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# 妙法蓮華經文句 6.19

妙法蓮華經文句 6.19

- **Language:** Classical Chinese

### [6.19](https://indike.org/pramana/in.bauddha.taisho.1718.6.19)

從「憍慢懈怠」下，釋行人通不通章，又二，初三十六行半，明若用大悲門莫為惡說，先引惡數，必起惡謗獲惡果報，是故大悲不可為說。「斷世間佛種」者，《淨名》以煩惱為如來種，此取境界性也；《大品》以一切種智學般若，此取了因性為佛種；《涅槃》用心性理不斷，此取正因性為佛種；今經明小善成佛，此取緣因為佛種，若不信小善成佛，即斷世間佛種也。「若有利根」下十九行，釋弘經時用大慈門，善人應為宣說令不失樂。夫弘通之要，諧和兩門令其得所，是善流傳，若不得所是妄宣傳。文為二：初十七行，有五雙十隻善人之相，可為宣說；後二行，總結應可說也。初過現為一雙，「利根」是現在，「植善」是過去，「強識」是現在，「見百千」是過去也；二、上下為一雙，「修慈」是愍下，「恭敬」是尊上也；三、內外為一雙，「捨惡親善」是外求，「持戒如珠」是內護，四、自行化他為一雙，「質直敬佛」是自行，「譬喻說法」是化他；五、始終為一雙，「四方求法」請益之始，「頂受專修」是歸憑之終（云云）。「告舍利弗」下兩行，總結。善信甚多，略舉十相示流通方法，顯慈悲兩門可通不可通之大要也。

> From "Arrogant and indolent..." onward explains the practitioner's heading of propagating and not propagating, which again has two parts. First, thirty-six and a half lines clarify that if one uses the gate of great compassion, one should not preach to the evil: first citing the categories of evil, which will surely give rise to evil slanders and incur evil retributions; therefore, out of great compassion, one must not preach to them. "Severing the world's buddha-seeds": the \*Vimalakīrti-nirdeśa\* takes afflictions as the Tathāgata's seed, which takes the nature of the objective realm; the \*Large Prajñāpāramitā\* takes the knowledge of all aspects to train in prajñā, which takes the revelatory cause as the buddha-seed; the \*Mahāparinirvāṇa-sūtra\* takes the unsevered principle of the mind-nature, which takes the direct cause as the buddha-seed; the present sūtra clarifies that minor goods result in buddhahood, which takes the conditioning cause as the buddha-seed. If one does not believe that minor goods result in buddhahood, that is severing the world's buddha-seeds. The nineteen lines beginning "If there are those of sharp faculties..." explain using the gate of great loving-kindness when propagating the sūtra: one ought to preach it to good people, causing them not to lose joy. The essential point of propagation is harmonizing the two gates so that each finds its proper place; this is skillful transmission, whereas failing to find the proper place is reckless propagation. The text has two parts: first, seventeen lines present five pairs and ten items of the characteristics of good people to whom it may be preached; next, two lines conclude generally that it ought to be spoken to them. First, past and present form one pair: "sharp faculties" is the present, "planting good roots" is the past; "strong memory" is the present, "having seen hundreds of thousands" is the past. Second, superior and inferior form one pair: "cultivating loving-kindness" is pitying those below, "reverence" is venerating those above. Third, internal and external form one pair: "abandoning evil and approaching the good" is external seeking, "holding precepts like a jewel" is internal guarding. Fourth, one's own practice and converting others form one pair: "straightforward and revering the Buddha" is one's own practice, "explaining the Dharma with parables" is converting others. Fifth, beginning and end form one pair: "seeking the Dharma in the four directions" is the beginning of requesting instruction, "receiving on the crown of the head and practicing exclusively" is the end of taking refuge and relying, and so forth. The two lines beginning "Telling Śāriputra..." conclude generally. The good and faithful are very numerous; briefly presenting ten characteristics shows the method of transmission and illuminates the great essentials of the two gates of loving-kindness and compassion regarding what can and cannot be propagated.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.6.19) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1718.6.19](https://indike.org/pramana/in.bauddha.taisho.1718.6.19) · Pramāṇa
