[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) › 9.3 # 法華文句記 9.3 法華文句記 9.3 - **Language:** Classical Chinese ### [9.3](https://indike.org/pramana/in.bauddha.taisho.1719.9.3) 今古釋品皆有生起十緣五緣等，及明來意三意五意。今則不爾，但隨品文勢逐義釋之，不必一概。故至釋此品，應委騰前四品之意，謂法師下三，通以法師室衣座三，為流通之軌，故釋前三品題及以消文，咸依此三明品元意，若隨文相別生起不同文起盡耳。以〈法師品〉是流通之始，是故具列三法為軌，況流通者演布正說？故令說者依三建志，方能光顯所弘之典，令物慕仰法可弘通，冥資顯益是如來使。若不爾者，何故世尊命弘經人，量其功用堪掌任者，故使此土他土上方下方進否異轍。若己自行不長物信，如熱病者而貨冷藥，是故不可率爾傳經，故三周開顯若法若喻不逾三德，若修若性準而則之，性德不當開與不開，修德隨時轉名赴物，在今同異無非一乘。一乘者，佛性也。具如《大經》佛性三種即是祕藏。故流通之首還約此藏以之為軌，所以法師名室衣座，以於敷弘義便故也。〈寶塔品〉中若從塔說，塔踊在空，座也；處處證經，室也；眾寶莊嚴，衣也。若從釋迦，在空，座也；入塔，衣也；命弘，室也。又以三佛表於三身亦此三耳。多寶，衣也；釋迦，座也；分身，室也。若從三變所表說者，初變表破見思，座也；次變表破無知，室也；後變表破無明，衣也。故命弘者令依三法弘此妙三，若〈調達〉中身為床座，若非深達此三，安能輕生重法？故相好之身必有法、報，法身，衣也；報身，座也；應身，室也。若從因行，五波羅蜜，衣也；般若波羅蜜，座也；慈悲喜捨，室也。況師弟成道具足三身。至〈持品〉偈文，彰灼三法而弘此經。 > In ancient and modern times, commentators explaining chapters have always posited ten conditions, five conditions, and so forth for their origination, and elucidated their purpose of coming through three purposes, five purposes, and so forth. Here it is not so; one merely explains them according to the momentum of the chapter's text, following the meaning, and need not follow a single rule. Therefore, in coming to explain this chapter, one ought to comprehensively present the meaning of the preceding four chapters—namely, the three chapters from the 'Dharma Master' downward, which all take the Dharma Master's room, robe, and seat as the guidelines for transmission. Thus, both when explaining the titles of the preceding three chapters and when interpreting their text, all rely on these three to clarify the fundamental purpose of the chapters; their different points of origination and textual beginnings and endings merely follow the textual aspects. Because the 'Dharma Master Chapter' is the beginning of transmission, it completely sets forth these three dharmas as guidelines—how much more so for the transmitters who expound and disseminate the correct teaching? Therefore, preachers are made to establish their resolve relying on these three; only then can they magnify and clarify the scriptures they propagate, make living beings revere and look up to them, allow the Dharma to be widely disseminated, and invisibly assist and visibly benefit them as emissaries of the Tathāgata. If this were not so, why would the World-Honoured One charge people with propagating the sūtra by measuring their capacity and whether they could shoulder the task, causing those in this land and other lands, above and below, to take different paths regarding advancing or not? If one's own practice does not foster the faith of beings, it is like a person with a fever selling cold medicine; therefore, one cannot rashly transmit the sūtra. Thus, whether dharmas or parables, the three cycles of opening and revealing do not go beyond the three virtues; whether cultivated or innate, one measures and patterns oneself by them. Innate virtue does not admit of opening or not opening; cultivated virtue shifts names according to the times to accommodate living beings; in the present context, sameness and difference are nothing other than the One Vehicle. The One Vehicle is the buddha-nature. As fully stated in the Mahāparinirvāṇa Sūtra, the three kinds of buddha-nature are indeed the secret storehouse. Therefore, the start of transmission also turns back to this storehouse, using it as a guideline; this is why the Dharma Master is designated by the room, robe, and seat, as it serves the meaning of broad propagation. In the 'Precious Stūpa Chapter', if explained in terms of the stūpa: the stūpa welling up in mid-air is the seat; verifying the sūtra in various places is the room; its adornment with many jewels is the robe. If explained in terms of Śākyamuni: being in mid-air is the seat; entering the stūpa is the robe; charging \[the assembly\] with propagation is the room. Furthermore, using the three buddhas to manifest the three bodies is also just these three: Prabhūtaratna is the robe; Śākyamuni is the seat; the emanation bodies are the room. If explained in terms of what the three transformations manifest: the first transformation manifests destroying views and thoughts, which is the seat; the second transformation manifests destroying lack of knowledge, which is the room; the third transformation manifests destroying fundamental ignorance, which is the robe. Therefore, those charged with propagation are made to rely on the three dharmas to propagate these wondrous three. In the 'Devadatta Chapter', offering one's body as a couch—if one had not deeply penetrated these three, how could one take life lightly and value the Dharma heavily? Thus, a body endowed with the marks and signs must possess the dharma and reward \[bodies\]: the dharmakāya is the robe; the sambhogakāya is the seat; the nirmāṇakāya is the room. If considered from causal practice: the five pāramitās are the robe; the prajñāpāramitā is the seat; kindness, compassion, joy, and equanimity are the room. How much more so when teacher and disciple accomplish the Path, fully endowed with the three bodies! Coming to the verse text of the 'Upholding Chapter', it brilliantly displays the three dharmas to propagate this sūtra. > — English (machine translation) (machine translation) - [Previous: 9.2](https://indike.org/pramana/in.bauddha.taisho.1719.9.2) - [Next: 9.4](https://indike.org/pramana/in.bauddha.taisho.1719.9.4) - [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.9.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.9.3](https://indike.org/pramana/in.bauddha.taisho.1719.9.3) · Pramāṇa