[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) › 2.96 # 法華文句記 2.96 法華文句記 2.96 - **Language:** Classical Chinese ### [2.96](https://indike.org/pramana/in.bauddha.taisho.1719.2.96) 次「眾集」下，正別解。初釋威儀中先引論者，論文有四成就：一、圍繞，二、前後，三、供養，四、尊重讚歎。經文闕前後，應云圍繞前後。涉公云：「雖是論文不順經義」，涉公猶疑譯者故也。然今家多依論文，但一兩處不全用耳。論以四釋三不須此斥，如惟忖五句以八句釋之，歎羅漢德五句以十五句釋之，如難解難入加難悟等釋之。故加之無咎。曾尋彼疏三二卷來，可畏處多於茲息矣。四威儀中簡餘三儀，欲有所聞異非時住，故云如法，況必待此經方云如法。若通論者，當部當機圍繞住者，咸皆如法。正釋中先斥古，直云比丘等四，有云：天龍等四、梵魔等四，大小客舊雖有此列，不判凡聖逆順權實說默，今昔微著共別兼獨，施開本迹都無旨歸。今所列四乃遍諸四收向十雙，凡聖乃至本迹不濫。又涉公云：「天台立影響等眾，有義無文未可依信。」若爾，有義無文而不依信，應當有文無義則可依耶？今謂有文有義常人用之，無文有義智人用之，有文無義暗者用之，無文無義迷者用之。故經云「依義不依語」，即此意也。故外小權迹望內大實本，並有名無義，故佛斥迦葉，汝昔但聞涅槃之名，未聞其義。法師自立聲聞菩薩二聖、眾龍神人主二凡眾，今問此四為復有於天台四不？若其無者何關《法華》？尚無當機得益之人，況發起等？無則未可，若其有者，有文有義，何謂無文？故今經列眾必具此四，即其文也。義須必有發起等四，即其義也。有文有義甚可依承；法師所立無義有文，反當斯責，況復四義仍遍諸經，在今須云發起本迹約教因緣，此四次第者，機雖可發必藉先導，導機既發影響扶疎，三利全無結緣眾也。若言無文，文殊、彌勒豈非發起？三周獲記豈非當機？除發起外諸大菩薩豈非影響？除當機眾如起去等豈非結緣？況雜眾中雖無擊動亦能引導，通名發起；雖非鎮嚴亦能輔佐，通名影響。《淨名》云：「而生五道」，以現其自，并其所引四眾義足。 > Next, from "assembly gathers" downward, is the specific explanation proper. First, in explaining the deportment, first citing the treatise: the text of the treatise has four accomplishments: first, encircling; second, before and after; third, offering; fourth, honoring and praising. The sūtra text lacks "before and after"; it should say "encircling, before and after." Venerable She said: "Although it is the text of the treatise, it does not accord with the meaning of the sūtra"; this was because Venerable She still doubted the translator. However, our school mostly relies on the text of the treatise, only failing to use it entirely in one or two places. The treatise using four to explain three does not warrant this rebuke—just as it uses eight phrases to explain the five phrases of "pondering," uses fifteen phrases to explain the five phrases praising the virtues of the arhats, and adds "difficult to awaken to" and so forth to explain "difficult to understand and difficult to enter." Therefore, adding them incurs no fault. Having previously searched through two or three fascicles of his commentary, the many formidable points cease here. Among the four deportments, setting aside the other three deportments: wishing to hear something, which differs from an improper abiding, is therefore called "in accordance with Dharma"; how much more must one await this sūtra before it is called "in accordance with Dharma"! If speaking generally, those in this section and of this capacity who abide encircling are all "in accordance with Dharma." In the direct explanation, first rebuking the ancient \[teachers\]: merely speaking of the four such as monks, some saying the four such as heavenly dragons, or the four such as Brahmā and Māra. Although there are these listings of greater and lesser, guests and hosts, they do not distinguish common and sagely, reverse and forward, provisional and real, speaking and silence, present and past, subtle and prominent, shared and distinct, combined and exclusive, setting forth and opening, origin and traces—they have no core purport whatsoever. The four now listed encompass all fourfold \[categories\] and gather the aforementioned ten pairs, without confusion from common and sagely down to origin and traces. Furthermore, Venerable She said: "Tiantai's establishment of the influential assembly and so forth has principle but lacks scriptural text, and should not be relied upon or trusted." If so, if that which has principle but lacks text is not to be trusted, should that which has text but lacks principle be relied upon? We say now: ordinary people use what has both text and principle; wise people use what lacks text but has principle; deluded people use what has text but lacks principle; confused people use what lacks both text and principle. Thus the sūtra says "rely on the meaning, not on the words"—this is precisely the meaning. Therefore, external, provisional, and trace \[teachings\] of the Small \[Vehicle\], viewed against internal, real, and origin \[teachings\] of the Great \[Vehicle\], all have names without reality; hence the Buddha rebuked Kāśyapa: "In the past you only heard the name of nirvāṇa, but had not heard its meaning." The Dharma master himself established the two sagely assemblies of śrāvakas and bodhisattvas, and the two common assemblies of dragon spirits and human rulers; we now ask: do these four possess the Tiantai four or not? If they do not, what do they have to do with the \*Lotus Sūtra\*? They would not even have persons of current capacity who gain benefit, let alone the initiators and so forth! If they lack them, it is unacceptable; if they have them, then they have both text and principle, so how could one say they lack text? Therefore, this sūtra's listing of the assembly must possess these four—that is its text. The meaning necessarily requires the four such as initiators—that is its principle. Having both text and principle, it can well be relied upon and received; what the Dharma master established has text without principle, and on the contrary incurs this blame. How much more so as the four meanings pervade all sūtras! In the present context, one must speak of initiation, origin and traces, in terms of the teaching, and conditioned origination. As for the sequence of these four: although capacity can be stimulated, it must depend on guidance; once guided capacity has been stimulated, influence spreads out; and those who lack all three benefits are the assembly of karmic connection. If one says there is no text: are Mañjuśrī and Maitreya not initiators? Are those who receive prophecies in the three cycles not the current capacity? Apart from the initiators, are the great bodhisattvas not the influence? Apart from the assembly of current capacity, are those like the ones who stood up and left not the karmic connection? Moreover, among the mixed assembly, although there is no striking and stimulating, they can also guide, broadly named initiators; although not adorning majestically, they can also assist, broadly named influence. The \*Vimalakīrti\* says "and born in the five destinies" to manifest oneself, together with those who are guided—the meaning of the four assemblies is complete. > — English (machine translation) (machine translation) - [Previous: 2.95](https://indike.org/pramana/in.bauddha.taisho.1719.2.95) - [Next: 2.97](https://indike.org/pramana/in.bauddha.taisho.1719.2.97) - [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.2.96) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.2.96](https://indike.org/pramana/in.bauddha.taisho.1719.2.96) · Pramāṇa