[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) › 4.23 # 法華玄義釋籤 4.23 法華玄義釋籤 4.23 - **Language:** Classical Chinese ### [4.23](https://indike.org/pramana/in.bauddha.taisho.1717.4.23) 次明菩薩佛中以菩薩十如中報義當佛果，前性相等即是佛因故。今初釋菩薩報亦但名菩薩者，以菩薩中得八相佛，復通權實，權非佛界之因、實方招於佛報，是故須分三教菩薩屬菩薩界，圓教菩薩即屬佛界。前標雖以佛與菩薩合為一類，今釋還開。初釋三菩薩中二：先標，次釋。標中云「細開有三菩薩」者，即三藏等三菩薩也。下文自具，不預列名，故注「云云」。次釋中二：先正釋，次「夫」下辨界外二土伏斷不同。初文自為三，例前通釋及類四趣，相狀可知，故不委悉。初三藏，「約福德論性相」等者，以事六度為相，以人天善為性，以三十二相為體，生滅四弘為力，事六度行為作，餘如文。佛同二乘，灰斷故也。菩薩猶有正使，故報在三界。次通教，以有餘、無餘為相，無漏慧為性，勝應色心為體，無生四弘為力，無生六度為作，無漏習因為因，生滅助道為緣，斷餘殘習為果，佛亦無報，雖觀少勝，同皆未得法身故也。是故滅後亦歸灰斷。六地已下斷疑，與前二乘義同。唯不斷習不同支佛，以留此習潤餘生故。既生三界非漏所牽，故不名報。別菩薩，「十法」者，行既次第，從假入空同前二教，但不得無報為異耳。故云此人雖斷通惑自知有生。若從空出假，以恒沙佛法為相，定入生死為性，變易色心為體，無量四弘為力，無量六度為作，真無漏慧為因，助假觀為緣，假觀成為果，變易為報。若入中道，即以三因為相、性、體，無作四弘為力，無作六度為作，因、緣如《止觀》第五文，無上菩提為果，大涅槃為報。 > Next, in explaining the bodhisattva and the Buddha: because the meaning of retribution among the ten suchnesses of a bodhisattva corresponds to the Buddha result, the preceding nature, appearance, and so forth are indeed the Buddha causes. Now, in the initial explanation, the retribution of a bodhisattva is also merely called \[that of\] a bodhisattva because among bodhisattvas there is attainment of the eight-phase Buddha, and it also covers both the provisional and the real. The provisional is not a cause of the Buddha realm, while only the real incurs the Buddha retribution. Therefore, one must divide the bodhisattvas of the three teachings to belong to the bodhisattva realm, whereas the bodhisattvas of the Perfect Teaching directly belong to the Buddha realm. Although the preceding heading combined the Buddha and bodhisattvas into a single category, the present explanation separates them again. In the initial explanation of the three bodhisattvas, there are two parts: first the heading, then the explanation. In the heading, when it says 'When finely divided, there are three bodhisattvas,' these are the three bodhisattvas of the Tripiṭaka \[Teaching\] and so on. Since the text below provides them in full, their names are not listed beforehand, hence the note 'and so on.' In the following explanation, there are two parts: first the main explanation, and second, from 'Now' onward, distinguishing the differences in subduing and severing \[delusions\] regarding the two lands beyond the three realms. The first text itself has three parts; following the previous comprehensive explanation and the analogies of the four destinies, their features can be understood, so they are not detailed exhaustively. First, for the Tripiṭaka \[Teaching\], where it says 'discussing nature and appearance in terms of merit' and so on, phenomenal six perfections are the appearance; human and heavenly good is the nature; the thirty-two marks are the substance; the arising-and-perishing four universal vows are the power; the practice of the phenomenal six perfections is the activity; the rest is as in the text. The Buddha is identical to the two vehicles, being extinguished into ashes. Because the bodhisattva still possesses active afflictions, his retribution is within the three realms. Next, for the Shared Teaching, with-remainder and without-remainder are the appearance; undefiled wisdom is the nature; the physical and mental forms of the superior manifest body are the substance; the unproduced four universal vows are the power; the unproduced six perfections are the activity; the undefiled habitual cause is the cause; the arising-and-perishing auxiliary path is the condition; severing remaining habitual propensities is the result. The Buddha likewise has no retribution; although his contemplation is slightly superior, both equally have not yet attained the dharma body. Therefore, after extinction, he also returns to being extinguished into ashes. For the sixth bhūmi and below, the severing of doubt is identical in meaning to the preceding two vehicles. Only not severing habitual propensities differs from the pratyekabuddhas, because he retains these habitual propensities to nourish remaining births. Since being born in the three realms is not pulled by outflows, it is not called retribution. For the bodhisattva of the Separate \[Teaching\], the 'ten dharmas': since practice is sequential, entering emptiness from provisionality is identical to the preceding two teachings; it only differs in not having absence of retribution. Therefore it is said that although this person has severed the universal delusions, he knows of himself that he will be reborn. If proceeding from emptiness to emerge into provisionality, Buddha dharmas countless as the sands of the Ganges are the appearance; definitively entering birth-and-death is the nature; physical and mental form of transformation \[birth\] is the substance; the immeasurable four universal vows are the power; the immeasurable six perfections are the activity; true undefiled wisdom is the cause; the auxiliary contemplation of provisionality is the condition; completion of the contemplation of provisionality is the result; transformation \[birth\] is the retribution. If entering the middle way, the three causes are the appearance, nature, and substance; the unconditioned four universal vows are the power; the unconditioned six perfections are the activity; cause and condition are as in the text of the fifth fascicle of the Zhiguan; unsurpassed bodhi is the result; great nirvāṇa is the retribution. > — English (machine translation) (machine translation) - [Previous: 4.22](https://indike.org/pramana/in.bauddha.taisho.1717.4.22) - [Next: 4.24](https://indike.org/pramana/in.bauddha.taisho.1717.4.24) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1717.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.4.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.4.23](https://indike.org/pramana/in.bauddha.taisho.1717.4.23) · Pramāṇa