[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) › 3.24 # 法華經義記 3.24 法華經義記 3.24 - **Language:** Classical Chinese ### [3.24](https://indike.org/pramana/in.bauddha.taisho.1715.3.24) 就第一法說化上根人中自有四段：第一從「汝已慇懃三請」盡此卷末以來，詺為正法說化上根人。第二從第二卷初長行及偈，明上根人舍利弗等示同領解也。第三從「爾時佛告舍利弗」以下，明如來述成上根人得解之相也。第四從「汝於未來劫」以下，為上根人授記也。又此四段之中各開為二段，今第一正法說化上根人中有二者，第一從「汝已慇懃三請」以下竟一百十四行偈以來，詺為正法說化上根人。上根人既解同歸之理無三差別，疑心既除，是故第二「汝等舍利弗聲聞若菩薩」下七行偈，略勸㢡上根人受行同歸之理。又就此兩段之中各有二種，正法說中有二者，即是長行與偈為二也。第二七行偈勸㢡之中有二者，第一有五行半勸上根人行因，第二餘有一行半偈勸令慕果，言「心生大歡喜自知當作佛」等。又就長行中自復有二：第一從「汝已慇懃三請」竟「願樂欲聞」，詺為法說緣起。第二從「佛告舍利弗如是妙法」以下竟長行以來，詺為正法說。又就兩段之中各有二，緣起中有二者，第一佛許為說同歸之理無三之義，第二「舍利弗言唯然世尊願樂欲聞」，此詺舍利弗奉受旨。今就第一佛許中自有四重：第一正許，第二誡勅令諦聽，第三簡眾，第四歎應聞眾總結誡許也。「汝已慇懃三請豈得不說」，此是第一詺為正許也。「汝今諦聽」以下，第二詺為誡勅令諦聽，此則令生三慧，誡諦聽聞說，令生聞慧；誡善思，令生思慧；誡念之，令生修慧解也。「說此語時會中有五千等禮佛而退」，此是第三詺為簡眾，以佛神力堪聞者住、不堪聞去，自有四：第一正明五千人禮佛而退，第二「所以者何」下釋不堪聞，「未得謂得」者，是有為果盡無生智也。「未證謂證」者，謂無為果盡處也。第三「有如此失」下結不堪也。第四「世尊默然」下證不堪也。「告舍利弗我今此眾」是佛許中第四歎眾總結誡許也。只就此中自有三：第一「告舍利弗」下歎住者有機，第二「如是增上慢」下明去者無機，第三「汝今善聽」下正總結。 > Regarding the first \[section\], the exposition by dharma converting those of superior capacity, there are naturally four parts: First, from “You have now earnestly thrice requested” to the end of this fascicle, it is termed the proper exposition by dharma converting those of superior capacity. Second, from the opening prose and verse of the second fascicle, it clarifies that those of superior capacity, Śāriputra and the others, demonstrated their shared understanding. Third, from “At that time the Buddha told Śāriputra” downward, it clarifies the marks of the Tathāgata's affirmation that those of superior capacity attained understanding. Fourth, from “You, in a future kalpa” downward, it confers prediction upon those of superior capacity. Furthermore, each of these four parts is divided into two sections. Now, in the first—the proper exposition by dharma converting those of superior capacity—there are two: First, from “You have now earnestly thrice requested” downward through one hundred and fourteen lines of verse, it is termed the proper exposition by dharma converting those of superior capacity. Since those of superior capacity have already understood the principle of returning to the identical without the distinction of three, and doubts have already been dispelled, therefore the second, the seven lines of verse below “You, Śāriputra, voice-hearers or bodhisattvas,” briefly encourages those of superior capacity to receive and practice the principle of returning to the identical. Furthermore, within these two sections there are two kinds respectively: In the proper exposition by dharma there are two, namely the prose and the verse making two. In the second, the encouragement of the seven lines of verse, there are two: first, five and a half lines encourage those of superior capacity to cultivate causes; second, the remaining one and a half lines of verse encourage them to yearn for the fruition, stating “In their minds great joy arises, knowing of themselves that they will become Buddhas,” and so forth. Furthermore, within the prose there are naturally again two: First, from “You have now earnestly thrice requested” through “we wish and delight to hear,” it is termed the origin of the exposition by dharma. Second, from “The Buddha told Śāriputra: ‘Such a sublime dharma…’” downward through the prose, it is termed the proper exposition by dharma. Furthermore, within these two sections there are each two: In the origin there are two: first, the Buddha consents to expound the principle of returning to the identical and the meaning of there being no three; second, “Śāriputra said: ‘Even so, World-Honoured One, we wish and delight to hear’”—this is termed Śāriputra's respectful reception of the decree. Now, within the first, the Buddha's consent, there are naturally four levels: first, the proper consent; second, the admonitory order to listen attentively; third, weeding out the assembly; fourth, praising the assembly that ought to hear and concluding with a summary of the admonition and consent. “You have now earnestly thrice requested; how could I not speak?”—this is the first, termed the proper consent. “Listen now attentively” downward is the second, termed the admonitory order to listen attentively; this induces the generation of the three wisdoms: the admonition to listen attentively to the exposition causes the generation of wisdom gained from hearing; the admonition to reflect well causes the generation of wisdom gained from reflection; the admonition to keep it in mind causes the generation of wisdom gained from cultivation. “When these words were spoken, in the assembly there were five thousand \[monks, nuns, upāsakas, and upāsikās\] who bowed to the Buddha and withdrew”—this is the third, termed weeding out the assembly. By the Buddha's supernatural power, those capable of hearing remained, and those incapable of hearing departed. This naturally has four \[aspects\]: First, it properly clarifies the five thousand people bowing to the Buddha and withdrawing. Second, from “Why is this?” downward, it explains their incapability of hearing: “those who had not attained claiming to have attained” refers to the knowledge of exhaustion and the knowledge of non-arising regarding the conditioned fruition; “those who had not realized claiming to have realized” refers to the state of exhaustion regarding the unconditioned fruition. Third, from “Having such faults” downward, it concludes their incapability. Fourth, from “The World-Honoured One was silent” downward, it verifies their incapability. “He told Śāriputra: ‘My assembly now…’” is the fourth within the Buddha's consent, praising the assembly and concluding with a summary of the admonition and consent. Within this there are naturally three: first, from “He told Śāriputra” downward, he praises those remaining as possessing the capacity; second, from “Such overbearingly arrogant ones” downward, he clarifies that those who departed lacked the capacity; third, from “You now listen well” downward, it properly concludes. > — English (machine translation) (machine translation) - [Previous: 3.23](https://indike.org/pramana/in.bauddha.taisho.1715.3.23) - [Next: 3.25](https://indike.org/pramana/in.bauddha.taisho.1715.3.25) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1715.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.3.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1715.3.24](https://indike.org/pramana/in.bauddha.taisho.1715.3.24) · Pramāṇa