[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) › 8.43 # 法華文句記 8.43 法華文句記 8.43 - **Language:** Classical Chinese ### [8.43](https://indike.org/pramana/in.bauddha.taisho.1719.8.43) 「今依」下方是正釋，親奉聖音尚云難知，雖曰難知不出此三。「二險難」至「言惡道也」者，導師意本令度五百，以三藏人自行曠絕，三百生疲，導師立化。「一曠絕」等者，入城多是三藏二乘，且云「無人」，據理通於通教二乘，有人之言通指衍教，圓別二教非曠有人，故有依無依俱行曠路，即藏通二乘。「有一導師」至「六根淨」者，即十種六根，初住分得，即十六子初結緣時，若諸方佛今日已前或可亦在初住已上，今八方作佛唯在極果，故釋慧明云三智五眼三明十力。經云「慧」文云「智」，隨語便耳。然明慧等亦通初住真因分成，以是故知通指今昔並名導師，俱六根淨故。下釋中多種導師，並共在此。「所將人眾」等者，上立難云何不立相失驚入？今雖無其言似有其義，以所將之言其意尚寬，與所將共即入義也，故云「別譬廣頌」等。 > From “Now relying upon” onward is the correct explanation. Even when receiving the sacred voice in person, it was still said to be difficult to know; although said to be difficult to know, it does not go beyond these three. From “Two perilous and difficult” to “referring to the evil paths”: the original intent of the guide was to cause them to cross the five hundred, but because the personal practice of those of the Piṭaka teaching is desolate and isolated, and they grew exhausted at the three hundred, the guide conjured up the transformation. As for “One desolate and isolated” and so forth: those entering the citadel are mostly of the two vehicles of the Piṭaka teaching, and it tentatively says “no people”; according to principle, it extends to the two vehicles of the Shared teaching; the phrase “there are people” generally refers to the Mahāyāna teaching; the Perfect and Distinct teachings are not desolate, having people; therefore, those with reliance and those without reliance both travel the desolate path, namely the two vehicles of the Piṭaka and Shared teachings. From “There is a guide” to “purification of the six sense organs”: this refers to the ten kinds of six sense organs, partially attained at the first dwelling, namely when the sixteen princes first formed affinities. As for the buddhas of various directions, prior to today they might also have been in the first dwelling or above; today, becoming buddhas in the eight directions resides solely in the ultimate fruit. Hence, in explaining bright wisdom, it speaks of the three wisdoms, five eyes, three clarities, and ten powers. The sūtra says “wisdom (hui)” and the commentary says “wisdom (zhi),” simply following convenience of phrasing. However, bright wisdom and so forth also extend to the partial accomplishment of the true cause at the first dwelling; for this reason, we know that it refers generally to both past and present, both being called guides, because both have purified the six sense organs. In the explanation below, the multiple kinds of guides are all collectively present here. As for “the multitude of people being led” and so forth: above, an objection was raised asking why it does not establish losing one another and entering in terror; now, although there are no such words, it seems to contain this meaning, because the meaning of the words “being led” is broad; being together with those being led is precisely the meaning of entering; hence it says “the distinct parables and extensive verses,” and so forth. > — English (machine translation) (machine translation) - [Previous: 8.42](https://indike.org/pramana/in.bauddha.taisho.1719.8.42) - [Next: 8.44](https://indike.org/pramana/in.bauddha.taisho.1719.8.44) - [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.8.43) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.8.43](https://indike.org/pramana/in.bauddha.taisho.1719.8.43) · Pramāṇa