[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) › 8.19 # 妙法蓮華經玄贊 8.19 妙法蓮華經玄贊 8.19 - **Language:** Classical Chinese ### [8.19](https://indike.org/pramana/in.bauddha.taisho.1723.8.19) 贊曰：此第四眾倦皆息喻。有二：初在有學稱心歡喜，言歎心歡規免險道；後成無學解脫道位前入化城，得有餘滅生已度想，越生死故、離苦集故，變易生死實未離故，言生已度想生安隱想；得無學故、證滅道故，未得大涅槃真安隱故，言生安隱想，遂生四智：我生已盡、梵行已立、所作已辦、不受後有。《勝鬘》云：「阿羅漢不成就一切無量等功德故，言得涅槃」，又言「四智究竟得蘇息處者，是佛方便有餘不了義說」。故此化城是佛權設。正起生空智、證生空理，後惑不生名為入城。當此之時無此二想，後入世俗定却觀前位遂生此想，涅槃假滅二乘證故，言前入於化城。二車種智本來無，二子出宅車不上，車是不繫出宅而索，城於路施故言前入。此等妨難皆如前說。 > The Commentary says: This is the fourth \[part\], the metaphor of the weary crowd all finding rest. It has two: first, while in the stage of training, being contented and joyous, uttering praises, rejoicing in heart, and planning to escape the perilous path; later, reaching the path of liberation in the stage of non-training, previously entering the conjured city, attaining cessation with remainder, and giving rise to the thought of already being delivered. Because they crossed beyond saṃsāra and separated from suffering and origination, yet in reality have not separated from changeable birth and death, it says they "gave rise to the thought of already being delivered, and gave rise to the thought of safety." Because they attained non-training and realized the truths of cessation and the path, yet had not attained the true safety of great nirvāṇa, it says they "gave rise to the thought of safety," whereupon they gave rise to the four cognitions: "My births are exhausted, the brahma-conduct has been established, what was to be done has been done, and I will not experience subsequent existence." The \*Śrīmālādevī-sūtra\* says: "Because arhats have not accomplished all immeasurable virtues and so forth, they are said to have attained nirvāṇa"; and it further says: "That the four cognitions are ultimate and one attains a resting place is an expedient, incomplete teaching with remainder spoken by the Buddha." Therefore, this conjured city was an expedient set up by the Buddha. Correctly giving rise to the cognition of personal emptiness and realizing the principle of personal emptiness, so that subsequent afflictions do not arise, is called "entering the city." At that time, these two thoughts do not exist; later, entering mundane concentration and looking back upon the previous stage, they thereupon give rise to these thoughts. Because the provisional cessation of nirvāṇa is realized by the two vehicles, it says they "previously entered the conjured city." For the two types of sons, the cart of omniscience originally did not exist; when the two sons emerged from the burning house, they did not mount the carts; the carts are unattached, sought after emerging from the house, whereas the city was set up along the path; therefore it says they "previously entered." Objections such as these are all as explained before. > — English (machine translation) (machine translation) - [Previous: 8.18](https://indike.org/pramana/in.bauddha.taisho.1723.8.18) - [Next: 8.20](https://indike.org/pramana/in.bauddha.taisho.1723.8.20) - [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.8.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.8.19](https://indike.org/pramana/in.bauddha.taisho.1723.8.19) · Pramāṇa