[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) › 10.40 # 法華玄義釋籤 10.40 法華玄義釋籤 10.40 - **Language:** Classical Chinese ### [10.40](https://indike.org/pramana/in.bauddha.taisho.1717.10.40) 次引證中三：初總標，次廣引，三「如上」下結酬。初如文。次文者又二：初引諸經，次引此經。初引諸經中二：先《大經》，次《大品》。初引《大經》中二：先正引釋，次「問」下釋疑。初文又二：先引月愛三昧以證位中智斷，次引第二經以證三德。初文又二：初「大涅槃」下證約智斷論法身，次「大經」下證約法身論智斷，合前智斷等共顯三德。二文各有譬、合。月愛三昧，〈梵行品〉文。次文者，合前三德秖是祕藏。次釋疑中先問、次答，問意者，經中耆婆為闍王說，總有六喻：初喻善心開敷，次喻行者心喜，三四二喻善根增煩惱減，五喻除貪，六喻愛樂，云何得知此喻智斷？此是通問。答中以《仁王》、《勝天》兩般若助證《大經》，驗《大經》文義當智斷。「仁王十四忍」者，忍是因義，至果名智，今欲通論智斷，故以智名替忍。《勝天王》中亦以般若為十四，般若即是智德。彼二經中既有十四智斷，何妨《大經》十四智斷，十四義成十五可例。次引《大品》者又二：先引經，次「諸學人」下釋疑。初文中云「四十二字門」云「語等」等者，南嶽釋云言「字等」者，謂法慧說十住，十方說十住者皆名法慧，乃至金剛藏亦復如是。言「語等」者，十方諸佛說十住與法慧說等，乃至十地亦復如是。又一切字皆是無字，能作一切字，是名「字等」，發言無二，是名「語等」。一切諸法皆互相在，是名諸字入門等也。前是事解，次是理解。次釋疑中二：先出疑，次「但論文」下釋。釋中二：先引論文略釋意，次「今謂」下以字義意釋。釋中又四：初略引字義；次引《華嚴》與字義同，同是圓意；三「經云」下引經釋四十二字為證；四「廣乘」下引經文次第以證字義。初二文可見。三引經者，經中具釋四十二字功德互足，具如南嶽兩卷中釋，釋兼三教，今意在圓。四引經文次第為二：先正引，次結酬。初文者，《大品》第五釋廣乘中，彼廣明三十七品乃至十八不共法已，廣釋四十二字門，次第六卷。〈發趣品〉中明菩薩摩訶薩發趣者，從初歡喜地乃至法雲地，法雲中明修治地業，次〈發趣〉後〈出到品〉中「須菩提問：是乘從何處出？到何處住？佛言：無人乘而到乾慧等地。」是故結云「經文次比」。 > Next, in citing proofs, there are three \[parts\]: first, a general statement; next, extensive citations; third, the concluding response from "As above" on down. The first is as in the text. As for the next section, it also has two \[parts\]: first, citing various sūtras; next, citing this sūtra. In the first, citing various sūtras, there are two: first, the Great Sūtra; next, the Large Perfection of Wisdom Sūtra. In the first, citing the Great Sūtra, there are two: first, directly citing and explaining it; next, resolving doubts from "Question" on down. The first text also has two: first, citing the Moon-Loving Samādhi to prove wisdom and severing in the stages; next, citing the second sūtra to prove the three virtues. The first text also has two: first, from "great nirvāṇa" on down proves that the dharma body is discussed in terms of wisdom and severing; next, from "the Great Sūtra" on down proves that wisdom and severing are discussed in terms of the dharma body, uniting with the aforementioned wisdom and severing to jointly manifest the three virtues. Both passages each have a metaphor and its application. The Moon-Loving Samādhi is a passage from the "Chapter on Pure Practices." As for the next passage, combining the former three virtues is simply the secret treasury. Next, in resolving doubts, first comes the question, then the answer. The meaning of the question is that in the sūtra Jīvaka spoke for King Ajātaśatru, having six metaphors in all: the first metaphor is the blossoming of the good mind; the second metaphor is the practitioner's joy of mind; the third and fourth metaphors are the increase of roots of goodness and the decrease of afflictions; the fifth metaphor is the elimination of greed; the sixth metaphor is loving delight. How is it known that these are metaphors for wisdom and severing? This is a general question. In the answer, the two Prajñā\[-pāramitā Sūtras\], the Renwang and the Suvikrāntavikrāmī, are used to corroborate the Great Sūtra, verifying that the text and meaning of the Great Sūtra correspond to wisdom and severing. "The fourteen patiences of the Renwang": patience has the meaning of cause, and upon reaching the fruit it is called wisdom; now wishing to discuss wisdom and severing universally, the name "wisdom" is used in place of "patience." In the Suvikrāntavikrāmī, prajñā is also taken to be fourteen; prajñā is indeed the virtue of wisdom. Since those two sūtras have fourteen wisdoms and severings, what prevents the Great Sūtra from having fourteen wisdoms and severings? If the meaning of fourteen