[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) › 2.6 # 法華文句記 2.6 法華文句記 2.6 - **Language:** Classical Chinese ### [2.6](https://indike.org/pramana/in.bauddha.taisho.1719.2.6) 「剎」者，應云剎摩，此云田，即一佛所王土也。今名「剎柱」者，表田域故，故諸經中多云「表剎」。若欲明四悉者，初是世界，族姓住處不同故；「毘婆尸」下為人也，共立剎柱以為善因；「佛作」下是對治，見佛即能除惡故也；「佛即語云」下第一義，能於小乘見真理故。「佛作十神變」者，文中一往且列十事，然《律》、《論》文不專此十。又文中雖列，事未委悉，《增一》、《瑞應》廣明其事，今略出之使文可見。《增一》云：「佛入迦葉窟，毒龍放火等，佛收毒龍住於盋內，至迦葉所。迦葉請住，三月供養。時至請食，佛言：前去。便往閻浮樹取閻浮果。乃至云：沙門雖神不如我道真。次往東弗婆提，取毘梨勒果；次往瞿耶尼，取呵梨勒果；次往欝單越，取自然粳糧（皆如前云沙門等）。又於閻浮提，取呵摩勒果。欲作大祀，五百弟子欲破薪斧舉不下，迦葉問佛，佛言：欲得下耶？斧即下。下又不舉（如前）。欲然火，火不然；欲滅火，火不滅（如前）。迦葉念欲大祀，必有諸王貴人來，瞿曇端正，若人見者令我失利；若明日不來我則大幸。佛知已，且往北方取粳糧，瞿耶尼取乳汁，往阿耨池食。暮還石窟中，迦葉問：昨何不來？佛言：我知汝心，我不來。具為說前事。又因四天王來聽法夜有光明，明日問佛，佛具為說。次帝釋、梵王來亦爾。迦葉問：能令我祖父來聽法不？佛便令來（云云）。恒水卒長，迦葉恐佛為水所溺，使弟子往看，水不沒足，在水上行（如前）。佛言：汝是盲人，目無所覩如是神變，固云道真。佛云：汝能水上行不？今方共水上行（云云）。汝若不捨邪見，令汝長劫受苦。聞已頭面禮佛求悔，乃告弟子：合隨所宜，我師世尊。語弟子言：我見降龍時已有心歸佛。乃至五百弟子皆聞善來得成沙門果，並以術具投之於水，隨流而下。二弟復有五百弟子，見火具下（云云）。亦皆善來以成沙門。佛欲至迦毘羅衛，問佛：何以至彼？佛言：一切諸佛俱有五事，一轉法輪，二為父說法，三為母說法，四當導凡夫立菩薩行，五授菩薩記。是以至彼為父說法。父王因令千釋出家，以自圍繞。」 > "Kṣetra" should be kṣetramā; here it is translated as "field," which is the land ruled by one buddha. Now calling it a "kṣetra pillar" is because it represents the territory; hence in various sūtras it is often called "representing the kṣetra." If one wishes to clarify the four siddhāntas: first is the mundane siddhānta, because the family clans and dwelling places are different; from "Vipaśyin" downward is the siddhānta for persons, because they jointly erected the kṣetra pillar as a wholesome cause; from "the Buddha performed" downward is the remedial siddhānta, because seeing the Buddha can eliminate evil; from "the Buddha then said" downward is the primary truth, because one can see the true principle through the Lesser Vehicle. "The Buddha performed ten spiritual transformations": in the text, as an initial pass, ten matters are listed provisionally; however, the texts of the Vinaya and treatises are not restricted to these ten. Furthermore, although they are listed in the text, the events are not described in detail; the Zengyi \[Ahan jing\] and the Ruiying \[benqi jing\] explain the matters extensively, and now they are briefly set forth so that the text can be understood. The Zengyi states: "The Buddha entered Kāśyapa's cave. The poisonous dragon emitted fire and so forth, but the Buddha collected the poisonous dragon and kept it inside his bowl, coming to where Kāśyapa was. Kāśyapa invited him to stay and made offerings for three months. When the time arrived to invite him for a meal, the Buddha said, 'Go ahead.' He then went to the jambu tree to take jambu fruit. This extends to \[Kāśyapa\] saying, 'Although the śramaṇa is spiritual, he is not as true as my way.' Next, \[the Buddha\] went to Eastern Pūrvavideha to take bibhītaka fruit; next he went to Godānīya to take harītakī fruit; next he went to Uttarakuru to take naturally growing non-glutinous rice (all with \[Kāśyapa\] saying as before, 'the śramaṇa' and so forth). Again, in Jambudvīpa he took āmalaka fruit. \[Kāśyapa\] wished to perform a great sacrifice, but when the five hundred disciples wished to split the firewood, the axes once raised would not come down. Kāśyapa asked the Buddha, and the Buddha said, 'Do you want them to come down?' The axes immediately came down. Once down, they could not be raised