[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) › 3.37 # 妙法蓮華經玄贊 3.37 妙法蓮華經玄贊 3.37 - **Language:** Classical Chinese ### [3.37](https://indike.org/pramana/in.bauddha.taisho.1723.3.37) 出體性者，《俱舍論》說，前三無貪性，眷屬五蘊性，次四無色定善為性，第八滅定性。大乘之中七十三卷解五法中云，世間出世間正智為體，有漏者以分別中世間正智為體，無漏者即無分別智及後得智，唯慧為性，緣色非色及真如境，離諸定障引生勝德，非餘能故。若相應體，初七以四蘊為性，眷屬五蘊性，故《對法》云：「若定若慧及彼相應諸心心所，無色界中計有定道無表色故，第八解脫以二十二法種子上厭心功能為體，即不相應行蘊所攝。」三昧梵語，此云等持，即三等持，謂空、無相、無願，三等持至下當釋。《般若》五十三「三境俱同俱緣空故」。然依論引經更有五德，恐繁不述。論重釋上三句中，復第二番釋次上三句云：「又第一成就可化眾生依止善知識故，謂能引導有菩提性可化眾生未發心者，令依善友離諸著故，名為方便引導眾生。第二成就根熟眾生，令得解脫故，謂令久脩已發心者得解脫故，名方便知見波羅蜜。第三成就，力、家、自在淨降伏故，謂佛內成種種功德，是故外能屈伏煩惱、蘊、死、天魔，名之為力；其禪定等皆是世尊所栖止處、名之為家；由力自在故能降伏，由家自在故淨諸障。又由栖止禪定等為家故，得自在神通業等，由成無量無礙力等故，能淨諸障、降伏外道等，名如來知見廣大深遠。」依論本重兩番釋經上三句已。次以經下七句釋上第四標句種種言詞，亦兩番解：初配經，後重釋。 > Presenting their essential nature: the \*Kośa\* says that the first three have non-greed as their nature, with their retinue having the five aggregates as their nature; the next four have the wholesome state of formless concentration as their nature; the eighth has the concentration of cessation as its nature. Within the Mahāyāna, fascicle 73 explains among the five dharmas that mundane and supramundane correct knowledge constitutes their essence. For contaminated ones, mundane correct knowledge within conceptual discrimination constitutes their essence; for uncontaminated ones, non-conceptual knowledge and subsequently attained knowledge, with prajñā alone as their nature, taking form, non-form, and the realm of tathatā as objects, abandoning the obstacles to concentration and inducing superior virtues, for nothing else is capable of doing so. As for the associated nature, the first seven have the four aggregates as their nature, and their retinue has the five aggregates as its nature. Hence the \*Abhidharmasamuccaya\* states: 'Whether concentration or wisdom, and the minds and mental factors associated with them, because in the formless realm concentration and the path are posited to possess unmanifest form.' The eighth liberation has the efficacy of the mind of revulsion upon the seeds of twenty-two dharmas as its nature, and is subsumed under the aggregate of non-associated formations. 'Samādhi' is Sanskrit; here it is translated as 'equipoise' (samādhi), namely the three equipoises: emptiness, signlessness, and wishlessness; the three equipoises will be explained below. Fascicle 53 of the \*Prajñā\[-pāramitā\]\* says: 'The three spheres are all identical, because they all take emptiness as their object.' However, relying on the treatise citing the sūtras, there are further five virtues, which are not set forth for fear of prolixity. In re-explaining the above three phrases in the treatise, it again provides a second round of explanation for the next three phrases above, saying: 'Furthermore, the first accomplishment is that sentient beings to be transformed rely on a good friend (kalyāṇamitra), meaning that being able to guide sentient beings possessing the nature of bodhi who can be transformed but have not yet aroused the mind \[for awakening\], causing them to rely on a good friend and abandon attachments, is termed expediently guiding sentient beings. The second accomplishment is causing sentient beings with mature faculties to attain liberation, meaning that causing those who have long practiced and already aroused the mind \[for awakening\] to attain liberation is termed the pāramitā of expedient knowledge and vision. The third accomplishment is pure subjugation through power, home, and sovereignty. That is, the Buddha internally accomplishes various virtues, and therefore externally can subdue the afflictions, the aggregates, death, and the heavenly Māra—this is called power. Dhyāna, concentration, and the like are all the dwelling places of the Bhagavat—these are called home. Due to sovereignty in power, he can subdue; due to sovereignty in home, he purifies all obstacles. Furthermore, due to dwelling in dhyānas and concentrations as home, he attains sovereign supernormal activities and the like; due to accomplishing immeasurable and unhindered powers, he can purify all obstacles, subdue non-Buddhists, and so on—this is called the Tathāgata's knowledge and vision being vast and profound.' After completing the two rounds of explanation of the above three phrases of the sūtra according to the root treatise, it next explains the fourth heading phrase above, 'various words', with the subsequent seven phrases of the sūtra, also in two rounds of explanation: first matching the sūtra, and then re-explaining. > — English (machine translation) (machine translation) - [Previous: 3.36](https://indike.org/pramana/in.bauddha.taisho.1723.3.36) - [Next: 3.38](https://indike.org/pramana/in.bauddha.taisho.1723.3.38) - [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.3.37) — English, machine translation ## Linked texts (2) - [法華論疏](https://indike.org/pramana/in.bauddha.taisho.1818.2.220) — Classical Chinese - [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861.4.32) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.3.37](https://indike.org/pramana/in.bauddha.taisho.1723.3.37) · Pramāṇa