[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) › 2.13 # 法華文句記 2.13 法華文句記 2.13 - **Language:** Classical Chinese ### [2.13](https://indike.org/pramana/in.bauddha.taisho.1719.2.13) 約教中「十四變化」者，具如《釋籤》，故以十四變化釋四禪耳，此乃一切羅漢並得。次「觀」等，四俱解脫人方乃具之，以具觀禪必得滅受想定。次「十一切」，欲令神通廣普故耳。「練熏修」如《止觀》第九及法界次第中，十一切具如法界次第。「事禪」具如《玄》文及《次第禪門》。「十八變」如《止觀》第十記。又有人云：十八變者謂震動等，今為頌曰：震動及熾然，流布與示現，轉變及來往，卷舒眾像身，往同趣隱顯，自在并制他，施辨與憶念，施安及放光。又有人云：身上出火等。「依空起慧」者，空即諦境，依境生智通屬智性，故云「以空慧心」。「次第」等者，三諦功用通名神通，初地已去別名感應，三諦次第故云深入，獨菩薩法故且云「過於二乘」，其實超於兩教三乘。言「不以二相」等者，不二即實相，見土即神通，依理而見故云不二相見也。言「云云」者，令分別之，前二修得、後二發得，藏依事禪、通依真理，別地前助、圓任運發。前二名通名化，後二名密名應；前二調伏物，後二見物機；前二可破壞，後二不可壞；前二在教道，後二在證道；前二身通唯現在，後二通三世；前二聖位方修通，後二凡位俱修通；前二隨依皆可修，後二必須有勝依。「願得通」應在前文因緣釋中，然亦可以四願表教。今文中初教從事、通教從真，後二在理故從容在此。言「云云」者，更有多緣皆在願得，亦有不願任緣得者，即如那律箭挑燈緣。「引令入極云云」者，分別五味如前。 > In the explanation according to the teachings, regarding the 'fourteen transformations': this is fully as in the Expository Notes, and thus the four dhyānas are explained by the fourteen transformations; these are attained by all arhats. Next, 'contemplation' and so forth can only be fully possessed by those liberated in both ways, because those who possess the contemplation dhyānas will inevitably attain the concentration of cessation of perception and feeling. Next, the 'ten all-inclusives' are intended to make supernormal powers extensive and universal. 'Smelted, perfumed, and cultivated' are as in the ninth fascicle of Great Calming and Contemplation and the Gradual Order of the Dharma Realm; the ten all-inclusives are fully detailed in the Gradual Order of the Dharma Realm. 'Phenomenal dhyāna' is fully as in the text of the Profound Meaning and the Gradual Gate of Dhyāna. The 'eighteen transformations' are as in the tenth fascicle of the Notes on Great Calming and Contemplation. Furthermore, some say: the eighteen transformations refer to shaking and so forth; now they are stated in verse: 'Shaking and blazing, / flowing and manifesting, / transforming and coming and going, / curling and stretching bodies of many forms, / going to adapt to realms, hiding and appearing, / mastery and subduing others, / bestowing eloquence and recollection, / bestowing security and emitting light.' Others also say: emitting fire from the upper body, and so forth. Regarding 'giving rise to wisdom based on emptiness': emptiness is the object-field of the truth; wisdom generated based on the object-field broadly belongs to the nature of wisdom; hence it says 'with a mind of wisdom of emptiness.' Regarding 'gradual order' and so forth: the functions of the three truths are broadly termed supernormal powers; from the first bhūmi onward, they are distinctively termed stimulus and response. Because of the gradual order of the three truths, it says 'deeply penetrating'; being exclusively the dharma of bodhisattvas, it tentatively says 'surpassing the two vehicles,' but in reality it transcends both the two teachings and the three vehicles. The statement 'not with dual characteristics' and so forth: non-duality is the true character; seeing lands is supernormal power; seeing based on principle is therefore called 'seeing without dual characteristics.' The phrase 'and so forth' directs one to distinguish them: the first two are attained through cultivation, while the latter two are attained through manifestation; the Tripitaka teaching relies on phenomenal dhyāna, the shared teaching relies on true principle, the distinct teaching assists before the bhūmis, and the perfect teaching manifests spontaneously. The first two are called supernormal and transformation, while the latter two are called secret and response; the first two subdue sentient beings, while the latter two see sentient beings' capacities; the first two can be destroyed, while the latter two are indestructible; the first two are in the teaching path, while the latter two are in the realized path; the physical supernormal powers of the first two are only present, while the latter two penetrate the three periods of time; the first two cultivate supernormal powers only at noble stages, while the latter two cultivate supernormal powers at both ordinary and noble stages; the first two can be cultivated following any support, while the latter two must have superior support. 'Vowing to attain supernormal powers' should have been in the previous explanation of causes and conditions; however, the four vows may also express the teachings. In the present text, the first teaching follows phenomena, the shared teaching follows truth, and the latter two reside in principle, so they are comfortably placed here. The phrase 'and so forth' means that there are many more conditions that all lie in wishing and attaining; there are also those who attain without wishing, following conditions, just like Aniruddha's condition of trimming the lamp with an arrow. Regarding 'leading them to enter the ultimate, and so forth': the distinction of the five flavors is as before. > — English (machine translation) (machine translation) - [Previous: 2.12](https://indike.org/pramana/in.bauddha.taisho.1719.2.12) - [Next: 2.14](https://indike.org/pramana/in.bauddha.taisho.1719.2.14) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1719.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1719~en-mt.2.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.2.13](https://indike.org/pramana/in.bauddha.taisho.1719.2.13) · Pramāṇa