[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) › 7.85 # 妙法蓮華經文句 7.85 妙法蓮華經文句 7.85 - **Language:** Classical Chinese ### [7.85](https://indike.org/pramana/in.bauddha.taisho.1718.7.85) 「而作是念」下，正明默念領解。初明默念領解，次明默求發迹請記。上二周得悟，皆發言領解，此何默念？上為下根未悟，事須彰言勸動；今下根已悟，無所勸動，故默念不言。又上來但領解不求發迹言則不嫌，今則亦解亦發，亦解故念，避物譏嫌故默，默念允宜也。又默念領解是大領解，如《淨名》默然是真入不二法門也。又權實不可思議，非言非念而言而念，非言而言故上來口陳領解，亦非念而念，今則默念領解。上來何意不求發迹？為下根未悟，是故不求發迹。今下根已解，權化事足也。若下根發迹，則知中上亦權；若約上中，則於下不便故也。「世尊甚奇特所為希有」者，領實智也。「隨順世間若干種性而為說法」，即領權智也，是七種方便之根性也。此領〈方便品〉中開權顯實意也。「拔出眾生處處貪著」者，即是領〈火宅〉中開權顯實也。「我等於佛功德言不能宣」者，領上《藥草喻》中如來有無量功德汝等所不能及也。既云言不能宣，亦是念所不及也。「唯佛能知」下，即是默念求發迹請記也。「我等」者，通念請發諸人迹也。「深心」是本今，現作是迹。「本願」者，大慈誓願也，大慈下化故我為誓，上求作佛故我有願。請上求即是求記，請說下化即求發迹。又從深心故，明其三世助佛宣化；從本願故即與授記也。 > From "and conceived this thought" onward, it directly clarifies the silent reflection and grasping of understanding. First, it clarifies the silent reflection and grasping of understanding; next, it clarifies the silent request to reveal traces and pray for a prediction. When attaining awakening in the previous two cycles, both expressed their understanding in speech; why is there silent reflection here? Previously, for the sake of those of lesser faculties who had not yet awakened, it was necessary to make it explicit in speech to inspire and move them; now, those of lesser faculties have already awakened and there is no one to inspire, hence there is silent reflection without speaking. Furthermore, previously they merely grasped understanding without seeking to reveal their traces, so speaking invited no censure; here, they both understand and reveal \[traces\]—understanding, they reflect; avoiding the ridicule and censure of others, they remain silent. Silent reflection is thoroughly appropriate. Moreover, grasping understanding through silent reflection is a great grasping of understanding, just as Vimalakīrti's silence is the true entering into the non-dual dharma gate. Furthermore, the expedient and the real are inconceivable, neither speech nor thought, yet they are spoken and thought: being not speech yet spoken, previously there was oral expression of understanding; being not thought yet thought, now there is silent reflection and grasping of understanding. Why did they not seek to reveal traces previously? Because those of lesser faculties had not yet awakened, they therefore did not seek to reveal traces. Now those of lesser faculties have already understood, and the work of expedient transformation is sufficient. If those of lesser faculties reveal traces, one then knows that the intermediate and superior are also expedient; if taken from the superior and intermediate, it would not have been suitable for the lesser. "The World-Honoured One is exceedingly extraordinary, and what he does is rare" grasps the real wisdom. "Preaching the Dharma in accord with the diverse natures of the world" grasps the expedient wisdom, which is the root-nature of the seven kinds of expedient means. This grasps the intent of opening the expedient and revealing the real in the "Expedient Means Chapter." "Pulling sentient beings out of greedy attachments in every place" grasps the opening of the expedient and revealing the real in the "Burning House." "We cannot express in words the merits of the Buddha" grasps the Tathāgata possessing immeasurable virtues beyond your reach in the "Medicinal Herbs Parable" above. Since it says "cannot be expressed in words," it is also beyond the reach of thought. From "Only the Buddha can know" onward, this is silently reflecting to seek the revelation of traces and request a prediction. "We" is collectively reflecting to request the revelation of the traces of all persons. "Deep heart" is the origin; now, manifesting this is the traces. "Fundamental vows" are the great compassionate vows: because great compassion transforms downward, I make a pledge; because seeking buddhahood upward, I have a vow. Praying to seek upward is seeking a prediction; praying to preach downward transformation is seeking the revelation of traces. Furthermore, from the deep heart, it clarifies assisting the Buddha in proclaiming the transformation throughout the three periods of time; from the fundamental vows, he is immediately bestowed a prediction. > — English (machine translation) (machine translation) - [Previous: 7.84](https://indike.org/pramana/in.bauddha.taisho.1718.7.84) - [Next: 7.86](https://indike.org/pramana/in.bauddha.taisho.1718.7.86) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1718.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.7.85) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.7.85](https://indike.org/pramana/in.bauddha.taisho.1718.7.85) · Pramāṇa