[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) › 9.85 # 法華文句記 9.85 法華文句記 9.85 - **Language:** Classical Chinese ### [9.85](https://indike.org/pramana/in.bauddha.taisho.1719.9.85) 第五「隨功」者，始自七賢終至羅漢，並有定慧分故。「城即涅槃」者，即第四果也。「得有漏」者，賢位法也。六合譬中次第合六，初合初，「而諸」下合第二，「如來」下合第三，「其有」下合第四，「於四」下合第五，「而不」下合第六。合與珠中《經》云「見賢聖」等者，《大集》云：「知苦壞陰魔，斷集離煩惱魔，證滅離死魔，修道壞天子魔。」今不云天子魔者，以小乘多斷三魔、未壞天子魔故，然有壞義。《經》云「有大」等者，如來見此小乘賢聖已除界內因果，名「與陰戰」，至般若後名「大功勳」，故三毒等且在小中。爾後時長通云「歡喜」。煩惱障中初又三，即貪等三毒，次十六行云「一切」者，準下釋一切，始自十信終至妙覺，故知三惑但在欲界麁三毒耳，以十信具除三界惑故，下去猶有見思等三，故云一切，以一切言通收三惑俱轉故也。安樂既是如來之行，故弘經者預表果成，故知弘功其力不小。 > The fifth, "according to merit": beginning from the seven worthy ones and ending at the arhat, all possess portions of concentration and wisdom. "The city is nirvāṇa": this is the fourth fruit. "Attaining the contaminated": this is the dharma of the stages of the worthy ones. In the sixfold correspondence of the parable, they correspond to the six in sequence: the first corresponds to the first; below "and the various" corresponds to the second; below "the Tathāgata" corresponds to the third; below "those who have" corresponds to the fourth; below "among the four" corresponds to the fifth; and below "and not" corresponds to the sixth. In matching the bestowal of the jewel, the sūtra states "seeing the worthy and noble" and so forth. The Mahāsaṃnipāta states: "Knowing suffering destroys the māra of the skandhas; cutting off the origin departs from the māra of defilements; realizing cessation departs from the māra of death; cultivating the path destroys the māra of the heavenly son." The present text does not mention the māra of the heavenly son because the Hīnayāna mostly severs the three māras and has not destroyed the māra of the heavenly son; nevertheless, there is an implicit meaning of destruction. The sūtra states "having great..." and so forth: when the Tathāgata sees these Hīnayāna worthy and noble ones have already eliminated cause and effect within the realm, it is called "battling the skandhas"; reaching after prajñā, it is called "great meritorious achievement." Therefore the three poisons and so forth are temporarily within the small. After that, time is long, and it is comprehensively called "rejoicing." Within the obstacle of defilements, first there are three, namely the three poisons of greed and so forth; the next sixteen lines say "all." Corresponding to the explanation of "all" below, beginning from the ten faiths and ending at wondrous enlightenment, we know the three delusions are merely the coarse three poisons in the desire realm, because the ten faiths completely eliminate the defilements of the three realms. Below there are still the three of views and thoughts and so forth, hence it says "all," because the word "all" comprehensively embraces the transformation of all three delusions. Since peaceful practice is the practice of the Tathāgata, those who propagate the sūtra foreshadow the completion of the fruition; hence we know the power of the merit of propagation is not small. > — English (machine translation) (machine translation) - [Previous: 9.84](https://indike.org/pramana/in.bauddha.taisho.1719.9.84) - [Next: 9.86](https://indike.org/pramana/in.bauddha.taisho.1719.9.86) - [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.9.85) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.9.85](https://indike.org/pramana/in.bauddha.taisho.1719.9.85) · Pramāṇa