[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) › 12.5 # 法華玄義釋籤 12.5 法華玄義釋籤 12.5 - **Language:** Classical Chinese ### [12.5](https://indike.org/pramana/in.bauddha.taisho.1717.12.5) 六明類通，中二：標、釋。釋中五：初明來意，次列，三「諸三法」下明十條意，四生起十條，五正釋十條。初文二：初正明，次「何者」下釋。以一三法從始至終，故名為竪，以一三法通會諸三，故名為橫，餘三望三互得為橫。若言赴緣名異則一，一三皆可自為橫竪。三釋十條意如文。四「三道」下復生起十條，若望名異意同，雖一一至極，此據圓理理體不殊，若據現名，不無差別，故以十條，共為始終，始自所化極迷，終至能化入滅。復一一條中皆約六即故，若離若合橫竪該深。五正釋中自為十條。初三道中二：先正釋，次結位。釋中先總對，次別釋。釋中自三，一一文中皆先釋，次引證等，下去九三文句大同，雖有小異，大意可見。言「妙句」者，「諸法從本」下明理妙，「於諸過去」下聞名妙。對三識釋中二：先總對，次釋。初文者，三識同在理心，教門權說且立遠近。言庵摩羅是第九，本理無染以對真性；阿黎耶是第八無沒無明，無明之性即是智性，故對般若；末那識即是第七，執持藏識所持諸法，即此執持名為資成，以助藏識持諸法故；第六但能分別諸法，故與第七同為資成，是故今文不論第六。若準《唯識論》轉於八識以成四智，又束四智以成三身者，則轉第八為大圓鏡智，轉第七為平等性智，轉第六為妙觀察智，轉五識為成所作智。大圓鏡智成法身，平等性智成報身，成所作智成化身，妙觀察智遍於三身，此中不取第九，乃是教道一途屬對不與今同。何者？彼居位果，三身仍別，此在因位，三身互融，即此三身秖是三德，三德據內，三身約外；今從初心常觀三德，故與彼義不可雷同。從「若地人」下正釋，為三：初明互執成諍，次從「今例」下引例和諍中二：先引近事，次正例。中二：先釋，次引論證。初文中云言「轉依」者，轉於染依而依於淨，是故在染則種子依於黎耶，在淨則轉於能依以成第九，當知黎耶不離染淨。三正釋中引今經醉人譬者，醉如無明，故譬黎耶。從「世間狂惑」去遍涉六塵，故云「遊行」，即是六，七故譬末那。珠是真性，故譬第九。三佛性中，指常不輕中為正因，此之正因亦可為性德三因。今望緣了種子，故但云「正」。「若十二十乃至三十譬三佛性」者，此三十子通宅內外，疏文且據能出宅邊，以譬三乘各有十智，故云「三十」。今以諸子各具三性，故以譬之。三般若中釋中先總對及指前三正釋，餘如文。三菩提釋中先對師位釋，次對弟子位釋，次三大乘中釋中三：先約師位自行，次「舍利」下約弟子位自行，三「於一」下約師位化他。初師位中二：先引經，次釋。「得」謂證得，「隨」謂因果，「理」謂理性。言「又舍利弗以本願故」至「得乘隨乘」者，說法屬智，故是隨乘。由是證得，故是得乘。故願說三兼於二義。於一佛乘為理，分別說三為隨，意亦同前。「歷七位」者，五十為五，等妙為七。不論名字但以五品為假名者，名字非位，乃至但論信等七位，非是正位故也。次三身釋中又二，先列釋七文，次「三軌」下引文總釋前七。初文二：前二他經，後五此經，此並數句之內三身具足。「應身即水月」者，諸水非一故。「報身為天月」者，自受用報非多故也。次總釋中二：先略結，次正對。對中云「從方等生」者，翻名解義如《止觀》第二文。次釋三涅槃中，先破古，次釋。破古中三：先述古，次「今以」下出正解，三「若將」下破。次正釋中二：先略對，次正釋。於中二：先今經，次《大經》。初今經中性淨一釋圓及方便兩義者，以性通本迹故也。圓及方便中先明本迹兩圓，次「數數」下明兩方便，準例亦應云歷七位，但是文略。次三寶釋中二：先引他二經，次今經二文各三寶義足。《思益》中云「知離名法」者，法體離染故，「知無名僧」者，僧體無諍故。次明三德釋中二：先總對，雖但別對已當總對；次別對釋。釋中二，先釋會，次破古中二：先總斥，次「唯知」下別破。以彼經一乘與此經佛性對破古人。初言「二經義合」者，《大經》及此經，《大經》調伏眾生名為解脫，此經數數現生為調眾生，是故義同，餘二德可見。「碌碌」者多石貌也，亦凡石也。次別破中三：先破佛性，次「又涅槃」下破總名，三「但涅槃」下明經宗別。「八千聲聞」至「記莂」者，《大經》第九云：「是經出世如彼果實，多所饒益安樂眾生，能令眾生見如來性，如八千聲聞於法華中，得授記莂成大果實，如秋收冬藏更無所作，一闡提輩於諸佛法無所營作。」疏中古有三解，一云經誤，應云八千，即〈持品〉中八千聲聞得記者是。二云外國有八千人。三云若定應云八十年。章安云後二解不可。次破總名中云「安置諸子祕密藏中」，如《止觀》第二記。此三涅槃中所以對古師苦破者，以人多執招過非輕，故苦破之令歸正轍。如前釋眾生法及止觀十如，亦皆破者，意在此也。如諸文中每至別教破地攝師者，執教道故意亦如之。此十三法同是今經三軌之器類故，此之十條散在他部諸大乘經，今經始終無不具足，故一一三中皆引經文為釋，況此十條不出因果，今文秖是一乘因果故耳。又十條中所以菩提三身及三涅槃具引本迹，餘文唯迹者，一以本中文狹，二以本果已成，故取菩提三身涅槃證義便故。道識性三全在凡夫，般若通因本因文總，但云我本行菩薩道，乘通事理及以因果故。「三寶」者，本地既有佛寶，必有餘二。三德可知，文雖存沒，義必兼具。次四悉料簡中，先問，次答。答中二：初述意，次正釋。初文又四：初總明用四悉，次「隨俗」下別明用相，三「朝三」下明用四悉意，四「善巧」下結歎。初二如文。三明意中，言「苦塗水洗」者，《大經》第八云：「譬如女人生育一子，嬰孩得病，是女愁惱求覓良醫。良醫既至，合三種藥蘇乳石蜜與之令服，因告女人：兒服藥已，且莫與乳，須藥消已，方乃與之。是時女人即以苦味用塗其乳，語其兒言：我乳毒塗不可復觸。其兒渴乏欲得母乳，聞乳毒氣，便捨遠去。其藥消已，母乃洗乳喚子與之。是時小兒雖復渴乏，先聞毒氣是故不來。母復告言：為汝服藥故以毒塗，汝藥既消我已洗竟，汝便可來飲乳無苦。其兒聞已漸漸還飲。」經合譬意，譬無我等猶如毒塗，說如來藏如喚子飲，或時說我或說無我，皆為適機如彼塗洗。次正釋中二：先舉章門，次釋。釋中又二：初以四悉釋此十條，次明妙不妙。初文二：謂初、後。後文中言「上下而無縱」等者，上下是縱義，雖一點在上，不同點水之縱。三德亦爾，雖法身本有，不同別教為惑所覆。表裏是橫義，雖二點居下，不同烈火之橫。三德亦爾，雖二德脩成，不同別人理體具足而不相收。次文者為二：初料簡，次結位。初又二：初判，次開。初文三：初略立二諦以判四悉，則真妙俗麁；次約化城寶渚以判；三約五時教判。初文又二：初判，次料簡。初判中以三悉與第一義相對者，順《大論》文，仍成別義，故《大論》云：「諸經多說三悉檀，今欲說第一義故，說是《摩訶般若波羅蜜經》。」通論皆四，具如諸文。次「若然」下料簡，中二：先問，次「今言」下答。次「若不」下決開，結位如文。 > Sixth, clarifying the comprehensive inclusion of categories (leitong) has two parts: the heading and the explanation. The explanation has five parts: first, clarifying the rationale for its introduction; second, listing \[the items\]; third, under "the various triple dharmas," explaining the intention behind the ten items; fourth, the arising and sequence of the ten items; fifth, directly explaining the ten items. The first text has two parts: first, directly clarifying it; second, under "why is this?", explaining it. Because a single triple dharma extends from beginning to end, it is called vertical; because a single triple dharma comprehensively unifies the various triple \[dharmas\], it is called horizontal. In relation to each other, the other triple \[dharmas\] can mutually be considered horizontal. If one speaks of different names responding to