is established, fifteen can be analogized. Next, in citing the Large Perfection of Wisdom Sūtra, there are also two \[parts\]: first, citing the sūtra; next, resolving doubts from "All trainees" on down. In the first passage, where it says "the gate of forty-two syllables" and "equality of speech," Nanyue explains that "equality of syllables" means that when Dharmamati expounds the ten abodes, all who expound the ten abodes in the ten directions are named Dharmamati, and so on up to Vajragarbha as well. "Equality of speech" means that the ten directions' Buddhas expounding the ten abodes is equal to Dharmamati's exposition, and so on up to the ten bhūmis as well. Furthermore, all syllables are non-syllables, yet able to produce all syllables: this is called "equality of syllables"; issuing utterances without duality: this is called "equality of speech." All phenomena mutually abide within one another: this is the equality of the gates of entry of the various syllables. The former is the explanation in terms of phenomena; the latter is the explanation in terms of principle. Next, in resolving doubts, there are two: first, stating the doubt; next, explaining from "However, the treatise text" on down. In the explanation, there are two: first, citing the treatise text to briefly explain the intent; next, from "Now I say" on down, explaining through the intent of the syllable-meanings. In the explanation, there are further four: first, briefly citing the syllable-meanings; next, citing the Avataṃsaka as being identical with the syllable-meanings, both being the perfect meaning; third, from "The sūtra says" on down cites the sūtra to explain the forty-two syllables as proof; fourth, from "Broad vehicle" on down cites the sequence of the sūtra text to prove the syllable-meanings. The first two texts are evident. Third, regarding citing the sūtra, the sūtra fully explains the mutual sufficiency of the forty-two syllables' virtues, fully as explained in Nanyue's two fascicles; the explanation encompasses the three teachings, but the present intent lies in the Perfect. Fourth, citing the sequence of the sūtra text has two: first, directly citing it; next, the concluding response. As for the first text, in the explanation of the broad vehicle in the fifth \[fascicle\] of the Large Perfection of Wisdom Sūtra, after having extensively clarified the thirty-seven factors \[of awakening\] up to the eighteen unshared dharmas, it extensively explains the gate of the forty-two syllables. Next, in the sixth fascicle, the "Chapter on Setting Forth" clarifies that the setting forth of the bodhisattva mahāsattvas is from the first bhūmi of joyful delight up to the Dharma Cloud bhūmi; in the Dharma Cloud it clarifies cultivating and rectifying the activities of the bhūmis. Following "Setting Forth," in the "Chapter on Emerging and Arriving," "Subhūti asked: Where does this vehicle emerge from? Where does it arrive and abide? The Buddha said: Without anyone riding it, it arrives at the stage of dry wisdom and so forth." Therefore it concludes: "The sūtra passages stand in close succession." > — English (machine translation) (machine translation) - [Previous: 10.39](https://indike.org/pramana/in.bauddha.taisho.1717.10.39) - [Next: 10.41](https://indike.org/pramana/in.bauddha.taisho.1717.10.41) - [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.10.40) — English, machine translation ## Linked texts (1) - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.5.33) — 法雲, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.10.40](https://indike.org/pramana/in.bauddha.taisho.1717.10.40) · Pramāṇa