[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) › 2.7 # 法華經義記 2.7 法華經義記 2.7 - **Language:** Classical Chinese ### [2.7](https://indike.org/pramana/in.bauddha.taisho.1715.2.7) 「我見彼土恒沙菩薩」，此下有三十八行半偈，是第三，偏廣頌第五問見他方菩薩大士修行，及第六他方佛般涅槃及起塔供養也。略不頌第四三乘人修行。文句雖略，義中得兼。何以知然？只頌聞佛說法，既有說法必有受行之者，故義兼第四三乘人受行也。就三十八行半又分為二：第一三十一行半，頌第五問他方大士修行；第二「又有菩薩佛滅度後」下七行，頌第六他方佛般涅槃後事也。就三十一行半中自有三段：初一偈，先總舉菩薩行大乘行作問也；第二「或有行施」下有十三行偈，舉菩薩要行作問，要行者即是六度也；第三從「又見佛子定慧具足」下有十七行半，廣舉見菩薩遍行雜行作問也。今就第二十三行明要行中，明六波羅蜜即為六段，「或有行施」下六行明檀，兩行明戒，一行明忍，一行明精進，兩行明禪，一行明波若也。「或有行施」以下有六行，先明見菩薩行檀波羅蜜也。次「文殊師利我見諸王」以下兩行明戒波羅蜜，初一行明得戒方便，後一行正明得戒。「或見菩薩而作比丘」一偈，明忍波羅蜜也。他人不能獨處而伊能獨處，豈非忍也？夫忍有兩種：一者打罵不瞋、加惡不報；二者棄親愛眷屬住空閑之處，亦是難忍能忍，忍今據此為義也。次「又見菩薩勇猛精進」一行，即明精進波羅蜜也。次「又見離欲」兩偈，明禪波羅蜜，初偈明定與定果，五通即是禪定果，後偈明禪定用也。「復見菩薩智深志固」一偈，明波若波羅蜜也。 > "I see in those lands bodhisattvas \[numerous as\] Ganges sands": below this there are thirty-eight and a half lines of verse, which are the third \[part\], specifically and extensively reiterating the fifth question on seeing the practice of the bodhisattva great beings of other directions, and the sixth, other-directional Buddhas entering parinirvāṇa and the erection of stūpas and making of offerings. It concisely does not reiterate the fourth, the practice of the persons of the three vehicles. Although the text and lines are concise, in meaning it includes them. How is this known to be so? Simply because in reiterating hearing the Buddha preach the Dharma, since there is the preaching of the Dharma, there must be those who receive and practice it; therefore in meaning it includes the fourth, the receiving and practicing by persons of the three vehicles. Within the thirty-eight and a half lines it is again divided into two: first, thirty-one and a half lines, reiterating the fifth question on the practice of the great beings of other directions; second, from "There are also bodhisattvas who, after the Buddha has passed into extinction" downward, seven lines, reiterating the sixth, matters after the parinirvāṇa of the Buddhas of other directions. Within the thirty-one and a half lines there are three sections of their own: the first single verse first brings forward comprehensively the bodhisattvas practicing the Great Vehicle's practice to make the question; second, from "Some practice giving" downward, there are thirteen lines of verse, bringing forward the essential practices of bodhisattvas to make the question, essential practices being the six perfections; third, from "Again seeing sons of the Buddha endowed with concentration and wisdom" downward, there are seventeen and a half lines, extensively bringing forward the seeing of bodhisattvas' pervasive practices and miscellaneous practices to make the question. Now, within the second \[section\], the thirteen lines clarifying essential practices, clarifying the six pāramitās makes six sections: from "Some practice giving" downward, six lines clarify giving (dāna), two lines clarify morality (śīla), one line clarifies forbearance (kṣānti), one line clarifies vigor (vīrya), two lines clarify meditation (dhyāna), and one line clarifies wisdom (prajñā). From "Some practice giving" downward there are six lines, which first clarify seeing bodhisattvas practicing the perfection of giving. Next, from "Mañjuśrī, I see kings" downward, two lines clarify the perfection of morality: the first line clarifies the skilful means of attaining the precepts, and the following line formally clarifies attaining the precepts. "Or seeing a bodhisattva who becomes a monk," one verse, clarifies the perfection of forbearance. Others cannot dwell alone, but he can dwell alone—how is this not forbearance? For forbearance has two kinds: first, not becoming angry when struck or reviled, and not retaliating when malice is inflicted; second, renouncing beloved family and kin to dwell in an empty, quiet place, which is also enduring what is difficult to endure; here forbearance takes this as its meaning. Next, "Again seeing bodhisattvas valiant and vigorous," one line, clarifies the perfection of vigor. Next, "Again seeing those who have departed from desire," two verses, clarifies the perfection of meditation: the first verse clarifies concentration and the fruit of concentration—the five supernormal powers being the fruit of meditative concentration—and the following verse clarifies the application of meditative concentration. "Furthermore, seeing bodhisattvas whose wisdom is profound and whose will is firm," one verse, clarifies the perfection of wisdom. > — English (machine translation) (machine translation) - [Previous: 2.6](https://indike.org/pramana/in.bauddha.taisho.1715.2.6) - [Next: 2.8](https://indike.org/pramana/in.bauddha.taisho.1715.2.8) - [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.2.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1715.2.7](https://indike.org/pramana/in.bauddha.taisho.1715.2.7) · Pramāṇa