[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) › 9.12 # 法華文句記 9.12 法華文句記 9.12 - **Language:** Classical Chinese ### [9.12](https://indike.org/pramana/in.bauddha.taisho.1719.9.12) 三料簡中先問，次答文意者，雖復旁正兩處互有，今且分折攝以對二悉，然彼此皆四則有無無疑。「一子地」者，《大經》云「聖行住三地，戒聖行住堪忍地，定聖行住不動地，慧聖行住無所畏地，梵行成住二地，慈悲喜成住一子地，捨成住空平等地。」今且引慈悲一子而反質，持弓執箭未是通途故，云何曾無攝受？五地同在初歡喜地，此地無種不為，普現色身隨宜益物，故折攝兩門收一切教，或出或沒不應偏難。今云同者，同味同理同因同果。「廣法門」至「不記也」者，準望前解。又應更以種種三法通釋此文，具如十種三法，準例可知。若以此義為四悉者，三法異即世界，解脫即為人，般若即對治，法身第一義，二釋並云皆四悉故。 > Third, in the critical determinations, there is first a question, and next the answer's textual meaning: although secondary and primary are mutually present in both places, now we temporarily divide subduing and gathering to match the two siddhāntas; yet both have four, so their presence or absence is beyond doubt. As for 'the stage of the single child', the Mahāparinirvāṇa Sūtra says: 'Holy practice abides in three stages: the holy practice of precepts abides in the stage of patience; the holy practice of concentration abides in the unmoving stage; the holy practice of wisdom abides in the stage of fearlessness. Pure practice accomplished abides in two stages: kindness, compassion, and joy accomplished abide in the stage of the single child; equanimity accomplished abides in the stage of empty equality.' Here we provisionally cite the single child of kindness and compassion to counter-question: holding bow and grasping arrow is not the common path, so how could there never be gathering and embracing? The five stages are together in the initial stage of joy; this stage leaves nothing undone, universally manifesting physical forms to benefit living beings as appropriate; therefore the two gates of subduing and gathering encompass all teachings; whether they emerge or submerge, one should not raise one-sided objections. Now in saying they are the same, it means the same flavor, the same principle, the same cause, and the same effect. From 'Extensive dharma gates' to 'not recording' should be understood by analogy with the previous explanation. Furthermore, one should also explain this text universally through various three dharmas; fully like the ten kinds of three dharmas, it can be known by following the paradigm. If one takes this meaning as the four siddhāntas: the difference of the three dharmas is the worldly; vimokṣa is for the individual; prajñā is remedial; and dharmakāya is the primary truth, because both explanations state that all are the four siddhāntas. > — English (machine translation) (machine translation) - [Previous: 9.11](https://indike.org/pramana/in.bauddha.taisho.1719.9.11) - [Next: 9.13](https://indike.org/pramana/in.bauddha.taisho.1719.9.13) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1719.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1719~en-mt.9.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.9.12](https://indike.org/pramana/in.bauddha.taisho.1719.9.12) · Pramāṇa