conditions, they are identical; each single triple dharma can inherently be both horizontal and vertical. The third part, explaining the intention behind the ten items, is as in the text. Fourth, under "the three paths," the ten items are again brought forth: viewed from the perspective of different names with identical meaning, although each reaches the ultimate, this is based on the perfect principle whose principle-essence is not distinct; yet viewed from their manifested names, they are not without distinctions. Therefore, through these ten items, together they constitute beginning and end, starting from the extreme delusion of those to be converted, and ending with the entering into extinction of the converting \[Buddha\]. Furthermore, within each single item, they are all treated according to the six identities; thus, whether separated or combined, the horizontal and vertical are profound and all-encompassing. Fifth, the direct explanation itself constitutes ten items. Within the first, the three paths, there are two parts: first, the direct explanation; second, concluding with the stages. In the explanation, there is first a general pairing, followed by a separate explanation. The explanation itself has three parts; in each text, there is first the explanation, followed by citing testimonies, and so on. The sentences of the following nine triple dharmas are largely identical; although there are minor differences, the general meaning is discernible. The phrase "wondrous sentences" means: under "all dharmas from their origin," it clarifies the wondrousness of the principle; under "hearing the names from past \[Buddhas\]," it clarifies the wondrousness of hearing the name. In the explanation matching the three consciousnesses, there are two parts: first, a general pairing; second, the explanation. As for the first text, the three consciousnesses reside together in the mind of principle; the doctrinal gate provisionally establishes distance and proximity as an expedient. The amala is the ninth; the fundamental principle is free from defilement, so it is paired with the true nature. The ālaya is the eighth, unfallen ignorance; the nature of ignorance is itself the nature of wisdom, so it is paired with prajñā. The manas-consciousness is the seventh, which grasps and maintains the dharmas held by the storehouse consciousness; this very grasping and maintaining is termed contributory cause (zīchéng), because it assists the storehouse consciousness in holding all dharmas. The sixth only discerns all dharmas; hence, together with the seventh, it serves as a contributory cause. Therefore, the present text does not discuss the sixth. If according to the Vijñaptimātratā-śāstra, one transforms the eight consciousnesses to accomplish the four wisdoms, and further bundles the four wisdoms to accomplish the three bodies: then one transforms the eighth into the great round mirror wisdom, transforms the seventh into the wisdom of equality, transforms the sixth into the wondrously observing wisdom, and transforms the five consciousnesses into the wisdom that accomplishes what is to be done. The great round mirror wisdom accomplishes the dharma body; the wisdom of equality accomplishes the reward body; the wisdom that accomplishes what is to be done accomplishes the transformation body; and the wondrously observing wisdom pervades the three bodies. Here, not adopting the ninth is a single approach of the doctrinal path, whose correlations do not agree with the present text. Why is this? There, occupying the fruit of the stages, the three bodies remain distinct; here, in the causal stage, the three bodies mutually blend. These very three bodies are simply the three virtues: the three virtues are based internally, while