[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) › 7.29 # 法華文句記 7.29 法華文句記 7.29 - **Language:** Classical Chinese ### [7.29](https://indike.org/pramana/in.bauddha.taisho.1719.7.29) 次「無量」去約二諦說，二三開合具如《玄》文，第四還用向之三二自利化他，故知此皆聖位自他義含意富，故須眾釋。此是觀諦復唯在實，對權義立有何不可？但以二對不二，二已攝權故不勞也。「行於非道」者，理通三土，法性之外皆名非道，從法性出益三土生，功歸於佛故云「歸己」。此但功歸法性佛道。「商估」等者，應作「賈」字，謂居賣曰賈，通物曰商，若作「價」字非文正意。非但佛自化物無邊，亦令菩薩化境周遍，菩薩化利猶資佛本，往來諸國具如諸經，十方菩薩來往受益，《華嚴》、《大集》即其例也。 > Next, from "immeasurable" onward, it speaks in terms of the two truths; the opening and combining of two and three are fully as in the text of the \*Xuán\[yì\]\*. The fourth still uses the preceding three and two for self-benefit and transforming others. Therefore, know that these are all sages' stages, containing both self and other with rich meanings, which is why numerous explanations are needed. This is contemplation of the truths and is furthermore solely in the real; what could be improper about establishing it in contrast to the provisional? It is only that by contrasting two with non-dual, the two already subsumes the provisional, so it is unnecessary. Regarding "walking on non-paths": in principle this pervades the three lands; outside the dharma-nature, all are called non-paths. Emerging from the dharma-nature benefits beings of the three lands, and the merit returns to the Buddha, hence it says "returns to oneself." This simply means the merit returns to the buddha-path of dharma-nature. Regarding "merchants and traders": it should be written with the character \*gǔ\* (賈), meaning that one who resides and sells is called \*gǔ\*, while one who transports goods is called \*shāng\*; if written with the character \*jià\* (價, price), it is not the correct meaning of the text. Not only does the Buddha himself transform beings boundlessly, but he also causes bodhisattvas to make their realm of transformation all-pervasive. Bodhisattvas' transformation and benefit still rely on the Buddha's origin; their coming and going among various lands is fully as in the various sūtras—bodhisattvas of the ten directions coming and going to receive benefit, the \*Avataṃsaka\* and \*Mahāsaṃnipāta\* being examples of this. > — English (machine translation) (machine translation) - [Previous: 7.28](https://indike.org/pramana/in.bauddha.taisho.1719.7.28) - [Next: 7.30](https://indike.org/pramana/in.bauddha.taisho.1719.7.30) - [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.7.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.7.29](https://indike.org/pramana/in.bauddha.taisho.1719.7.29) · Pramāṇa