[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) › 15.10 # 法華玄義釋籤 15.10 法華玄義釋籤 15.10 - **Language:** Classical Chinese ### [15.10](https://indike.org/pramana/in.bauddha.taisho.1717.15.10) 第五廣解十文，文自為十，於中又二：初總明本妙意，次正釋。初文又三：初略明來意，次「但本極」下明本遠難知，三「雖然」下明不可不知。次正明因妙，又二：先釋，次料簡。初又三：初立本，次「迹因多種」下引迹辨異，三「以三義」下拂迹顯本。下去九妙分文皆然。初文又三：初引文，次釋，三「一句」下結本因四義。下九皆然。言「藉草然燈」等者，《大論》第四，釋佛與阿難先世因緣中云「釋迦先世作瓦師，名曰大光明。爾時有佛名釋迦文，彼佛弟子名如今佛弟子，與佛俱至瓦師舍宿，瓦師以草座然燈，石蜜漿施佛及比丘，發誓願當來五濁之世作佛，佛及弟子如今佛名字不異。」「昔為摩納」者具如《瑞應》。然燈授記得無生忍，故知是通佛也。「昔為寶海梵志」，具如《悲華》第二云：「有菩薩名寂意，問佛：其餘諸佛世界清淨，今佛世尊何故處此五濁而說三乘？佛言：淨不淨土皆本願故。我於過去恒沙阿僧祇劫，此佛世界名刪提嵐，劫名善持，輪王名無諍念，王四天下，有一臣名曰寶海，是梵志種善知占相。時生一子，三十二相八十種好，諸天常來供養，因為作字名曰寶藏。後出家成道亦名寶藏，轉法輪度眾生已。次遊聚落，為聖王說法已，王請安居，王之七寶亦自申供養，王有千子亦各三月供養，廣如經說，乃至滿二百五十年。後寶海來至佛所，得記作佛，十方微塵世界眾生凡是寶海光所化者，一時成道。寶海次勸輪王發心，次勸太子發心，次令諸天八部發心，乃至三千世界皆發菩提心。次於畜生地獄道中，一一眾生前現一佛身，令得離苦。七年之中，人天八部，無欲心者，皆興供養。」「又是彌陀之師」者，彼〈授記品〉「彼佛先入三昧，現十方淨土集諸菩薩，先授寶海記，寶海次授彌陀記，次授輪王太子記。云：汝觀人天及三惡道，生大悲心，斷諸苦惱，令住安樂。今當字汝為觀世音等。」輪王太子乃至一切諸天世人，莫不皆是梵志勸其發心，故皆是師。三拂迹中二：先拂，次「若得」下融通。初文三：初示拂之方法，應求三義，次「今世」下釋拂迹方法意，三「若執」下斥執迹之失。初文者，自一代教門無不皆云伽耶始成，大乘融通無過《華嚴》，經初亦云「於菩提場始成正覺」，故知大小說成皆近，故知是迹。第二義者，若是本因不應多種，秖應修一圓因感一圓果，既有四義深淺不同，當知即是本實成後隨順物機，機緣不同從本垂迹示四因相，故知不同定屬於迹。第三義者，但開壽量點出最初長遠之本，中間今日任運自廢。「拂」者，撥也除也。初為迹覆，今拂却覆示真實本，因妙既爾，乃至利益類此可知。次文可知。三斥失中三：初明執迹迷本，次準下知上令識迹知本。「準下知上」此之四字，應在輪譬位妙下，或可書誤，即成兩文各有法譬。三「嗚呼」下歎責。次料簡中，問可知。答中二：初總答非初住之難，次「又中間」下舉果況因。 > Fifth, the extensive explanation of the ten \[wonders\] has ten sections itself, within which there are also two parts: first, a general explanation of the intent of the origin's wonder; second, the correct explanation. The first part also has three sections: first, briefly explaining the intent of its occurrence; second, from 'However, the origin is ultimate' downward, explaining that the origin is remote and difficult to comprehend; third, from 'Although' downward, explaining that it must not remain unknown. Next, correctly explaining the wonder of cause also has two parts: first, the explanation; second, the analysis. The first part also has three: first, establishing the origin; second, from 'The trace causes are manifold' downward, citing traces to distinguish differences; third, from 'By means of the three meanings' downward, brushing away the traces to reveal the origin. The division of the text for the subsequent nine wonders is also like this throughout. The first text also has three parts: first, citing the text; second, explaining; third, from 'In a single phrase' downward, concluding the four meanings of the origin cause. The following nine are all like this. Regarding 'spreading grass and lighting lamps' and so forth, in the fourth fascicle of the Da zhidu lun, explaining the Buddha's past-life causes and conditions with Ānanda, it says: 'In a past life, Śākyamuni was a potter named Mahāprabhāsa. At that time, there was a Buddha named Śākyamuni, whose disciples were named just like the present Buddha's disciples. Together with the Buddha, they arrived to lodge at the potter's house. The potter lit lamps upon a seat of grass and offered rock-sugar juice to the Buddha and the monks, making a vow: "May I in a future world of five defilements become a Buddha whose disciples' names are not different from the present Buddha's." Regarding 'formerly being a Māṇava,' this is fully as in the Ruiying \[jing\]. Being granted the prophecy by Dīpaṃkara, he attained the forbearance of the non-arising of phenomena; thus we know this refers to the Buddha of the Shared Teaching. Regarding 'formerly being the Brahmin Samudrareṇu,' this is fully as in the second fascicle of the Karuṇāpuṇḍarīka Sūtra: 'There was a bodhisattva named Śāntimati who asked the Buddha: "The realms of all other Buddhas are pure; for what reason does the present World-Honoured One abide in these five defilements to preach the three vehicles?" The Buddha replied: "Whether a land is pure or impure is entirely due to fundamental vows. In the past, incalculable kalpas ago as numerous as the sands of the Ganges, this Buddha world was called Śāntirā, the kalpa was called Sughoṣā, and the wheel-turning king was named Araṇemin, ruling the four continents. He had a minister named Samudrareṇu, who was of the Brahmin caste and skilled in physiognomy and divination. At that time, a son was born to him with the thirty-two marks and eighty minor characteristics. The deities always came to make offerings, and for that reason he was given the name Ratnagarbha. Later he went forth from home and attained awakening, also bearing the name Ratnagarbha. After turning the wheel of Dharma and delivering sentient beings, he then wandered through settlements and preached the Dharma to the sage king. The king invited him for the summer retreat, and the king's seven treasures also personally offered services; the king had a thousand sons who also each offered services for three months, extensively as described in the sūtra, up to the completion of two hundred and fifty years. Later, Samudrareṇu