[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) › 9.54 # 法華文句記 9.54 法華文句記 9.54 - **Language:** Classical Chinese ### [9.54](https://indike.org/pramana/in.bauddha.taisho.1719.9.54) 次別釋者，「如實相」三字別釋境也。「二邊三諦」者，二邊對中中必三諦，三而不三名無一異，三諦如實對七辨異，故云「實」耳。實即無相遍相一切，故云「實相」。「不顛倒」者，別釋智也。具如〈方便品〉初，今不多說。境為觀中諸句所觀，但能觀觀部內尚少，故於此中其文稍廣。「無八顛倒」者，無於常無常等各四，即表中道。然常等之名名兼界外，以變易中非但獨有無常等倒，望於雙非仍有出假常等四倒，若不立雙非，義則不爾，具如《止觀》第七文。以雙樹表之，諸法即中，故無二死。倒即生因，無因必無果，故《大論》中喻如墮巖，雖未至地即名已死。「不退者」，契寂滅理入薩婆若，以從圓故因立果名。「不轉」者，必定不為凡小所轉。尚乃不為三菩薩轉，況復凡小？須約六即以論不轉，下去準知。 > Next, the specific explanation: the three words "according with true character" specifically explain the object. "The two extremes and the three truths": the two extremes contrast with the middle; the middle must possess the three truths; three yet not three is called without oneness or difference. The three truths according with reality distinguishes them in contrast to the seven \[truths\], hence it merely says "true." "True" means signless and universally characterizing all things, hence it is called "true character." "Non-inverted" specifically explains wisdom, fully as at the beginning of the "Skillful Means Chapter"; now it is not spoken of at length. The object is what is contemplated by the various phrases in contemplation, but the contemplations capable of contemplating are still few within this section, so here the text is somewhat broad. "Lacking the eight inversions" means lacking each of the four regarding permanence, impermanence, and so forth, which represents the middle way. However, the designations of permanence and so forth encompass what is beyond the triple realm, because in inconceivable transformation there is not only the inversion of impermanence and so forth; viewed from neither-both, there are still the four inversions of permanence and so forth emerging into the provisional. If one does not establish neither-both, the principle is not so, fully as in the seventh text of the Zhiguan. Represented by the twin śāla trees, all dharmas are identically the middle, so there are no two kinds of death. Inversion is the cause of rebirth; without a cause, there is definitely no effect. Therefore, in the Great Treatise, the metaphor of falling from a cliff is used: although one has not yet reached the ground, it is already called having died. "Non-retrogressing": according with the principle of quiescent extinction and entering sarvajña, because it follows the perfect \[teaching\], the effect's name is established in the cause. "Non-turning": definitely not being turned by ordinary persons or the small \[vehicle\]. If one is not even turned by the three \[types of\] bodhisattvas, how much less by ordinary persons or the small \[vehicle\]? One must discuss non-turning in terms of the six identities; what follows should be understood accordingly. > — English (machine translation) (machine translation) - [Previous: 9.53](https://indike.org/pramana/in.bauddha.taisho.1719.9.53) - [Next: 9.55](https://indike.org/pramana/in.bauddha.taisho.1719.9.55) - [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.9.54) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.9.54](https://indike.org/pramana/in.bauddha.taisho.1719.9.54) · Pramāṇa