the three bodies are based externally. Here, from the initial mind one constantly contemplates the three virtues; hence, it must not be conflated with that meaning. The direct explanation from "if the Dilun masters" onward has three parts: first, clarifying that mutual clinging causes disputes; second, from "now by analogy" onward, adducing analogies to reconcile the disputes, which has two parts: first, adducing a recent matter; second, directly analogizing. This has two parts: first, the explanation; second, citing the treatise for testimony. In the first text, "transformation of the basis" (āśrayaparavṛtti) means transforming the defiled basis to rely upon the pure; therefore, while in defilement the seeds rely upon the ālaya, and while in purity one transforms what is relied upon to accomplish the ninth. One should know that the ālaya is not separate from defilement and purity. Third, in the direct explanation, citing the parable of the drunkard from the present sūtra: intoxication is like ignorance, so it illustrates the ālaya. From "the worldly madness and confusion" onward, pervading and traversing the six sense objects, it is said to "wander about," which refers to the sixth and seventh, thus illustrating the manas. The pearl is the true nature, so it illustrates the ninth. In the three Buddha natures, pointing to the passage on Sadāparibhūta as the direct cause—this direct cause can also be the three causes of inherent virtue. Now, looking toward the seeds of contributory and revealing \[causes\], it only says "direct." As for "if ten, twenty, or up to thirty illustrate the three Buddha natures": these thirty sons encompass both inside and outside the house. The commentary provisionally takes the side of being able to emerge from the house, illustrating that the three vehicles each have ten wisdoms, and thus speaks of "thirty." Now, because each of the sons is fully endowed with the three natures, they are used as an illustration. In the explanation of the three prajñās, it first generally correlates and refers to the preceding three for the direct explanation; the rest is as in the text. In the explanation of the three bodhis, it is first explained in relation to the teacher's stage, and next in relation to the disciple's stage. In the explanation of the three great vehicles, there are three parts: first, based on the teacher's stage for one's own practice; second, from "Śāriputra" onward, based on the disciple's stage for one's own practice; third, from "in the one" onward, based on the teacher's stage for converting others. In the first part on the teacher's stage, there are two parts: first, citing the sūtra; second, the explanation. "Attained" means realized and attained; "following" means cause and effect; "principle" means the nature of principle. As for the passage from "furthermore, Śāriputra, by virtue of original vows" up to "the attained vehicle and following vehicle": expounding the Dharma pertains to wisdom, so it is the following vehicle; because of realizing and attaining, it is the attained vehicle. Therefore, the vow to expound the three encompasses both meanings. In the one Buddha vehicle it is the principle; differentiating and expounding the three is the following; the meaning is also the same as before. "Passing through the seven stages": the fifty \[stages\] constitute five, and equal and wondrous \[enlightenment\] make seven. As for not discussing the stage of names and only taking the five grades as nominal: names do not constitute a \[fixed\] stage, up to only discussing the seven stages of faith and so forth, because they are not the definitive stages. Next, the explanation of the three bodies also has two parts: first, listing and explaining the seven