[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) › 8.72 # 法華經義記 8.72 法華經義記 8.72 - **Language:** Classical Chinese ### [8.72](https://indike.org/pramana/in.bauddha.taisho.1715.8.72) 此品明藥王昔日苦行通經，仍為品目名也。此下有五品，是第三段示物通經之軌則。但上明因之中已明軌則，此中復明軌者，但前「入如來室」等明法等，明法為通經之軌，此中正以藥王等以人為軌也。此五品示物通經之軌，今判為三段：第一有〈藥王〉、〈妙音〉、〈觀音〉三品，正示物通經之軌；第二〈陀羅尼品〉即獎勸時眾有退沒者，以說神呪護此通經人，是故不可不弘經也；第三〈妙莊嚴王本事品〉即顯通經有利益，轉父邪見以歸正解也。今且就第一段中自有兩段：第一此〈藥王品〉先明苦行通經為物作軌也；第二〈妙音〉、〈觀音〉兩品明普現色身弘經益物。若明藥王苦行者，下二人亦然；若明後二人普現色身弘經益物，藥王亦應爾，是故彼此互舉影嚮相顯。但此藥王是舊邦菩薩，妙音、觀音等是他土大士，但妙音是東方菩薩，觀音是西土大士，雖復東西兩殊同集一處，為欲表同歸之理，證莫二之說也。 > This chapter clarifies Bhaiṣajyarāja's past ascetic practices to propagate the sūtra, and this provides the title of the chapter. From this point downward are five chapters, which form the third section: demonstrating to beings the rules and models for propagating the sūtra. Now, the rules and models were already clarified above in the discussion of causes; the reason rules are clarified again here is simply that previously, passages such as 'entering the Tathāgata's room' clarified the Dharma, using the Dharma as the model for propagating the sūtra, whereas here it is properly using persons, such as Bhaiṣajyarāja, as the model. These five chapters demonstrate to beings the models for propagating the sūtra; they are now analyzed into three sections: first, the three chapters of 'Bhaiṣajyarāja', 'Gadgadasvara', and 'Avalokiteśvara', which properly demonstrate to beings the models for propagating the sūtra; second, the 'Dhāraṇī Chapter', which encourages and exhorts those in the assembly who might regress and fall away, using the proclamation of dhāraṇīs to protect those who propagate the sūtra, so that one cannot fail to propagate the sūtra; third, the 'Chapter on the Past Events of King Śubhavyūha', which reveals the benefit of propagating the sūtra by turning his father's wrong views to return to correct understanding. Now, taking the first section, it inherently contains two parts: first, this 'Chapter on Bhaiṣajyarāja' first clarifies ascetic practices to propagate the sūtra, providing a model for beings; second, the two chapters on 'Gadgadasvara' and 'Avalokiteśvara' clarify manifesting physical forms universally to propagate the sūtra and benefit beings. If one clarifies Bhaiṣajyarāja's ascetic practices, the two persons below are likewise so; if one clarifies the latter two persons manifesting physical forms universally to propagate the sūtra and benefit beings, Bhaiṣajyarāja should also be so; thus, by citing each other, their mutual reflections bring each other to light. However, this Bhaiṣajyarāja is a bodhisattva of this home land, whereas Gadgadasvara, Avalokiteśvara, and the others are great beings of other lands; moreover, Gadgadasvara is a bodhisattva of the eastern quarter, and Avalokiteśvara is a great being of the western realm; although distinct between east and west, they assemble together in one place in order to signify the principle of common convergence and testify to the teaching of non-duality. > — English (machine translation) (machine translation) - [Previous: 8.71](https://indike.org/pramana/in.bauddha.taisho.1715.8.71) - [Next: 8.73](https://indike.org/pramana/in.bauddha.taisho.1715.8.73) - [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.8.72) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1715.8.72](https://indike.org/pramana/in.bauddha.taisho.1715.8.72) · Pramāṇa