[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) › 6.38 # 法華經義記 6.38 法華經義記 6.38 - **Language:** Classical Chinese ### [6.38](https://indike.org/pramana/in.bauddha.taisho.1715.6.38) 從「於一切法以智方便」以下是第二，追述成第一正領解如來開三顯一之義。就此第二段中有三者，第一從「於一切法以智方便」竟「示諸眾生一切智慧」，將欲述成，先出已上所領之法，即是權實二智開三顯一之義也。第二從「譬如三千大千世界」以下訖「是故不即為說一切智慧」以來，將明今日得解，先噵四大聲聞昔日不解三一之義，執三乘定別、迷同歸之理，如草木稟乎天澤增長，各不自知得潤增長差別之相，此即明昔日不解成今日得解之相。第三從「汝等迦葉甚為希有」下竟長行，正述成已今日得解開三顯一義也。就此三段之中各有二。第一出所領之法中有二者，第一雙開兩章門，第二雙廣兩章門。兩章門者，「於一切法以智方便而演說之」，此是權智章門；「其所說法皆悉到於一切智地」，此是實智章門也。今釋權智章門義，「於一切法」者，是佛果佛智，知一切法即是一切種智，萬善是一切智家因。「以智方便而演說之」者，此明如來於一切智家因法上，以善巧智持作三乘之法，故言以智方便而演說之也。「其所說法皆悉到於一切智地」者，此是釋實智章門，「其所說」者，其權智昔所說萬善之法也。此萬善理中能感得一切智，故言皆悉到於一切智地也。「如來觀知」此下是第二，廣上兩章門。先廣權智章門自有二，一者識藥，二者知病。今言「如來觀知一切諸法之所歸趣」，此是第一明如來識法藥之義，即是權智所照之境；「亦知一切眾生深心所行通達無礙」，是知病之義。「知一切眾生深心所行」者，明如來知三乘人根性所宜，故如聲聞根性宜行四諦，緣覺根性宜行十二因緣，菩薩根性宜行六度也。「通達」者，通是無壅義，達是到義，明三乘人根性所宜，行必斷煩惱無壅，是通義也。明三乘人根性所宜，行必到三界外盡無生智，是達義也。「無礙」者，明如來知三乘人根性盡，是無礙也。今者舉所宜行通達，表明如來知三乘根性盡，故云知一切眾生深心所行通達無礙也。 > From "Regarding all dharmas, through wise skilful means..." downward is the second \[major part\], retroactively confirming the first: directly grasping the meaning of the Tathāgata's opening the three and revealing the One. Within this second part there are three sections: first, from "Regarding all dharmas, through wise skilful means..." to "showing all living beings all wisdom", wishing to confirm it, he first sets forth the dharma grasped above—namely, the meaning of the two wisdoms of the expedient and the real opening the three and revealing the One. Second, from "Suppose in the three-thousand great thousandfold world..." down to "Therefore, he did not immediately speak to them of all wisdom", wishing to clarify their present attainment of understanding, he first states that in former days the four great śrāvakas did not understand the meaning of the three and the One, clinging to the three vehicles as definitively distinct and bewildered about the principle of tending to the same destination—like grasses and trees receiving moisture from heaven and growing, yet each not knowing for itself the distinct characteristics of receiving moisture and growing; this clarifies the signs of their past lack of understanding leading to their present attainment of understanding. Third, from "You, Kāśyapa, are most rare..." to the end of the prose, directly confirming that they have today attained understanding of the meaning of opening the three and revealing the One. Within each of these three sections there are two parts. Within the first, setting forth the dharma grasped, there are two: first, dual opening of two topic-headings; second, dual expansion of the two topic-headings. As for the two topic-headings: "Regarding all dharmas, through wise skilful means he expounds them"—this is the topic-heading for expedient wisdom; "The dharmas he expounds all reach the ground of all-knowledge"—this is the topic-heading for real wisdom. Now, to explain the meaning of the topic-heading for expedient wisdom: "regarding all dharmas" refers to the Buddha-fruit and the Buddha-wisdom; knowing all dharmas is omniscience, and the myriad goods are the causes of the family of all-knowledge. "Through wise skilful means he expounds them": this clarifies that, regarding the causal dharmas belonging to the family of all-knowledge, the Tathāgata uses skilful wisdom to wield them as the dharmas of the three vehicles; hence it says "through wise skilful means he expounds them". "The dharmas he expounds all reach the ground of all-knowledge": this explains the topic-heading for real wisdom. "The \[dharmas\] he expounds" refers to the dharmas of myriad goods formerly expounded by his expedient wisdom. In their principle, these myriad goods are capable of eliciting and attaining all-knowledge; hence it says, "all reach the ground of all-knowledge". "The Tathāgata observes and knows...": this downward is the second, expanding the above two topic-headings. First, expanding the topic-heading for expedient wisdom naturally has two aspects: first, recognizing the medicine; second, knowing the illness. Now, saying "The Tathāgata observes and knows that to which all dharmas tend" is the first, clarifying the meaning of the Tathāgata's recognizing the medicine of the Dharma, which is the sphere illuminated by expedient wisdom; "He also knows the deep inclinations of the minds of all living beings, penetrating them without hindrance" is the meaning of knowing the illness. "He knows the deep inclinations of the minds of all living beings": this clarifies that the Tathāgata knows what is suitable for the faculties and natures of the people of the three vehicles; thus, according to what suits their faculties and natures, śrāvakas should practice the four truths, pratyekabuddhas should practice the twelve links of dependent origination, and bodhisattvas should practice the six perfections. As for "penetrating" (tongda): tong means unobstructed, and da means reaching. It clarifies that, when people of the three vehicles practice what suits their faculties and natures, their practice will inevitably sever afflictions without obstruction—this is the meaning of tong. It clarifies that, when people of the three vehicles practice what suits their faculties and natures, their practice will inevitably reach beyond the three realms to the knowledge of exhaustion and non-arising—this is the meaning of da. As for "without hindrance" (wu'ai): it clarifies that the Tathāgata knows the faculties and natures of the three vehicles completely—this is without hindrance. Now, citing the unobstructed reaching of the practice they should undertake demonstrates that the Tathāgata knows the faculties and natures of the three vehicles completely; hence it says, "He knows the deep inclinations of the minds of all living beings, penetrating them without hindrance". > — English (machine translation) (machine translation) - [Previous: 6.37](https://indike.org/pramana/in.bauddha.taisho.1715.6.37) - [Next: 6.39](https://indike.org/pramana/in.bauddha.taisho.1715.6.39) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1715.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.6.38) — English, machine translation ## Linked texts (1) - [法華義疏](https://indike.org/pramana/in.bauddha.taisho.1721.8.37) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1715.6.38](https://indike.org/pramana/in.bauddha.taisho.1715.6.38) · Pramāṇa