[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) › 3.12 # 法華文句記 3.12 法華文句記 3.12 - **Language:** Classical Chinese ### [3.12](https://indike.org/pramana/in.bauddha.taisho.1719.3.12) 「彌勒」等者，「慇懃」指四伏疑，「靳固」指四伏難，皆累至四故曰「慇懃」等。「靳」字（居覲切），牢也。二定並得為序，故云「其義轉明」。「身心」下明所依身心，先明不動所以，以得所緣實相故令身心不動。次云「身之」等者，釋上身心所依處也。故知身心不動亦由義處，故本源理性俱名為處，對彼身心假施二稱，如來實證色心體一，即此色心是三德故，欲說本有理妙常經，先以色心不動表之。又身之與心俱表示迹，今以迹表本故云「虛空常寂」。次引大通入法華定證身心也。故此定體名異理同，若分所入相同時別，上二句證身，下二句證心。「身若」下重譬，身心稱理故也。非常住法身，不可以金剛喻，非本有理定，不可以虛空比。「無量義」下結此身心功歸義處。「稱為」下釋疑。疑云：定若依處應唯稱處，何得復存無量名耶？「此定」下釋也。言「無量」者，所照得名。所照者何？即所生是。亦非異時故云「而照」，無量即處存亦何妨。「若作」等者，向且存異名，定體身心不動，若將此相以表序者，以此不動等正表序後當說一實，今指不動不分別時，如義處也。上句釋身、下句釋心，是則却對定前身心動運分別，如無量也。先開後合序義灼然，次更問答釋疑。先問可見。次答意者，若準常儀說已便散，何足為奇？今說已入定知後不徒然，後若不徒然，前定體應別，故眾集說定皆表當聞，故令時眾肅有所待。「肅」字息六切，《爾雅》云：「肅肅翼翼，恭也。」翼翼恭恭，心有所得。 > Regarding "Maitreya" and so forth: "Earnest" points to the four concealed doubts; "obstinate" points to the four concealed difficulties. Both accumulate up to four, hence the words "earnest" and so forth. The character jin \[靳\] (fanqie: ju + jin) means "firm." Because both samādhis can serve as the preface, it is said that "its meaning becomes increasingly clear." From "body and mind" below, the text clarifies the body and mind that are relied upon: first clarifying the reason for immobility—because of obtaining the true character that is the cognitive object, body and mind are made immobile. Next, "of the body" and so forth explains the locus upon which body and mind rely. Thus we know that the immobility of body and mind also derives from the locus of meaning; hence both the original source and the nature of principle are called "locus." Two designations are provisionally applied in relation to that body and mind. The Tathāgata truly realizes that the essence of physical form and mind is one; and precisely because this physical form and mind are the three virtues, when wishing to expound the intrinsically existent, marvelous principle of the eternal sūtra, he first expresses it by means of the immobility of physical form and mind. Furthermore, both body and mind express the traces; now using the traces to express the origin, it says, "empty space is ever tranquil." Next, it cites the Great Universal Wisdom Excellence entering the Lotus Samādhi to verify body and mind. Therefore, the essence of this samādhi has different names but an identical principle; if distinguishing the characteristics of what is entered, they differ simultaneously: the upper two lines verify the body, and the lower two lines verify the mind. From "If the body..." below, it employs metaphors again, because body and mind correspond to principle. If it were not the eternally abiding dharmakāya, it could not be illustrated by adamantine; if it were not the intrinsically existent samādhi of principle, it could not be compared to empty space. From "immeasurable meanings" below, it concludes by attributing the merit of this body and mind to the locus of meaning. From "designated as" below, it resolves a doubt. The doubt asks: If the samādhi relies on the locus, it should only be designated "locus"; why does it also retain the name "immeasurable"? From "This samādhi..." below, it resolves it. The word "immeasurable" gets its name from what is illuminated. What is illuminated? That which is produced is precisely it. Nor is it at a different time; hence it says "and illuminates." Since immeasurable is precisely locus, what harm is there in retaining it? Regarding "If one takes..." and so forth: for now we retain the distinct names, \[where\] the essence of the samādhi is the immobility of body and mind. If one takes these marks to express the preface, by means of this immobility and so forth, it precisely expresses the preface that afterward the single reality will be expounded; now, pointing to the time of immobility and non-discrimination, it is like the locus of meaning. The upper line explains the body, and the lower line explains the mind; this then contrasts with the movement and discrimination of body and mind before the samādhi, which is like the immeasurable. Opening first and uniting later, the meaning of the preface is brilliantly clear. Next, a question and answer further resolves doubt. The question comes first, which is obvious. Next, regarding the intention of the answer: if according to the ordinary convention, having finished expounding they would immediately disperse, what would be extraordinary about that? Now, having finished expounding, he enters samādhi, so one knows that what comes afterward is not in vain; if what comes afterward is not in vain, the essence of the preceding samādhi must be distinct. Thus, the assembly gathering, the expounding, and the samādhi all express what is to be heard, thus causing the assembly at that time to wait with solemn reverence. The character su \[肅\] has the fanqie xi + liu. The Erya says: "'Solemn and respectful' means reverent." Respectful and reverent, the mind has that which it attains. > — English (machine translation) (machine translation) - [Previous: 3.11](https://indike.org/pramana/in.bauddha.taisho.1719.3.11) - [Next: 3.13](https://indike.org/pramana/in.bauddha.taisho.1719.3.13) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1719.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1719~en-mt.3.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.3.12](https://indike.org/pramana/in.bauddha.taisho.1719.3.12) · Pramāṇa