[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) › 4.25 # 法華文句記 4.25 法華文句記 4.25 - **Language:** Classical Chinese ### [4.25](https://indike.org/pramana/in.bauddha.taisho.1719.4.25) 次正釋經文，言「或至偈後」者，第九疏云：準南嶽意但至偈後為正，若依北師偈後四信以聞經故判屬正說，此分無失故兩存之。「若不」等者，述寄言意，「雖復」等者，述絕言意。諸佛二智如前說。「云云」者，具如三種及以十雙。今歎諸佛及以釋迦，為下五佛弄引，諸佛兼四佛故也。「上光照」至「於此」者，俱有五時，正表五佛二智不殊，此彼相望故名為「橫」，今古相望故名為「竪」。「此」表釋迦、「他」表四佛，即表五佛道同故也。「當爾之時」者，五瑞等時也。「佛常」下問，「此有」下答，答具四悉。古今異故、有出入故，即世界也。言「必前入無量義」等者，此準作序意也。但一定之中義兼兩向，俱成世界。為人中云「履歷」等者，「履歷」即歷事對境，「法緣」即內緣真理，出入稱理方生物善，即為人也。定治散惡須先入定，即對治也。約自他益俱得實相，即第一義。並云「哀」者，愍之別名。愍物之方，必四悉故。此不思議大感應之四悉也。故四法並名「安詳而起」。言「安此」者，內安四法方起化他。有人問：此中告身子與《大品》何別？今答：何但《大品》，始自四《含》終至此經，自舍利弗出家已來，處處有告各各不同，四《含》中或為發起生滅法輪故告，方等斥故告，般若加故告，今經開故告。本《論》云：「告身子不告餘聲聞者，智慧深故。不告諸菩薩者有五：一為聲聞所作事故，二迴向大菩提故，三令無怯弱故，四為發餘人善思念故，五令不起所作已辦心故。當知五意兼異他經，前顯露教不云聲聞得入佛智。」「十種如玄義中」者，《玄》文第九釋用中，本迹各十。迹中十者，謂廢、會、開、覆、破三顯一、住三顯一、住三用一、住一用二、住一顯一、住非三非一顯一。若本中十但以本替一，以迹替三，說之可也，故先告之以動群輩。「此乃經家」等者，故知「告舍利弗」四字全屬經家，應知經家從省。若「告舍利弗」下更著「舍利弗」者，繁也。言「論與今義相應」者，引此《論》文亦具四悉，初文世界動不動異故；「如實智」下為人為生物善，從觀起故；「現如來」下對治力，能除惡故；「如來」下第一義，不離定故，故文自釋云第一義。又以四悉總釋自在，若爾，四悉總釋前二，謂自在無忤，此二各具四悉也。「加趺」等者，文在《婆沙》，今更具錄。第二十二雜犍度中問：一切威儀盡堪修行，何獨結加？或有說者：是過去恒沙諸佛行法，後代行之；今初文是。有云：令人恭敬非世俗儀故；今第二文是。又云：能發三菩提心故；今第四文是。又云：能破魔軍故；今第三半文是。又云：可人天意不與外共；今第三半文是。今為成四悉，所以合論第四第五為一對治，論對治居第一義後。「私謂」去，私判前文云「具四悉意」者，令如向點出兼釋出四意。 > Next, the direct explanation of the sūtra text. As for the phrase "or up to after the verses": the ninth \[fascicle of the\] commentary states that according to Nányuè's intention, only up to after the verses is the main body; if relying on the northern masters, the four faiths after the verses, because of hearing the sūtra, are determined to belong to the main preaching. This division has no flaw, so both are preserved. "If not," and so forth, relates the intention of lodging in words; "although," and so forth, relates the intention of severing words. The two wisdoms of all buddhas are as explained before. "And so forth" is fully as in the three kinds and the ten pairs. Now praising all buddhas and Śākyamuni serves as a prelude for the five buddhas below, because all buddhas encompasses the four buddhas. From "The radiance above shines" to "in this" indicates that both possess the five periods, directly manifesting that the two wisdoms of the five buddhas are not different; this and that viewed against each other is called "horizontal," while present and past viewed against each other is called "vertical." "This" represents Śākyamuni; "other" represents the four buddhas—which represents the identical path of the five buddhas. "At that time" refers to the time of the five omens and so forth. From "The Buddha always" onward is the question; from "This has" onward is the answer, the answer being complete with the four siddhāntas. Because past and present differ, and because there are entering and emerging, this is the mundane \[siddhānta\]. The phrase "must first enter \[the samādhi of\] Immeasurable Meanings," and so forth, accords with the intention of making the preface. A single samādhi's meaning encompasses both directions, both constituting the mundane \[siddhānta\]. In the individual \[siddhānta\], it says "experiencing," and so forth: "experiencing" means engaging matters and facing objects; "dharma conditions" means inwardly taking true reality as the condition; entering and emerging in accord with principle only then generates the goodness of beings, which is the individual \[siddhānta\]. Samādhi counteracts the evil of distraction, so one must first enter samādhi, which is the counteractive \[siddhānta\]. Regarding the benefits to self and other, both attain the true character, which is the supreme truth \[siddhānta\]. Both saying "pity" is an alternate name for compassion. The method for pitying beings must rely on the four siddhāntas; these are the four siddhāntas of the inconceivable great stimulus and response. Therefore the four dharmas are all named "calmly and attentively rising." The phrase "settling this" means inwardly settling the four dharmas, only then rising to transform others. Someone asks: "How does addressing Śāriputra here differ from the \*Large Perfection of Wisdom\*?" Now I answer: why only the \*Large Perfection of Wisdom\*? From the four \*Āgamas\* down to this sūtra, ever since Śāriputra went forth, addresses occur everywhere, each being different: in the four \*Āgamas\*, he