[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) › 6.146 # 法華文句記 6.146 法華文句記 6.146 - **Language:** Classical Chinese ### [6.146](https://indike.org/pramana/in.bauddha.taisho.1719.6.146) 「我雖」下第三一行半，文又二：初一行明障除，次半行遂本心。「若人小智」下第二七行，具足四諦，初二行苦諦，次二行集諦，次一行滅諦，次半行正明道諦，次一行半明此四諦脫非究竟。於苦諦中初一句標說苦由，由小智故，但有世智唯堪說小。次一句明以集重故須明苦諦。次一句重指苦由。次一句正明說苦。「眾生心喜」去一行明稱本習，於中初二句明機，次二句明應。應中言「無異」者，如《遺教》云「實苦不可令樂」。次明集諦中，初一行正明集諦，次半行顯集諦能治，次半行明集過患。次明滅諦中，初半行明滅集功能，次半行得名，次明脫非究竟中，初半行重舉得脫，次「是人」下二句徵也。觀諦得脫為是何脫？次「但離」下，釋離界繫但明小脫。次「其實」下釋離下三偈釋者，初一行半以無上道法斥，次一行半出佛本心。明「惡數」者，今文但云說不說耳。有人分此云：先列惡因，次列惡果。惡因十四：一憍慢，二懈怠，三計我，四淺識，五著欲，六不解，七不信，八嚬蹙，九疑惑，十誹謗，十一輕善，十二憎善，十三嫉善，十四恨善。次惡果中先釋，次「舍利弗」下二行結。初又二，初明由謗墮惡，次「如斯」下明由墮惡故不得值佛。初文又三，初地獄者廣敘非時，如此分文非不一意，而無所以。次畜生中言「斷佛種」者，正當破壞緣了二因，故前文則斷一切世間佛種，此經遍開六道佛種，若謗此經義當斷也。 > From "Though I..." downward is the third \[section of\] one and a half verses, which also has two parts: the first verse explains the removal of obstacles, and the next half-verse fulfills the original intent. From "If people have minor wisdom..." downward is the second \[section of\] seven verses, which fully provides the four noble truths: the first two verses concern the truth of suffering, the next two verses the truth of accumulation, the next one verse the truth of cessation, the next half-verse directly clarifies the truth of the path, and the next one and a half verses clarify that the liberation of these four truths is not ultimate. Within the truth of suffering, the first line states the reason for teaching suffering: because of minor wisdom, they possess only mundane wisdom and are suitable only to be taught the Hinayana. The next line explains that because accumulation is heavy, one must clarify the truth of suffering. The next line again points to the reason for suffering. The next line directly clarifies the teaching of suffering. From "The minds of sentient beings rejoice..." onward, one verse clarifies conformity with their original habituations; therein, the first two lines clarify the capacity, and the next two lines clarify the response. In the response, the words "no difference" are like what the \*Yijiao\* says: "True suffering cannot be made into pleasure." Next, in clarifying the truth of accumulation, the first verse directly clarifies the truth of accumulation, the next half-verse reveals that which cures accumulation, and the next half-verse clarifies the faults of accumulation. Next, in clarifying the truth of cessation, the first half-verse clarifies the function of extinguishing accumulation, and the next half-verse obtains the name. Next, in clarifying that liberation is not ultimate, the first half-verse again raises obtaining liberation, and the next two lines from "such people" interrogate it: What kind of liberation is this liberation attained by contemplating the truths? Next, from "only being freed from...", it explains that being freed from the bonds of the realms only clarifies minor liberation. Next, from "in truth...", the three verses below that explain leaving are explained: the first one and a half verses reprove with the dharma of the unsurpassed path, and the next one and a half verses bring forth the Buddha's original intent. In clarifying the "number of evils," the present text merely speaks of preaching and not preaching. Someone divides this by saying: first listing the evil causes, and next listing the evil fruits. There are fourteen evil causes: first, arrogance; second, indolence; third, positing a self; fourth, shallow understanding; fifth, attachment to desires; sixth, lack of comprehension; seventh, lack of faith; eighth, scowling; ninth, doubt and perplexity; tenth, slander; eleventh, disparaging the good; twelfth, hating the good; thirteenth, envying the good; fourteenth, resenting the good. Next, among the evil fruits, it first explains them, and next, from "Śāriputra" downward, two verses conclude. The first part also has two: first, it clarifies falling into evil due to slander; next, from "like this" downward, it clarifies that due to falling into evil, one cannot meet a buddha. The first passage also has three: first, regarding the hells, extensively recounting improper times—to divide the text in this way is not without a certain coherence, yet lacks a proper basis. Next, in \[the section on\] animals, the phrase "severing the buddha-seed" precisely corresponds to destroying the two causes of conditional and revelatory \[buddha-nature\]; thus the previous text severed the buddha-seed of all worldlings, whereas this sūtra universally opens the buddha-seed of the six destinies: if one slanders this sūtra, it is functionally severed. > — English (machine translation) (machine translation) - [Previous: 6.145](https://indike.org/pramana/in.bauddha.taisho.1719.6.145) - [Next: 6.147](https://indike.org/pramana/in.bauddha.taisho.1719.6.147) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1719.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1719~en-mt.6.146) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.6.146](https://indike.org/pramana/in.bauddha.taisho.1719.6.146) · Pramāṇa