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# 妙法蓮華經文句 3.22

妙法蓮華經文句 3.22

- **Language:** Classical Chinese

### [3.22](https://indike.org/pramana/in.bauddha.taisho.1718.3.22)

從「是時日月燈佛說大乘經」下，第二明曾與今同。昔佛自土六瑞悉與今同，次第如文。昔佛他土六瑞，總云如今所見，則知昔佛他土六瑞亦與今同；昔明別序，既有現相、懷疑二序同，而無集眾、發問、答問三序者，義推則有，既言說法知必集眾，既道懷疑知應有問，若問必答，例二必兼，得三序同也。又若述昔答，則不俟文殊費辭，既不言答亦不出問，其義可解。

> From the line, "At that time the Buddha Candrasūryapradīpa preached a Mahāyāna sūtra," onward, secondly, it explains the correspondence between the past and the present. The six portents in the former Buddha's own land correspond completely to those of the present; their sequence is as in the text. The six portents in other lands of the former Buddha are summarized by saying, "as seen now," from which we know that the six portents in other lands of the former Buddha also correspond to those of the present. Since the former text on the particular prologue has two prologue elements that correspond—manifesting signs and harbouring doubt—but lacks the three prologue elements of assembling the assembly, asking questions, and answering questions, inferring by meaning means they were present: saying he preached the Dharma indicates he certainly assembled the assembly; saying they harboured doubt indicates there should have been an inquiry; and if there was an inquiry, there was certainly a response. By the precedent of the two, the other must be encompassed, so that one obtains the correspondence of the three prologue elements. Moreover, if it had recounted the former answer, then there would have been no need for Mañjuśrī to expend words; since it did not speak of an answer, neither did it bring out a question—its meaning is understandable.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.3.22) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1718.3.22](https://indike.org/pramana/in.bauddha.taisho.1718.3.22) · Pramāṇa
