[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) › 15.17 # 法華玄義釋籤 15.17 法華玄義釋籤 15.17 - **Language:** Classical Chinese ### [15.17](https://indike.org/pramana/in.bauddha.taisho.1717.15.17) 八涅槃妙者，明迹不同中，先明迹意，雖復不同本無長短；次「或取」下正明不同。初文意中云「始諸弟子終於蝮蠆」等者，《大經》列眾八十億百千比丘成就大乘等一空行，六十億比丘尼皆大阿羅漢，一恒菩薩，二恒優婆塞，三恒優婆夷，四恒離車，五恒大臣，六恒國王，七恒夫人，八恒天女，九恒龍王，十恒鬼神，二十恒金翅，乃至閻浮提中一切蜂王。又東方去此無量無邊恒河沙數微塵世界，彼土有佛號虛空等如來，告第一大弟子，宜往西方娑婆世界，彼土有佛號釋迦文，不久涅槃；汝可持此世界香飯以獻彼佛，彼佛食已入於涅槃并可禮敬請決所疑。爾時無邊身菩薩，即受佛教，從座而起稽首遶無量匝，大菩薩眾俱共發來至娑婆世界。又阿闍世王及其夫人乃至視毒能殺人者，「蛣蜣蝮蠆及十六惡律儀」者，蛣蜣亦曰蜣蜋。《爾雅》云：「黑甲蟲，食糞土也。」蝮者毒也，《爾雅》云：「蝗子未有翅者。」又云「廣三寸，身大如臂。」《史記》云：「蝮螫手則斷。」蠆者毒蟲也，《左傳》云：「蜂蠆者十年尚有毒，尾末卷如婦人髮。」「蝮」字（孚目反，不同福音）。有人云：無邊身菩薩身量無邊，云何復云從彼來此？應反質云：既云來此，云何無邊？言無邊者，身實有邊而名無邊，如阿彌陀壽實有量而名無量，若壽無量如何得有觀音補處？「倚臥背痛」者，如《止觀》第八記。及北首臥等，亦三藏佛相，具如《止觀》第一記。次正明不同中二：初約兩經釋相，次結會兩經意同。初文又二：先明不同以申此經，次「經曰」下引與《大經》明同。初文又二：先藏通，次別圓。初文二：初略標二異，次「生身」下更釋二別。釋三藏中云「食檀耳」者，《長阿含》第三云：「佛至波波城闍頭園，有長者名周那，請佛及比丘僧，別為佛煮旃檀耳羹，以世奇故獨奉於佛。阿難白：長者設供無福，佛最後於其舍食入般涅槃。佛言：莫作是說。長者今者獲大福利壽命色力善名，生多財寶，死生天上。」次別圓中二：先別、次圓。別中二：先引地人，次正釋。釋中云「色解脫乃至識解脫」至「無餘」者，既云滅色乃至滅識，即是界外析色之義，故以因盡名為有餘，果亡名為無餘。理而言之，變易因果不應分二，當知為成別教義也。次經曰「今日座中」等者，出《像法決疑經》，與《大經》文同，又二：先列，次「此明」下結。次「大經」下會同，中四：初略標同，次「大經」下正會，三「二經」下結同從根利鈍，四「又數數」下會明常文同。初如文。次文中言「迦葉初問長壽」者，第三經初設三十六問，初問云何得長壽金剛不壞身？下文答中如〈長壽品〉作寄金譬，但寄少年不寄老人。長者行還索金無所，既云「行還」，故知法身常住不滅。下〈金剛身品〉廣明護法持不殺戒得金剛身。又經下文處處明於未來常住。第三可見。第四會常中云「二萬燈明等於法華明常」等者，二萬燈明具如〈序品〉中說，《法華經》廣明一乘，一乘即是常住也。 > Eighth, regarding the marvel of nirvāṇa, in clarifying the differences in the traces, it first clarifies the intention of the traces, showing that although they differ, the origin has neither long nor short; next, from "Or adopting" downward, it formally clarifies the differences. In the initial passage on the intention, when it says, "from the disciples at the beginning down to vipers and scorpions," and so forth: the Great Sūtra lists an assembly of eighty billion hundred-thousand monks who have accomplished the Mahāyāna, etc., and practice the one emptiness; sixty billion nuns who are all great arhats; one Gaṅgā of bodhisattvas; two Gaṅgās of upāsakas; three Gaṅgās of upāsikās; four Gaṅgās of Licchavis; five Gaṅgās of ministers; six Gaṅgās of kings; seven Gaṅgās of royal consorts; eight Gaṅgās of devīs; nine Gaṅgās of nāga kings; ten Gaṅgās of spirits and ghosts; twenty Gaṅgās of garuḍas; down to all the bee kings in Jambudvīpa. Furthermore, going east from here past worlds \[as numerous as\] the fine dust motes of immeasurable, boundless Gaṅgā-sands, there is a Buddha in that land named Gaganasama Tathāgata, who told his foremost great disciple: "You should go westward to the Sahā world. There is a Buddha in that land named Śākyamuni, who will soon enter nirvāṇa. You may take the fragrant rice of this world to offer to that Buddha; having eaten it, that Buddha will enter parinirvāṇa, and you may pay homage and request resolution of your doubts." At that time the Bodhisattva Anantakāya received the Buddha's teaching, arose from his seat, bowed his head, circumambulated immeasurable times, and together with a great assembly of bodhisattvas set out and arrived in the Sahā world. Furthermore, King Ajātaśatru and his consort, down to those whose poisonous gaze can kill people, "dung beetles, vipers, scorpions, and those of the sixteen evil disciplines": a jīqiāng is also called qiāngláng. The Erya says: "A black-armored insect that eats dung and earth." A fù is poisonous; the Erya says: "The young of a locust that does not yet have wings." It also says: "Three inches broad, its body large as an arm." The Shiji says: "When a viper stings the hand, one must cut it off." A chài is a poisonous insect; the Zuo zhuan says: "Wasps and scorpions still retain poison for ten years; the tip of their tail curls like a woman's hair." The character 蝮 (pronounced fùmù, different from fú). Someone said: "Since Bodhisattva Anantakāya's bodily measure is boundless, how can it be said that he came from there to here?" One should counter-question: "Since it says he came here, how can he be boundless? Calling him 'boundless' means his body actually has bounds but is called boundless, just as Amitābha's lifespan actually has measure but is called immeasurable; if his lifespan were immeasurable, how could there be Avalokiteśvara succeeding to his place?" As for "lying leaning with a backache," it is as noted in the eighth fascicle of the Zhiguan; and lying with the head to the north, etc., is also the appearance of the Buddha of the Tripiṭaka Teaching, fully as noted in the first fascicle of the Zhiguan. Next, in