[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) › 3.28 # 妙法蓮華經玄贊 3.28 妙法蓮華經玄贊 3.28 - **Language:** Classical Chinese ### [3.28](https://indike.org/pramana/in.bauddha.taisho.1723.3.28) 贊曰：此第三句。論初番云：「復種種念觀者，如經『舍利弗！如來知見，廣大深遠無障無礙，力、無所畏、不共法，根、力、菩提分，禪定、解脫、三昧、三摩跋提，皆已具足故。』」文意大同，多少有別。今言知見，廣者無邊，大者無上，深者難測，遠者時長窮未來故。此上乃是諸德總句。二智為性故云知見，又此諸德亦是二智眷屬所攝故云知見。「無量」已下諸德別句。依此經文，「無量」者四無量，即論牒經無障也。「無礙」者四無礙解。「力」謂十力，「無所畏」者四無所畏。論本牒經中不共法，十八不共法也。「根」謂五根，「力」謂五力，「菩提分」謂三十七，此上四種經本所無。「禪」謂色界四靜慮，「定」謂四無色定，「解脫」謂八解脫，「三昧」者謂三三昧，「三摩跋提」謂九等至，此之一種經本亦無。論牒經中有十三門，今此經中合有八門功德名為念觀，體即明記之慧解，故不可廣解。義門各應略為分別，四無量以五門分別：一列名、二釋名、三辨行相、四出體性、五辨差別。列名者，謂慈無量、悲無量、喜無量、捨無量。釋名者，一緣無量境、緣一切有情起此四故；二起無量行，行解亦復極廣大故；三感無量果，得大梵福成如來故，名為無量；四者是數，帶數釋也。辨行相者，法界有情總為三類：一無苦無樂者，無倒與樂名慈，無瞋為體。二有苦者，拔苦名悲，不害為體。三有樂者，助喜名喜，不嫉善根為體。復於無苦無樂者起離癡想，於有苦者起離瞋想，於有樂者起離貪想，平等欲令離諸惡故名捨。令捨惡故，善捨為體。出體性者，合以三法，謂無瞋、不害及捨，不嫉體即無瞋，無別法故。辨差別者，此各有三：一有情緣，作有情想；二者法緣，不見有情唯作法想；三無緣，復於諸法離分別心，作真如想故名無緣，或法無量緣諸教法。此三之中，初共外道，次共二乘，後唯菩薩。初三安樂，後一利益，感果可知。與大慈、大悲、大喜、大捨有差別者，彼唯實觀唯佛所起，緣三界生，并無癡俱，此通假實通凡聖起，緣界不定，非無癡俱。 > The commentary states: This is the third phrase. The treatise states in the first round: "Furthermore, 'various mindful contemplations' is as the sūtra states: 'Śāriputra! The Tathāgata's knowledge and vision are vast, great, deep, and far-reaching, unimpeded and unhindered; the powers, fearlessnesses, unshared dharmas, faculties, powers, limbs of awakening, dhyānas, concentrations, liberations, samādhis, and samāpattis are all already fulfilled.'" The textual purport is broadly the same, with minor differences in quantity. Here, speaking of knowledge and vision: "vast" means boundless; "great" means unsurpassable; "deep" means unfathomable; "far-reaching" means enduring for an extensive period, exhausting the future. The above is the general phrase for all merits. Because they have the two cognitions as their nature, they are called "knowledge and vision"; moreover, because these merits are also subsumed as the retinue of the two cognitions, they are called "knowledge and vision." From "immeasurable" downward are the specific phrases for the merits. According to this sūtra text, "immeasurable" refers to the four immeasurables; this corresponds to "unimpeded" where the treatise cites the sūtra. "Unhindered" refers to the four unhindered understandings. "Powers" refers to the ten powers. "Fearlessnesses" refers to the four fearlessnesses. The "unshared dharmas" cited in the text of the treatise refers to the eighteen unshared dharmas. "Faculties" refers to the five faculties. "Powers" refers to the five powers. "Limbs of awakening" refers to the thirty-seven \[factors of awakening\]; these four above are absent in the \[present\] sūtra text. "Dhyāna" refers to the four dhyānas of the form realm. "Concentration" refers to the four formless concentrations. "Liberation" refers to the eight liberations. "Samādhi" refers to the three samādhis. "Samāpatti" refers to the nine attainments; this single item is also absent in the \[present\] sūtra text. In the sūtra cited by the treatise there are thirteen categories; here in this sūtra there are altogether eight categories of merit termed "mindful contemplation," the substance of which is discerning understanding that clearly recollects; hence it cannot be explained at length. Each doctrinal category should be briefly differentiated. The four immeasurables are differentiated through five categories: first, listing their names; second, explaining their names; third, distinguishing their cognitive modes; fourth, identifying their intrinsic nature; fifth, distinguishing