[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) › 5.4 # 法華經義記 5.4 法華經義記 5.4 - **Language:** Classical Chinese ### [5.4](https://indike.org/pramana/in.bauddha.taisho.1715.5.4) 「舍利弗佛見此已」，此下是第三，即合上第三長者救子不得譬，明用大乘化眾生不得也。上法說中有三：第一擬宜，第二無機，第三息化也。但上開譬中有兩段：第一據勸教作三重，第二據誡教作三重。今此中合譬還作三段，但方法不同，第一併疊合誡勸兩家擬宜，第二疊合誡勸兩家無機，第三併合誡勸兩家息化也。今言「佛見此已便作是念，我為眾生之父應拔其苦難」者，牒合擬宜有二，此是第一；然拔苦是大悲之力，此即先合第二誡教擬宜，上言「我當為說怖畏之事」乃至「具告諸子」也。第二「與無量無邊佛智慧樂令其遊戲」，此是追合勸教擬宜。上言「身手有力」此明不見勸教，今不合也。「當以衣裓若以机案從舍出之」，此明正擬宜，今正合也。但上言衣裓明大乘因，机案譬大乘果，今此合中正合机案也、合衣裓也，亦遠擬〈方便品〉中「我所得智慧微妙最第一」，明如來總用大乘因果擬宜眾生也。 > “Śāriputra, after the Buddha saw this”: From here onward is the third, applying the third parable above of the elder being unable to save his sons, explaining that the use of the Great Vehicle cannot convert sentient beings. In the exposition by dharma above, there were three \[points\]: first, tentative adaptation; second, lack of capacity; third, cessation of teaching. However, in the unfolding of the parable above, there were two divisions: the first established a threefold structure based on the teaching of exhortation, and the second established a threefold structure based on the teaching of admonition. Now, here in the application of the parable, it again forms three sections, but the method is different: first, it combines and correlates the tentative adaptations of both the admonitory and exhortative aspects; second, it correlates the lack of capacity of both the admonitory and exhortative aspects; third, it combines the cessation of teaching of both the admonitory and exhortative aspects. Now, saying “after the Buddha saw this, he then thought: ‘I am the father of sentient beings; I should rescue them from their suffering and difficulties’”: in correlating tentative adaptation, there are two aspects, and this is the first; moreover, rescuing from suffering is the power of great compassion, which first applies the tentative adaptation of the second, the teaching of admonition, where it said above “I should tell them of fearful matters” down to “fully informed the sons.” Second, “giving them the joy of the Buddha's immeasurable, boundless wisdom so that they may disport therein”: this retroactively applies the tentative adaptation of the teaching of exhortation. Stating above “the body and hands have strength” explains that the teaching of exhortation was not seen, so it is not applied here. “Should use a flower-cloth or use benches and tables to bring them out of the house”: this explains the actual tentative adaptation, which is directly applied now. However, above, the flower-cloth illustrated the causes of the Great Vehicle, and the benches and tables illustrated the fruitions of the Great Vehicle; now, in this application, it directly applies the benches and tables and applies the flower-cloth, and also distantly matches “the wisdom I have attained is subtle, wonderful, and foremost” in the “Chapter on Skilful Means,” explaining that the Tathāgata comprehensively used the causes and fruitions of the Great Vehicle to tentatively adapt to sentient beings. > — English (machine translation) (machine translation) - [Previous: 5.3](https://indike.org/pramana/in.bauddha.taisho.1715.5.3) - [Next: 5.5](https://indike.org/pramana/in.bauddha.taisho.1715.5.5) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1715.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.5.4) — English, machine translation ## Linked texts (2) - [法華玄論](https://indike.org/pramana/in.bauddha.taisho.1720.1.61) — Classical Chinese - [妙法蓮華經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.2.25) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1715.5.4](https://indike.org/pramana/in.bauddha.taisho.1715.5.4) · Pramāṇa