passages; second, from "the three tracks" onward, citing texts to summarize and explain the previous seven. The first text has two parts: the first two are from other sūtras, and the latter five are from this sūtra; all of these have the three bodies complete within a few lines. "The response body is the moon in the water": because the waters are not one. "The reward body is the moon in the sky": because the reward of one's own enjoyment is not plural. In the summary explanation, there are two parts: first, a brief conclusion; second, the direct correlation. In the correlation, "born from the fangdeng" means translating the name and explaining the meaning as in the second fascicle of the Zhiguan. Next, in the explanation of the three nirvāṇas, first it refutes the ancients, and next it explains. Refuting the ancients has three parts: first, recounting the ancients; second, from "now according to" onward, presenting the correct interpretation; third, from "if one takes" onward, refuting. Next, the direct explanation has two parts: first, a brief correlation; second, the direct explanation. Within this are two parts: first, the present sūtra; second, the Great Sūtra. First, in the present sūtra, the single explanation of the naturally pure \[nirvāṇa\] encompasses both meanings of the perfect and the expedient, because the nature pervades both origin and traces. In the perfect and the expedient, it first clarifies both perfections of origin and traces; next, from "repeatedly" onward, it clarifies both expedients. According to the pattern, it should also say passing through the seven stages, but the text is merely abbreviated. Next, the explanation of the three jewels has two parts: first, citing two other sūtras; second, two passages from the present sūtra, each complete with the meaning of the three jewels. In the Siyi it says "knowing detachment is named the Dharma," because the essence of the Dharma is detached from defilement; "knowing non-contention is named the Saṅgha," because the essence of the Saṅgha is free from contention. Next, clarifying the three virtues has two parts: first, the general correlation; although it is only a specific correlation, it already serves as a general correlation; second, explaining the specific correlation. The explanation has two parts: first, explaining the integration; second, in refuting the ancients, there are two parts: first, a general censure; second, from "only knowing" onward, a specific refutation. Using the one vehicle of that sūtra and the Buddha nature of this sūtra, it refutes the ancients. The initial phrase "the meanings of the two sūtras unite" refers to the Great Sūtra and this sūtra: the Great Sūtra considers subduing sentient beings as liberation, while this sūtra considers repeatedly appearing in birth to subdue sentient beings \[as liberation\]; therefore the meaning is the same. The remaining two virtues can be seen. "Lulu" is the appearance of abundant stones, or ordinary pebbles. Next, in the specific refutation, there are three parts: first, refuting \[their view on\] Buddha nature; second, from "furthermore, nirvāṇa" onward, refuting the collective name; third, from "only nirvāṇa" onward, clarifying the difference between the central tenets of the sūtras. As for "eight thousand śrāvakas" up to "prediction": the ninth fascicle of the Great Sūtra says: "The emergence of this sūtra in the world is like that fruit, bringing great benefit, peace, and happiness to sentient beings, able to cause sentient beings to see the Tathāgata-nature; just as eight thousand śrāvakas in the Lotus Sūtra received predictions and achieved the great fruit, like the autumn harvest and winter storage with nothing further to be done; the icchantikas have nothing