was addressed to set in motion the wheel of the dharma of arising and cessation; in the Correct and Equal, addressed to rebuke; in Prajñā, addressed to bestow empowerment; in the present sūtra, addressed to open \[the provisional\]. The root \*Treatise\* says: "Addressing Śāriputra and not the other śrāvakas is because his wisdom is profound. Not addressing the bodhisattvas has five \[reasons\]: first, because of the deeds performed for the śrāvakas; second, to direct towards great bodhi; third, to make them free of cowardice; fourth, to give rise to the good thoughts of other people; fifth, to cause them not to give rise to the thought that what was to be done has already been accomplished. One should know that these five intentions also differ from other sūtras; the preceding explicit teachings did not say that śrāvakas can enter the buddha-wisdom." As for "the ten kinds as in the Profound Meaning": in the ninth fascicle of the text of the \*Profound Meaning\*, in explaining function, there are ten each for origin and traces. The ten in the traces are: discarding, harmonizing, opening, concealing, and breaking the three to reveal the one; abiding in the three to reveal the one; abiding in the three to use the one; abiding in the one to use the two; abiding in the one to reveal the one; and abiding in neither-three-nor-one to reveal the one. In the ten in the origin, one merely substitutes the origin for the one and traces for the three, which can be stated accordingly; therefore he first addresses him to stir the assembly. "This is the sūtra compiler," and so forth: thus one knows that the four characters "addressed Śāriputra" belong entirely to the sūtra compiler, and one should know that the sūtra compiler followed brevity. If after "addressed Śāriputra" he had further added "Śāriputra," it would be redundant. As for "the treatise corresponds with the present meaning": citing this text of the \*Treatise\* also possesses the four siddhāntas: the initial text is the mundane, because movement and non-movement differ; from "wisdom in accordance with reality" onward is the individual, to generate beings' goodness, because it arises from contemplation; from "manifesting the Tathāgata" onward is the counteractive power, because it can eliminate evil; from "Tathāgata" onward is the supreme truth, because it is not separate from samādhi, hence the text itself explains it as the supreme truth. Furthermore, using the four siddhāntas generally explains sovereignty; if so, the four siddhāntas generally explain the preceding two—namely sovereignty and unhinderedness—each of which possesses the four siddhāntas. As for "cross-legged," and so forth: the text is in the \*Vibhāṣā\*, and is now recorded in full. In the twenty-second Miscellaneous Chapter, it asks: "All postures are fully capable of cultivation; why only sit cross-legged?" Some say: "It is the practice of past buddhas numerous as the sands of the Ganges, practiced by later generations"—the present first text is this. Some say: "Because it makes people respectful and is not a worldly deportment"—the present second text is this. Furthermore, it says: "Because it can generate the mind of three bodhis"—the present fourth text is this. Furthermore, it says: "Because it can defeat Māra's army"—the present half of the third text is this. Furthermore, it says: "It pleases humans and devas and is not shared with outsiders"—the present half of the third text is this. Now, to complete the four siddhāntas, the fourth and fifth are combined into one counteractive \[siddhānta\]; in the treatise, the counteractive is placed after the supreme truth. From "I privately consider" onward, my personal judgment of the preceding text saying "the intention of possessing the four siddhāntas" directs that it be pointed out as just done, along with explaining the four intentions. > — English (machine translation) (machine translation) - [Previous: 4.24](https://indike.org/pramana/in.bauddha.taisho.1719.4.24) - [Next: 4.26](https://indike.org/pramana/in.bauddha.taisho.1719.4.26) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1719.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1719~en-mt.4.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.4.25](https://indike.org/pramana/in.bauddha.taisho.1719.4.25) · Pramāṇa