[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) › 5.19 # 法華玄論 5.19 法華玄論 5.19 - **Language:** Classical Chinese ### [5.19](https://indike.org/pramana/in.bauddha.taisho.1720.5.19) 答：〈方便品〉初具詳方便得失，事現彼文。今當說門義。此經始終略有十五門，〈方便品〉有二門。〈譬喻品〉有六門。〈信解品〉有三門。〈化城品〉有二門。〈法師品〉有一門。〈普門品〉有一門。合十五門也。〈方便品〉二門者，第一云「其智慧門難解難入」，故權智為實智門也。生法師云：「言教為門」，言教為門者說實智，言教即是實智門也。《法華論》如生公釋。次云「以種種法門宣示於佛道」，此用大乘教為門也。〈譬喻品〉六門者：一云「其家廣大唯有一門」，還以大乘教為門也。二云「於此所燒之門安穩得出」者，此約三界限域為門，如詺家為門也。三者云「唯有一門而復狹小」，還以大乘教為門也。四者「如是三車今在門外」，還以三界為門也。五云「以佛教門出三界苦」，此用小乘教為門。六云「爾時長者在門外立」，依大乘義，此即是用二死之限域為門。小乘義明佛出一切煩惱外，故三界正使及習氣無知，三藏佛皆斷已盡，故在門外立也。又〈信解品〉三門者，一云「遇到父舍住立門側」，此以大乘理教為門。二云「猶在門外止宿草菴」，亦通大乘理教為門。三云「爾時長者於其門內」，亦通以大乘理教為門也。〈化城品〉二門者，一梵王請佛願開甘露門，通大小教為門也。二云「重門高樓閣」，用小乘三空之解為門也。〈法師品〉一門者，即是開方便門示真實相，文中已辨。〈普門品〉為一門者，以大乘為門也。此門有二種：一神通普、二說法普。此之二輪皆是菩薩虛通無礙，故名為門。又此二普令眾生悟入，故名為門。 > Answer: At the beginning of the "Skillful Means Chapter", the advantages and disadvantages of skillful means are detailed; the matter is evident in that text. Now we shall explain the meaning of "gate" (gateways). In this sūtra, from beginning to end, there are briefly fifteen gates: the "Skillful Means Chapter" has two gates; the "Parable Chapter" has six gates; the "Belief and Understanding Chapter" has three gates; the "Conjured City Chapter" has two gates; the "Dharma Master Chapter" has one gate; and the "Universal Gate Chapter" has one gate. Together, these make fifteen gates. As for the two gates in the "Skillful Means Chapter": first, it says, "The gate of their wisdom is difficult to understand and difficult to enter"; thus provisional wisdom is the gate to real wisdom. Dharma Master \[Dao\]sheng says: "The spoken teaching is the gate." For the spoken teaching to be the gate means that it explains real wisdom, so the spoken teaching is indeed the gate to real wisdom. The \*Saddharmapuṇḍarīkopadeśa\* interprets it as Master Sheng does. Next, it says, "Expounding the Buddha-path through various Dharma gates"; this takes the Mahāyāna teaching as the gate. As for the six gates in the "Parable Chapter": first, it says, "That house is vast and wide, with only one gate"; this again takes the Mahāyāna teaching as the gate. Second, it says, "Emerging safely from this burning gate"; this considers the bounded realm of the three realms as the gate, just as calling the house itself the gate. Third, it says, "There is only one gate, and it is narrow and small"; this again takes the Mahāyāna teaching as the gate. Fourth, it says, "Such three carriages are now outside the gate"; this again takes the three realms as the gate. Fifth, it says, "Through the gate of the Buddha's teaching, escaping the suffering of the three realms"; this uses the Hīnayāna teaching as the gate. Sixth, it says, "At that time the elder stood outside the gate"; according to the Mahāyāna meaning, this takes the boundary of the two kinds of death as the gate. The Hīnayāna meaning explains that the Buddha has gone beyond all afflictions, and thus the active defilements and latent impressions of ignorance of the three realms have all been severed and exhausted by the Buddha of the Tripiṭaka \[teachings\], which is why he stands outside the gate. Furthermore, as for the three gates in the "Belief and Understanding Chapter": first, it says, "Arriving at his father's house, he stopped and stood beside the gate"; this takes the Mahāyāna principle and teaching as the gate. Second, it says, "Still outside the gate, dwelling in a grass hut"; this also broadly takes the Mahāyāna principle and teaching as the gate. Third, it says, "At that time the elder was inside his gate"; this also broadly takes the Mahāyāna principle and teaching as the gate. As for the two gates in the "Conjured City Chapter": first, the Brahmā king requests the Buddha, praying that he open the gate of nectar (amṛta); this broadly takes the Mahāyāna and Hīnayāna teachings as the gate. Second, it says, "Layered gates and high towers"; this uses the Hīnayāna understanding of the three emptinesses as the gate. As for the one gate in the "Dharma Master Chapter", it is indeed "opening the gate of skillful means and demonstrating the true mark", as has already been distinguished in the text. As for the "Universal Gate Chapter" being one gate, it takes the Mahāyāna as the gate. This gate has two kinds: first, universality of supernatural powers; second, universality of preaching the Dharma. Both of these two wheels are the bodhisattva's unobstructed emptiness and openness; hence they are called "gates". Furthermore, both of these universal \[functions\] cause sentient beings to awaken and enter; hence they are called "gates". > — English (machine translation) (machine translation) - [Previous: 5.18](https://indike.org/pramana/in.bauddha.taisho.1720.5.18) - [Next: 5.20](https://indike.org/pramana/in.bauddha.taisho.1720.5.20) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1720.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1720~en-mt.5.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1720.5.19](https://indike.org/pramana/in.bauddha.taisho.1720.5.19) · Pramāṇa