[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) › 5.2 # 法華文句記 5.2 法華文句記 5.2 - **Language:** Classical Chinese ### [5.2](https://indike.org/pramana/in.bauddha.taisho.1719.5.2) 「法華論云」去，引《論》釋也。《論》有三文：初約三乘，意令二乘與菩薩乘同得同有。於中先引《論》，次「論言」下解釋論意。云「次第」者，與令解釋次第不違，準《論》文意，初以無上為開。《論》文又云：「佛知見者，如來能證，如實知彼義故。」經文既云「為令眾生」，若唯佛證，何以乃云為令眾生，故非今釋義不可通。第二句示同有無上。初《論》文但云「二乘與佛法身同等」，故此釋中言三乘者，不獨菩薩，故以菩薩合二乘釋，即是三乘法身同佛。第三句者令知無上，即是悟也。第四句者證無上故，名為不退。證秖是得，即入初住。《論》意以前三句共令得入初住位也。初開者指所知見為無上，次示此境同有，次令悟同有，次令入此境故云不退。既先約二乘與菩薩同證，故知經意先在二乘，是故《論》文不簡定性，況《論》云「未熟即當熟」也。當非不故，不得云無。 > From 'The Treatise on the Lotus Sūtra says' onward, it cites the treatise to explain. The treatise has three texts: first, regarding the three vehicles, the intent is to cause the two vehicles and the bodhisattva vehicle to obtain and possess together. Within this, it first cites the treatise, and next, below 'the treatise says,' explains the treatise's intent. When it says 'in sequence,' this does not conflict with the sequential explanation of 'causing.' According to the intent of the treatise's text, it first takes the unexcelled as 'opening.' The treatise's text also says: 'The buddha's knowledge and vision means that the Tathāgata can realize it because he knows those meanings as they truly are.' Since the sūtra text says 'in order to cause sentient beings,' if only the buddha realizes it, why does it then say 'in order to cause sentient beings'? Therefore, this is not the present interpretation, and the meaning cannot stand. The second phrase reveals that they possess the unexcelled together. The earlier treatise text merely said, 'The two vehicles and the buddha's dharmakāya are equal.' Therefore, when speaking of the three vehicles in this explanation, it does not mean bodhisattvas alone; hence, by combining bodhisattvas and the two vehicles to explain, this means the three vehicles' dharmakāya is equal to the buddha's. The third phrase causes them to know the unexcelled, which is 'awakening.' The fourth phrase is because they realize the unexcelled, termed 'non-retrogression.' Realization is simply attainment, which is entering the first abode. The treatise's intent is that the first three phrases together cause them to attain entry into the stage of the first abode. First, 'opening' points to what is known and seen as the unexcelled; next, it reveals that this realm is possessed together; next, it causes them to awaken to possessing it together; next, it causes them to enter this realm, hence it says 'non-retrogression.' Since it first takes the two vehicles as realizing together with the bodhisattvas, one knows the sūtra's intent primarily resides with the two vehicles; therefore, the treatise text does not exclude those of fixed nature, let alone when the treatise says 'those not yet ripened will indeed be ripened.' Since 'will indeed' is not 'will not,' one cannot say they do not exist. > — English (machine translation) (machine translation) - [Previous: 5.1](https://indike.org/pramana/in.bauddha.taisho.1719.5.1) - [Next: 5.3](https://indike.org/pramana/in.bauddha.taisho.1719.5.3) - [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.5.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.5.2](https://indike.org/pramana/in.bauddha.taisho.1719.5.2) · Pramāṇa