to do regarding all Buddha-dharmas." In the commentaries of the ancients, there are three interpretations: one says it is an error in the sūtra and should say eight thousand, which refers to the eight thousand śrāvakas receiving predictions in the chapter on 'Upholding'; second, it says there were eight thousand people in a foreign country; third, it says if fixed, it should say eighty years. Zhang'an says the latter two interpretations are unacceptable. Next, in refuting the collective name, it says "placing the sons in the secret storehouse," as in the second note of the Zhiguan. The reason for bitterly refuting the ancient masters regarding these three nirvāṇas is that people mostly clung to them, incurring no small error; hence he bitterly refutes them to make them return to the correct track. Just as earlier in explaining the sentient beings' dharmas and the ten suchnesses of the Zhiguan, where he also refutes them, the intention lies here. Like every place in various texts where, coming to the Separate Teaching, he refutes the Dilun and Shelun masters, it is because they cling to the doctrinal path, and the intention is the same as this. These ten triple dharmas are all categories analogous to the three tracks of the present sūtra; these ten items are scattered across various other Mahāyāna sūtras, yet in the present sūtra from beginning to end there is none that is not complete. Hence in each single triple dharma, sūtra texts are cited for explanation; all the more so since these ten items do not go beyond cause and effect, and the present text is simply the cause and effect of the one vehicle. Furthermore, as to why among the ten items, bodhi, the three bodies, and the three nirvāṇas fully cite both origin and traces, while the remaining texts cite only traces: first, because the texts in the origin are brief; second, because the original fruit is already accomplished, so taking bodhi, the three bodies, and nirvāṇa is convenient for verifying the meaning. The three of path, consciousness, and nature belong entirely to ordinary beings; prajñā extends to the cause, where the original cause text is comprehensive, merely saying 'I originally practiced the bodhisattva path'; the vehicle extends to both phenomena and principle, as well as cause and effect. As for the "three jewels," since the fundamental ground already has the Buddha jewel, it must have the remaining two. The three virtues can be understood; although their texts may be present or absent, their meaning is inevitably fully encompassed. Next, in the four siddhāntas' assessment, there is first a question, followed by an answer. The answer has two parts: first, stating the intention; second, the direct explanation. The first text again has four parts: first, generally clarifying the application of the four siddhāntas; second, from "following worldly convention" onward, specifically clarifying the modes of application; third, from "three in the morning" onward, clarifying the intention of applying the four siddhāntas; fourth, from "skillful" onward, concluding with praise. The first two are as in the text. In the third, clarifying the intention, the phrase "smeared with bitter and washed with water": the eighth fascicle of the Great Sūtra says: "For example, a woman gave birth to a child, and the infant fell ill; this woman was grieved and distressed, seeking a skilled physician. The skilled physician having arrived, compounded three kinds of medicine—ghee, milk, and rock sugar—and gave it to him to take, thereupon instructing the woman: 'After the child has taken the medicine, for a while do not give him milk; only when the medicine has digested should you then give it.' At that time the woman smeared a bitter flavor on her breasts