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# 法華文句記 9.10

法華文句記 9.10

- **Language:** Classical Chinese

### [9.10](https://indike.org/pramana/in.bauddha.taisho.1719.9.10)

次廣釋中初廣事釋中因果對辨，秖是展轉釋此安樂行三，令識極地三耳。「大品」等者，且借彼經如實巧度以對小耳。彼衍門中三教皆是因果俱樂，剋體論之應須更簡，樂名既同但以偏圓而用判之。通教三乘因果俱偏，別教菩薩因偏果圓，圓教菩薩因果俱圓，故以俱樂並圓為今品名。所引《大經》菩薩猶通。「絓是」下結品文意，必用七方便簡，方應今經。

> Next, in the extensive explanation, first, in the extensive explanation of concrete matters, cause and effect are discriminated in contrast; this merely explains these three—peaceful, joyful, and practice—in succession, causing one to recognize the three of the ultimate stage. As for 'the Pañcaviṃśatisāhasrikā \[Prajñāpāramitā\]' and so on, it merely borrows that sūtra's skilful deliverance in accord with reality to contrast with the Hīnayāna. Within that Mahāyāna gate, the three teachings all have both cause and effect as blissful; examining their essence strictly, they must be further distinguished: since the name 'bliss' is identical, they are judged solely by whether they are one-sided or perfect. For the Three Vehicles of the Shared Teaching, both cause and effect are one-sided; for the bodhisattvas of the Distinct Teaching, the cause is one-sided and the effect is perfect; for the bodhisattvas of the Perfect Teaching, both cause and effect are perfect; therefore, having both cause and effect blissful and together perfect serves as the title of the present chapter. The bodhisattva cited from the Mahāparinirvāṇa Sūtra is still general. From 'All those' downward, the intention of the chapter's text is concluded: one must use the seven skillful means to sift them out before it corresponds to the present sūtra.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1719~en-mt.9.10) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1719.9.10](https://indike.org/pramana/in.bauddha.taisho.1719.9.10) · Pramāṇa
