[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) › 3.51 # 法華經義記 3.51 法華經義記 3.51 - **Language:** Classical Chinese ### [3.51](https://indike.org/pramana/in.bauddha.taisho.1715.3.51) 「今我亦如是」自此下有三十六行半偈，頌上釋迦門。上長行中本有五義：一者開三，二者顯一，三者舉五濁釋先三後一之意，第四簡真偽敦信，五者明不虛妄。今者不頌第四簡真偽敦信，長有歎法希有故。今此三十六行半偈亦分為五別：初一行偈超頌上顯一；次有一偈追頌上開三；第三從「舍利弗當知」下二十七行半偈頌上第三五濁；第四從「如三世諸佛說法之儀式」下五行半義頌歎法希有，長行所無也；第五從「汝等勿有疑我為諸法王」下一行半頌上第五不虛妄。今三重料簡，但上長行中顯一本第二段，今此中先頌顯一後頌開三，明互有前後之義，具如上釋。上第四是簡真偽敦信，此中略不頌。上長行本無有歎法希有，今偈中長出歎法希有，則義頌之也。所以長補所闕還成五重，然此釋迦門中長行與偈既互有出沒，故知一佛之中應備有六義。今且取第一第二第三第五，唯除第四歎法希有，用此四段偈，若合、若離、不合不離作十種法說，此即為下火宅中十譬作本。所以不取前四佛門作本者，上明四佛者為成今釋迦義，未來非是正主故不取。等是釋迦門中復不取歎法希有作本，此中明法說與譬說作本，其自有優曇華譬，云何以譬為譬作本？是故不取也。取第一第二此兩段宜合為一段，上則帖同諸佛先三後一之意，名為化主同，下則為火宅中第一宅主譬作本，亦名為總譬作本。又離第三頌五濁，作八段，為下火宅中八譬作本。又取第五不虛妄段不合不離，為第十譬作本也。離第三頌五濁，作八種譬本者，第一從「舍利弗當知我以佛眼觀」有四行偈，此間詺為佛在法身地，見所化眾生為五濁所惛，即為火宅中第二長者見火譬作本，火宅中言「長者見是大火從四面起」下是也。第二從「我始坐道場觀樹亦經行」有六行半偈，此間詺為佛應世以大乘化眾生不得，此則為下火宅中第三長者救子不得譬作本，火宅中言「舍利弗是長者作是思惟，我身手有力當以衣裓」下是也。第三從「尋念過去佛所行方便力」下十一行偈，此間詺為佛因三乘化得眾生，此則為下火宅中第四長者救子得譬作本，下言「爾時長者即作是念，此舍已為大火所燒，我及諸子若不時出必為火焚，我今當設方便」下是也。第四「舍利弗當知我見佛子等志求佛道者無量千萬億」一偈，此間詺為佛見三乘人大乘機發之義，此則為火宅中第五長者見子免難譬作本，下言「長者見諸子等安隱得出火宅到無畏處，皆於四衢道中露地而坐無復障礙」也。第五從「咸以恭敬心皆來至佛所，曾從諸佛聞方便所說法」有一偈，此間詺為三乘人索果，所索者只是三界盡無生智，此理中為論，此則為火宅中超為第七諸子索車譬作本，下言「時諸子等各白父言，父先所許玩好之具羊車鹿車牛車，願時賜與」也。第六「我即作是念，如來所以出為說佛慧故，今正是其時」有兩行一句偈，此間詺為佛見眾生大乘機發故歡喜，此則追為火宅中第六長者見子免難故歡喜譬作本，下言「其心泰然歡喜踊躍」也。第七「於諸菩薩中，正直捨方便，但說無上道」此三句，此間詺為佛為眾生說大乘，即是說《法華經》，此則為下火宅中第八等與大車譬作本，下言「舍利弗爾時長者各賜諸子等一大車」下是也。第八言「菩薩聞是法疑網悉已除，千二百羅漢悉亦當作佛」，此一偈此間詺為三乘人受行大乘之義，此則為下火宅中第九諸子得大車故歡喜譬作本，下言「是時諸子各乘大車，得未曾有，非本所望」也。離頌五濁為火宅八譬作本竟。用此八譬足前化主譬為九譬，第十超取第五不虛妄段，言「汝等勿有疑我為諸法王」有一行半偈，此間詺為不虛妄，此則為下火宅中第十不虛妄譬作本，下言「舍利弗於汝意云何，是長者各與諸子珍寶大車，寧有虛妄」下是也。是故言若合、若離、不合不離作此十段，為下火宅中十譬作本，遠為化城譬作本，亦遠論窮子譬作本也。 > From "Now I also am like this" onward, there are thirty-six and a half verses versifying the section on Śākya above. In the prose section above, there were originally five topics: first, opening the three; second, revealing the One; third, citing the five turbidities to explain the rationale for first the three and then the One; fourth, distinguishing the genuine from the spurious to urge faith; and fifth, explaining non-falsity. Here, it does not versify the fourth—distinguishing the genuine from the spurious to urge faith—because it additionally has a praise of the dharma as rare. Now, these thirty-six and a half verses are likewise divided into five distinct sections: the first single verse leaped forward to versify the revealing of the One above; next, a single verse looked back to versify the opening of the three above; third, from "Śāriputra, you should know" downward, twenty-seven and a half verses versify the third topic above, the five turbidities; fourth, from "Like the ritual method of preaching the dharma of all Buddhas of the three periods of time" downward, five and a half verses in meaning versify the praise of the dharma as rare, which was absent in the prose; fifth, from "You should have no doubts: I am the King of all dharmas" downward, one and a half verses versify the fifth topic above, non-falsity. Now to make a three-fold examination: however, in the prose above, revealing the One was originally the second section, whereas here it first versifies revealing the One and then versifies opening the three, demonstrating the sense of their mutual precedence, fully as explained above. The fourth above was distinguishing the genuine from the spurious to urge faith; here it is omitted and not versified. The prose above originally lacked a praise of the dharma as rare, but here in the verses a praise of the dharma as rare emerges additionally, so it is versified by meaning. Therefore, by additionally supplementing what was lacking, it still forms five levels; yet since the prose and verses in this section on Śākya mutually omit and supply \[topics\], we know that within a single Buddha all six topics ought to be