[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) › 9.220 # 法華文句記 9.220 法華文句記 9.220 - **Language:** Classical Chinese ### [9.220](https://indike.org/pramana/in.bauddha.taisho.1719.9.220) 「以諸」下明機感中，初明機相即四悉機，「欲令」下明應相以逗四機，一一悉中能所皆足，自為四別。既云「種種」故對漸頓以釋，所以《玄》文中十門解釋，一一門中具足諸教，此依圓教消經而已。「性即為人」者，先正釋，次釋疑。初正釋中凡言「為人」，所為必擬生其宿善，宿善不改今方可生，故性屬生善。次「習欲」下釋疑者，先立疑，「釋云」下釋。釋中先正釋，次舉例，三「性欲」下結同。「如因」下舉例者，如《大經》云：「善男子！一切眾生身與煩惱俱無先後，雖無先後要因煩惱而得有身，終不因身而有煩惱。」性欲亦然，雖無先後，必因習欲方乃成性。結同者，今雖性前欲後，終須欲義居先，故云「習欲成性」。世界名欲，此準禪經，具如《止觀》第一云「禪經從因故云樂欲，大論從果故云世界。」次釋行中，善生惡滅俱得名行，故於行中以分二悉，廣如《玄》文料簡行起宿善治破現惡（云云）。次釋憶想中更為四，初得名所以，明第一義而通於初，且以相似解起，對治麁惑未入真道，慧名為想，次「漸頓眾生」下，明四悉次第，由三悉故第一義來，於諸內外凡位亦得名第一義也。但想慧名須在因位，如五品前修行五悔初入隨喜，尚乃得名為第一義，況入內凡位耶？又隨喜前獲少定心，尚亦得名入第一義，況入初品？三「隨其」下明入真之緣。四「乃至」下明憶想通後至金剛心。 > Below “because of various”, in explaining the capacities and stimulus: first, the characteristics of capacities are explained, namely the capacities of the four siddhāntas; below “wishing to cause”, the characteristics of response are explained in order to meet the four capacities; within each and every siddhānta, the ability \[to respond\] and the object \[of response\] are both complete, naturally making four distinctions. Since it says “various”, it is explained in relation to the gradual and the sudden. Therefore, in the Ten Gates of Explanation in the Profound Meaning, each and every gate is complete with all the teachings; here it merely interprets the sūtra in accordance with the perfect teaching. Regarding “the nature is the worldly \[siddhānta\] for individuals”: first comes the correct explanation, and next the resolution of doubts. First, in the correct explanation: whenever speaking of “for individuals”, what is done must be intended to give rise to their past good; if past good does not change, it can only now be produced; hence nature pertains to producing good. Next, below “practicing desire”, in resolving doubts: first a doubt is raised; below “the explanation says”, it is resolved. Within the resolution, first comes the correct explanation, next the citing of an analogy, and third, below “nature and desire”, concluding their identity. Below “as because of”, citing an analogy: as the Mahāparinirvāṇa-sūtra says, “Good son! The bodies and afflictions of all sentient beings are without prior or posterior; although they are without prior or posterior, one must depend on afflictions to have a body, but one never has afflictions because of a body.” Nature and desire are also like this: although without prior or posterior, it is necessarily due to practicing desire that one then forms a nature. Concluding their identity: although nature is now before and desire after, ultimately the meaning of desire must take precedence; hence it says “practicing desire forms a nature”. The world is called desire; this follows the dhyāna sūtras, fully as stated in the first fascicle of the Great Calming and Contemplation: “The dhyāna sūtras follow the cause, hence they say wish and desire; the Mahāprajñāpāramitā-śāstra follows the result, hence it says the world.” Next, in explaining practice: good arising and evil being extinguished can both be called practice; hence within practice, two siddhāntas are distinguished, as extensively analyzed in the Profound Meaning: practice gives rise to past good and remedies and destroys present evil (and so forth). Next, in explaining recollection and thinking, it is further divided into four: first, the reason for obtaining the name, explaining the supreme truth yet extending to the beginning, temporarily taking the arising of resemblance understanding, remedying coarse afflictions before entering the true path, wisdom is called thinking; next, below “gradual and sudden sentient beings”, explaining the sequence of the four siddhāntas: due to the three siddhāntas the supreme truth arrives, and at the various internal and external ordinary stages it can also be called the supreme truth. However, the name “thinking wisdom” must be in the causal stage; just as prior to the five grades, practicing the five repentances and first entering rejoicing can still be called the supreme truth, how much more so entering the stage of internal ordinary beings? Furthermore, prior to rejoicing, obtaining a small degree of a concentrated mind can still be called entering the supreme truth, how much more so entering the initial grade? Third, below “in accordance with their”, explaining the conditions for entering truth. Fourth, below “and even”, explaining that recollection and thinking extend afterward up to the adamantine mind. > — English (machine translation) (machine translation) - [Previous: 9.219](https://indike.org/pramana/in.bauddha.taisho.1719.9.219) - [Next: 9.221](https://indike.org/pramana/in.bauddha.taisho.1719.9.221) - [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.9.220) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.9.220](https://indike.org/pramana/in.bauddha.taisho.1719.9.220) · Pramāṇa