formally clarifying the differences, there are two parts: first, explaining their characteristics based on the two sūtras; next, harmonizing and unifying the shared intention of the two sūtras. The first passage again has two parts: first, clarifying the differences to set forth this sūtra; next, from "The sūtra says" downward, citing it to show harmony with the Great Sūtra. The first passage again has two parts: first, Tripiṭaka and Shared; next, Separate and Perfect. The first passage has two parts: first, briefly indicating the two differences; next, from "Living body" downward, further explaining the two distinctions. In explaining the Tripiṭaka Teaching, when it says "eating sandalwood ear," the third fascicle of the Dīrgha Āgama says: "The Buddha arrived at Pāvā, in the Jātuvana. There was an elder named Cunda who invited the Buddha and the saṅgha of monks, and separately cooked sandalwood-ear soup for the Buddha, offering it solely to the Buddha because it was a worldly marvel. Ānanda said: 'The elder prepares an offering that brings no merit, for the Buddha eats at his house for the last time and enters parinirvāṇa.' The Buddha said: 'Do not speak like this. The elder now obtains great blessings and benefit, longevity, physical form, strength, good reputation, birth with abundant wealth, and at death will be born in heaven.'" Next, in Separate and Perfect, there are two parts: first, Separate; next, Perfect. Within Separate there are two parts: first, citing the Dilun masters; next, the formal explanation. In the explanation, when it says "from the liberation of form down to the liberation of consciousness" to "without remainder": since it speaks of extinguishing form down to extinguishing consciousness, this is the meaning of analyzing form outside the triple realm; hence, the exhaustion of causes is called 'with remainder,' and the cessation of results is called 'without remainder.' Speaking in terms of principle, the causes and results of transformative \[birth and death\] should not be divided into two; it should be known that this is to establish the doctrine of the Separate Teaching. Next, when the sūtra says, "Those in today's assembly," and so forth, this comes from the Sūtra Resolving Doubts in the Semblance Dharma, which is identical in text to the Great Sūtra. This also has two parts: first, listing them; next, concluding from "This clarifies" downward. Next, from "The Great Sūtra" downward, it harmonizes and unifies them, in four parts: first, briefly indicating agreement; next, from "The Great Sūtra" downward, formally harmonizing; third, from "The two sūtras" downward, concluding that their agreement follows sharp and dull faculties; fourth, from "Furthermore, repeatedly" downward, harmonizing and clarifying that their passages on eternity are identical. The first is as in the text. In the next passage, when it says, "Kāśyapa first asked about long life," at the beginning of the third fascicle of the sūtra thirty-six questions are posed; the first question asks how one attains the long life and vajra indestructible body. In the subsequent text, the answer in the 'Chapter on Longevity' offers the parable of entrusting gold, entrusting it only to a young person and not to an old one; when the elder returns from his journey, he asks for the gold and there is nowhere \[it has gone\]. Since it says "returns from his journey," we know that the dharma body is eternally abiding and imperishable. Below, the 'Chapter on the Vajra Body' extensively explains that protecting the Dharma and upholding the precept against killing attains the vajra body. Furthermore, the subsequent text of the sūtra everywhere explains eternal abiding in the future. The third is evident. In the fourth harmonizing of eternity, when it says, "The twenty thousand Candrasūryapradīpas, etc., clarify eternity in the Lotus," the twenty thousand Candrasūryapradīpas are fully explained as in the 'Introductory Chapter'; the Lotus Sūtra extensively clarifies the one vehicle, and the one vehicle is precisely eternal abiding. > — English (machine translation) (machine translation) - [Previous: 15.16](https://indike.org/pramana/in.bauddha.taisho.1717.15.16) - [Next: 15.18](https://indike.org/pramana/in.bauddha.taisho.1717.15.18) - [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.15.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.15.17](https://indike.org/pramana/in.bauddha.taisho.1717.15.17) · Pramāṇa