[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) › 5.58 # 妙法蓮華經文句 5.58 妙法蓮華經文句 5.58 - **Language:** Classical Chinese ### [5.58](https://indike.org/pramana/in.bauddha.taisho.1718.5.58) 「復更思惟」下，第二，明子不受，譬上無機。「惟有一門而復狹小」，門義如上說。今更明通別。別者，「一」謂一理，一道清淨；「門」謂正教，通於所通；「小」謂不容斷常七方便等。教理寬博則非狹小，眾生不能以此理教自通，將談無機，故言狹小耳。通者，理純無雜故言「一」，即理能通故言「門」，微妙難知故言「狹小」。教者，十方諦求更無餘乘，唯一佛乘故言「一」，此教能通故言「門」，此教微妙凡夫不知出處，是不知權，不知入處，是不知實；二乘因聞少知出要，永不知入；菩薩雖自知出，亦不知入，奪七方便皆不知入出，上文云：「若我讚佛乘，眾生沒在苦。」不能以教自通，將談無機故言「狹小」。行者圓因自行，行大直道無留難故，故名為「一」，善行菩薩道，直至道場故名為「門」，妙行難行方便無機，故言「狹小」耳。舊解：人天小善故云「幼稚」，無大乘善名「未有所識」。今明二萬佛所教無上道，大乘善根微弱名「幼稚」，若聞大乘能生謗毀，名「未有所識」也。「戀著戲處」者，前明善弱，此明惡強，即是因時深著見愛，果時深著依正，欲界著六塵，色界著禪味，無色界著定，上文云：「眾生諸根鈍，著樂癡所盲」，不堪聞大乘也。「或當墮落為火所燒」，指此二句名放捨善誘也。墮落有二：一者、幼稚，憶本戲處故墮落，二都無識，執物不堅故墮落，譬著五欲墮在三途；二者、善弱無識，謗毀大乘墮落三途也。 > "He reflected further" onward is the second \[part\], explaining that the sons did not accept, illustrating the earlier lack of capacity. "There is only one gate, and it is narrow and small": the meaning of "gate" is as explained above. Now we further clarify it according to shared and distinctive. In the distinctive: "one" refers to the one principle, the one path of purity; "gate" refers to the correct teaching, leading through to that which is penetrated; "small" means not admitting \[extremes of\] annihilation and permanence, the seven expedient means, and so forth. If the teaching and principle are vast and expansive, then they are not narrow and small; but because sentient beings cannot use this principle and teaching to pass through on their own, being about to discuss the lack of capacity, it is therefore called "narrow and small." In the shared: the principle is pure and unmixed, hence called "one"; being identical with the principle and able to pass through, it is called "gate"; being subtle and difficult to know, it is called "narrow and small." As for the teaching: seeking thoroughly in the ten directions, there are no other vehicles, only the One Buddha Vehicle, hence called "one"; this teaching is able to lead through, hence called "gate"; this teaching is subtle and ordinary beings do not know where it emerges from—this is not knowing the expedient—and do not know where it enters—this is not knowing the real; the two vehicles, due to hearing, slightly know the essentials of emergence, but never know entry; bodhisattvas, though knowing emergence themselves, also do not know entry—depriving the seven expedient means of knowing either entry or emergence. The earlier text says: "If I praise the Buddha Vehicle, sentient beings will sink into suffering." Being unable to use the teaching to pass through on their own, being about to discuss the lack of capacity, it is therefore called "narrow and small." As for practice: the practitioner's own practice of the perfect cause, walking the great direct path without obstacles, is therefore called "one"; skillfully practicing the bodhisattva path, going straight to the place of enlightenment (\*bodhimaṇḍa\*), is therefore called "gate"; marvelous practice is difficult to practice, and expedient means lack capacity, hence it is called "narrow and small." The old explanation says: the small goodness of humans and devas is called "young and childish"; having no Mahāyāna goodness is called "having no understanding yet." Now we explain: having been taught the unsurpassed path at the places of twenty thousand Buddhas, their Mahāyāna good roots were weak, which is called "young and childish"; if hearing the Mahāyāna they might give rise to slander, which is called "having no understanding yet." "Clinging to and fond of their play places": the previous \[clause\] clarified that good was weak, while this clarifies that evil was strong, which is, at the time of the cause, deeply clinging to views and craving, and at the time of the effect, deeply clinging to dependent and primary \[retribution\]; in the desire realm clinging to the six sense objects, in the form realm clinging to the savor of dhyāna, and in the formless realm clinging to concentration. The earlier text says: "Sentient beings' faculties are dull, blinded by attachment to pleasures and by ignorance," unable to bear hearing the Mahāyāna. "They may fall down and be burned by the fire": these two lines indicate letting go of gentle guidance. Falling down has two meanings: first, being young and childish, remembering their original play places, they therefore fall down; having no understanding at all, their grasp on objects is not firm, so they fall down—illustrating that clinging to the five desires, they fall into the three miserable paths; second, their good being weak and having no understanding, they slander the Mahāyāna and fall into the three miserable paths. > — English (machine translation) (machine translation) - [Previous: 5.57](https://indike.org/pramana/in.bauddha.taisho.1718.5.57) - [Next: 5.59](https://indike.org/pramana/in.bauddha.taisho.1718.5.59) - [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.5.58) — English, machine translation ## Linked texts (1) - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.5.120) — 法雲, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.5.58](https://indike.org/pramana/in.bauddha.taisho.1718.5.58) · Pramāṇa