[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) › 10.16 # 法華文句記 10.16 法華文句記 10.16 - **Language:** Classical Chinese ### [10.16](https://indike.org/pramana/in.bauddha.taisho.1719.10.16) 第二廣釋中為二：初現滅由，二「見聞」下通約三身以明損益。初文「須唱滅」者，有損無益，由常在故。前雖明唱由，仍未知所以。次通約三身中，初別明損益，即約三佛一一正示。初仍總標，次「便謂」下初約法身者，法身本無寂滅之名，為上慢者計如不殊，須唱寂滅，具如前釋云云。「又聞」下即約報身，前自謂如、此自謂智，二謂俱是大乘上慢，然二上慢不無深淺，謂如乃成大無慚人，謂智猶知須智照惑，以不了故不解即名。凡云即者以顯於離，如氷不離水理須融氷，義同於離方乃顯即。又言離者為成於即，若不離者眾生即佛，何須修道？為不識離直云即者，故須唱滅。等覺一品尚唯佛智之所能斷，豈以博地謂即是耶？應身如前後文。次「若唱言」下，別約報身明益由，又二：初唱，次益。初文先寄法身以辯須智，次「經云」下舉教立妨，次引譬釋妨。然明時無暗，驗知暗時無明，故以智慧斷煩惱暗。「汝今」下以理責之。「當知」下結意也。應身可見故略。「眾生」下總於三佛皆生敬者，以報智處中既有智慧，上冥下契，若得見一必具足三，故生恭敬。 > In the second part, the detailed explanation, there are two: first, the reason for manifesting extinction; second, from “seeing and hearing” downward, universally explaining harm and benefit in terms of the three bodies. In the first text, “must proclaim extinction” means there is harm without benefit, because of \[the Buddha’s\] constant presence. Although the reason for proclaiming was explained before, its underlying cause was still not known. Next, in universally \[explaining\] in terms of the three bodies, first, distinct harm and benefit are explained, which is directly shown in terms of each of the three buddhas. First, there is still a general heading; next, from “thereupon claiming” downward, first regarding the dharmakāya: the dharmakāya originally has no designation of tranquil extinction; for those of overweening pride who reckon that \[they\] are not distinct from suchness, tranquil extinction must be proclaimed, fully as explained before, and so forth. From “furthermore, hearing” downward is in terms of the saṃbhogakāya: the former called itself suchness; this one calls itself wisdom; both reckonings are overweening pride of the Great Vehicle; however, these two forms of overweening pride are not without depth and shallowness: claiming suchness makes one a person of great shamelessness; claiming wisdom still recognizes that wisdom is needed to illuminate afflictions, but because of a lack of understanding, does not comprehend the designation of “identical”. Whenever one speaks of “identical”, it is to reveal “distinct”; just as ice is not distinct from water, in principle the ice must be melted; only when its meaning is equivalent to distinction is identity revealed. Furthermore, speaking of distinction is to accomplish identity; if they were not distinct, sentient beings would be identically buddhas, so why would there be need to cultivate the path? For the sake of those who do not recognize distinction and merely say “identical”, extinction must be proclaimed. Even one grade of equal enlightenment is severed only by buddha-wisdom; how could one on the common ground claim to be identical? The nirmāṇakāya is as in the preceding and following texts. Next, from “if one proclaims” downward, specifically explains the reason for benefit in terms of the saṃbhogakāya, again in two parts: first, proclaiming; second, benefit. In the first text, it first refers to the dharmakāya to argue for the necessity of wisdom; next, from “the sūtra says” downward, it cites scriptural teaching to raise an objection; next, it adduces a simile to resolve the objection. But when there is light there is no darkness, which proves that when there is darkness there is no light; therefore, with wisdom one severs the darkness of affliction. From “you now” downward rebukes them with principle. From “one should know” downward concludes the meaning. Because the nirmāṇakāya is visible, it is omitted. From “sentient beings” downward, all giving rise to respect for the three buddhas: because the wisdom of reward occupies the middle, since there is wisdom, it is darkly united above and accords below; if one gets to see one, it necessarily possesses all three; therefore, they give rise to reverence. > — English (machine translation) (machine translation) - [Previous: 10.15](https://indike.org/pramana/in.bauddha.taisho.1719.10.15) - [Next: 10.17](https://indike.org/pramana/in.bauddha.taisho.1719.10.17) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1719.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1719~en-mt.10.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.10.16](https://indike.org/pramana/in.bauddha.taisho.1719.10.16) · Pramāṇa