complete. Now, we provisionally take the first, second, third, and fifth—only excluding the fourth, the praise of the dharma as rare—and using these four sections of verses, whether by combining, separating, or neither combining nor separating them, we make ten kinds of exposition by dharma; these then serve as the basis for the ten parables in the burning house below. The reason we do not take the sections on the previous four Buddhas as the basis is that the explanation of the four Buddhas above was to accomplish this present meaning of Śākya; the future \[Buddhas\] are not the primary subject, and therefore are not taken. By the same token, within the section on Śākya we also do not take the praise of the dharma as rare as the basis: here we are identifying the bases for the exposition by dharma and the exposition by parable, and that \[section\] itself contains the parable of the udumbara blossom—how could a parable serve as the basis for a parable? Hence it is not taken. Taking the first and second sections: these two sections should be combined into one section, which above aligns with all Buddhas' intention of first the three and then the One, termed "the identity of the teaching master", and below serves as the basis for the first parable of the master of the house in the burning house, also termed the basis for the overarching parable. Further, we separate the third section versifying the five turbidities, making eight sections to serve as the basis for the eight parables in the burning house below. Further, we take the fifth section on non-falsity, neither combining nor separating it, to serve as the basis for the tenth parable. As for separating the third section versifying the five turbidities to make the basis for eight parables: first, from "Śāriputra, you should know that with the Buddha-eye I observe" there are four verses, which here is designated as the Buddha on the plane of the Dharma Body seeing the beings to be transformed blinded by the five turbidities, which then serves as the basis for the second parable in the burning house, the elder seeing the fire; below, the burning house \[chapter\] says, "The elder saw this great fire break out from all four directions," and so forth. Second, from "When I first sat at the place of awakening, contemplating the tree and walking around it" there are six and a half verses, which here is designated as the Buddha responding to the world being unable to transform beings through the Great Vehicle, which then serves as the basis for the third parable in the burning house below, the elder being unable to rescue his children; below, the burning house \[chapter\] says, "Śāriputra, this elder then thought: 'In my body and hands there is strength; I should use an apron…'" and so forth. Third, from "I immediately recalled the power of skilful means practised by past Buddhas" downward, there are eleven verses, which here is designated as the Buddha succeeding in transforming beings by means of the three vehicles, which then serves as the basis for the fourth parable in the burning house below, the elder succeeding in rescuing his children; below it says, "At that time the elder then thought: 'This house has already been set ablaze by a great fire; if I and my children do not get out in time, we will surely be burned by the fire. I must now devise a skilful means…'" and so forth. Fourth, the single verse, "Śāriputra, you should know that I see the Buddha's children and others who resolutely seek the Buddha Way, immeasurable thousands of myriads of koṭis," here is designated as the sense of the Buddha seeing the capacity for the Great Vehicle arising in the people of the three vehicles, which then serves as the basis for the fifth parable in the burning house, the elder seeing his children escape calamity; below it