[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) › [法華玄論](https://indike.org/pramana/in.bauddha.taisho.1720) › 2.46 # 法華玄論 2.46 法華玄論 2.46 - **Language:** Classical Chinese ### [2.46](https://indike.org/pramana/in.bauddha.taisho.1720.2.46) 答：此是愚人問也。領是《淨名》所說，皆是《淨名》經宗，云何言非正宗耶？故肇師云：「始自淨土、終訖供養，其文雖殊，不思議一也。」又既非經宗，即與宗相害，云何說耶？又《淨名》有二處四會。二處者，一菴薗處、二方丈處。四會者，〈佛國品〉菴薗初會、〈方便品〉方丈初會、〈問疾〉以去方丈重會、〈菩薩行品〉以去菴薗重會。若爾，〈方便品〉是室內說之，云何言非經正宗耶？又若《淨名經》序與正說相違，則餘一切經悉應然也。又子夏之序《詩》、元凱之序傳，皆應乖正經也。次引《法華》文證三說三領解以明之。〈方便品〉明一種說。一廣辨教之權實、二略明身之本迹。如云「唯有一乘法」謂實教也，「方便說三乘」謂權教也。「我始坐道場」謂迹身也，「從久遠劫來」讚示涅槃法謂本身也。身子還領二事：初文領解教之權實，次云「如今者世尊從生及出家得道轉法輪，亦以方便說」，此領身本迹也。既言從生出家是方便迹身者，則不生不滅為實身也。既以生滅為迹身，迹身是無常，無生滅為本身，本身則常，斯一說一領也。次〈譬喻品〉明三車為權教、一車為實教。如來已離因果諸患具一切德，謂法身也。而生三界朽故火宅，謂迹身也。又云「是時長者在門外立」謂法身也。「驚入火宅」謂迹身也。迹身在三界八相成道，故有生滅。本身出三界外，故是無生滅也。〈信解品〉還領二事：一使謂實教也、二使謂權教也。「長者嚴飾」謂本身也，「脫珍御服著弊垢衣」垂迹身也。 > Answer: This is a fool’s question. All that is comprehended and spoken by Vimalakīrti constitutes the main teaching of the Vimalakīrtinirdeśa; how can one say it is not the main teaching? Thus Master Sengzhao said: “From the pure land at the beginning to the offering at the end, though the words differ, their inconceivability is one.” Furthermore, if it were not the main teaching of the sūtra, it would contradict the main teaching; how could it be spoken? Moreover, the Vimalakīrtinirdeśa has two locations and four assemblies. The two locations are: first, the Āmrapālī grove; second, the ten-foot-square room. The four assemblies are: the “Buddha Land Chapter” as the initial assembly in the Āmrapālī grove; the “Skillful Means Chapter” as the initial assembly in the ten-foot-square room; from “Inquiring after Illness” onward as the repeated assembly in the ten-foot-square room; from the “Bodhisattva Practice Chapter” onward as the repeated assembly in the Āmrapālī grove. If so, the “Skillful Means Chapter” was spoken inside the room; how can one say it is not the main teaching of the sūtra? Furthermore, if the prologue of the Vimalakīrtinirdeśa contradicted the main teaching, then all other sūtras should be the same. Moreover, Zixia’s Preface to the Classic of Poetry and Yuankai’s Preface to the Zuo Commentary would both have to violate their primary classics. Next, we cite the text of the Lotus Sūtra to prove this by explaining three teachings and three comprehensions. The “Skillful Means Chapter” clarifies one kind of teaching: first, it extensively discerns the provisional and real of the doctrine; second, it briefly clarifies the root and trace of the body. As it says, “There is only the Dharma of the one vehicle,” which refers to the real teaching; “Provisionally expounding the three vehicles,” which refers to the provisional teaching. “When I first sat at the place of awakening,” which refers to the trace body; “Since kalpas long past,” praising and demonstrating the Dharma of nirvāṇa, which refers to the root body. Śāriputra in turn comprehends these two matters: the initial passage comprehends the provisional and real of the doctrine; next it says, “Just as the World-Honoured One now, from birth and leaving home to attaining the Way and turning the wheel of the Dharma, also speaks by skillful means,” which comprehends the root and trace of the body. Since it states that birth and leaving home are the provisional trace body, being unborn and unceasing is the real body. Since taking arising and cessation as the trace body makes the trace body impermanent, taking non-arising and non-cessation as the root body makes the root body permanent: this is one teaching and one comprehension. Next, the “Parable Chapter” clarifies that the three carriages are the provisional teaching and the one carriage is the real teaching. The Tathāgata having already transcended all afflictions of cause and fruit and possessing all virtues refers to the dharmakāya. Yet being born in the decayed burning house of the three realms refers to the trace body. Furthermore, it says: “At that time the elder stood outside the gate,” which refers to the dharmakāya. “Alarmed, he entered the burning house,” which refers to the trace body. The trace body manifests the eight phases of attaining the Way within the three realms, and therefore has arising and cessation. The root body transcends outside the three realms, and therefore is without arising and cessation. The “Faith and Understanding Chapter” also comprehends two matters: the first messenger refers to the real teaching; the second messenger refers to the provisional teaching. “The elder adorned and dignified” refers to the root body; “Taking off his precious attire and putting on coarse, dirty garments” refers to manifesting the trace body. > — English (machine translation) (machine translation) - [Previous: 2.45](https://indike.org/pramana/in.bauddha.taisho.1720.2.45) - [Next: 2.47](https://indike.org/pramana/in.bauddha.taisho.1720.2.47) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1720.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1720~en-mt.2.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1720.2.46](https://indike.org/pramana/in.bauddha.taisho.1720.2.46) · Pramāṇa