[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) › 3.13 # 妙法蓮華經文句 3.13 妙法蓮華經文句 3.13 - **Language:** Classical Chinese ### [3.13](https://indike.org/pramana/in.bauddha.taisho.1718.3.13) 就雜問中，文為七意：初二行問禪，又二，前一行問入捨禪，即是自行；次「又見菩薩放光」下，第二一行問入悲禪，初是化他。菩薩入定、放光種種利益，具出《華嚴》、《思益》（云云）。次「又見佛子未甞」下，第二一行問精進，即是《般舟》念佛等法門也。次「又見具戒」下，第三一行問戒，「威儀無缺」，即是初不缺戒，「淨如寶珠」，即是第十究竟戒，中間可解，十戒如《玄義》中說。次「又見佛子住忍」下，第四一行半問忍，即生、法二忍。次「又見菩薩離戲」下，第五兩行更問禪，「離戲笑」是却掉悔蓋，離「癡眷屬」即除瞋蓋，「近智者」除疑蓋，「一心除亂」是却貪蓋，「攝念山林」除睡蓋。次從「或見菩薩」至「飲食」下，第六五行問檀，為二：前四行明四事施，「如是」下第二一行結成。次「或有菩薩說」下，第七有三行問般若，初一行不可說而說般若，二一行不可觀而觀般若，三一行言語道斷心行處滅，即是說不可說、觀不可觀而論般若也。或可用此三番般若成上見他土說《方等》中六度，或可別擬他土說《方等》後明《大品》教，盛譚般若，寂滅無二，清淨不著，此彼同也。或可說寂滅法是《方等》中意，觀諸法性猶如虛空是般若意，正是歷法作觀，法相無二，此義實與《大品》相會。若作彼土見《法華》意者，「以此妙慧求無上道」一行是也，但見修妙慧人，不見《法華》妙慧座席，若見座席即知此如彼，何事須疑？但見人不見座，闔眾疑問耳。或可三番般若與此間般若相同，未知此後，次何所說，是故疑問，此兩意從人用之耳。上長行文迮但舉六意，偈頌既廣，顯義冷然（云云）。 > Regarding the miscellaneous questions, the text contains seven points: First, two lines ask about dhyāna, which further has two parts: the preceding one line asks about entering dhyāna with equanimity, which is one's own practice; next, beginning from "\[I\] also see bodhisattvas emitting light," the second one line asks about entering dhyāna with compassion, which is the beginning of converting others. Bodhisattvas entering absorption and emitting light to bring various benefits are fully set forth in the Avataṃsaka and Viśeṣacinti\[-brahma-paripṛcchā\] (and so forth). Next, beginning from "\[I\] also see sons of the Buddha who have never \[slept\]," the second one line asks about vigor (vīrya), which is the Dharma-gate of mindfulness of the Buddha according to the Pratyutpanna\[-buddha-saṃmukhāvasthita-samādhi-sūtra\], and so forth. Next, beginning from "\[I\] also see those endowed with precepts," the third one line asks about moral discipline (śīla): "unbroken deportment" refers to the initial unbroken precepts; "pure as a precious gem" refers to the tenth, the ultimate precept; those in between are easily understood. The ten precepts are as explained in the Fahua xuanyi. Next, beginning from "\[I\] also see sons of the Buddha abiding in forbearance," the fourth one and a half lines ask about forbearance (kṣānti), namely the two forbearances: toward beings and toward phenomena. Next, beginning from "\[I\] also see bodhisattvas detached from frivolous play," the fifth two lines again ask about dhyāna: "detached from frivolous laughter" is turning away the hindrance of restlessness and regret; detached from "foolish companions" is removing the hindrance of ill-will; "approaching the wise" removes the hindrance of doubt; "with single-mindedness removing distraction" is turning away the hindrance of covetousness; "gathering mindfulness in the mountain forests" removes the hindrance of drowsiness and sleep. Next, from "Or \[I\] see bodhisattvas" down to "food and drink," the sixth five lines ask about giving (dāna), comprising two parts: the first four lines explain giving the four necessities; the second one line, beginning from "Such \[giving\]," concludes it. Next, beginning from "Or there are bodhisattvas who expound," the seventh three lines ask about prajñā: the first one line concerns expounding prajñā through what cannot be expounded; the second one line concerns contemplating prajñā through what cannot be contemplated; the third one line, where "the path of language is cut off and the workings of the mind are extinguished," concerns discussing prajñā through expounding the unexpoundable and contemplating the incontemplable. Alternatively, these three presentations of prajñā may be used to complete the previous vision of the six pāramitās expounded in the Vaipulya teachings in other lands; or, they may separately refer to other lands where, after expounding the Vaipulya teachings, the teaching of the Pañcaviṃśatisāhasrikā is clarified, extensively discussing prajñā as quiescent, non-dual, pure, and unattached, which is identical here and there. Or, expounding the quiescent Dharma reflects the intent of the Vaipulya teachings, while contemplating the nature of all phenomena as like empty space reflects the intent of prajñā—this is precisely applying contemplation across phenomena, where the phenomenal marks are non-dual, a meaning truly in accord with the Pañcaviṃśatisāhasrikā. If taken as seeing the intent of the Lotus Sūtra in that other land, the one line "With this wondrous wisdom seeking the unexcelled path" is it; yet one only sees the persons cultivating wondrous wisdom, not the assembly seated for the wondrous wisdom of the Lotus Sūtra. If the assembly were seen, one would know this \[land\] is like that one—why would there be any need for doubt? Because they see the persons but not the seat, the entire assembly is seized by doubt. Or, the three presentations of prajñā may be identical to the prajñā here, but not knowing what will be expounded next after this, they therefore raise questions in doubt. These two meanings may be adopted at will. The preceding prose was brief, mentioning only six points; the verses are extensive, rendering the meaning crystalline (and so forth). > — English (machine translation) (machine translation) - [Previous: 3.12](https://indike.org/pramana/in.bauddha.taisho.1718.3.12) - [Next: 3.14](https://indike.org/pramana/in.bauddha.taisho.1718.3.14) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1718.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.3.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.3.13](https://indike.org/pramana/in.bauddha.taisho.1718.3.13) · Pramāṇa