[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) › 4.24 # 法華玄義釋籤 4.24 法華玄義釋籤 4.24 - **Language:** Classical Chinese ### [4.24](https://indike.org/pramana/in.bauddha.taisho.1717.4.24) 次辨二土不同中云「夫生變易土三種不同」者，於中二：先標、次釋。釋中自分三類不同，未斷別惑義當入空，準例說者，別教十住應在其中，以此五人無伏別惑義，及以發心所期不同，故自為一類。并別十住及圓七信，乃成七人。而不論者，在下第二義及佛界中明。次伏者，言「伏別惑」者，即是迴向兼於十行十住，十行義當出假，此即塵沙、無明共為別惑，縱斷塵沙，但伏無明，亦秖名伏，故別三十人同名為伏。據理應攝圓教八信已上，而不論者亦在下圓教中明。三斷別惑者義當入中，故別教菩薩雖有次第三觀，若作十法，從勝為名。多從假中，據理秖云初地已上，何用兼論初住位耶？又初住亦應在下文佛界中明，故知不合在此。而今文中通云初地初住，仍有少殊，思之可見。以證道同，故且合論之。應須細簡次第不次第意，約下釋究竟等作之，是故二土通明變易，據於伏斷，以判生處；若斷伏者，重辨二土因緣不同。言「若斷伏者用順道法愛為因」者，從斷說故，初地初住證一分中道法性，以無明未盡，有中道法愛，以之為因。言「云云」者，不斷伏者則有五人不同，若斷伏者則有二土位行不同，細分比說故云「云云」。 > Next, in distinguishing the differences between the two lands, where it says 'Now, rebirth in the transformation land has three differences,' within this there are two parts: first the heading, then the explanation. In the explanation, it naturally divides into three different categories. Not yet having severed the separate delusions corresponds in meaning to entering emptiness. If stated according to the pattern, the ten abodes of the Separate Teaching should be included therein. Because these five persons lack the meaning of subduing separate delusions, and their initial aspiration and expectations differ, they naturally form a category of their own. Together with the separate ten abodes and the perfect seven stages of faith, they would make seven persons. That they are not discussed here is because they are explained below in the second meaning and within the Buddha realm. Next, regarding subduing: when it says 'subduing separate delusions,' this refers to the dedication of merit together with the ten practices and ten abodes. The ten practices correspond in meaning to emerging into provisionality; here, dust-and-sand \[delusions\] and fundamental ignorance together constitute separate delusions. Even if dust-and-sand delusions are severed, only subduing fundamental ignorance is still merely called subduing, so the thirty persons of the Separate \[Teaching\] are equally called subduing. According to principle, this should subsume the eighth stage of faith and above of the Perfect Teaching, but that they are not discussed here is also because they are explained below under the Perfect Teaching. Third, those who sever separate delusions correspond in meaning to entering the middle; therefore, although the bodhisattvas of the Separate Teaching have the three contemplations in sequence, when forming the ten dharmas, names are assigned according to the superior. Mostly taking from the provisional and the middle, according to principle one should only speak of the first bhūmi and above—why also discuss the stage of the first abode? Furthermore, the first abode should also be explained in the text below under the Buddha realm, so we know it does not properly belong here. Yet now the text speaks generally of the first bhūmi and the first abode, though there is still a slight difference, which can be seen upon reflection. Because their realized paths are identical, they are for now discussed together. One must finely distinguish the meaning of sequence versus non-sequence, making it in accordance with the explanation below of ultimate \[identity\] and so forth. Therefore, the two lands broadly explain transformation \[birth\], and based on subduing and severing, determine the place of rebirth. For those who sever or subdue, the causes and conditions of the two lands are distinguished again. When it says 'if those who sever and subdue use attachment to the Dharma compliant with the path as the cause,' this is spoken from the perspective of severing; hence, the first bhūmi and the first abode realize a portion of the dharma nature of the middle way, and because fundamental ignorance is not yet exhausted, there is attachment to the Dharma of the middle way, taking this as the cause. When it says 'and so on,' it means that for those who do not sever or subdue there are five different persons, and for those who sever and subdue there are differences in the stages and practices of the two lands; since these are finely distinguished and compared, it says 'and so on.' > — English (machine translation) (machine translation) - [Previous: 4.23](https://indike.org/pramana/in.bauddha.taisho.1717.4.23) - [Next: 4.25](https://indike.org/pramana/in.bauddha.taisho.1717.4.25) - [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.4.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.4.24](https://indike.org/pramana/in.bauddha.taisho.1717.4.24) · Pramāṇa