoken of earlier, which causes those of the two vehicles to abandon the provisional and take up the real, practicing the cause of the Single Vehicle to advance toward the fruition of the Single Vehicle—this is the fundamental intention here. > — English (machine translation) (machine translation) - [Previous: 3.159](https://indike.org/pramana/in.bauddha.taisho.1723.3.159) - [Next: 3.161](https://indike.org/pramana/in.bauddha.taisho.1723.3.161) - [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.3.160) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.3.160](https://indike.org/pramana/in.bauddha.taisho.1723.3.160) · Pramāṇa