[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) › 1.189 # 法華文句記 1.189 法華文句記 1.189 - **Language:** Classical Chinese ### [1.189](https://indike.org/pramana/in.bauddha.taisho.1719.1.189) 約教中應辨教殊但明觀異，從觀判教理易分故，故委以觀而分別之。況萬二千陳如居首，無生乃是諸觀之宗，欲令聞名識行例人知心。故大師歎古章疏云：「恨不見其面，但恨不見其人；今見其文則見其心矣。」今如是等雖不見人，乃見其智。初、三藏教人不了像虛，故用《阿含》「盲」為譬也。初總立譬境智，次、「頭等」下譬境因果，如六分和合成身，如和合成業，業託父母如形對像生，像必不實，由謂實故令後陰起。盲如無生智，不見如不取。三、「若開眼」下明生不生。於中初由取因故果生，次「若閉眼」下喻不取因故果不生，鏡是助因得果，復由執心緣之，方助於因而生於果，下文準此。於中二：先總、次別。初總標不生，次「不見」下總列因果不生。次「故阿含」下別中三科，為二：初觀陰，次入、界。初觀陰中二：先明陰生為境，次「若能」下無生觀智。初又三：法、喻、合。法中義帶總別二境，謂因計色淨餘四皆淨，樂等亦爾。是則五陰皆淨常等即總境也。此中想行應云乃至受，識應云乃至想行，文且一往。次觀中三：初正明用觀，次「既知」下明觀成破惑，三「如是」下準因破果。初文又三：法、喻、合。應知鏡譬若不對盲，本在衍門亦可通用，具如《止觀》第五記。初法中二：釋、結。釋二：先、別。次「又能」下總。悉皆無常等，知色中少「無我」字。「是為」下，結。「如盲」下，譬；「是為」下，合。次「既知」下明觀成破見，此中即破二十身見。次「如是」下準因破果中有法、喻、合。 > In treating according to the teachings, one should distinguish the differences among the teachings, yet here only the differences among the contemplations are clarified, because when determining the teachings on the basis of contemplation, the principle is easily distinguished; hence they are differentiated in detail through contemplation. Moreover, Ajñātakauṇḍinya stands at the head of the twelve thousand, and non-arising is the sovereign theme of all contemplations; \[the text\] desires that upon hearing the name, one recognizes the practice, and by taking people as examples, one knows their minds. Therefore the Great Master sighed regarding ancient commentaries, saying: 'I regret not seeing their faces, but only that I do not see the persons; now that I see their texts, I see their minds.' Now, with such as these, though we do not see the persons, we do see their wisdom. First, people of the Tripiṭaka teaching do not realize that reflections are empty; hence the 'blind person' from the Āgamas is used as a metaphor. First, the metaphor for the object and wisdom is established in general. Next, from 'heads, etc.' downward, it illustrates the cause and effect of the object: just as the six parts combine to form a body, they combine to form karma; karma relies on parents just as an image arises facing a form. The image is necessarily unreal, but because it is held to be real, it causes subsequent aggregates to arise. The blind person is like wisdom of non-arising; not seeing is like not grasping. Third, from 'if the eyes open' downward, it clarifies arising and non-arising. Therein, first, because of grasping the cause, the effect arises; next, from 'if the eyes close' downward, it illustrates that because the cause is not grasped, the effect does not arise. The mirror is an auxiliary cause in obtaining the effect; furthermore, depending on the clinging mind taking it as an object, it then assists the cause and produces the effect. The lower text follows this. Therein are two parts: first, general; next, specific. First, it generally indicates non-arising. Next, from 'not seeing' downward, it generally lists the non-arising of cause and effect. Next, from 'therefore the Āgamas' downward, under the specific, are the three categories, divided into two: first, contemplating the aggregates; next, the sense-bases and elements. In the first, contemplating the aggregates, there are two: first, clarifying the arising of the aggregates as the object; next, from 'if one can' downward, the contemplative wisdom of non-arising. The first also has three: dharma, metaphor, and application. In the dharma, the meaning carries both general and specific objects: namely, because form is conceptualized as pure, the remaining four are all \[conceptualized as\] pure; the same applies to pleasure and so forth. Thus, all five aggregates being pure, permanent, and so forth is the general object. Here, 'perception and volitional formations' should say 'up to sensation,' and 'consciousness' should say 'up to perception and volitional formations'; the text speaks for the moment in a rough sense. Next, under the contemplation are three parts: first, directly clarifying the application of contemplation; next, from 'having known' downward, clarifying the perfection of contemplation breaking through delusions; third, from 'in this way' downward, following the cause to break through the effect. The first text also has three: dharma, metaphor, and application. It should be known that if the metaphor of the mirror is not paired with the blind person, it originally belongs to the Mahāyāna portal, yet can also be applied generally, fully explained as in the notes to the fifth fascicle of the Great Calming and Contemplation. In the first, the dharma, are two: explanation and conclusion. In the explanation are two: first, specific; next, from 'further, if one can' downward, general. All are impermanent and so forth; in knowing form, the characters 'non-self' are missing. From 'this is' downward is the conclusion. From 'like a blind person' downward is the metaphor; from 'this is' downward is the application. Next, from 'having known' downward clarifies that the perfection of contemplation breaks through views; herein it breaks through the twenty views of the body. Next, under 'in this way' downward, following the cause to break through the effect, there are dharma, metaphor, and application. > — English (machine translation) (machine translation) - [Previous: 1.188](https://indike.org/pramana/in.bauddha.taisho.1719.1.188) - [Next: 1.190](https://indike.org/pramana/in.bauddha.taisho.1719.1.190) - [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.1.189) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.1.189](https://indike.org/pramana/in.bauddha.taisho.1719.1.189) · Pramāṇa