[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) › 5.23 # 妙法蓮華經文句 5.23 妙法蓮華經文句 5.23 - **Language:** Classical Chinese ### [5.23](https://indike.org/pramana/in.bauddha.taisho.1718.5.23) 從「如三世諸佛」下，第四，五行半，頌上歎法希有，非正為下不虛譬本。就此為二：初，一行，頌上如是妙法，妙法者，權實也。「如三世」者，引同諸佛用權，權是引物之儀式也。「說無分別法」，引同諸佛顯實，實則言語道斷，豈存儀式？又權實本無分別，為鈍根小智分別權實，今還悟入一三不二，即知佛說三一無分別也。諸佛皆爾，何獨我耶？「諸佛興出世」下四行半，頌上時乃說之。上亦舉曇花，頌中還說「諸佛興出世」兩句。久久懸遠時有佛出，此舉人難；「正使出於世」兩句，此舉法難，如今佛出世四十餘年始顯真實（云云）。「無量無數劫」兩句，此舉聞法難，如五千之流，梵音盈耳越席而去，聞豈不難乎？「能聽是法者」兩句，舉信受者難，普眾唯身子前達，中下雖聽猶未能了。舉曇花譬上四難，但合聞者難，餘例可解。 > From "Just as the buddhas of the three periods of time" downward is the fourth \[section\], five and a half gāthā lines, which praises the rarity of the Dharma as before, not primarily serving as the basis for the subsequent non-falsity of the parables. This comprises two parts: first, one line praises the wonderful Dharma as such as above; the wonderful Dharma is the expedient and the real. "Just as the \[buddhas of the\] three periods of time" adduces identity with the buddhas' use of the expedient; the expedient is the model for guiding beings. "Preach the Dharma free from differentiation" adduces identity with the buddhas' revealing the real; as for the real, the path of words is cut off, so how could any model remain? Furthermore, the expedient and the real are fundamentally without differentiation; it is for those of dull faculties and minor wisdom that the expedient and the real are differentiated. Now, returning to awaken to and enter the non-duality of the one and the three, one knows that what the buddhas preach is the non-differentiation of the three and the one. All buddhas are like this; why should I alone be so? The four and a half lines from "When buddhas appear in the world" downward praise its being preached only after a long time, as above. Above it also cited the udumbara blossom; in the gāthās it again speaks the two lines "When buddhas appear in the world." Only after a long and distant time does a buddha appear; this brings up the difficulty of encountering the person. The two lines "Even if they appear in the world" bring up the difficulty of the Dharma, just as the present Buddha appeared in the world and only after forty-odd years revealed the real truth (and so forth). The two lines "Through immeasurable and incalculable kalpas" bring up the difficulty of hearing the Dharma, just as the group of five thousand, with the brahma voice filling their ears, crossed over their seats and departed; how could hearing not be difficult? The two lines "Those who are able to listen to this Dharma" bring up the difficulty of those who faithfully accept it; among the entire assembly, only Śāriputra attained it first, while those of intermediate and lower \[faculties\], though listening, were not yet able to comprehend. Citing the udumbara blossom illustrates the four difficulties above; it corresponds only to the difficulty of hearers, and the rest can be understood by analogy. > — English (machine translation) (machine translation) - [Previous: 5.22](https://indike.org/pramana/in.bauddha.taisho.1718.5.22) - [Next: 5.24](https://indike.org/pramana/in.bauddha.taisho.1718.5.24) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1718.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.5.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.5.23](https://indike.org/pramana/in.bauddha.taisho.1718.5.23) · Pramāṇa