[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) › [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717) › 10.26 # 法華玄義釋籤 10.26 法華玄義釋籤 10.26 - **Language:** Classical Chinese ### [10.26](https://indike.org/pramana/in.bauddha.taisho.1717.10.26) 三草二木位竟。次明最實位，即一地所生之次位也。故前立三教及以人天，今唯在圓，若不至《法華》開顯，安知一地所生？于一佛乘，分別說三，此之謂也。故知三草二木各謂自立，蒙一味雨方知一地所生；如彼窮子至臨終時乃識其父，是故須明一實位也。為令識父，是故須明前諸權位。於中先標、次釋。釋中文自開為十意。初列十意者，雖同釋圓門不無小異，初之四意及第十意正釋圓位，餘之五意因此便明。何者？此既唯明一實之位，不合即明麁妙等文，故此等文應合在妙行文後、位妙章初列之。應云一明諸位，次明麁妙及以興廢開顯等也。今來此者，欲更重與權位比決及開顯彼麁位故也。故先釋竟，重判麁妙及開顯等。 > The stages of the three grasses and two trees are finished. Next is explained the stage of the utmost real, which is the successive stages produced by the single ground. Therefore, previously the three teachings as well as humans and devas were established; now it resides solely in the Perfect. If one did not reach the opening and revealing of the Lotus Sūtra, how would one know what is produced by the single ground? "In the one Buddha vehicle, distinguishing and preaching three"—this is what it means. Thus one knows that the three grasses and two trees each thought they were established independently; only upon receiving the rain of a single flavor do they realize they are produced from the single ground. Just like that impoverished son who recognizes his father only when on the verge of death; for this reason, one must clarify the one real stage. In order to cause him to recognize his father, one must therefore clarify the preceding provisional stages. Within this, first the heading, next the explanation. The text of the explanation itself opens into ten intentions. First, in listing the ten intentions, although all equally explain the Perfect gate, they are not without minor differences: the first four intentions and the tenth intention directly explain the Perfect stages, while the remaining five intentions are clarified in connection with this. Why so? Since this solely explains the stage of the one real, it should not immediately explain texts on the crude and marvelous; therefore, such passages ought properly to be listed after the text on marvelous practice, at the beginning of the chapter on marvelous stages. It should say: first explain the various stages, next explain the crude and marvelous as well as emergence and abolishment, opening and revealing, and so forth. The reason it appears here now is that it seeks to compare and resolve once again with the provisional stages, and to open and reveal those crude stages. Therefore, having first finished the explanation, it redetermines the crude and marvelous, opening and revealing, and so forth. > — English (machine translation) (machine translation) - [Previous: 10.25](https://indike.org/pramana/in.bauddha.taisho.1717.10.25) - [Next: 10.27](https://indike.org/pramana/in.bauddha.taisho.1717.10.27) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1717.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.10.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.10.26](https://indike.org/pramana/in.bauddha.taisho.1717.10.26) · Pramāṇa