[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) › 8.15 # 妙法蓮華經玄贊 8.15 妙法蓮華經玄贊 8.15 - **Language:** Classical Chinese ### [8.15](https://indike.org/pramana/in.bauddha.taisho.1723.8.15) 贊曰：此下第三為設化城喻。有四：一假思念，二設化城，三勸住勿怖，四說入城益。此初二也。《攝大乘》云：「如末尼天鼓，無思成自事」。雖無勉勵思，亦有任運思，雖無實思假稱思故。諸佛常六返，晝夜觀眾生，義如思故。「過三百由旬」者，若言五趣為五百者，此過分段生死，出三界故。或令永出三惡趣為三百，如五下分結身見等三後時說故，實初已斷。分段雖亦出於人天，變易猶為人天趣攝，不名為出。若依正說，分段生死有惑、業、苦，離此三故，名過三百由旬。涅槃在於無學位故。「化作一城」者，本論云「諸禪三昧城，過彼城已，令入大涅槃城，故佛言施設，本無實體故言化作。彼證滅心相應禪定，俱輕安樂能息麁重，佛教之得名為化作。滅理無二，對種智車故名為一。又雖是假，人各有殊，以假義同故名為一。又以機學二乘證殊故，下偈云息處故說二。以假對真，真既不二，假寧不一？此喻有餘涅槃。惑業斷故當苦不生，實得無餘；餘身智在未與證名，後身智亡方名為證。如想受滅無為，據終滿處說。」 > The Commentary says: This is the third \[part\] below, the metaphor of setting up the conjured city. It has four \[parts\]: first, provisionally forming a thought; second, setting up the conjured city; third, exhorting them to dwell and not fear; and fourth, stating the benefit of entering the city. These are the first two. The \*Mahāyānasaṃgraha\* says: "Like a maṇi jewel or a heavenly drum, without thought it accomplishes its own deeds." Although there is no intentional thought, there is also spontaneous thought; although there is no real thought, it is provisionally termed "thought." The buddhas constantly, six times day and night, contemplate sentient beings, and this is functionally like thought. As for "traversed three hundred yojanas": if one says that the five destinies are five hundred, this is traversing saṃsāra of birth and death in portions, leaving the three realms. Or \[one may say\] it causes them to permanently leave the three evil destinies, which makes three hundred; just as the five lower fetters, such as the view of an individualized body and three others, are explained in a later period, but in reality are already severed at the beginning. Although birth and death in portions also departs from humans and gods, changeable birth and death is still subsumed under the human and divine destinies and is not called departure. If one relies on the correct explanation: birth and death in portions has affliction, karma, and suffering; departing from these three is called traversing three hundred yojanas. This is because nirvāṇa resides at the stage of non-training. As for "conjured up a city": the root commentary (\*Saddharmapuṇḍarīkopadeśa\*) says, "The city of dhyānas and samādhis; having passed beyond that city, he causes them to enter the city of great nirvāṇa." Hence the Buddha says he constructed it; because it fundamentally lacks real substance, it is called "conjured up." That dhyāna-concentration associated with the mind realizing cessation possesses both pliancy and joy, and is capable of putting coarse heaviness to rest; what the Buddha's teaching enables one to attain is termed "conjured up." The principle of cessation is non-dual; being paired against the cart of omniscience, it is called "one." Moreover, although it is provisional, individuals are each distinct; because the provisional meaning is identical, it is called "one." Furthermore, because the capacities and study of the two vehicles differ in their realizations, the verse below says that for the sake of a resting place, he spoke of two. When contrasting the provisional with the real: since the real is already non-dual, how could the provisional not be one? This is a metaphor for nirvāṇa with remainder. Because affliction and karma are severed, future suffering does not arise, and one actually attains the remainderless; as remaining body and cognition persist, it is not yet given the name of realization; only when subsequent body and cognition perish is it called realization. It is like the unconditioned state of the cessation of ideation and feeling, which is spoken of in terms of its ultimate completion. > — English (machine translation) (machine translation) - [Previous: 8.14](https://indike.org/pramana/in.bauddha.taisho.1723.8.14) - [Next: 8.16](https://indike.org/pramana/in.bauddha.taisho.1723.8.16) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1723.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1723~en-mt.8.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.8.15](https://indike.org/pramana/in.bauddha.taisho.1723.8.15) · Pramāṇa