[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) › [法華經義記](https://indike.org/pramana/in.bauddha.taisho.1715) › 1.21 # 法華經義記 1.21 法華經義記 1.21 - **Language:** Classical Chinese ### [1.21](https://indike.org/pramana/in.bauddha.taisho.1715.1.21) 次明相生，夫聖人施教度人、明理化物，有此三種說者：第一，凡夫昏迷情重、染著意深，三毒自纏、五塵為累，是故將明妙理之前，先現殊常之相。時眾既眼見異相、耳聞異聲，開動物情生未曾有意，是故文殊言：「諸人今當知，合掌一心待，佛當雨法雨，充足求道者。」乃至「諸求三乘人，若有疑悔者，佛當為除斷，令盡無有餘。」緣是義故，時眾相與，欣心澍仰，冀聞妙說。是故第二，如來從三昧中起，仍告八部大眾，明同歸妙因、辨長壽極果，說法度人隨根授道，會前三乘歸同一路，隨器大小皆得利益。第三，流通說者，于時乃應息八音之教、罷化人之方，但自如來大悲之意不限、度人心無窮，欲使此一乘因果妙法遠播未聞，千載不絕，且又欲示聖人善始全終，是故有此第三流通說也。然則三段名義如前，起盡如次，相生意致如後也。 > Next is to clarify their mutual arising. When a sage sets forth teachings to deliver beings, clarifying principles to transform creatures, there are these three kinds of expositions. First, ordinary people are benighted and their deluded attachments are heavy, their desires and clinging are deep; they are tangled in the three poisons and encumbered by the five dusts. Therefore, before about to clarify the sublime principle, he first manifests extraordinary signs. When the assembly of the time has seen the unusual signs with their eyes and heard the extraordinary sounds with their ears, the minds of creatures are stirred and thoughts of what has never occurred before arise. For this reason Mañjuśrī said: 'All of you should now know: join your palms together, wait single-mindedly; the Buddha will rain the Dharma-rain, satisfying those who seek the Way,' down to: 'Those who seek the three vehicles, if they have doubts or regrets, the Buddha will eliminate and sever them, making them exhausted without remainder.' On account of this significance, the assembly of the time together rejoiced in their hearts and looked upward with longing, hoping to hear the sublime exposition. Therefore, second, the Tathāgata arose from samādhi and thereupon addressed the great assembly of the eight classes, clarifying the sublime cause of identical return and discerning the ultimate fruition of prolonged life, expounding the Dharma to deliver beings and conferring the Way in accordance with their capacities, converging the former three vehicles back into the same path; each received benefit according to whether their vessel was large or small. Third, as for the exposition of dissemination: at that point, the teaching of the eight sounds should have ceased and the method of transforming people should have been concluded; yet, because the Tathāgata's intent of great compassion is limitless and his mind to deliver people is inexhaustible, he wished to make this sublime dharma of the cause and effect of the One Vehicle spread far and wide to those who had not yet heard it, unceasing for thousands of years, and furthermore wished to show that the sage makes a good beginning and completes the end—for this reason there is this third exposition of dissemination. Thus, the names and meanings of the three sections are as before, their beginnings and endings are in order, and the rationale for their mutual arising is as stated afterwards. > — English (machine translation) (machine translation) - [Previous: 1.20](https://indike.org/pramana/in.bauddha.taisho.1715.1.20) - [Next: 1.22](https://indike.org/pramana/in.bauddha.taisho.1715.1.22) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1715.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.1.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1715.1.21](https://indike.org/pramana/in.bauddha.taisho.1715.1.21) · Pramāṇa