[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) › 2.21 # 法華文句記 2.21 法華文句記 2.21 - **Language:** Classical Chinese ### [2.21](https://indike.org/pramana/in.bauddha.taisho.1719.2.21) 釋「離婆多」因緣中，初是世界，「假和合」去為人、對治，「增一」去第一義。故且約爭屍一緣秖具二悉，若依爭屍緣自具四悉者，「假和」合世界也，「易度」即為人，「問人」即對治，「聞說」即第一義。二鬼爭屍緣在《止觀》第七記。引《增一》，重證第一義耳。有口失緣在金藏經。約教中還寄爭屍，以為義本。別教云「非己有」等者，凡別教中立佛界者，有其三意：一者以理性為佛界，二者以果頭為佛界，三者以初地去分名佛界。今言十界皆非己者，指初地去分佛界耳；若指果頭應云九界非己有耳。圓教中「非我非他」者，非真非緣復非共離。又非己有不同前兩，非他有不同別教，前約教則寄假合，今本迹觀心並約星宿，皆隨便耳。「見佛如星」，《般舟》中意。「觀心」下「云云」者，應廣引《般舟三昧》（云云）。 > In explaining the background of “Revata,” the first is the mundane \[siddhānta\]; from “provisional combination” onward are the individual and therapeutic \[siddhāntas\]; from “the Ekottarāgama” onward is the ultimate truth \[siddhānta\]. Thus, tentatively speaking of the single incident of the two demons contesting the corpse, it only possesses two siddhāntas; but if considered in itself, the incident of contesting the corpse possesses all four siddhāntas: “provisional combination” is the mundane; “easy to be saved” is the individual; “asking the people” is the therapeutic; “hearing the teaching” is the ultimate truth. The incident of the two demons contesting the corpse is found in the seventh note of the Mohe zhiguan. Citing the Ekottarāgama merely corroborates the ultimate truth. The incident of faults of speech is found in the Jincang jing. In the classification according to the teachings, it also relies on contesting the corpse as the basis of the meaning. Where the separate teaching says “it is not one's own,” whenever the separate teaching establishes the buddha-realm, there are three meanings: first, taking the nature of principle as the buddha-realm; second, taking the culmination of fruition as the buddha-realm; third, partially designating \[stages\] from the first bhūmi onward as the buddha-realm. Here, saying that all ten realms are not one’s own refers to partially designating the buddha-realm from the first bhūmi onward; if it referred to the culmination of fruition, it should say that the nine realms are not one’s own. In the perfect teaching, “neither self nor other” means neither true nor conditional, and furthermore neither together nor separate. Moreover, “not belonging to oneself” differs from the previous two \[teachings\], and “not belonging to another” differs from the separate teaching. Previously, the classification according to the teachings relied on provisional combination; now, both origin and traces and the contemplation of mind rely on the asterisms—these are all according to convenience. “Seeing the Buddha like a star” is the idea in the Pratyutpanna-samādhi-sūtra. Under “contemplation of mind,” where it says “and so on,” one should cite the Pratyutpanna-samādhi at length, and so on. > — English (machine translation) (machine translation) - [Previous: 2.20](https://indike.org/pramana/in.bauddha.taisho.1719.2.20) - [Next: 2.22](https://indike.org/pramana/in.bauddha.taisho.1719.2.22) - [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.2.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.2.21](https://indike.org/pramana/in.bauddha.taisho.1719.2.21) · Pramāṇa