[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) › 2.3 # 法華經義記 2.3 法華經義記 2.3 - **Language:** Classical Chinese ### [2.3](https://indike.org/pramana/in.bauddha.taisho.1715.2.3) 「而問文殊師利言」此下盡偈，是第二正問段也。就此亦有二者：第一，從「而問」以下盡五十四行偈以來，詺為正問也。第二，從「佛放一光」下有八行偈，詺為請答也。又此二段各開為二。正問二者：第一是長行，略問；第二五十四行偈重頌，廣問也。第二八行請答二者：第一，「佛放一光」下有三行偈，先舉所見之事正請答也。第二，從「四眾欣仰」有五行偈，即釋伏難結請也。所以長行稱略說、偈中言廣問者，若據理為義，則長行是廣、偈中是略。何以知然？長行之中各總問彼此二六種瑞相盡故，及至偈中各別頌不盡故。今就文為義，則偈中是廣、長行為略。何以故？偈中文多，長行文少故也。今且就略廣二說之中又各開二。長行二者：第一「而問」以下竟「神通之相」，總問此間六種瑞相也。第二「放大光明」以下竟「國界莊嚴」，總問何故使我見他土六種瑞相也。就問他土瑞相中有二：初「放大光明」以下，明瑞相之由；第二「悉見彼佛國土」以下，是正問也。今廣問之中雖有五十四行偈，又分有二：第一有四行偈，廣頌上問見此間瑞相也；第二從「眉間光明」以下有五十行偈，廣頌上問見他土瑞相也。今者四偈唯頌四種瑞相，不頌第一第二瑞相也。初一偈頌第六放光，次一偈半頌第三天雨四華，次半偈頌第四地動，次一偈頌第五四眾歡喜也。今者初偈問放光，詺佛為導師也。但初「何故」句，是通冠諸瑞相也。「雨鬘陀羅」此一行半，今頌上雨華，上有四華，今者唯頌二華，唯小白華、小赤華，但半行頌也。「栴檀香風」一行義出，故攝屬雨華也。「而此世界」半偈頌上地動也。「時四部眾」一偈，今頌上四眾歡喜也。上總問中含有六種，今者偈中的頌四種也。然略不頌說《無量義經》，亦略不頌入定也。所以略者有二意也：一者文略也，二者事中不便。何以知然？如來在世未曾不說法度人，今日云何忽爾更問言：「何故說《無量義經》耶？」諸佛世尊常在三昧悉見諸佛國土，不以二相，忽爾重問：「何故入定？」此即事中不便，是故略不頌也。 > From "and asked Mañjuśrī, saying" down to the end of the verses is the second part, the formal question. In this there are also two \[divisions\]: first, from "and asked" down to the end of the fifty-four lines of verse is designated the formal question. Second, from "The Buddha emitted a single ray of light" downward, there are eight lines of verse, designated as the request for an answer. Furthermore, each of these two parts is divided into two. The two of the formal question are: first, the prose, which is a concise questioning; second, the fifty-four lines of verse that reiterate it in verse, which is an extensive questioning. The two of the second \[part\], the eight lines requesting an answer, are: first, from "The Buddha emitted a single ray of light" downward there are three lines of verse, which first bring forward the matter seen to formally request an answer. Second, from "The fourfold assembly joyfully looks up" there are five lines of verse, which resolve implicit objections and conclude the request. As for why the prose is called a concise explanation and the verse is said to be an extensive questioning: if one bases the meaning on the underlying principle, then the prose is extensive and the verse is concise. How is this known to be so? Because in the prose, each comprehensively asks about the two sets of six auspicious signs, both here and there, completely; whereas when it comes to the verse, each individual reiteration is incomplete. Now, taking the meaning in terms of the text, then the verse is extensive and the prose is concise. Why is that? Because in the verse the text is voluminous, whereas in the prose the text is brief. Now, within these two expositions, concise and extensive, each is again divided into two. The two of the prose are: first, from "and asked" down to "marks of supernormal powers," which asks comprehensively about the six auspicious signs in this world. Second, from "emitting a great light" down to "the adornment of the lands," which asks comprehensively why he has caused me to see the six auspicious signs of other lands. Within the questioning of the auspicious signs of other lands there are two: first, from "emitting a great light" downward explains the cause of the auspicious signs; second, from "fully seeing those Buddha lands" downward is the formal question. Now, within the extensive questioning, although there are fifty-four lines of verse, it is also divided into two: first, there are four lines of verse extensively reiterating the above question regarding seeing the auspicious signs in this world; second, from "The light from between his eyebrows" downward there are fifty lines of verse extensively reiterating the above question regarding seeing the auspicious signs of other lands. Now, these four verses reiterate only four kinds of auspicious signs, and do not reiterate the first and second auspicious signs. The first single verse reiterates the sixth, the emission of light; the next verse and a half reiterates the third, heaven raining four kinds of flowers; the next half-verse reiterates the fourth, the earth shaking; and the next single verse reiterates the fifth, the fourfold assembly rejoicing. Now, the first verse asks about the emission of light, designating the Buddha as the Guiding Teacher. However, the opening phrase, "For what reason," applies across all the auspicious signs. "Raining māndārava flowers," this line and a half now reiterates the raining of flowers above. Above there were four flowers; here it reiterates only two flowers, only the small white flowers and the small red flowers, reiterated in just half a line. The single line "The sandalwood-fragrant breeze" brings out the meaning, and is therefore subsumed under the raining of flowers. "And this world," half a verse, reiterates the earth shaking above. "At that time the four groups of the assembly," one verse, now reiterates the rejoicing of the fourfold assembly above. The comprehensive question above contained six kinds; here the verse specifically reiterates four kinds. However, it concisely omits reiterating the preaching of the \*Sūtra of Innumerable Meanings\*, and also concisely omits reiterating the entering into samādhi. There are two reasons for these omissions: first, conciseness of text; second, inappropriateness in the matter itself. How is this known to be so? While the Tathāgata was in the world, he never ceased to preach the Dharma to deliver people; why should one now suddenly ask further, saying: "For what reason was the \*Sūtra of Innumerable Meanings\* preached?" The Buddha, the World-Honoured One, is constantly in samādhi and completely sees all Buddha lands, not with dual characteristics; to suddenly ask again, "For what reason did he enter samādhi?"—this would be inappropriate in the matter itself, and therefore it is concisely not reiterated in verse. > — English (machine translation) (machine translation) - [Previous: 2.2](https://indike.org/pramana/in.bauddha.taisho.1715.2.2) - [Next: 2.4](https://indike.org/pramana/in.bauddha.taisho.1715.2.4) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1715.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.2.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1715.2.3](https://indike.org/pramana/in.bauddha.taisho.1715.2.3) · Pramāṇa