[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) › 6.61 # 妙法蓮華經文句 6.61 妙法蓮華經文句 6.61 - **Language:** Classical Chinese ### [6.61](https://indike.org/pramana/in.bauddha.taisho.1718.6.61) 從「如來常說我等為子」下，合父子相見譬，但合長者見子便識。從「我等以三苦故」下，合追誘譬，上有傍、追二誘，今合亦二。上初遣傍追，次再追，次放捨；今合兩門之無機。「何為見捉自念無罪」，合無大機也；「樂著小法」者，合有小志不合放捨。「今日世尊令我等」下，合二誘譬。上有齊教探領，今合二意。從「蠲除」下，合齊教，具陳上事。從「我等於中勤加精進」下，合上尋與除糞。「得至涅槃」下，合上先取其價也。從「然世尊先知我等」下，合上探領，上譬有四，今合三，不合正教作，指上勤加除糞即兼之，不更合也。上言遙見，今言先知；上言羸瘦憔悴，今言心著弊欲；上言即脫瓔珞更著麁弊，今言便見棄捨不為分別寶藏之分。從「以方便力說如來智慧」下，合付家業譬。上有由、有付，今合亦二。由為兩：一、相信，二、委業。今合亦二。一、相信有二：先、合體信。「以方便力說如來智慧」者，舊云，如來智慧之因，持作二乘之果。今明帶三乘方便，說大乘實相，故言以方便力於我等前說大乘法。亦是合出入無難，以方便力出辯二乘，以佛智力入明實相。若不體信，豈於我前明佛慧耶？從「我等從佛得涅槃一日之價」下，合猶在本處也。從「我等又因如來智慧」下，合領家業。上有命有受，今但合受。受有四：一、受命，二、無希取，三、不捨下劣，四、漸通泰，今但合二。初，合受命、領業。「而自於此」下，合無希取兼得諸也。「無志願」者，明佛加威力令如佛心而說也，故我不志願。「所以者何」下，釋無希取意。以方便力隨小乘心說言無分，由此不知真是佛子，所以不取。「佛以方便力隨我等說」者，佛帶方便力，以實相法共二乘說，我等不識不共之意，故非佛子。「今我等方知」下，合付家業。上有二：有付、有喜；今合亦二。上付業有四，今則總合付與。付有二：一、明佛本於大無悋；二、釋無悋，正由樂小不早付大耳。此經中下舉今證昔，今理唯一故知昔三非實，但為未堪，故於大前毀呰小心，欲令捨偽取真，定知非悋，然佛實以大乘而教化也。「我等說本無心」下，合歡喜，亦是於三不求之意也。 > From “The Tathāgata always states that we are his sons” downward, \[the text\] matches the parable of father and son seeing each other, but it matches only the elder's seeing his son and immediately recognizing him. From “We, by reason of the three sufferings” downward, it matches the parable of pursuing and enticing. Above, there were two enticements—indirect and pursuitive; here it also matches two. Above, he first dispatched \[an attendant\] indirectly to pursue, next pursued a second time, and next let \[him\] go. Here it matches the absence of capacity in both approaches. “Why, being seized, did I think myself blameless?” matches the absence of capacity for the Great \[Vehicle\]. “Delighting in and clinging to lesser teachings” matches possessing an aspiration for the small, which does not match letting \[him\] go. From “Today the World-Honoured One causes us” downward, it matches the two enticement parables. Above, there were matching the teachings and probing comprehension; here it matches both meanings. From “clearing away” downward, it matches matching the teachings, detailing the matters above. From “Within this we exerted vigorous diligence” downward, it matches above immediately giving \[him\] the task of clearing dung. From “attained reaching nirvāṇa” downward, it matches above first taking his wages. From “However, the World-Honoured One previously knew that we” downward, it matches above probing comprehension. Above, the parable had four \[aspects\]; here it matches three, not matching the direct teaching to work, pointing to the above vigorous exertion in clearing dung as already encompassing it without matching it again. Above it said “saw from afar”; here it says “previously knew.” Above it said “emaciated and haggard”; here it says “minds clinging to vile desires.” Above it said “immediately took off necklaces and put on coarse, vile \[clothing\]”; here it says “was immediately seen to abandon and cast aside, not distinguishing the share of the treasury of jewels for \[us\].” From “By the power of expedient means preaching the Tathāgata's wisdom” downward, it matches the parable of entrusting the family estate. Above there were the basis and the entrustment; here it also matches two. The basis has two: first, mutual trust; second, assigning the estate. Here it also matches two. First, mutual trust has two: first, matching realization of trust. Regarding “By the power of expedient means preaching the Tathāgata's wisdom,” the old \[interpretation\] says that the causes of the Tathāgata's wisdom are taken and made into the fruits of the Two Vehicles. Here it is clarified that carrying along the expedients of the Three Vehicles, one preaches the real mark of the Mahāyāna; therefore it says that by the power of expedient means he preached the Mahāyāna Dharma before us. It also matches entering and exiting without difficulty: by the power of expedient means exiting to discriminate the Two Vehicles, and by the power of Buddha-wisdom entering to clarify the real mark. If there were no realization of trust, how could he clarify the Buddha's wisdom before us? From “We obtained from the Buddha the one-day wage of nirvāṇa” downward, it matches still remaining in one’s original place. From “We, moreover, relying on the Tathāgata's wisdom” downward, it matches managing the family estate. Above there were commanding and receiving; here it matches only receiving. Receiving has four: first, receiving the command; second, having no hope of taking; third, not abandoning the lowly and inferior; fourth, gradually becoming open and at ease. Here it matches only two. First, it matches receiving the command and managing the estate. From “Yet ourselves in this” downward, it matches having no hope of taking and encompasses gaining all. “Without aspiration” clarifies that the Buddha added majestic power to cause them to speak in accordance with the Buddha’s mind, and therefore “I had no aspiration.” From “Why is this?” downward, it explains the intention of having no hope of taking. Because by the power of expedient means, following the mind of the Hīnayāna, he said \[we had\] no share, from this we did not know we were truly sons of the Buddha, and therefore did not take. Regarding “The Buddha, by the power of expedient means, preached in accordance with us,” the Buddha carried along the power of expedient means and, using the Dharma of the real mark, preached together with the Two Vehicles; we did not recognize the unshared intention, and therefore were not sons of the Buddha. From “Now we just know” downward, it matches entrusting the family estate. Above there were two: entrustment and joy; here it also matches two. Above, entrusting the estate had four; here it generally matches bestowing and giving. Bestowal has two: first, clarifying that the Buddha fundamentally had no stinginess regarding the Great; second, explaining the absence of stinginess as being precisely because delighting in the small, he did not bestow the Great early on. In this sūtra, the middle and lower \[capacities\] cite the present to verify the past: because the principle of the present is unique, one knows that the three of the past were not real, but were only because \[they were\] not yet capable; therefore, before the Great, he censured the small mind, desiring to cause them to abandon the false and take the true, definitely knowing it was not stinginess; yet the Buddha truly converted them with the Mahāyāna. From “We speak of having originally no mind” downward, it matches rejoicing, which is also the intention of not seeking among the three. > — English (machine translation) (machine translation) - [Previous: 6.60](https://indike.org/pramana/in.bauddha.taisho.1718.6.60) - [Next: 6.62](https://indike.org/pramana/in.bauddha.taisho.1718.6.62) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1718.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.6.61) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.6.61](https://indike.org/pramana/in.bauddha.taisho.1718.6.61) · Pramāṇa