[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) › [妙法蓮華經文句](https://indike.org/pramana/in.bauddha.taisho.1718) › 10.26 # 妙法蓮華經文句 10.26 妙法蓮華經文句 10.26 - **Language:** Classical Chinese ### [10.26](https://indike.org/pramana/in.bauddha.taisho.1718.10.26) 答：四品粗格量，初品廣格量，廣格量已況出勝者可以意得，佛不煩文，巧說若此也。五品者，一、直起隨喜心，二、加自受持讀誦，三、加勸他受持讀誦，四、加兼行六度，五、加正行六度。此五人者，通論皆自行化他，下文云「五十人展轉相教」也，既皆有自行通稱弟子，皆有化他通稱法師也。別論二人但自行，三人具化他，作法師往名，在三不在五，自行既通所以皆稱弟子也。初品標人而已，格量在後說。「何況」下，第二品，況出能受持讀誦者是也，標人可解。從「斯人頂戴」下，是格量也。初心畏緣所紛動妨修正業，直專持此經，即上供養，廢事存理所益弘多；後心理觀若熟，涉外不妨內，事資於道如油多火猛、若順流而揚帆，又加功力其勢轉疾也。指經文，是法身舍利不須安生身舍利，文詮所詮能詮是塔不須事塔，經文能容第一義僧，不俟相從僧也。 > Answer: The four grades are evaluated roughly, whereas the first grade is evaluated extensively. Once the first grade has been evaluated extensively, one can understand by implication how superior the higher ones are, so the Buddha avoided redundant text; his skillful preaching was like this. As for the five grades: first, directly giving rise to a mind of rejoicing with \[others' merit\]; second, additionally upholding, reading, and reciting \[the text\] oneself; third, additionally exhorting others to uphold, read, and recite \[it\]; fourth, additionally practicing the six pāramitās as a secondary practice; fifth, additionally practicing the six pāramitās as a primary practice. Broadly speaking, all five types of people engage in both own practice and converting others, for the text below states, 'fifty persons successively teaching one another.' Since they all have their own practice, they are universally termed 'disciples'; since they all convert others, they are universally termed 'dharma teachers.' Specifically speaking, two of them engage only in their own practice, while three possess the conversion of others; the title of 'dharma teacher' previously applied applies to the three, not to the \[other\] two, but since own practice is common to all, they are all called 'disciples.' The first grade merely identifies the person, while its evaluation is expounded later. From 'How much more so' onward, the second grade is introduced, evaluating by comparison one who can uphold, read, and recite; the identification of the person is readily understood. From 'this person crowns \[it\] on their head' onward is the evaluation. The initial mind fears being disturbed by conditions and thereby hindering the cultivation of the correct practice, so by directly and exclusively upholding this sūtra, that is the supreme offering; setting aside external activities and preserving the principle brings vastly abundant benefits. Later, when the internal contemplation of principle matures, interacting with the external does not hinder the internal; external activities support the Path just as abundant oil makes a flame fierce, or as hoisting a sail when moving with the current—adding effort further accelerates its momentum. Pointing to the sūtra text, this is the relic of the Dharma-body, so one need not enshrine physical relics; what the text expounds, that which is expounded, and that which expounds constitute the stūpa, so one need not build a physical stūpa; the sūtra text can accommodate the Saṅgha of ultimate truth, so one need not wait for an assembly of physical monks. > — English (machine translation) (machine translation) - [Previous: 10.25](https://indike.org/pramana/in.bauddha.taisho.1718.10.25) - [Next: 10.27](https://indike.org/pramana/in.bauddha.taisho.1718.10.27) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1718.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.10.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.10.26](https://indike.org/pramana/in.bauddha.taisho.1718.10.26) · Pramāṇa