[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) › 10.21 # 法華文句記 10.21 法華文句記 10.21 - **Language:** Classical Chinese ### [10.21](https://indike.org/pramana/in.bauddha.taisho.1719.10.21) 善屬發心、惡復別屬，通則攝別，別不攝通，故知通心與王同時而起，必具三因，但名為正，未有世出世善根故也。準下緣因言「微修行」，當知隨聞一句一彈指善並緣因收。準引證云「其中眾生悉是吾子」，則人天善根仍屬正攝。引證緣因云「三十子」，則二乘善根亦在緣攝。若準今日被開，人天亦在緣數；據大隔小，二乘非緣。今據退大讓得記者入初住位名為了故，觀行相似並入緣收，為讓前後以正從旁，故發心已後訖至住前皆名為緣。且將正因但在十通互入為百，結緣即是會發心者已有了因，但以十信相入為百數者，通皆得成住前善根，故十信心彼彼相入方得成百。以三乘善根皆成相似，仍收五品並入其中，得記之後顯成分真，故使緣正今日聞經，即以十信之百入於初住為分真百，從佛口生。今日聞教得佛法分，入初住也。「此亦有三因」至「了因佛子」者，對前緣、正應但云「了」。又云「亦」者，前二各三故今亦三，從強受名並束三從一。所以束者，眾生無始非不具三，以在迷故從理立名，故理中三皆為迷攝；從緣從了準例可知。「還將」等者，攝前入後，既攝通入信故攝信入住，改似為真故亦但百，轉氷為水其義可知。修性三因，《玄》文《止觀》俱有此意，唯此文中文相顯著，為欲望昔聞經力大，故束性三俱為正因，緣、了各合俱名為一。故知諸文約修以說緣、了各三，或但論理性始終具三，如云三道、三德、三佛性等，具如修性不二門說。九門共成方了此旨，若得此意圓教行理骨目自成，皮膚毛彩出在眾典，故知此經是紀定大綱之教，不可以綱目釋之。若得此意，則一家教旨大理可通，欲習觀門修行有地，聞眾怪說情慮坦然，覩諸權經投心不謬，融通名相豁矣無疑，法數增減離合可見，與奪他釋令歸大途，以前三教無此事故。 > Good belongs to the arousal of the mind \[for bodhi\], while evil belongs separately elsewhere. The general subsumes the specific, but the specific does not subsume the general. Hence we know that the general mind arises simultaneously with the mental king and must possess the three causes; it is called only the direct cause, because the worldly and world-transcending roots of goodness have not yet arisen. According to the conditioned cause mentioned below as 'slight cultivation,' one should know that any goodness such as hearing a single phrase or snapping one's fingers is subsumed under the conditioned cause. According to the citation adduced as proof, 'The sentient beings therein are all my children,' the roots of goodness of humans and devas still fall under the subsumption of the direct cause. Adducing as proof of the conditioned cause the 'thirty sons,' the roots of goodness of the two vehicles are likewise subsumed under the conditioned. If judged by today's opening \[of provisional teachings\], humans and devas are also included among the conditioned; based on the Mahāyāna being segregated from the Hīnayāna, the two vehicles would not be the conditioned. Now, based on the fact that those who retrogressed from the Mahāyāna yielded to those who received prophecies, entering the rank of the first abodes is called the revealing \[cause\]; contemplation-practice and semblance \[stages\] are both subsumed under the conditioned. In order to yield precedence to what comes before and after and make the direct follow the secondary, from after the initial arousal of the mind up until before the abodes, all is called the conditioned cause. Moreover, taking the direct cause merely within the mutual interpenetration of the ten generals into a hundred, establishing the affinity means that those who joined in arousing the mind already possess the revealing cause. But if one merely takes the mutual interpenetration of the ten faiths into the number of a hundred, all can generally accomplish the roots of goodness prior to the abodes; therefore, only when the minds of the ten faiths mutually interpenetrate one another does it reach a hundred. Because the roots of goodness of the three vehicles all become the semblance \[stage\], this still subsumes the five grades within them; after receiving the prophecy, they are manifested as attaining the partial-true. Therefore, the conditioned and the direct causes hearing the sūtra today enter into the first abode through the hundred of the ten faiths as the hundred of the partial-true, born from the mouth of the Buddha. Hearing the teaching today, they attain a portion of the Buddha-Dharma and enter the first abode. Regarding the passage from 'this also has three causes' to 'the Buddha-son of the revealing cause': in contrast to the previous conditioned and direct \[causes\], it ought to say merely 'revealing.' Moreover, saying 'also' means that since the preceding two each have three, now this also has three; taking its name from the predominant, it binds the three into one. As for why they are bound: sentient beings from beginningless time never lack the three; because they are in delusion, their name is established on the basis of principle, so all three within principle are subsumed under delusion. From the conditioned and the revealing \[causes\], one may know by analogy. Regarding 'likewise taking,' etc.: subsuming the former into the latter, since the general is subsumed into faith, faith is subsumed into the abodes; changing semblance into reality, it is likewise only a hundred, and its meaning can be understood like turning ice into water. Regarding the three causes of cultivation and nature, both the text of the Profound Meaning and the Cessation and Contemplation share this idea; only in this text are the characteristics of the text prominent. Because it is intended that the power of having heard the sūtra in the past is great, the three \[causes\] of nature are all bound into the direct cause, and the conditioned and revealing are each combined and both called one. Hence we know that various texts, in terms of cultivation, speak of the conditioned and revealing each having three, or merely discuss that the nature-principle possesses the three from beginning to end, as in speaking of the three paths, the three virtues, the three buddha-natures, and so forth, as fully explained in the Gate of the Non-Duality of Cultivation and Nature. Only when all nine gates are completed is this purport fully understood. If one grasps this meaning, the practice and principle of the perfect teaching will form its own skeleton and eyes, while its skin, fur, and luster will appear across the various scriptures. Thus we know that this sūtra is the teaching that determines the grand outline, and one must not interpret it merely through details and subheadings. If one grasps this meaning, then the overarching principle of our school's teachings can be penetrated; wishing to practice the contemplation gates, one will have solid ground for cultivation; hearing various bizarre theories, one's mind will remain calm; viewing the provisional sūtra teachings, one's dedication of mind will not err; harmonizing names and characteristics, one will be clear without doubt; the increase, decrease, separation, and combination of numerical dharmas can be seen; and one can affirm or negate others' explanations, bringing them back to the great path, because in the previous three teachings no such matter exists. > — English (machine translation) (machine translation) - [Previous: 10.20](https://indike.org/pramana/in.bauddha.taisho.1719.10.20) - [Next: 10.22](https://indike.org/pramana/in.bauddha.taisho.1719.10.22) - [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.10.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.10.21](https://indike.org/pramana/in.bauddha.taisho.1719.10.21) · Pramāṇa