came to the Buddha's place and received the prophecy of attaining Buddhahood; any sentient beings in the worlds of dust motes in the ten directions who had been transformed by the light of Samudrareṇu attained awakening simultaneously. Samudrareṇu next encouraged the wheel-turning king to generate the mind \[for awakening\], next encouraged the crown prince to generate the mind, next caused the deities and eight classes of beings to generate the mind, up to causing the entire three-thousandfold world to generate the bodhicitta. Next, within the destinies of animals and hells, before each and every sentient being he manifested a Buddha body, causing them to be freed from suffering. For seven years, human beings, deities, and the eight classes of beings who possessed no desire all raised offerings.' Regarding 'and furthermore, the teacher of Amitāyus,' in that 'Chapter on Bestowing Prophecies' \[it says\]: 'That Buddha first entered samādhi, manifested pure lands of the ten directions, assembled all bodhisattvas, and first bestowed the prophecy upon Samudrareṇu. Samudrareṇu next bestowed the prophecy upon Amitāyus, and next bestowed the prophecy upon the wheel-turning king's crown prince, saying: "Observe humans, deities, and the three evil destinies, generate great compassion, sever all suffering and distress, and cause them to abide in peace and bliss. Now I shall bestow upon you the name Avalokiteśvara," and so on.' From the wheel-turning king's crown prince down to all deities and people of the world, there were none who were not encouraged by the Brahmin to generate the mind; hence he was the teacher of them all. In the third part, brushing away the traces, there are two: first, brushing away; second, from 'If one attains' downward, harmonious integration. The first text has three parts: first, demonstrating the method of brushing away, showing that one should seek the three meanings; second, from 'In the present age' downward, explaining the intention of the method of brushing away the traces; third, from 'If one clings' downward, rebuking the fault of clinging to traces. As for the first text, throughout the teachings of the Buddha's entire lifetime, there is none that does not say he was first awakened at Gayā. In terms of Mahāyāna harmonious integration, nothing surpasses the Avataṃsaka Sūtra; yet at the start of that sūtra it also says 'he first attained correct awakening at the place of awakening.' Thus we know that whether in the Small or Great \[Vehicle\], the explanations of attaining \[awakening\] are all recent, and thus we know they are traces. As for the second meaning, if it were the origin cause, it should not be manifold; it ought solely to be cultivating the single perfect cause to respond to the single perfect fruit. Since there are four meanings with different depths, one should know that these are simply the traces manifested from the origin, displaying the aspects of the four causes in accordance with the capacities of beings after the origin was truly attained, because the conditions of their capacities were not the same; thus we know that the differences definitely belong to the traces. As for the third meaning, it is solely opening the lifespan to point out the foremost, distant origin; the intermediate and present stages are naturally abandoned on their own. 'Brushing away' means sweeping away and eliminating. Originally obscured by the traces, one now brushes them away and reveals the true, real origin. The wonder of cause being like this, up to the \[wonder of\] benefit should be understood similarly. The next text is easily understood. In the third, rebuking faults, there are three: first, clarifying that clinging to the traces causes delusion regarding the origin; second, \[the words\] 'inferring the superior from the inferior' to make one recognize the traces and know the origin. These four words, 'inferring the superior from the inferior,' should appear beneath the wonder of stages illustrated by the chariot metaphor; or perhaps it is a scribal error, resulting in the two texts each having both doctrine and metaphor. Third, from 'Alas' downward, sighing and reproaching. In the subsequent analysis, the question is easily understood. The answer has two parts: first, generally answering the objection regarding not being at the first abode; second, from 'Moreover, in the intermediate' downward, using the fruit to illustrate the cause. > — English (machine translation) (machine translation) - [Previous: 15.9](https://indike.org/pramana/in.bauddha.taisho.1717.15.9) - [Next: 15.11](https://indike.org/pramana/in.bauddha.taisho.1717.15.11) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.1717.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.15.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.15.10](https://indike.org/pramana/in.bauddha.taisho.1717.15.10) · Pramāṇa