[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) › 5.27 # 法華文句記 5.27 法華文句記 5.27 - **Language:** Classical Chinese ### [5.27](https://indike.org/pramana/in.bauddha.taisho.1719.5.27) 「今言」下正釋中「無有餘乘」等者，既云無有餘乘，又云若二若三，當知無餘之外復無二三。言餘乘者，指華嚴中別教乘也。既識三味，鹿苑可知，即同方等所對中小，故今文中但況出鹿苑，故云「況三藏三耶」？若不作此釋，如何能顯經部之妙異他經耶？他既不以教部消經，故知教部妙義難顯。「三世佛章各明教行」者，文中各云是法皆為一佛乘故，是教一文也。「是諸眾生」下即行一文也。「後總論」者下，三世佛章末總云「舍利弗！是諸佛但教化菩薩」，人一也。「欲以已」下，理一也。居三世後名之為總。「若當章」等者，眾生即人一，種智所知即理一，然約種智之眾生方名行一，故此各明。「不及」下合。又諸佛章中文已具故，為避繁文，故三世中二別二含，「瓔珞十三九世」者恐誤，文在十一，彼經「淨居天子問佛：今有過去諸佛及十方佛，我亦不疑，云何有未來諸佛耶？佛言：汝為問過去三世，為問未來三世、現在三世？天子曰：不問過現，唯問未來。佛言：有二因緣有未來佛，一者過去諸佛以慈悲心入未來世。二者未來菩薩成佛。」今文依彼佛答天子文也。皆悉當世前後相望，自有三世，故佛以三種三世以問天子，故知即有九世義也。若《華嚴經》更加三世說平等句，合為十句。 > Regarding the passage in the direct explanation from "Now it is said" onward, on "there are no other vehicles" and so forth: since it says that there are no other vehicles and also says "whether two or three," one should know that beyond having no others, there are also no two or three. The "other vehicle" refers to the distinct teaching vehicle in the Avataṃsaka. Having recognized the three flavors, the Deer Park can be known; it is the same as the Hinayāna compared and contrasted in the Vaipulya. Therefore, the present text merely highlights the Deer Park by comparison, hence saying: "How much less the three of the Tripiṭaka?" If one does not explain it in this way, how could one reveal the marvel of this scriptural division as differing from other sūtras? Since others do not interpret the sūtra by means of the teachings and divisions, we know that the marvelous meaning of the teachings and divisions is difficult to manifest. In "the sections on the buddhas of the three periods of time each explain the teaching and the practice," each passage says that these dharmas are all for the sake of the one buddha vehicle; this is the text on the oneness of the teaching. From "all these sentient beings" down is the text on the oneness of practice. In "then generally discusses," the end of the section on the buddhas of the three periods of time generally says: "Śāriputra! All these buddhas merely teach and transform bodhisattvas"—this is the oneness of persons. From "desiring to \[use their own\]" downward is the oneness of principle. Occurring after the three periods of time, it is named "general." In "if in the respective sections" and so forth: "sentient beings" is the oneness of persons; what is known by all-knowledge is the oneness of principle; yet, only sentient beings endowed with all-knowledge are called the oneness of practice, so these are explained separately. From "not as \[clear as\]" downward is a synthesis. Furthermore, because it is already fully complete in the text of the section on the buddhas, to avoid redundant text, among the three periods of time two are distinct and two are implicit. The mention of "nine periods of time in chapter thirteen of the Yingluo" is feared to be an error; the text is in chapter eleven. In that sūtra, "the Pure Abode Deva asked the Buddha: 'Now that there are past buddhas and buddhas of the ten directions, I do not doubt this; how are there future buddhas?' The Buddha said: 'Do you ask about the three periods of the past, the three periods of the future, or the three periods of the present?' The deva said: 'I do not ask about the past or the present, but only about the future.' The Buddha said: 'There are two causes and conditions for the existence of future buddhas: first, past buddhas enter the future period with a mind of compassion; second, future bodhisattvas attain buddhahood.'" The present text relies on the text of the Buddha's answer to the deva. Each period of time, viewed comparatively from before and after within itself, naturally contains three periods of time; hence the Buddha questioned the deva using three kinds of three periods of time, from which we know that there is the doctrine of the nine periods of time. If in the Avataṃsaka Sūtra, it further adds the phrase on equality across the three periods of time, making ten phrases in all. > — English (machine translation) (machine translation) - [Previous: 5.26](https://indike.org/pramana/in.bauddha.taisho.1719.5.26) - [Next: 5.28](https://indike.org/pramana/in.bauddha.taisho.1719.5.28) - [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.5.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.5.27](https://indike.org/pramana/in.bauddha.taisho.1719.5.27) · Pramāṇa