[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) › 5.62 # 法華經義記 5.62 法華經義記 5.62 - **Language:** Classical Chinese ### [5.62](https://indike.org/pramana/in.bauddha.taisho.1715.5.62) 「真珠瓔珞」者，解有二種：一云明諸菩薩備有功德智慧，一云佛果具有功德智慧如真珠瓔珞。在辟支如吏，聲聞如民，外凡夫如僮僕。「手執白拂」者，三乘人用智慧手執無生之理拂煩惱塵，此乃是三乘人自拂。何故言侍佛左右即成佛？解釋者言：「此乃是自拂則由佛教，故義言拂佛也。且《淨名》云：『眾生病故我病，眾生病愈我病亦愈。』故義言拂佛。」「覆以寶帳」者，明如來大慈大悲最高而能覆下如寶帳也。「垂諸華幡」者，華幡本招致看者，此譬如來有四攝之德攝化眾生也。「香水灑地」者，雲法師言：「以禪定水灑淨戒地，淹煩惱塵，正以禪定資戒令止惡義強也。然佛地乃無惡可止，但有定故，恒無惡可生，故義言淹之也。」「散眾名華」者，七淨為華也。「羅列寶物」者，如來說一乘因果萬善同歸，明諸功德，故言羅列寶物也。教從佛出故言「出」，化功歸佛故言「內」，前人受教為「取」，拂授記為「與」也。「窮子見父有大力勢」此下是子見父中第四階，明窮子既見長者尊貴，生畏避之心，內合眾生唯有五戒十善之機感佛，此小機擬一乘圓教永無堪受之理，則有怖畏之心。五戒十善小機不應一乘大教，從擬無益，故言「悔來」也。「竊作是念」此是理中為論，非公灼發言，故言竊也。「若是王王等」者，說一乘教佛是王，說三乘教佛為王等也。若是一乘教佛者，亦非是五戒十善機相應，只縱復說三乘教佛，亦非是五戒十善機所宜，故言「非我傭夫作力得物之處」也。「不如徃至貧里肆力有地衣食易得」者，人天教為貧里，於此人天教中修行，即肆力者賣也。五戒十善為因感人天果報，如衣食易得也。「若久住此或見逼迫」者，內合人天小機扣佛大教，佛或能用大乘教逼小令行，故言「逼迫」也。非我所為欲令為，故言「強」也。欲背大向小，故言「疾走」。「欲去」，猶未去也。 > Regarding "pearl necklaces," there are two explanations: one says it illustrates that the bodhisattvas are fully endowed with merit and wisdom; one says the Buddha-fruition fully possesses merit and wisdom, like pearl necklaces. Those of the pratyekabuddha \[vehicle\] are like officers; śrāvakas are like commoners; external ordinary persons are like servants. Regarding "holding white whisks in their hands," practitioners of the three vehicles use the hand of wisdom to hold the principle of non-arising and sweep away the dust of afflictions. This is the practitioners of the three vehicles sweeping for themselves; why is it said that attending to the Buddha on his left and right is serving the Buddha? An interpreter says: "This self-sweeping originates from the Buddha's teaching, so figuratively it is said to whisk the Buddha. Moreover, the Vimalakīrti says: 'Because sentient beings are sick, therefore I am sick; when sentient beings are cured of sickness, my sickness will also be cured.' Therefore figuratively it is said to whisk the Buddha." "Covered with a jeweled canopy": this illustrates that the Tathāgata's great kindness and great compassion are supremely high and able to cover those below, like a jeweled canopy. "Hanging floral banners": floral banners originally attract onlookers; this illustrates that the Tathāgata possesses the virtues of the four means of embracing to embrace and transform sentient beings. "Perfumed water sprinkled on the ground": Master Yun says: "Using the water of meditative concentration to sprinkle the ground of pure morality drowns the dust of afflictions; it precisely uses meditative concentration to assist morality so that the principle of stopping evil is fortified. Yet on the Buddha ground there is no evil to stop; but because there is concentration, no evil can ever arise, so figuratively it is said to drown it." "Scattering various famous flowers": the seven purifications are the flowers. "Lining up precious objects": the Tathāgata expounds the cause and effect of the One Vehicle, where myriad goods return to the same \[source\], clarifying all merits; hence it says "lining up precious objects." The teaching emerges from the Buddha, hence it says "giving out"; the merits of transformation return to the Buddha, hence it says "taking in"; the other person receiving the teaching is "taking"; whisking and conferring prophecy is "giving." "The poor son, seeing that his father had great power and influence": from here down is the fourth step within the son seeing the father, explaining that the poor son, having seen the elder's nobility, gives rise to a mind of fear and avoidance. In internal application, sentient beings have only the capacity for the five precepts and ten virtues to evoke the Buddha; when this lesser capacity is measured against the complete teaching of the One Vehicle, it has absolutely no capability of receiving it, and thus there is a mind of dread. The lesser capacity of the five precepts and ten virtues does not correspond to the great teaching of the One Vehicle; attempting it brings no benefit, hence it says "he regretted having come." "Privately he thought": this is spoken in terms of his inner thinking, not an open utterance, hence it says "privately." As for "if this is a king, or the equal of a king": the Buddha who expounds the teaching of the One Vehicle is the king; the Buddha who expounds the teaching of the three vehicles is the equal of a king. If it is the Buddha of the teaching of the One Vehicle, it is not suited to the capacity for the five precepts and ten virtues; even if it were the Buddha who expounds the teaching of the three vehicles, it is still not fitting for the capacity for the five precepts and ten virtues; hence it says, "this is no place for me, a hired labourer, to obtain things by my toil." "It would be better to go to a poor village, where there is room to exert my labour and clothing and food are easily obtained": the teaching of humans and gods is the poor village; cultivating within this teaching of humans and gods is "exerting one's labour"—namely, selling it. Taking the five precepts and ten virtues as causes brings about the retribution of humans and gods, which is like clothing and food being easily obtained. "If I stay here long, I might be oppressed": in internal application, the lesser capacity of humans and gods knocks on the Buddha's great teaching; the Buddha might use the Great Vehicle's teaching to press the lesser into practice, hence it says "oppressed." Desiring to make me do what is not my doing, hence it says "by force." Desiring to turn one's back on the Great and head toward the Small, hence it says "ran off swiftly." "Wishing to leave": he had not yet left. > — English (machine translation) (machine translation) - [Previous: 5.61](https://indike.org/pramana/in.bauddha.taisho.1715.5.61) - [Next: 5.63](https://indike.org/pramana/in.bauddha.taisho.1715.5.63) - [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.5.62) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1715.5.62](https://indike.org/pramana/in.bauddha.taisho.1715.5.62) · Pramāṇa