[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) › 8.39 # 法華文句記 8.39 法華文句記 8.39 - **Language:** Classical Chinese ### [8.39](https://indike.org/pramana/in.bauddha.taisho.1719.8.39) 「難云」去，今文難意。《經》云「為二乘人立於化城」，故云二地，豈是度三乘而云菩薩至六地時等耶？三乘之人不盡住城，縱入城已，亦不皆至，八六四二發心方出。次「若五人」去縱難，縱有此義，如《涅槃》中二乘人必至界外方度五百者，義不盡然，故云「大經一意」耳。言「一意」者，經存教道，被鈍根者，豈可悉然耶？又經雖三文，但是一義，故云「一意」。然《大經》意令其弊遠、逼令現發，豈可一向待界外耶？「此中」下今家略解，此化城意元為此世先權後實之人。「若五人」下明此五人。若於界外經於長時皆自能進，非此中意；若法華前密進之人為自進者，亦非此中意。準今經意待廢方進，故不聞妙經自度自進者，亦失化城意，即是失今經意也。今經意者，出在外界亦須聞經，況此界耶？「有人云三界為三」等者，具如《止觀》中破。破其二乘不待開權而自顯實，名為輒行四百五百。「凡夫」等者，今家雜列過二障、滅二見，離水火、免二獄，越二邊、超自他，並至五百。「大品」下此立通義，令知非實既是通義，故合二乘共為一百，《論》文以二乘為四百故，若至法華更須開之以為五百，五百須過，具如正解中說。 > From “The objection states” onward is the meaning of the objection in the present text. The sūtra states, “For the sake of the two vehicles, \[the Tathāgata\] conjured up the transformed citadel.” Therefore it speaks of the two stages; how could it be that it is for crossing over the three vehicles and saying that when bodhisattvas reach the sixth stage, and so forth? The people of the three vehicles do not all dwell in the citadel; even after having entered the citadel, they do not all reach \[the end\]; they only emerge upon giving rise to the mind \[for bodhi\] after eight, six, four, or two \[kalpas\]. Next, from “Even if for five persons” onward, is a conceding objection. Even granting this meaning, that as in the Nirvāṇa \[Sūtra\], people of the two vehicles must reach beyond the realm before crossing the five hundred \[yojanas\], this meaning is not completely so; thus it is said, “This is merely one import of the Great Sūtra.” “One import” means that the sūtra preserves the pedagogical path for the sake of those of dull faculties; how could it be so for all? Furthermore, although the sūtra has three passages, they are merely one meaning; hence it is called “one import.” However, the intent of the Great Sūtra is to make them dread the distant and urge them to give rise \[to the aspiration\] presently; how could it strictly expect them to await \[reaching\] beyond the realm? From “Herein” onward is our school's brief explanation: the intent of this transformed citadel was originally for those people in this world who first \[cultivate\] the provisional and later \[attain\] the real. From “If the five persons” onward explains these five persons. If, after passing a long time beyond the realm, they are all able to advance by themselves, this is not the intent here; if those who secretly advanced prior to the Lotus are regarded as advancing by themselves, this too is not the intent here. According to the intent of the present sūtra, they advance only after awaiting the abolition \[of the provisional\]; hence, those who do not hear the Wondrous Sūtra and cross over or advance on their own also miss the intent of the transformed citadel—that is, they miss the intent of the present sūtra. The intent of the present sūtra is that even when emerged into the outer realm, they must also hear the sūtra, how much more so in this realm? As for “Someone says that the three realms are the three \[hundred\],” and so forth, it is fully refuted in the Zhiguan. It refutes their view that the two vehicles do not await opening the provisional to reveal the real naturally on their own, calling it rashly traversing the four hundred or five hundred. “Ordinary persons” and so forth: our school variously lists crossing the two hindrances, eradicating the two views, leaving behind water and fire, escaping the two prisons, passing beyond the two extremes, and transcending self and other, all arriving at the five hundred. From “The Pañcaviṃśati” onward establishes the shared meaning to make it known that it is not the real. Since it is the shared meaning, it combines the two vehicles together into one hundred, because the treatise text takes the two vehicles to be four hundred; if one reaches the Lotus, one must open it further to make it five hundred. The five hundred must be crossed, fully as explained in the correct explanation. > — English (machine translation) (machine translation) - [Previous: 8.38](https://indike.org/pramana/in.bauddha.taisho.1719.8.38) - [Next: 8.40](https://indike.org/pramana/in.bauddha.taisho.1719.8.40) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1719.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1719~en-mt.8.39) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.8.39](https://indike.org/pramana/in.bauddha.taisho.1719.8.39) · Pramāṇa