[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) › 2.39 # 法華玄義釋籤 2.39 法華玄義釋籤 2.39 - **Language:** Classical Chinese ### [2.39](https://indike.org/pramana/in.bauddha.taisho.1717.2.39) 次明今經，如滿願等先已入實，說法第一故先解行權。次況中亦先舉昔，不說道樹之前一節兩節，故云「近近」。爾前一節兩節望今尚近，況無中間遠中之近？故云「近近」。次況出今經，言「遠遠」者，秖是久久。又言異者，約時長短為久近，約所行處為遠近，成已化迹為所行處，俱有二意，故互說之。次不知之人中云「補處數世界不知」者，如〈壽量〉中五百億那由他阿僧祇三千大千世界盡抹為塵，復過爾所世界乃下一塵，塵數已多，況下塵不下塵界寧當可數？下塵不下塵界尚不可知，況界中塵寧當可數？況如塵數，以一塵為一劫，佛成道來復過是數億阿僧祇，未發迹來彌勒不知，雖發迹竟補處智力不知界數，況知塵耶？所以開迹顯本皆入初住，故云作佛。本門發迹於果不疑，故皆發願求此實果，故云「願我於未來說壽亦如是」。 > Next, explaining the present sūtra: \[disciples\] such as Pūrṇa had already entered into the real, and because he was foremost in explaining the Dharma, he first understood and practiced the provisional. Next, in the comparison, he also first cites the past; not speaking of one or two segments before the Bodhi tree, he therefore says "near of the near". When viewed from the perspective of the present, those one or two segments before then are still near—how much more so when lacking the near within the far in the interval? Hence he says "near of the near". Next, contrasting and bringing forth the present sūtra: saying "far of the far" simply means long, long ago. Moreover, as for the difference, in terms of duration of time it is long ago or recent, and in terms of the places traversed it is far or near; the traces of transformation after achieving \[awakening\] are the places traversed. Both have these two meanings, so they are spoken of interchangeably. Next, regarding the persons who do not know, where it says "the \[bodhisattva\] of the subsequent rank counts the worlds and does not know": as in the "Life Span" chapter, where five hundred billion nayutas of asaṃkhyeyas of trichiliocosms are completely ground into dust, and having passed that many worlds, one speck of dust is then dropped. The number of dust specks is already great; how much more so the worlds where dust has or has not been dropped—how could they ever be counted? The worlds where dust has or has not been dropped are already unknowable; how much more so the dust within those worlds—how could it ever be counted? Furthermore, taking one speck of dust as one kalpa, the number of billions of asaṃkhyeyas since the Buddha achieved the Way exceeds even this. Before the traces were revealed, Maitreya did not know; even after the traces were revealed, the power of wisdom of the \[bodhisattva\] of the subsequent rank could not know the number of worlds, so how could he know the dust? Therefore, opening the traces and revealing the origin, all enter the first dwelling, and are thus said to become buddhas. In the origin gate, with the traces revealed, they have no doubt about the fruit; thus all make the vow seeking this real fruit, hence saying: "May I in future ages also explain a life span such as this." > — English (machine translation) (machine translation) - [Previous: 2.38](https://indike.org/pramana/in.bauddha.taisho.1717.2.38) - [Next: 2.40](https://indike.org/pramana/in.bauddha.taisho.1717.2.40) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1717.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.2.39) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.2.39](https://indike.org/pramana/in.bauddha.taisho.1717.2.39) · Pramāṇa