and told her child: 'My breast is smeared with poison; it must not be touched again.' The child, thirsty and longing for the mother's milk, smelled the poisonous odor of the milk and abandoned it, going far away. When that medicine had digested, the mother washed her breasts and called her child to give them to him. At that time the young child, though thirsty again, had previously smelled the poisonous odor and therefore would not come. The mother again told him: 'For the sake of your taking the medicine, I smeared it with poison; now that your medicine has digested, I have washed it completely; you may come and drink milk without suffering.' The child, hearing this, gradually returned to drink." The sūtra's meaning in matching the parable: it illustrates that no-self and so forth are like the smeared poison, while expounding the tathāgatagarbha is like calling the child to drink. Sometimes expounding self, sometimes expounding no-self, both are to suit the capacities, like that smearing and washing. Next, the direct explanation has two parts: first, raising the heading; second, the explanation. The explanation again has two parts: first, explaining these ten items by means of the four siddhāntas; second, clarifying wondrous and non-wondrous. The first text has two parts: the former and the latter. In the latter text, the phrase "above and below without being vertical" and so on: above and below is the meaning of vertical; although one dot is above, it is unlike the verticality of dripping water. The three virtues are also like this: although the dharma body is fundamentally existent, it is unlike the Separate Teaching where it is covered by delusions. Surface and interior is the meaning of horizontal; although two dots reside below, it is unlike the horizontality of fierce fire. The three virtues are also like this: although the two virtues are accomplished through cultivation, it is unlike the Separate master \[for whom\] the principle-essence is fully endowed yet they do not encompass one another. The next text has two parts: first, the assessment; second, concluding with the stages. The first again has two parts: first, classification; second, opening. The first text has three parts: first, briefly establishing the two truths to classify the four siddhāntas, whereby the ultimate is wondrous and the conventional is crude; second, classifying by the phantom city and the jewel island; third, classifying by the teachings of the five periods. The first text again has two parts: first, classification; second, assessment. In the initial classification, contrasting the three siddhāntas with the supreme truth conforms to the text of the Da zhidu lun and still establishes a separate meaning. Hence the Da zhidu lun says: "The various sūtras mostly expound the three siddhāntas; now wishing to expound the supreme truth, it expounds this Mahāprajñāpāramitā Sūtra." Speaking comprehensively, all are four, fully as in the various texts. Next, under "if so," in the assessment, there are two parts: first, the question; second, from "now we say" onward, the answer. Next, from "if not" onward, definitive opening, concluding with the stages as in the text. > — English (machine translation) (machine translation) - [Previous: 12.4](https://indike.org/pramana/in.bauddha.taisho.1717.12.4) - [Next: 12.6](https://indike.org/pramana/in.bauddha.taisho.1717.12.6) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.1717.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.12.5) — English, machine translation ## Linked texts (1) - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.5.122) — 法雲, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.12.5](https://indike.org/pramana/in.bauddha.taisho.1717.12.5) · Pramāṇa