[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) › [觀音玄義記](https://indike.org/pramana/in.bauddha.taisho.1727) › 1.33 # 觀音玄義記 1.33 觀音玄義記 1.33 - **Language:** Classical Chinese ### [1.33](https://indike.org/pramana/in.bauddha.taisho.1727.1.33) 二、「問法」下，料簡。問意者，《法華》之前別論《華嚴》、《方等》、《般若》同有六義，有異意否？雖問三味，六意同異。答中委出酪味中三及醍醐八，以五味中根有利鈍，利人部部得入醍醐，鈍者隨味次第轉改。故華嚴六義，高山王機即入地住，窮子迷悶見思全在，三藏但小故無顯露得大益者。若八萬諸天獲無生忍，故云密去。二乘之人方破見思，故但成酪。方等中六，有褒有貶，利者聞褒即得圓益，小人被貶冥入通門。般若中六意在淘汰，利聞圓空得不共益，聲聞轉教密破塵沙。法華八意調機已熟，開彼權門即示實理，復廢近跡令見本身，鈍人皆得一乘，利者復增聖道。涅槃同味故略不言，但為捃拾具說十雙，於極鈍根亦獲常益。故知四味雖談圓頓機悟淺深，至第五時益無差降。不稟山門，焉知一化機教之相？ > Second, under "Asking whether the Dharma," the critical analysis. The intention of the question is: before the Lotus, the distinct discussions of the Avataṃsaka, Vaipulya, and Prajñā all equally have six meanings; is there a different intention? Although asking about the three flavors, the six meanings are the same yet different. In the answer, he elaborates in detail on the three in the curd flavor and the eight in the ghee; because among the five flavors the faculties have sharp and dull, sharp people in every division are able to enter the ghee, while dull ones sequentially transform according to the flavors. Therefore, with the six meanings of the Avataṃsaka, capacities of the high mountain king immediately enter the stages and abodes, while the impoverished son is confused and faint with view and thought \[afflictions\] entirely present. The Tripiṭaka is small only, so there are none who visibly attain great benefit. If eighty thousand devas attain the endurance of non-arising, this is called secretly departing. Persons of the two vehicles only then break view and thought, so they only form curds. In the six of the Vaipulya, there is praise and censure: sharp ones hearing praise immediately attain the round benefit; small persons being censured secretly enter the shared gate. The six of the Prajñā are intended for elimination and refinement: sharp ones hearing round emptiness attain uncommon benefit; śrāvakas passing on the teachings secretly break the dust-and-sand \[afflictions\]. The eight meanings of the Lotus find that the capacities being conditioned have matured: opening that provisional gate directly shows the real principle; furthermore, discarding the recent traces causes them to see the original body; dull persons all attain the One Vehicle, and sharp ones further increase in the noble path. Nirvāṇa shares the same flavor, so it is omitted and not spoken of; merely to glean remnants it fully speaks of the ten pairs, so that even the most dull faculties attain the benefit of permanence. Therefore we know that although the four flavors discuss the depth of capacity and awakening in the round and sudden, when reaching the fifth period the benefit is without disparity. If one does not receive \[the teaching of\] our mountain gate, how could one know the characteristics of capacities and teachings of the entire lifetime of conversion? > — English (machine translation) (machine translation) - [Previous: 1.32](https://indike.org/pramana/in.bauddha.taisho.1727.1.32) - [Next: 1.34](https://indike.org/pramana/in.bauddha.taisho.1727.1.34) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1727.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1727~en-mt.1.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1727.1.33](https://indike.org/pramana/in.bauddha.taisho.1727.1.33) · Pramāṇa