[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) › 4.9 # 法華文句記 4.9 法華文句記 4.9 - **Language:** Classical Chinese ### [4.9](https://indike.org/pramana/in.bauddha.taisho.1719.4.9) 次「別引一品」者，先結前生後，「諸佛」下正引，須一一釋令義合十雙，及與此經意會（云云）。初引「諸佛」等二句者，上句明佛智所知，故云「甚深」，即是理也。下句引門，門即教也。所詮既妙，故云「難解」。所知所詮其理無別。「一切」等者，事理俱境，境即理也。智即能知，望於能詮；悉名為理，同是所詮故也。此正用門字故難解字，「更分屬」下聲聞不知，於大名縛，此舉不知正顯能知，故能知名脫。次「所以」下釋上難知，證教行者以能知者屬在於佛，良由稟教有行故也。以親近佛必聞教故，名稱普聞必行備故。次「成就」下證體用者，「成就甚深」即體具也。「隨宜所說」即是用也。應知文中略隨宜字。次「吾從」下證因果者，正取「成」字以證得果之因，亦是有因之果。「種種」下證漸頓者，種種證漸令離證頓也。「所以者何」下證開合者，「方便」證開「具足」證合，且約自行論合，自行既具利他必然。「諸佛大事」下證利益者，大事從別，別必會通。「取要言」下證四悉者，取無量無邊之言以證三悉，「止止不須說」為證第一義，正指不可說理。「如是相性」等證字者，十界為事、實相為理。若取究竟等者，空中等為理、假等為事，若將此文對下權實等，皆約體內論之，當部已開故也。言「佛佛皆爾」者，諸佛顯實皆舉五佛以為事同。次引論中與《論》小別，但有八雙，闕開合、縛脫。利益即是通別，開別出通為利物故。縛脫與因果小異，故不別對。《論》釋諸佛智慧甚深、為證甚深。「有五」者，今約所證故判屬理，雖離為五不出於證。「義」謂義味，佛智得證有實義故。「實體」謂所證之理，「內證」謂自行契境，「依止」謂正明所依之理，「無上」謂歎所證之理。至果之時過於三五七九乘等，《論》自轉釋無上甚深。云「大菩提」者，《論》以「大」字以釋無上，非引菩提證無上也。以第三自有證甚深故，向約當品亦以上句證理、下句證教。言「阿含」者，此云無比法，即言教也。前五證理而能起教，名為「理教」，今理通因、《論》文在果，門是教智名智慧門。此中縛脫一雙《論》文中無，今若立者難解難入，仍加難見難覺難知。於難解上，云一切聲聞辟支佛所不能知，此正是解脫意也。脫須對縛，即與縛脫意同。《論》文合在《阿含》義中，論於《阿含》義更開八示現，即初從「佛曾親近」去，為受持讀誦甚深。二、百千萬億那由他佛所修菩提，為修行甚深。三從「勇猛精進」為果行甚深。四「名稱普聞」為第四增長功德甚深。今合論四文以為教行權實。「論成就」下為第五快妙事心甚深，「論意趣」下為第六無上甚深，「論」以隨宜說法為第七八甚深；今合《論》三共為體用權實。《論》以二乘不知，為第八住持甚深；經既無文，今無所對。《論》從此後復立如來四種功德，因果權實是一者初住成就，漸頓權實是第二教化成就，此中闕一開合權實，餘與《論》不同亦不須和會，以《論》文增句今但直對，如前引當品文。故今更消現文，從證教行中親近必修行，精進必增長。若不精進、增長安有名稱普聞？故二成行並由聞教。次證體用中事即是用，無上及入即得體也。既云成就，信用從體。次證因果中云說如來功德成就者，功德屬因、成就在果，《經》云「成佛已來」，驗知果由因剋。次證漸頓中云教化說法者，教化通攝一切化儀，兼於逆順，說法唯在口輪，局於順化，當知三輪皆云成就不獨施頓。次證利益中以自證釋利，以利他釋益，自證實故，故云「成就不可思議」，隨他權故，故云「言語」，前云「說法通於自他」，此云「言語唯在於他」。次證四悉中言「可化」者，四悉並從有機為名，故云可化。前云教化通種熟脫，此中可化多在熟脫。今言「不可化」者，相對來耳，即無四悉機者也。證事理中云成就諸佛能知法身之體，此指果地法身為理，以隨眾生名之為事，亦是法身妙境事理且足。今意通凡、論文局果，果由凡剋故義亦同，此與佛經及菩薩論文理雅合，故云「與脩多羅」等合也。 > Next, regarding “specifically citing a single chapter”: first, concluding what came before and introducing what follows; from “the buddhas” downward is directly citing, which must be explained one by one so that the meaning matches the ten pairs and accords with the intention of this sūtra (and so on). First citing the two phrases “the buddhas,” etc.: the upper phrase clarifies what is known by the Buddha's wisdom, hence saying “profound,” which is principle. The lower phrase cites the door, the door being the teaching. Since what is expressed is wondrous, it says “difficult to understand.” What is known and what is expressed are not different in their principle. As for “all,” etc.: phenomenon and principle are both the object, and the object is principle. Wisdom is the subject that knows; viewed with respect to what expresses it, all are termed principle, because both are what is expressed. This directly uses the character “door,” hence the words “difficult to understand”; from “further apportioned to” downward, the śrāvakas do not know, which is termed a bond in relation to the great; this adducing of not knowing directly reveals being able to know, hence being able to know is termed liberation. Next, from “for what reason” downward explains the above difficulty in knowing, proving teaching and practice: because being able to know belongs to the Buddha, truly because receiving the teaching entails practice. Because by drawing close to the Buddha one must hear the teaching, and by fame being universally heard practice is surely complete. Next, from “accomplished” downward proves essence and function: “accomplishing the profound” is having the essence complete. “Spoken according to what is fitting” is function. One should know that the character “according to what is fitting” is omitted in the text. Next, from “I, since” downward proves cause and effect: it directly takes the character “accomplished” to prove the cause of obtaining the effect, and it is also the effect that has a cause. From “various kinds” downward proves gradual and sudden: “various kinds” proves the gradual, and “causing to abandon” proves the sudden. From “why is this” downward proves opening and merging: “skillful means” proves opening, and “fully endowed” proves merging; this is provisionally discussed in terms of