their varieties. Listing their names: they are the immeasurable of benevolence, the immeasurable of compassion, the immeasurable of joy, and the immeasurable of equanimity. Explaining their names: first, taking an immeasurable objective realm as focus, because these four are generated with respect to all sentient beings; second, giving rise to immeasurable practice, because the practice and understanding are also extremely vast; third, evoking an immeasurable fruition, because one attains the great Brahma-merit and becomes a Tathāgata, they are termed "immeasurable"; fourth, it is a numeral, an explanation that carries a number. Distinguishing their cognitive modes: sentient beings of the Dharma-realm are classified generally into three types: first, those without suffering and without joy; non-erroneously giving joy is called benevolence, having non-anger as its substance. Second, those with suffering; eliminating suffering is called compassion, having non-harming as its substance. Third, those with joy; rejoicing with them is called joy, having the wholesome root of non-jealousy as its substance. Furthermore, toward those without suffering and without joy one gives rise to the thought of parting from delusion; toward those with suffering one gives rise to the thought of parting from anger; toward those with joy one gives rise to the thought of parting from greed; wishing equanimously to cause them to depart from all evils is called equanimity. Because it causes them to abandon evil, wholesome equanimity is its substance. Identifying their intrinsic nature: combined, they consist of three dharmas, namely non-anger, non-harming, and equanimity; non-jealousy in substance is simply non-anger, as there is no separate dharma. Distinguishing their varieties: each of these has three types: first, taking sentient beings as object, conceiving them as sentient beings; second, taking dharmas as object, not seeing sentient beings and only conceiving them as dharmas; third, objectless, further departing from discriminative thoughts regarding all dharmas and conceiving them as tathatā, hence called objectless; or the immeasurable of dharmas takes the various scriptural teachings as object. Among these three, the first is shared with non-Buddhists, the second is shared with the two vehicles, and the last belongs solely to bodhisattvas. The first three bring peace and joy; the last one brings benefit; the fruition evoked can be understood. Their difference from the great benevolence, great compassion, great joy, and great equanimity is that those are solely realistic contemplations generated only by the Buddha, taking beings of the three realms as object, and conjoined with non-delusion; whereas these \[four immeasurables\] extend to both the nominal and the real, are generated by both ordinary beings and noble ones, have indeterminate realms as objects, and are not conjoined with non-delusion. > — English (machine translation) (machine translation) - [Previous: 3.27](https://indike.org/pramana/in.bauddha.taisho.1723.3.27) - [Next: 3.29](https://indike.org/pramana/in.bauddha.taisho.1723.3.29) - [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.3.28) — English, machine translation ## Linked texts (2) - [法華論疏](https://indike.org/pramana/in.bauddha.taisho.1818.2.217) — Classical Chinese - [般若波羅蜜多心經幽贊](https://indike.org/pramana/in.bauddha.taisho.1710.1.83) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.3.28](https://indike.org/pramana/in.bauddha.taisho.1723.3.28) · Pramāṇa