[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) › 4.2 # 法華文句記 4.2 法華文句記 4.2 - **Language:** Classical Chinese ### [4.2](https://indike.org/pramana/in.bauddha.taisho.1719.4.2) 次正解釋者，初釋事理中，先釋，次所以。釋中先釋理，云「理是真如」至「為實」者，理實何在？在心意識，故理無所存；遍在於事，故事名權。故《俱舍》云：「集起名心，思量名意，了別名識」，在彼一向全無即理，若大乘中八識名心，七識名意，六識名識，彼教為迷又無即理，故偏小教；有漏之法全無性淨，即常住理知之者寡，故知有漏雖緣淨等，同屬於事，具如事理不二門明。故所以中云「非理無以立事，事有顯理之功」，故稱歎方便，誰肯以三界有漏心等，以為如來之所稱歎〈方便品〉耶？若不爾者，為令眾生其義安在？世間相言如何消釋？釋理教中，先正釋，次「非教」下明所以。初釋理中先略釋，次引例。初云「總前事理」者，合前理惑也。故知無明法性乃至界外一切諸法皆是所詮，此心意識名之與體，具足一切界外法故。誰知《法華》之教，以此等法而為所詮？若不爾者，邪見嚴王、惡逆調達從何而得？次舉例者，此即舉解以例於迷，解理之時真俗俱諦解由迷得，故於迷中且名事理，由詮此理而得成教，以理望教教名為權，理在於迷迷亦名實，故權實之名非一處得，果教譚此能詮亦權，故知其教秖詮其理，是故如來稱歎此教，自非今經誰肯歎此詮迷之教為方便品？若不爾者，從三昧起所歎者何？次教行中「行有深淺」者，謂圓漸也。圓漸者何？謂七方便，還指漸漸即是圓漸，故教定行移、行權教實，故言「教無進趣」，況教詮實相，實相之理無復淺深。 > Next, properly explaining: First, within the explanation of phenomena and principle, there is first the explanation and next the rationale. In the explanation, he first explains principle, from "principle is true suchness" to "constitutes the real": Where does the reality of principle reside? It resides in mind, thought, and consciousness, so principle has no separate abiding place; it pervades phenomena, so phenomena are called provisional. Hence the Kośa says: "Accumulating and arising is called mind (citta), deliberating is called thought (manas), and discerning is called consciousness (vijñāna)." In that \[teaching\], it is entirely devoid of identity with principle. If in the Great Vehicle the eighth consciousness is called mind, the seventh consciousness is called thought, and the sixth consciousness is called consciousness, yet that teaching, being for the deluded, also lacks identity with principle; hence it is a one-sided, lesser teaching. Its conditioned dharmas completely lack intrinsic purity, and those who know that it is identical with the permanently abiding principle are few; hence we know that although conditioned things may focus on purity and so forth, they equally belong to phenomena, fully as clarified in the Gate of Non-duality of Phenomena and Principle. Therefore the rationale says: "Without principle there is no way to establish phenomena; phenomena have the efficacy of revealing principle." Therefore skillfully praising skillful means, who would be willing to take the conditioned mind and so forth of the three realms as that which is praised by the Tathāgata as the "Skillful Means Chapter"? If not so, for the sake of causing sentient beings \[to awaken\]—where does its meaning lie? How would the words "worldly characteristics" be explained? In explaining principle and teaching, first he properly explains, and next from "without teaching" below he clarifies the rationale. In the first explanation of principle, he first briefly explains, and next cites an analogy. When he first says "synthesizing the preceding phenomena and principle," this combines the preceding principle and delusion. Hence we know that from ignorance and dharma-nature up to all dharmas beyond the realms, all are what is expressed; because the name and substance of this mind, thought, and consciousness are fully endowed with all dharmas beyond the realms. Who would know that the teaching of the Lotus takes these dharmas as what is expressed? If not so, from what could the false-view King Śubhavyūha and the evil, rebellious Devadatta attain \[liberation\]? Next, in raising the analogy, this raises understanding to analogize delusion: at the time of understanding principle, both ultimate and conventional are truths, and understanding is attained through delusion; therefore within delusion they are provisionally called phenomena and principle. Because expressing this principle enables the teaching to be formed, looking from principle toward teaching, teaching is called provisional; and since principle resides in delusion, delusion is also called real. Therefore, the appellations of provisional and real are not obtained in only one place; when the teaching of the fruit proclaims this, the expressing \[teaching\] is also provisional. Hence we know that the teaching merely expresses its principle; therefore the Tathāgata praises this teaching. Were it not for the present sūtra, who would be willing to praise this teaching expressing delusion as the Skillful Means Chapter? If not so, arising from samādhi, what was praised? Next, in teaching and practice, "practices have depth and shallowness" refers to the perfect and the gradual. What are the perfect and the gradual? They refer to the seven skillful means; pointing back to the gradual-gradual, it is just the perfect-gradual. Therefore, the teaching is fixed while practice shifts; practice is provisional while teaching is real. Hence it is said: "Teaching has no advancement," how much more so when the teaching expresses the true character, and the principle of the true character has no more shallowness or depth. > — English (machine translation) (machine translation) - [Previous: 4.1](https://indike.org/pramana/in.bauddha.taisho.1719.4.1) - [Next: 4.3](https://indike.org/pramana/in.bauddha.taisho.1719.4.3) - [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.4.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.4.2](https://indike.org/pramana/in.bauddha.taisho.1719.4.2) · Pramāṇa