[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) › 11.8 # 法華玄義釋籤 11.8 法華玄義釋籤 11.8 - **Language:** Classical Chinese ### [11.8](https://indike.org/pramana/in.bauddha.taisho.1717.11.8) 大章第五判麁妙，中二：標、釋。釋中二：初略判，次「又三藏」下格位判。初文二：初一往先明藏通麁而別圓妙，次「而別」下重明別教麁而圓教妙。初意者且言通緣實相，亦遙寄證以說，若論教道，中理則有但不但異，是故不可判之為妙，為是義故復更重判從帶不帶異故，帶麁即教道故也。方便等言並望實說，故成行拙。次格位中三：初以藏通格圓，次以別格圓，三「是知」下結歸。初文意者，以藏通因果之位望於圓家，但至似位，一一皆云「有齊有劣」者，惑盡處齊，觀行聞教是則為劣。亦以佛位格者，為順教道故也。次以別格圓，為二：先格地前，次格登地。於中二：初正格，次「何者」下釋所以。於中又三：初正釋；次「若與」下約與奪釋齊不齊，不齊故劣是故須格；三「故知」下判。判中又二：初約位判，次「以我」下約因果判。初文三：法、譬、合。次約因果者，既以我因為汝之果，當知果權，權故為麁。「當知」下結，始從小草終至于此，一一皆以「當知」下結斥權位。三結歸又二：法、譬。譬云「好堅樹」者，《大論》第十「問：諸佛功德無能勝者，一切天地誰可為尊？梵王答曰：佛為無上，無過佛者；佛亦天眼觀於十方，無如佛者。心自念言：我行般若今得作佛，是我所尊即是我師，我當供養尊事于法。譬如一樹名曰好堅，在地百年枝葉具足，一日出生高於百丈。是樹出已欲求大樹以蔭於身，是時樹神語好堅言：一切世間無大汝者，諸樹皆在汝之蔭中。佛亦如是，無量阿僧祇劫在菩薩地中，一日於菩提樹下坐金剛座，得成佛道無能過上。」論譬極果，今取一日超百丈邊，以譬初住八相作佛，作佛義同故得借用。 > The fourth major section determines the coarse and the wondrous, within which there are two parts: the heading and the explanation. The explanation contains two parts: first, a brief determination; next, from "furthermore, the Tripiṭaka" onward, a determination by grading stages. In the first passage there are two parts: first, provisionally explaining that the Tripiṭaka and Shared teachings are coarse while the Separate and Perfect teachings are wondrous; next, from "yet the Separate" onward, restating that the Separate Teaching is coarse while the Perfect Teaching is wondrous. The meaning of the first is: provisionally saying that the Shared \[Teaching\] conditions the true mark is also spoken of by distantly referring to realization; if one discusses its instructional path, regarding the middle principle there is the difference of being merely \[so\] or not merely \[so\], hence it cannot be determined to be wondrous. It is for this reason that it is re-determined: because of the difference of whether it is mixed \[with expedients\] or unmixed, that which is mixed with coarseness is indeed the instructional path. Words like "expedient" are all spoken with reference to the real, and therefore its practice turns out to be clumsy. Next, in grading the stages, there are three parts: first, grading the Shared and Tripiṭaka against the Perfect; next, grading the Separate against the Perfect; third, from "therefore know" onward, concluding and resolving. The meaning of the first passage is: when comparing the causal and fruitional stages of the Tripiṭaka and Shared teachings to the Perfect family, they only reach the stage of resemblance. That each is said to "have parity and inferiority": where delusions are exhausted they are on a par, but in contemplative practice and hearing the teaching, they are inferior. That the Buddha stage is also used for grading is to accord with the instructional path. Next, grading the Separate against the Perfect has two parts: first, grading before the bhūmis; next, grading upon ascending the bhūmis. Within this there are two parts: first, the grading proper; next, from "why is this" onward, explaining the reason. Within this there are again three parts: first, the explanation proper; next, from "if given or denied" onward, explaining parity and disparity in terms of concession and withholding—since they are not on a par, they are inferior, and therefore must be graded; third, from "therefore know" onward, the determination. Within the determination there are again two parts: first, determining by stages; next, from "taking our" onward, determining by cause and fruit. The first passage has three parts: dharma, analogy, and application. Next, regarding cause and fruit: since taking our cause as your fruit means that one should know the fruit is expedient, and because it is expedient, it is coarse. From "one should know" onward, it concludes: beginning from the small grass and ending here, each concludes and reproaches the expedient stages with "one should know." Third, concluding and resolving also has two parts: dharma and analogy. As for the analogy mentioning the "firmly rooted tree": the tenth fascicle of the Da zhidu lun says, "Question: Among the virtues of all buddhas, none can surpass them; in all heaven and earth, who can be revered? King Brahmā replied: 'The Buddha is supreme; none surpasses the Buddha.' The Buddha also observed the ten directions with his divine eye, and there was none like the Buddha. He thought to himself: 'I practiced prajñā and now have become a buddha; that which I revere is my master; I should offer reverence and serve the Dharma. It is like a tree called Haocheng (Supratiṣṭhita): it is in the earth for a hundred years, its branches and leaves fully grown; in a single day it shoots up higher than a hundred zhang. Once this tree has emerged, it seeks a great tree to shelter its body. At that time, the tree deity told the Haocheng tree: "In all the world there is none greater than you; all trees are within your shade." The Buddha is also like this: for immeasurable asaṃkhyeya kalpas he was in the bodhisattva stages; in a single day beneath the Bodhi tree he sat on the vajra seat and attained the Buddha Way, with none superior to him.'" The treatise uses the analogy for the ultimate fruit; here we take the aspect of leaping over a hundred zhang in a single day to analogize the first abidance manifesting the eight aspects to become a buddha; because the meaning of becoming a buddha is the same, it is borrowed and applied. > — English (machine translation) (machine translation) - [Previous: 11.7](https://indike.org/pramana/in.bauddha.taisho.1717.11.7) - [Next: 11.9](https://indike.org/pramana/in.bauddha.taisho.1717.11.9) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1717.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.11.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.11.8](https://indike.org/pramana/in.bauddha.taisho.1717.11.8) · Pramāṇa