says, "The elder saw his children safely emerge from the burning house and reach a place of no fear, all sitting in the open ground at the crossroads without further hindrance." Fifth, from "All with respectful minds came to where the Buddha was, having previously heard from Buddhas the dharma preached through skilful means," there is one verse, which here is designated as the people of the three vehicles demanding their fruition—what they demand is merely the knowledge of exhaustion and the knowledge of non-arising of the three realms, speaking of this within the principle—which then leaps forward to serve as the basis for the seventh parable in the burning house, the children demanding the carts; below it says, "Then the children each addressed their father, saying: 'The playthings that Father promised earlier—the goat cart, the deer cart, and the ox cart—please grant them to us in good time.'" Sixth, the two verses and one line, "I immediately thought: 'The reason why the Tathāgata appears is to preach the Buddha-wisdom; now is precisely the time,'" here is designated as the Buddha's joy upon seeing the beings' capacity for the Great Vehicle arise, which then looks back to serve as the basis for the sixth parable in the burning house, the elder's joy upon seeing his children escape calamity; below it says, "His heart was at ease, joyful and jubilant." Seventh, the three lines, "Among the bodhisattvas, directly casting aside skilful means, I preach only the unsurpassed Path," here is designated as the Buddha preaching the Great Vehicle to beings, which is preaching the Lotus Sūtra, which then serves as the basis for the eighth parable in the burning house below, giving equally the great cart; below it says, "Śāriputra, at that time the elder bestowed on each of his children a great cart," and so forth. Eighth, the single verse, "When the bodhisattvas hear this dharma, the net of their doubts is entirely eliminated; the twelve hundred arhats shall all likewise become Buddhas," here is designated as the sense of the people of the three vehicles receiving and practising the Great Vehicle, which then serves as the basis for the ninth parable in the burning house below, the children's joy upon obtaining the great cart; below it says, "At that time the children each rode the great cart, obtaining something unprecedented, not what they had originally hoped for." The separation of the section versifying the five turbidities to make the basis for the eight parables of the burning house is completed. Using these eight parables to supplement the previous parable of the teaching master makes nine parables; tenth, leaping forward to take the fifth section on non-falsity, the one and a half verses stating "You should have no doubts: I am the King of all dharmas," here is designated as non-falsity, which then serves as the basis for the tenth parable in the burning house below, non-falsity; below it says, "Śāriputra, what do you think: when this elder gave to each of his children a great cart of precious jewels, was there any falsehood?" and so forth. Therefore, it is said that whether by combining, separating, or neither combining nor separating, these ten sections are made to serve as the basis for the ten parables in the burning house below, remotely serve as the basis for the parable of the conjured city, and also remotely serve as the basis for the parable of the impoverished son. > — English (machine translation) (machine translation) - [Previous: 3.50](https://indike.org/pramana/in.bauddha.taisho.1715.3.50) - [Next: 3.52](https://indike.org/pramana/in.bauddha.taisho.1715.3.52) - [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.3.51) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1715.3.51](https://indike.org/pramana/in.bauddha.taisho.1715.3.51) · Pramāṇa