one's own practice: since one's own practice is complete, benefiting others is necessarily so. From “the great matter of the buddhas” downward proves benefit: “great matter” follows the specific, and the specific must converge into the general. From “to state the essential” downward proves the four siddhāntas: taking the words “immeasurable and boundless” to prove the three siddhāntas, and “stop, stop, there is no need to speak” to prove the supreme meaning, directly pointing to the unspeakable principle. As for the characters proving “such appearance and nature,” etc.: the ten realms are phenomenon, and the true character is principle. If one takes “ultimate,” etc., the empty, middle, and so on are principle, while the provisional, etc., are phenomenon; if this text is compared to the provisional and real, etc., below, all are discussed within the essence, because the present text has already opened them. As for saying “each and every buddha is also thus”: when all buddhas reveal the real, they all adduce the five buddhas as phenomenal identity. Next, in citing the treatise, there is a slight difference from the Treatise: it has only eight pairs, lacking opening and merging, and bond and liberation. Benefit is general and specific, opening the specific to bring out the general for the sake of benefiting beings. Bond and liberation are slightly different from cause and effect, so they are not separately matched. The Treatise explains that the wisdom of all buddhas is profound as proving profundity. As for “having five”: now, being based on what is realized, they are judged to belong to principle; although separated into five, they do not go beyond realization. “Meaning” means the flavor of meaning, because the Buddha's wisdom attains realization having real meaning. “Real essence” means the principle realized; “internal realization” means one's own practice tallying with the object; “dependence” directly clarifies the principle relied upon; “unsurpassed” praises the principle realized. When reaching the effect, it exceeds the three, five, seven, and nine vehicles, and the Treatise itself turns to explain unsurpassed profundity. As for saying “great bodhi”: the Treatise uses the character “great” to explain unsurpassed, not citing bodhi to prove unsurpassed. Since the third itself has profundity of realization, earlier, regarding the present chapter, the upper phrase also proved principle and the lower phrase proved teaching. As for “āgama”: here it means incomparable dharma, which is verbal teaching. The preceding five prove principle and can give rise to teaching, termed “principle and teaching”; now principle extends to the cause, while the text of the Treatise resides in the effect; the door is teaching-wisdom, termed the wisdom-door. The single pair of bond and liberation here is absent in the text of the Treatise; if established now, it is “difficult to understand and difficult to enter,” further adding “difficult to see, difficult to perceive, and difficult to know.” Above “difficult to understand,” it says “beyond the understanding of all śrāvakas and pratyekabuddhas”; this is precisely the sense of liberation. Liberation must be paired with bond, so it is the same in meaning as bond and liberation. The text of the Treatise is subsumed under the meaning of āgama; the Treatise further opens eight manifestations in the meaning of āgama: namely, first from “the Buddha once drew close to” onward is the profundity of receiving, retaining, reading, and reciting. Second, the bodhi cultivated under hundreds of thousands of myriads of koṭis of nayutas of buddhas is the profundity of cultivation. Third, from “courageous and vigorous” is the profundity of the practice of the effect. Fourth, “fame universally heard” is the fourth, the profundity of increasing merits. Now these four texts of the Treatise are combined as the provisional and real of teaching and practice. From “the Treatise on accomplishment” downward is the fifth, the profundity of the exquisite phenomenal mind; from “the Treatise on intention” downward is the sixth, unsurpassed profundity; the Treatise takes speaking the Dharma according to what is fitting as the seventh and eighth profundities; now these three of the Treatise are combined as the provisional and real of essence and function. The Treatise takes the two vehicles' not knowing as the eighth, the profundity of upholding; since the sūtra has no text, there is nothing matched now. From here onward, the Treatise further establishes the four kinds of merits of the Tathāgata: the provisional and real of cause and effect is the first, accomplishment of the initial dwelling; the provisional and real of gradual and sudden is the second, accomplishment of teaching and transformation; here one is missing, the provisional and real of opening and merging; the remainder differ from the Treatise and need not be harmonized; because the text of the Treatise adds phrases, now they are just directly matched, as in citing the text of the present chapter before. Therefore, now we further explain the present text: from proving teaching and practice, drawing close necessarily entails cultivation, and vigor necessarily entails increase. Without vigor and increase, how could there be fame universally heard? Therefore, the two forming practice are both due to hearing the teaching. Next, in proving essence and function, phenomenon is function; unsurpassed and entering attain the essence. Since it says “accomplishment,” function is trusted to derive from essence. Next, in proving cause and effect, saying that it speaks of the accomplishment of the Tathāgata's merits: merits belong to the cause, accomplishment resides in the effect; the Sūtra says “since I attained buddhahood,” verifying that the effect is attained through the cause. Next, in proving gradual and sudden, saying teaching, transforming, and speaking the Dharma: teaching and transformation generally subsume all modes of transformation, encompassing both defiance and accord; speaking the Dharma resides only in the wheel of speech, restricted to transformation through accord; one should know that all three wheels are said to be accomplished, not only bestowing the sudden. Next, in proving benefit, it explains “benefit” by self-realization and “advantage” by benefiting others; because self-realization is real, it says “accomplishing the inconceivable”; because following others is provisional, it says “words”; earlier it was said that “speaking the Dharma pertains to both self and other,” while here it says “words reside solely in others.” Next, in proving the four siddhāntas, saying “transformable”: the four siddhāntas are all named according to having capacity, hence said to be transformable. Earlier it was said that teaching and transformation pervade planting, ripening, and liberating; here “transformable” mostly resides in ripening and liberating. Now saying “untransformable” comes in contrast, meaning those without capacity for the four siddhāntas. In proving phenomenon and principle, it says accomplishing the essence of the dharmakāya that all buddhas can know; this points to the dharmakāya of the fruit-ground as principle, and naming it according to following sentient beings as phenomenon; it is also that the wondrous realm of the dharmakāya is provisionally complete in phenomenon and principle. The present intention extends to ordinary beings, whereas the text of the Treatise is restricted to the fruit; because the fruit is attained by ordinary beings, the meaning is also the same; this matches elegantly in principle with the Buddha's sūtra and the Bodhisattva's treatise, hence saying “matching with the sūtras,” etc. > — English (machine translation) (machine translation) - [Previous: 4.8](https://indike.org/pramana/in.bauddha.taisho.1719.4.8) - [Next: 4.10](https://indike.org/pramana/in.bauddha.taisho.1719.4.10) - [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.4.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.4.9](https://indike.org/pramana/in.bauddha.taisho.1719.4.9) · Pramāṇa