[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) › 8.3 # 妙法蓮華經玄贊 8.3 妙法蓮華經玄贊 8.3 - **Language:** Classical Chinese ### [8.3](https://indike.org/pramana/in.bauddha.taisho.1723.8.3) 贊曰：上說宿因，令念退大以就小；下顯今果，令知捨權以取實。文分為三：初法，次喻，後合說故。初文有二：初明今實，後釋先權所由，「比丘當知」下是。初文又二：初知機熟，後說一乘。此初也。機熟有五：一涅槃時到。眾生機熟，恐佛涅槃聞即深信。二眾又清淨。煩惱輕微，漸離染故。初說三乘出於濁世、眾生垢重，今久化之漸令離垢，故名清淨。三信解堅固。證解、證信二皆堅固，非可阻壞。四了達空法。空法有二：一生空，二法空。生空為所證，法空為所知，已證生空後聞般若，知法空故。五深入禪定。四禪九定能入出故，此依退已還發大心聲聞等說。要此五具足，方會二權而歸一實，異則不然。 > Eulogy: Above, past causes were explained to bring to mind retreat from the Great \[Vehicle\] to adopt the Lesser; below, the present fruit is revealed to make them know to abandon the provisional to take up the real. The text is divided into three parts: first the Dharma, next the parable, and finally the combined explanation. The first section has two parts: first, clarifying the present real; later, explaining the reason for the former provisional, beginning from 'Bhikṣus, you should know.' The first part also has two aspects: first knowing that the capacity has ripened, and later preaching the Single Vehicle. This is the first. The ripening of capacity has five aspects: First, the time of nirvāṇa has arrived. The capacity of sentient beings has ripened, and fearing the Buddha's nirvāṇa, upon hearing \[the teaching\] they immediately have deep faith. Second, the assembly is furthermore pure. Their defilements are slight, as they have gradually separated from defilement. Formerly, the three vehicles were preached because of emergence into a turbid world where sentient beings had heavy defilements; now, having long transformed them, he has gradually led them to separate from defilements, hence it is called pure. Third, faith and understanding are firm. Realized understanding and realized faith are both firm, and cannot be obstructed or destroyed. Fourth, completely penetrating the dharma of emptiness. The dharma of emptiness has two kinds: first, emptiness of persons; second, emptiness of dharmas. Emptiness of persons is what is realized; emptiness of dharmas is what is known. Having already realized the emptiness of persons, they later hear prajñā and know the emptiness of dharmas. Fifth, deeply entered into meditative stabilization. Because they are able to enter and emerge from the four dhyānas and nine attainments. This is spoken with reference to śrāvakas and others who, having retreated, again generate the great mind. Only when these five are complete can the two provisionals be united and brought back to the single reality; otherwise it is not so. > — English (machine translation) (machine translation) - [Previous: 8.2](https://indike.org/pramana/in.bauddha.taisho.1723.8.2) - [Next: 8.4](https://indike.org/pramana/in.bauddha.taisho.1723.8.4) - [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.8.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.8.3](https://indike.org/pramana/in.bauddha.taisho.1723.8.3) · Pramāṇa