again (as before). When they wished to light the fire, the fire would not burn; when they wished to extinguish the fire, the fire would not go out (as before). Kāśyapa thought: 'I wish to perform a great sacrifice, and kings and nobles will surely come. Gautama is handsome; if people see him, it will cause me to lose profit. If he does not come tomorrow, it will be my great good fortune.' Knowing this, the Buddha went provisionally to the north to take non-glutinous rice, to Godānīya to take milk, and went to Lake Anavatapta to eat. In the evening he returned to the rock cave. Kāśyapa asked, 'Why did you not come yesterday?' The Buddha said, 'I knew your thoughts, so I did not come.' He explained the previous matters in detail for him. Furthermore, because the four heavenly kings came to hear the Dharma, there was radiant light at night; the next day \[Kāśyapa\] asked the Buddha, and the Buddha explained it in detail for him. Next, when Śakra and the Brahmā king came, it was also like this. Kāśyapa asked, 'Can you make my ancestors come to hear the Dharma?' The Buddha then made them come (and so forth). The Ganges river suddenly rose; Kāśyapa feared the Buddha would be drowned by the water and sent disciples to go and look: the water did not submerge his feet, and he was walking upon the water (as before). The Buddha said, 'You are a blind man, your eyes seeing nothing of such spiritual transformations, yet you stubbornly say your way is true.' The Buddha said, 'Can you walk upon the water? Only now can we walk upon the water together' (and so forth). 'If you do not relinquish wrong views, it will cause you to suffer for long kalpas.' Having heard this, he bowed his head and face to the Buddha's feet, seeking repentance, and then told his disciples: 'We should follow what is appropriate; the World-Honoured One is my teacher.' He spoke to his disciples, saying: 'When I saw him subdue the dragon, my mind had already turned in refuge to the Buddha.' This extends to all five hundred disciples hearing 'Welcome \[monk\]' and attaining the fruition of a śramaṇa; they cast their ritual implements into the water together, and these flowed downstream. The two younger brothers also had five hundred disciples; seeing the fire implements floating down (and so forth), they were also all welcomed \[with 'Welcome monk'\] and became śramaṇas. The Buddha wished to go to Kapilavastu. \[Kāśyapa\] asked the Buddha, 'Why go there?' The Buddha said, 'All buddhas together have five matters: first, turning the wheel of the Dharma; second, preaching the Dharma for the father; third, preaching the Dharma for the mother; fourth, guiding ordinary persons to establish bodhisattva practices; fifth, bestowing prophecies on bodhisattvas. Therefore I am going there to preach the Dharma for my father.' The father-king accordingly caused a thousand Śākyas to leave the household to surround \[the Buddha\] themselves." > — English (machine translation) (machine translation) - [Previous: 2.5](https://indike.org/pramana/in.bauddha.taisho.1719.2.5) - [Next: 2.7](https://indike.org/pramana/in.bauddha.taisho.1719.2.7) - [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.2.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.2.6](https://indike.org/pramana/in.bauddha.taisho.1719.2.6) · Pramāṇa