[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) › 8.37 # 法華經義記 8.37 法華經義記 8.37 - **Language:** Classical Chinese ### [8.37](https://indike.org/pramana/in.bauddha.taisho.1715.8.37) 「諸子飲毒或失本心」，此下為現在中第二明現生之後、應滅之前中間神通益物作譬。上本有四段，一者明教益，二者明形益，三者結明教益不虛，四者釋形教兩益。今唯為前三段作譬，不為第四釋形教兩益作釋，今者不次第也。初二行半為第二形益作譬，從「父見子等苦惱如是」已下，追為第一教利益作譬；從「其諸子中不失心者」下，為第三結教利益不虛作譬也。今先為第二形利益作譬，但上本有二階：第一明「或示己身」等兩句明事家之身，次「或示己事」等兩句明身家之事。此中自有三文，第一「諸子飲毒或失本心」下，明意業歡喜；第二「拜跪問訊」下，明身業致敬；第三「我等愚癡」下，明口業請也。今通為上二階作譬也。「父見子等苦惱如是」以下，倒為第二教利益作譬。但上本有二，初言「如來所演經典，皆為度脫眾生」，此總用教益，今先為此作譬，竟「皆悉具足」也。然法相有名，譬如色也。有體相，即如香也。此有義理，則如美味也。故如苦集滅道等名為名，三苦為苦業，煩惱為集，三心滅處名為滅，戒定慧等名道，如是等名為體，逼惱故名苦，招集故名集，本有法還無名滅，通物故名道。如是等名為義也。「擣篩和合」此下，即為上教益中第二階作譬。上言「或說己身、或說他身」是苦是集等即「搗」也。苦應知等如「蓰」也。苦我已知等如「和合」也。「其諸子中不失心者」此下，為上第三結教益不虛作譬。上言「諸所言說皆實不虛」也。 > 'The sons drank the poison, and some had lost their original minds': this and what follows makes a parable for the second \[part\] in the present, \[namely\] benefiting beings through supernormal powers in the interim after manifesting birth and before the response of extinction. Above, there were originally four sections: first, explaining the benefit of teaching; second, explaining the benefit of physical manifestation; third, concluding by explaining that the benefit of teaching is not false; fourth, explaining both benefits of physical manifestation and teaching. Now, parables are made only for the first three sections; no explanation is made as a parable for the fourth, explaining both benefits of physical manifestation and teaching; here the sequence is altered. The initial two and a half lines make a parable for the second, the benefit of physical manifestation. From 'The father saw that his sons suffered such anguish' onward, it traces back to make a parable for the first, the benefit of teaching. From 'Among those sons, those who had not lost their minds' onward, it makes a parable for the third, concluding that the benefit of teaching is not false. Now, first a parable is made for the second, the benefit of physical manifestation. However, above there were originally two tiers: first, two lines such as 'manifesting one's own body' explained the body of the agent of deeds; next, two lines such as 'manifesting one's own deeds' explained the deeds of the agent's body. Within this there are three passages: first, 'The sons drank the poison, and some had lost their original minds' and what follows explains the mental karma of rejoicing; second, 'bowing, kneeling, and inquiring' and what follows explains the bodily karma of paying respect; third, 'we in our foolishness' and what follows explains the verbal karma of entreating. Now, a parable is made comprehensively for the above two tiers. From 'The father saw that his sons suffered such anguish' onward, it inverts the order to make a parable for the second, the benefit of teaching. However, above there were originally two: first, it said, 'The scriptures expounded by the Tathāgata are all for the sake of crossing over and liberating sentient beings'—this broadly employs the benefit of teaching; now, a parable is first made for this, ending with 'all fully possessed'. Now, the marks of dharmas have names, which is like the color. They have an essential mark, which is like the fragrance. They have principle and meaning, which is like the delicious flavor. Therefore, such things as suffering, origin, cessation, and the path are names; the three sufferings are the karma of suffering, defilements are the origin, the place where the three minds are extinguished is called cessation, and morality, concentration, and wisdom are the path—such as these are called the substance; pressing affliction is called suffering, beckoning and accumulating is called origin, the original dharma returning to non-existence is called cessation, and leading beings through is called the path—such as these are called the meaning. 'Pounding, sieving, and compounding': this and what follows directly makes a parable for the second tier within the above benefit of teaching. Above it said 'either speaking of one's own body, or speaking of another's body'—that this is suffering, this is origin, and so forth, is 'pounding'. That suffering should be known, and so forth, is like 'sieving'. That suffering I have already known, and so forth, is like 'compounding'. 'Among those sons, those who had not lost their minds': this and what follows makes a parable for the third above, concluding that the benefit of teaching is not false. Above it said: 'All that is spoken is real and not false.' > — English (machine translation) (machine translation) - [Previous: 8.36](https://indike.org/pramana/in.bauddha.taisho.1715.8.36) - [Next: 8.38](https://indike.org/pramana/in.bauddha.taisho.1715.8.38) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1715.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.8.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1715.8.37](https://indike.org/pramana/in.bauddha.taisho.1715.8.37) · Pramāṇa