[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) › 6.28 # 法華玄義釋籤 6.28 法華玄義釋籤 6.28 - **Language:** Classical Chinese ### [6.28](https://indike.org/pramana/in.bauddha.taisho.1717.6.28) 三判中二：先約七重即是約教，次約五味。前文又二：先單約七重，次約三意。初文者自有七重，七重展轉前麁後妙，未窮圓極，故雖妙猶麁。初三藏中二：初立，次「二諦」去斥。然前立中還用後教立之，乃可得云「半字引鈍及蠲除」等。「論」謂界內愛論見論，涉此二者唐喪其功，義之如戲。復更斥云「二諦不成」，意如前說。次通教中言「滿字」者，若對四教即後三為滿，今對七重故後六為滿。別教譚理不融，如判四諦中說。次約三意者，文為二：初離判，次「又束」下束判。初中先標、次判。判中教教之中皆先自約情等三意以判麁妙，次入後教展轉漸益，故借五味義以顯益相，故漸廢前淺以興後深。初三藏又三：先立，次判，三譬。初立中四：初立隨情，次「執實」下斥情立智。教語本實，凡情未悟執之成見；見即煩惱，為因故果浩然不息。「若能」下正明情智，賢位二諦合為俗，聖位二諦合為真。次「從四果」去正明隨智。次「隨情」下判，即當此教中智妙情麁，若爾情智則是亦妙亦麁，真妙俗麁故也。三「譬如」下即鹿苑時意也。次「既成」下明下六重，中二：先釋，次結。六中各有情智，不細各明者，由用情等於諸部中次第調熟，令鈍根菩薩及二乘人堪入法華隨智故也。故寄生熟二蘇，通總而說。初言「既成」者，得羅漢已聞大不謗，故云「體信」。入聞於大、出猶住小，不同畏懼王等之時，故云「無難」。即用情等三意說通等三者，鹿苑以成藏人，於其不復須藏，故但說通，即於此座復以別圓而接通者，並對而說、彈斥而說，即當相入意也。「令其」下即明說意，意欲令其轉成生蘇，謂受彈斥令歎大自鄙即其益相，通教利根及別圓人自於一邊得益無妨。「是時」下亦舉譬。次「心漸」等者，至般若中不復同前悲泣之時，故云「通泰」。「即為三意說別」等者，前於方等中義已成通，故至般若唯須此二。「明不共」等者，說部意也。意雖不共，猶有方等，新受小者至此須通，亦有衍門傍得小者，是故兼用。上智加被故云「命領」。長者之宅為大乘家，諸珍寶物為不思議業，業即金等付與諸子。化他為「出」，自行為「入」，又化功為「入」。「皆使令知」即熟蘇益相，得此益已義成別人，即於此座以圓入之令堪入法華。「既知」下譬，故兩味中即是衍中五重之相。「諸佛」下即是第六法華意也。雖純醍醐亦用情等，如三周中各有異名，即其事也。「是則」下總結六重。 > In the third \[section\], the classification, there are two: first in terms of the seven tiers, which is in terms of teachings; next in terms of the five flavors. The former text also has two: first solely in terms of the seven tiers, next in terms of the three meanings. As for the first text: there are naturally seven tiers, and the seven tiers evolve progressively from coarse to subtle; not yet having exhausted the perfect culmination, though subtle, they are still coarse. In the first, the Tripiṭaka, there are two: first establishing, next from "two truths" onward rebuking. But in the prior establishing, one still uses the subsequent teachings to establish it, so that one can say "leading the dull with the half-word, and purging," and so forth. "Discourse" refers to the discourse of craving and discourse of views within the realms; to engage in these two is to waste one's efforts in vain, its meaning like child's play. It further rebukes, saying "the two truths are not established," the meaning of which is as previously explained. Next, in the Shared Teaching, "the full word" means: if contrasted with the four teachings, the latter three are full; here contrasted with the seven tiers, the latter six are full. The Separate Teaching discusses principle without merging, as explained in the classification of the four truths. Next, in terms of the three meanings, the text has two: first separate classification, and next from "further binding" onward, bound classification. In the first, it first indicates, and next classifies. Within the classification, within each teaching, it first classifies coarse and subtle in terms of the three meanings such as conforming to sentiments; next it enters the subsequent teachings with progressively increasing benefit, so it borrows the meaning of the five flavors to reveal the characteristics of benefit, thus gradually discarding the former shallow \[teachings\] to raise the subsequent deep ones. The first, the Tripiṭaka, also has three: first establishing, next classifying, and third an analogy. In the first, establishing, there are four: first establishing conforming to sentiments, next from "grasping the real" onward rebuking sentiments and establishing wisdom. The words of the teaching are originally real, but mundane sentiments do not awaken and, grasping them, form views; views are afflictions, and serving as causes, their results are vast and ceaseless. From "if capable" onward, it directly clarifies sentiments and wisdom: the two truths of the stages of the worthy are combined as conventional, and the two truths of the stages of the noble are combined as ultimate. Next, from "from the four fruits" onward, it directly clarifies conforming to wisdom. Next, from "conforming to sentiments" onward, it classifies: that is, within this teaching, wisdom is subtle and sentiments are coarse; if so, sentiments and wisdom are both subtle and coarse, because ultimate is subtle and conventional is coarse. Third, from "for instance" onward, this is the meaning of the period of the Deer Park. Next, from "already accomplished" onward, it clarifies the lower six tiers, within which are two: first explaining, and next concluding. Within the six, each has sentiments and wisdom; that they are not each explained in detail is because, by using sentiments and the like, they are gradually seasoned across the various collections, enabling dull-rooted bodhisattvas and people of the two vehicles to be capable of entering the conforming to wisdom of the Lotus. Therefore, relying on raw and cooked clarified butter, it speaks generally and comprehensively. First, in saying "already accomplished": having already attained the arhat \[stage\], hearing the Great they do not slander, hence it says "experiencing trust." Entering, they hear the Great; exiting, they still abide in the Small, unlike the time of being terrified of the king and so forth, hence it says "without difficulty." That is, using the three meanings such as sentiments to preach the three such as the Shared: the Deer Park has already accomplished the people of the Tripiṭaka, so for them the Tripiṭaka is no longer needed, and thus it only preaches the Shared; then, in this very assembly, it further uses the Separate and Perfect to receive those of the Shared, preaching them side by side and preaching with rebukes, which corresponds to the meaning of mutual entry. From "causing them" onward directly clarifies the intention of preaching: the intention is to cause them to turn into \[the flavor of\] raw clarified butter, meaning that receiving rebukes causes them to praise the Great and despise themselves, which is the characteristic of their benefit; the sharp-rooted of the Shared Teaching and the people of the Separate and Perfect themselves attain benefit on the other side without hindrance. From "at this time" onward also raises an analogy. Next, in "the mind gradually..." and so forth: reaching the Prajñā, they are no longer as in the former time of weeping in grief, hence it says "at ease." In "then for the sake of the three meanings preaching the Separate..." and so forth: previously in the Vaipulya, their meaning was already made Shared, so reaching the Prajñā, only these two are needed. In "clarifying the non-common..." and so forth: this is the intention of preaching this section. Though the intention is non-common, there is still the Vaipulya; those newly receiving the Small, upon arriving here, need the Shared, and there are also those in the Mahāyāna gates who incidentally attain the Small, which is why both are used together. Blessed by superior wisdom, it therefore says "commanded to manage." The elder's residence is the Mahāyāna household; the various precious treasures are inconceivable activities, activities being gold and so forth entrusted to the sons. Transforming others is "exiting"; one's own practice is "entering"; also, the merit of transformation is "entering." "Causing them all to know" is the characteristic of the benefit of cooked clarified butter; having attained this benefit, one is conceptually a person of the Separate \[Teaching\], and then in this very assembly one enters them into the Perfect to make them capable of entering the Lotus. From "already knowing" onward is the analogy, so in the two flavors, there are precisely the characteristics of the five tiers in the Mahāyāna. From "the Buddhas" onward is precisely the intention of the sixth, the Lotus. Although pure ghee, it also employs sentiments and the like; as in the three cycles each having different designations, this is precisely that matter. From "this then..." onward, it summarizes the six tiers. > — English (machine translation) (machine translation) - [Previous: 6.27](https://indike.org/pramana/in.bauddha.taisho.1717.6.27) - [Next: 6.29](https://indike.org/pramana/in.bauddha.taisho.1717.6.29) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1717.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.6.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.6.28](https://indike.org/pramana/in.bauddha.taisho.1717.6.28) · Pramāṇa