[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) › 3.18 # 妙法蓮華經玄贊 3.18 妙法蓮華經玄贊 3.18 - **Language:** Classical Chinese ### [3.18](https://indike.org/pramana/in.bauddha.taisho.1723.3.18) 贊曰：上歎所證、所說法勝妙，下歎如來能證、能說法師勝妙。依論牒經，次下應云：何以故？舍利弗！諸佛如來自在說因成就故。舍利弗！如來成就種種方便、種種知見、種種念觀、種種言詞。此上為總，下釋上言。舍利弗！吾從成佛已來，於彼彼處廣演言教，無數方便引導眾生，令離諸著等。展轉意言，由如來身於所證理成就自在說因圓滿，是以今說所證智慧及智慧門，二皆甚深。何等名為說因成就？謂種種方便、種種知見、種種念觀、種種言詞，此中初三合名因緣。因緣，道理也。言詞，名譬喻，言詞多說諸譬喻故。准論解經，「譬喻」以上名為總句，「廣演」以下名為別句。展轉訓釋，論有三解：初論自別釋初四句，次論以經下諸句兩番配此四句，其後二番中，初三義一處明，第四義一處明。 > The Commentary says: Above praised the supreme excellence of the realized and expounded Dharma; below praises the supreme excellence of the Tathāgata as the dharma-master capable of realizing and expounding. Relying on the Treatise's citation of the sūtra, it should next say: 'Why is this? Śāriputra! Because the buddhas, the tathāgatas, have accomplished the causes for speaking with mastery. Śāriputra! The Tathāgata has accomplished various expedient means, various knowledges and visions, various mindfulnesses and contemplations, and various words and expressions.' The above is the general, and below explains the above words: 'Śāriputra! Since I attained buddhahood, in various places I have extensively expounded teachings, guiding sentient beings with countless expedient means, causing them to abandon all attachments,' and so forth. The implied meaning is: because the Tathāgata's person has perfected the causes for speaking with mastery regarding the realized principle, it is therefore now stated that the realized wisdom and the wisdom-gate are both profound. What is called the accomplishment of the causes for speaking? It refers to various expedient means, various knowledges and visions, various mindfulnesses and contemplations, and various words and expressions; among these, the first three are collectively named 'causes and conditions.' Causes and conditions are principles. 'Words and expressions' refers to similes, because words and expressions mostly speak of various similes. According to the Treatise's interpretation of the sūtra, up through 'similes' is called the general phrase, and from 'extensively expounded' downward is called the particular phrases. In glossing and explaining successively, the Treatise has three interpretations: first, the Treatise itself separately explains the first four phrases; next, the Treatise matches the subsequent phrases of the sūtra with these four phrases in two turns, and within the latter two turns, the first three meanings are clarified in one place, and the fourth meaning is clarified in another place. > — English (machine translation) (machine translation) - [Previous: 3.17](https://indike.org/pramana/in.bauddha.taisho.1723.3.17) - [Next: 3.19](https://indike.org/pramana/in.bauddha.taisho.1723.3.19) - [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.3.18) — English, machine translation ## Linked texts (1) - [妙法蓮華經論優波提舍](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.saddharmapundarikopadesa*zh-ratnamati.1.15) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.3.18](https://indike.org/pramana/in.bauddha.taisho.1723.3.18) · Pramāṇa