[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) › 7.17 # 法華玄義釋籤 7.17 法華玄義釋籤 7.17 - **Language:** Classical Chinese ### [7.17](https://indike.org/pramana/in.bauddha.taisho.1717.7.17) 次「通教聲聞緣覺於一門總相」等者，總謂但作苦集觀耳。別謂觀苦七支、觀集五支，以自行故但依一門，菩薩為他故於四門。然七地前約自行邊亦但一門，入假方便亦須遍習。三藏佛言「一時用八忍八智」等者，具如《止觀》第三記料簡同異。通佛但言「斷習」者，以菩薩時留習潤生故，至菩提樹下但斷殘習。別佛又二：先正釋，次「或言」下釋疑。或有疑云等覺已斷一品。此義不然，依文釋定始從初地、終至妙覺，皆惑斷入位，故斷一品入初地，斷最後品入妙覺。圓位具如《止觀》第七文中及位妙中，並加修五悔等，為入品之前智。 > Next, regarding 'The śrāvakas and pratyekabuddhas of the Shared Teaching \[regard\] total characteristics in a single gate,' and so forth: 'total' means merely practicing the contemplation of suffering and accumulation. 'Distinct' means contemplating the seven links of suffering and contemplating the five links of accumulation. Because it is for their own practice, they rely only on a single gate; because bodhisattvas are for others, they engage all four gates. However, before the seventh bhūmi, in terms of their own practice, they also use only one gate, though as an expedient for entering provisionality, they must also practice \[all four\] comprehensively. Regarding the statement that the Buddha of the Tripiṭaka Teaching 'simultaneously employs the eight patiences and eight knowledges,' and so forth: the evaluation of similarities and differences is fully treated in the third fascicle of the Notes on Zhiguan. That the Buddha of the Shared Teaching is spoken of as only 'severing residual habits' is because when he was a bodhisattva, he retained residual habits to moisten rebirth, so that when he reached the foot of the Bodhi tree he merely severed the remaining residual habits. The Buddha of the Separate Teaching again has two parts: first, the correct explanation, and next, resolving doubts under 'Or it is said.' Someone has raised the doubt that at the stage of equal enlightenment, one grade has already been severed. This understanding is incorrect. Explaining decisively according to the text, from the first bhūmi at the beginning to wondrous enlightenment at the end, in all cases one enters the stage by severing delusion; hence, by severing one grade one enters the first bhūmi, and by severing the final grade one enters wondrous enlightenment. The stages of the Perfect Teaching are fully set forth in the seventh fascicle of Zhiguan and under the section on the wondrousness of stages, where the additional practice of the five repentances and so forth constitutes the wisdom prior to entering the grade. > — English (machine translation) (machine translation) - [Previous: 7.16](https://indike.org/pramana/in.bauddha.taisho.1717.7.16) - [Next: 7.18](https://indike.org/pramana/in.bauddha.taisho.1717.7.18) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1717.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.7.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.7.17](https://indike.org/pramana/in.bauddha.taisho.1717.7.17) · Pramāṇa