[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) › [法華玄贊義決](https://indike.org/pramana/in.bauddha.taisho.1724) › 1.7 # 法華玄贊義決 1.7 法華玄贊義決 1.7 - **Language:** Classical Chinese ### [1.7](https://indike.org/pramana/in.bauddha.taisho.1724.1.7) 答：疑有新舊，舊疑不得作佛，故未迴心。說昔非真皆當作佛，初聞佛所說，心中大驚疑，將非魔作佛惱亂我心耶？乃至我聞疑網斷，故為斷疑。言謂已定生，即此生時及一生順決擇分等者，《雜集》十三云：未具資糧補特伽羅、已具未具資糧補特伽羅、已具資糧補特伽羅，乃至云如是三種補特伽羅由成就順解脫分、順決擇分各三品故。約能引生順決擇分及諦現觀，如其次第未定已定即此生時，於諦增上法淨信勝解相是順解脫分。即於此法諦密法忍相是順決擇分。如其次第信增上故、慧增上故。此中三品順決擇分者，除世第一法。由世第一法性唯一剎那必不相續，即此生時定入現觀，非前位故。前文意顯資糧、加行二位之中各有三品，如其次第未定已定即此生時。然加行位分為三品，未定已定即此生時在煗、頂、忍，除世第一法，世第一法唯一剎那必不相續不可分之。然云即此生時定入現觀者，此據剎那生說，前解脫分言即此生時約一期生說。 > Answer: Doubts are new and old. The old doubt was that one could not become a buddha; therefore they had not turned their minds. When it was taught that the past \[teachings\] were not the ultimate reality and that all would become buddhas, on first hearing what the Buddha taught, within their minds arose great alarm and doubt: 'Could this be Māra acting as the Buddha to disturb my mind?'—up to 'I have heard and severed the net of doubts.' Thus it was spoken to sever doubts. Regarding what was said—that rebirth is already determinate, namely this very lifetime, and the nirvedha-bhāgīya of a single lifetime, and so forth—the thirteenth \[fascicle\] of the Abhidharmasamuccaya states: 'Pudgalas who have not completed the provisions (sambhāra), pudgalas who have completed and not completed the provisions, and pudgalas who have completed the provisions,' and so forth, down to: 'Such three kinds of pudgalas, due to accomplishing three grades each of the mokṣa-bhāgīya and nirvedha-bhāgīya. With respect to being able to engender the nirvedha-bhāgīya and the abhisamaya of the truths, in respective order, indeterminate, determinate, and this very lifetime: pure faith and superior understanding toward the superior dharma of the truths are the mark of the mokṣa-bhāgīya; the mark of patient acceptance of the profound dharma of the truths regarding this very dharma is the nirvedha-bhāgīya; in respective order, due to the predominance of faith and the predominance of wisdom.' Here, the three grades of the nirvedha-bhāgīya exclude laukikāgradharma. Because the nature of laukikāgradharma is only a single kṣaṇa and definitely does not continue, in this very lifetime one definitely enters abhisamaya, not being in the previous stage. The purport of the preceding text is to show that within each of the two stages of provisions and prayoga there are three grades: in respective order, indeterminate, determinate, and this very lifetime. However, dividing the stage of prayoga into three grades—indeterminate, determinate, and this very lifetime—pertains to ūṣmagata, mūrdhan, and kṣānti, excluding laukikāgradharma; laukikāgradharma is only a single kṣaṇa, definitely does not continue, and cannot be divided. As for the statement that in this very lifetime one definitely enters abhisamaya, this is stated in terms of a momentary (kṣaṇika) arising; the previous statement in the mokṣa-bhāgīya of 'this very lifetime' is stated in terms of a single lifetime's existence. > — English (machine translation) (machine translation) - [Previous: 1.6](https://indike.org/pramana/in.bauddha.taisho.1724.1.6) - [Next: 1.8](https://indike.org/pramana/in.bauddha.taisho.1724.1.8) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1724.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1724~en-mt.1.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1724.1.7](https://indike.org/pramana/in.bauddha.taisho.1724.1.7) · Pramāṇa