[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) › 7.17 # 法華文句記 7.17 法華文句記 7.17 - **Language:** Classical Chinese ### [7.17](https://indike.org/pramana/in.bauddha.taisho.1719.7.17) 「本國如上」者，上以佛己界為本、餘皆屬他。「下文」下問下城舍與上國何別？「一切」下欲辯同異重釋出國，一切佛法與上佛界語異意同，城舍亦爾。斷德還須具足佛法，大悲亦從斷德而成，此二咸收一切佛法，但約取機以國望城、以城比舍，義立疎密，但由一切佛法義寬。斷德禦惡似狹，大悲對子更近，同是長者實慧所依，同是應身權智所託，起應之前機先扣此，故云「至國城」等、「止國城」等。「中止一城」等者，且以一方一類而為一子，故次合云「不為一處」，處必在人秖是同居，人類未熟且止方便不廢化儀。娑婆指彼以為餘方，若準餘方之言，應指十方國土設十界化，具如妙音。娑婆既然，他方準此，此中仍存思此同居得子便故，且語「有餘」，若云垂形六道事則不便，流轉之後豈不然耶？今機既親須從勝說。 > Regarding "the native country is as explained above": above, the Buddha's own realm was taken as the native \[country\], and all others pertained to "other \[lands\]." From "lower text" onward, it asks what difference there is between the cities and houses below and the country above. From "all" onward, wishing to distinguish sameness and difference, it explains "country" again: "all buddha-dharmas" differs in words from the "buddha-realm" above, but the meaning is the same; city and house are also like this. The virtue of severance still must be complete with buddha-dharmas, and great compassion is also accomplished from the virtue of severance; both of these encompass all buddha-dharmas. However, in terms of taking beings' capacities, looking toward the city from the country and comparing the house to the city, loose and dense \[relationships\] are conceptually established, solely because the meaning of all buddha-dharmas is broad. The virtue of severance wards off evil and seems narrow; great compassion faces the son and is closer. Both are that upon which the elder's real wisdom relies; both are that which the provisional wisdom of the nirmāṇakāya depends upon. Before giving rise to the response, the capacity first taps into this; hence it says "arrived at a state and city," "resided in a state and city," and so on. Regarding "dwelling midway in a single city": for now, taking beings of one region and one category as a single son, it next aligns \[the metaphor\] by saying "not restricted to a single place." The place must reside in persons, which is simply co-dwelling \[in the land where commoners and sages co-dwell\]. Because the human kind is not yet mature, he temporarily stops in \[the land of\] expedient means without discarding the ritual of transformation. The sahā \[world\] points to that \[realm\] as an "other region." If one accords with the statement "other regions," one should point to the lands of the ten directions and set up transformations in the ten realms, fully as in \[the chapter on\] Gadgadasvara. Since the sahā world is like this, other regions follow suit. Here, still preserving contemplation of this co-dwelling \[land\] is because it facilitates gaining the son; hence it temporarily speaks of \[the land with\] remainder. If it were said that he manifests forms in the six destinies, matters would be inconvenient; yet after transmigrating, how could it not be so? Since the present capacity is close, one must speak from the superior \[standpoint\]. > — English (machine translation) (machine translation) - [Previous: 7.16](https://indike.org/pramana/in.bauddha.taisho.1719.7.16) - [Next: 7.18](https://indike.org/pramana/in.bauddha.taisho.1719.7.18) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1719.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1719~en-mt.7.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.7.17](https://indike.org/pramana/in.bauddha.taisho.1719.7.17) · Pramāṇa