[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) › 5.178 # 法華文句記 5.178 法華文句記 5.178 - **Language:** Classical Chinese ### [5.178](https://indike.org/pramana/in.bauddha.taisho.1719.5.178) 次「所因二義」下，正釋所因。初標二義，若知所證不實，則應待說實因；若知已在方便，則解即實之權。「初照」下釋若爾。怱怱之言非但鹿苑亦指二酥，此二味中亦有初得小果故也。然依文中二酥並在兩楹之間。若鹿苑初證，亦可以二酥釋停，但二酥機雜，故以初後釋對釋停，以彼乳中圓說佛因，我自不對，過不屬他。經言必以大乘者，語通諸教意則不然，雖但發大乘心則不死，今則簡別意唯在圓，應知所因不出因果及以願行，行即六度願謂四弘，故《佛地論》中通因三種：一應得因，謂菩提心，即四弘也。二加行因，謂諸波羅蜜，六亦攝諸。三圓滿因，即指佛果。通取果者，果為因所期故亦名因，剋體而論，唯在前二，成就菩提即是果也。「從佛結身喜」者，具如前釋。「斷諸疑悔」等者，通則通指二酥覩菩薩事時，別則唯在略說斥為方便時。又通言諸者，方等勝境非一，般若法相該通，凡有見聞莫非生疑之境，由境生疑由疑故悔，今聞法說悔失二待，復由廣說疑悔悉除，由昔絕分二義俱關。「今日乃知真是」等者，初約三句結成三文，文已分明上下有序。復以三成佛法有分，分即初住分真位也。「不須從佛口」下對於三慧，文無從生三慧通漫，故云「文盡理彰」，此即道理之理故也。 > Next, from "The two meanings of the cause" downward directly explains the cause. First, it marks the two meanings: if one knows that what was attained is not real, then one should wait for the cause of the real to be spoken; if one knows that one was already in skillful means, then one understands the provisional that is identical to the real. From "Initial illumination" downward explains "If this is so." The phrase "hasty and hurried" refers not only to the Deer Park but also indicates the two curds, because within these two flavors there are also those who newly attain the lesser fruit. However, according to the text, the two curds are both placed between the two pillars. If it were the initial realization in the Deer Park, the two curds could also explain the halting; but because the capacities in the two curds are mixed, the beginning and the end are used to explain the facing and explain the halting. Because in that milk the buddha-cause was perfectly spoken, I myself did not face it; the fault does not belong to another. When the sūtra says, "It must be by the Great Vehicle," the words are common to the various teachings, but the intention is not so: although merely generating the mind of the Great Vehicle prevents death, here the intention is distinguished as resting solely in the perfect \[teaching\]. One should know that what is caused does not go beyond cause and effect, as well as vow and practice. Practice is the six pāramitās, and vow means the four universal vows. Therefore, in the \*Buddhabhūmi-śāstra\*, causes are generally of three kinds: first, the cause to be attained, which means the bodhicitta—that is, the four universal vows; second, the cause of preparatory application, which means the various pāramitās—the six also subsume the others; third, the cause of complete fulfillment, which indicates the fruit of buddhahood. Taking the fruit in a general sense, because the fruit is what the cause anticipates, it is also called a cause; but speaking strictly of their essence, it lies only in the former two, and the perfection of bodhi is precisely the fruit. "From the Buddha, concluding the joy of the body" is fully as explained before. "Severing all doubts and regrets" and so forth: generally speaking, it refers broadly to the time of witnessing the affairs of bodhisattvas during the two curds; specifically speaking, it lies only at the time when the brief explanation censured it as skillful means. Furthermore, generally speaking of "all," the superior realms of the Vaipulya were not just one, and the dharmalakṣaṇa of Prajñā were all-pervading; whatever was seen or heard was without exception an object giving rise to doubt. Due to the object, doubt arose; due to doubt, regret arose. Now, hearing the Dharma spoken, he regretted missing the two waitings; further, due to the extensive exposition, doubt and regret were completely eliminated. Because he was cut off from his share in the past, both meanings are involved. "Today I finally know that I am truly..." and so forth: first, taking three phrases, it concludes into three passages; the text is already clear and orderly from top to bottom. Further, through the three completions, there is a share in the Buddha's Dharma; a share is precisely the stage of partial reality of the first abodal station. From "No need to rely on the Buddha's mouth" downward corresponds to the three wisdoms. The text lacks "from which arises"; the three wisdoms are generally broad, so it says "the text ends and the principle is manifest," because this is precisely the principle of reasoning. > — English (machine translation) (machine translation) - [Previous: 5.177](https://indike.org/pramana/in.bauddha.taisho.1719.5.177) - [Next: 5.179](https://indike.org/pramana/in.bauddha.taisho.1719.5.179) - [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.5.178) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.5.178](https://indike.org/pramana/in.bauddha.taisho.1719.5.178) · Pramāṇa