[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) › [法華文句記](https://indike.org/pramana/in.bauddha.taisho.1719) › 1.12 # 法華文句記 1.12 法華文句記 1.12 - **Language:** Classical Chinese ### [1.12](https://indike.org/pramana/in.bauddha.taisho.1719.1.12) 「委釋」等者，別解題名方七八卷，以初名中總三法故，三法始末亘一部故。何者？一部之中莫過本迹，本地總別超過諸說，迹中三一功高一期，故一中之三永殊前教，即三之一不與他同，即迹而本壽量方譚，即本之迹具在今說。且如迹中體非因果，依之以辨因果，因果取體方有勝用，如是三法並由開顯。若不先了能開之妙，將何以明所開之麁？故對迹辨本理須分判，所以釋題不可率爾。題下別釋理非容易，以由釋題大義委悉，故至經文但粗分章段。題名「文句」良由於此。故但分文句則大理不彰，唯譚玄旨則迷於起盡，若相帶以說則彼此無歸，故使消釋凡至大義，並指《玄》文名體宗用、三一總別、寄行約教。故知全迷《玄》文大旨，而欲以文句消經，固蔽理觀深微而但以事相釋義，言弘斯典者遠矣！今問弘經者，為名利壅己、為大悲益他？自行暗於妙宗，何殊無目而導，彼此俱迷、自他咸沒。又妙法之唱非唯正宗，二十八品俱名妙故，故品品之內咸具體等，句句之下通結妙名，教行人理彼此相攝，使妙旨不失稍似弘通，衣座室誡思之自克。然遍列事難不可恒爾，今隨義便廣略適時。故〈方便〉、〈安樂〉、〈壽量〉、〈普門〉並是本迹之根源，斯經之樞楗，必須委簡，餘則隨宜。 > Regarding "explaining in detail" and so forth: specifically explaining the title alone takes seven or eight fascicles, because the initial name subsumes the three dharmas, and the three dharmas run through the entirety of the text from beginning to end. Why is this? Throughout the entire text, nothing surpasses origin and traces. The ground of origin, general and specific, surpasses all other explanations; within the traces, the three and the one achieve supreme merit for that entire period. Therefore, the three within the one is forever distinct from the previous teachings, and the one that is identical to the three is not shared with others. The Life Span \[chapter\] is expounded only by identifying traces with origin; the traces identical to origin are fully present in the present preaching. Moreover, taking the traces as an example, their essence is neither cause nor effect; relying upon it, cause and effect are distinguished; only when cause and effect grasp the essence do they have superior function. These three dharmas all result from opening and revealing. If one does not first understand the wonder of that which can open, how can one illuminate the coarseness of that which is opened? Therefore, distinguishing the origin against the traces must properly be differentiated; thus explaining the title cannot be done hastily. Specifically explaining beneath the title is truly not easy. Because the general meaning was treated in detail through explaining the title, upon reaching the sūtra text one merely roughs out the chapter sections. The title being called "Words and Phrases" is precisely due to this. Therefore, if one merely divides the words and phrases, the great principle will not be made manifest; if one only discusses the profound purport, one will be confused about the beginning and end; if one expounds them while intertwining them, neither will have its proper place. Consequently, whenever the explanation touches upon the great meaning, it consistently refers to the Profound Meaning's name, essence, central theme, and function, the general and specific of the three and the one, and relying on practice and restricting to teaching. Thus we know that those who are entirely confused about the grand purport of the Profound Meaning yet wish to explain the sūtra through words and phrases, or who obstinately obscure the profound subtleties of the contemplation of principle and merely explain the meaning through concrete phenomena—those who claim to propagate this scripture in this way are far off the mark! Now I ask those who propagate the sūtra: is it for fame and profit that block oneself, or is it out of great compassion to benefit others? If one's own practice is dark regarding the wondrous principle, how is that different from a blind person serving as a guide? Both lead and follower will be confused, and self and other will both drown. Furthermore, the proclamation of the wondrous dharma is not restricted to the main body of the sūtra alone; because all twenty-eight chapters are equally named "wondrous," within each and every chapter the essence and so forth are completely possessed, and beneath every sentence the wondrous name is universally concluded. Teachings, practices, persons, and principles mutually subsume one another, so that the wondrous purport is not lost, somewhat resembling proper propagation. Reflect on the admonition of the robe, seat, and room, and you will naturally master it. However, universally listing concrete phenomena is difficult and cannot be done constantly; now, following what is convenient to the meaning, I expand or abridge according to the occasion. Thus, Skillful Means, Peaceful Practices, Life Span, and the Universal Gate are all the root source of origin and traces, the pivotal hinges of this sūtra, and must be examined in detail; the rest are treated as appropriate. > — English (machine translation) (machine translation) - [Previous: 1.11](https://indike.org/pramana/in.bauddha.taisho.1719.1.11) - [Next: 1.13](https://indike.org/pramana/in.bauddha.taisho.1719.1.13) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1719.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1719~en-mt.1.12) — English, machine translation ## Linked texts (1) - [金光明經文句記](https://indike.org/pramana/in.bauddha.taisho.1786.1.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.1.12](https://indike.org/pramana/in.bauddha.taisho.1719.1.12) · Pramāṇa