[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) › 5.12 # 法華文句記 5.12 法華文句記 5.12 - **Language:** Classical Chinese ### [5.12](https://indike.org/pramana/in.bauddha.taisho.1719.5.12) 次正釋者，先明來意云且「從略」，對十等說故名為略，十等仍存故云且也。先釋理一自為四義，今又為三：先標列，次正釋，三「所以」下結要歸宗。正釋中初約四位者，即眼智所階，於中分八以出文相。初標如文。次「諦境」下以所依能用顯於所涉，同述來意。然此四一準下消文皆有兩向，並從一邊，左右互攝以別四一，故四相望尚各具四，況兩向耶？何者？如所知為理則能知屬智，能稟是人、能詮是教，今文具二故且從理，故云理一。今顯此理，理不獨顯，以智門觀三，歷所涉位共方顯理，乃是却將人教行三，歷位取理觀心人也。四門教也，四智行也。三種相由破惑入位階於至理。若爾，後三相成亦應可爾，是故今初舉所依諦不能自顯，智是能用，由之見理故云「乃能」。三「二智」下簡能用進否？二智四眼否也，種智佛眼進也。雖體相即顯勝須分。四「經云」下，約位引文釋其所以，眾生義兼佛果唯極，極果知見令物即得，故異前經。五「三教」下約教判意，古今諸師釋佛知見，約為眾生其理不顯；自非今見委出妙境，眾生心佛一體無差，豈知眾生有佛知見，故約教判其理宛然。於中先出能知見人，又「分得」下明眾生開，局於初住方名開也。六「故寄」下結意，並是證佛知見位也。七「如瑞」下明所表，定慧之後尋雨四華，可表同歸經於四位，華皆散佛至果不虛，又散大眾乘位之人。八「開者」下正釋，中二：初正釋，次「然圓道」下融通。 > Next, regarding the proper explanation: it first clarifies the rationale by saying "provisionally following the brief"; it is called brief in contrast to speaking of the ten and so forth, and because the ten and so forth are still preserved, it says "provisionally." First, explaining the unity of principle in itself comprises four meanings, and here again there are three parts: first, listing them; next, the proper explanation; third, from "therefore" onward, concluding the essentials and returning to the central theme. In the proper explanation, first, regarding the four stages: these are the gradations of the eye and wisdom; within this, it is divided into eight to present the textual aspects. First, the designation is as in the text. Next, from "The realm of truth..." onward, it uses what is relied upon and what can function to reveal what is traversed, also expressing the rationale. However, these four unities, based on the parsing of the text below, all have two orientations, both proceeding from one side and mutually encompassing each other left and right to distinguish the four unities; hence, when the four are viewed against one another, each still fully possesses the four—how much more so the two orientations! Why is this? Just as that which is known is principle, that which can know belongs to wisdom, that which can receive is the person, and that which can explain is the teaching; the present text possesses both, so it provisionally follows principle, hence calling it the unity of principle. Now, in revealing this principle, the principle is not revealed in isolation: using the three of wisdom, gate, and contemplation to traverse the stages covered, together they reveal the principle; this is taking the three of person, teaching, and practice to traverse the stages and lay hold of principle as the person of contemplation of mind. The four gates are the teaching; the four wisdoms are the practice. The three rely on one another to destroy defilements, enter the stages, and ascend to the ultimate principle. If so, the mutual completion of the latter three should also be like this. Therefore, now first presenting the truth relied upon cannot reveal itself; wisdom is that which can function, and by means of it one sees principle; hence it says "then is able to." Third, from "The two wisdoms..." onward, it evaluates whether that which can function advances or not: the two wisdoms and four eyes do not advance; the wisdom of all modes and the buddha-eye advance. Although their essence is identical, to reveal superiority they must be distinguished. Fourth, from "The sūtra says..." onward, it cites texts according to stages to explain the reason: sentient beings by meaning extend to the buddha fruit, which is solely ultimate; causing beings immediately to attain the knowledge and vision of the ultimate fruit is why this differs from previous sūtras. Fifth, from "The three teachings..." onward, it evaluates the intent according to the teachings: when past and present masters explained buddha-knowledge and vision, in terms of sentient beings its principle was not made apparent; were it not for the present insight minutely presenting the wondrous realm, wherein the minds of sentient beings and the Buddha are of one essence without differentiation, how could one know that sentient beings possess buddha-knowledge and vision? Hence, evaluating according to the teachings, its principle is distinct. Therein, it first sets forth the persons who can know and see; also, from "partially attaining" onward, it clarifies the opening of sentient beings, being restricted to the initial abode to be named opening. Sixth, from "Hence lodging..." onward, it concludes the intent: all are stages of realizing buddha-knowledge and vision. Seventh, from "Like the auspicious sign..." onward, it clarifies what is symbolized: following concentration and wisdom, the raining of the four flowers immediately occurred, which symbolizes the common return traversing the four stages; the flowers are all scattered on the Buddha, reaching the fruit without vanity, and are also scattered upon the people of the vehicles and stages in the great assembly. Eighth, from "Opening..." onward is the proper explanation, which has two parts: first, the proper explanation; next, from "However, the perfect path..." onward, the integration. > — English (machine translation) (machine translation) - [Previous: 5.11](https://indike.org/pramana/in.bauddha.taisho.1719.5.11) - [Next: 5.13](https://indike.org/pramana/in.bauddha.taisho.1719.5.13) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1719.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1719~en-mt.5.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.5.12](https://indike.org/pramana/in.bauddha.taisho.1719.5.12) · Pramāṇa