[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) › [法華義疏](https://indike.org/pramana/in.bauddha.taisho.1721) › 4.12 # 法華義疏 4.12 法華義疏 4.12 - **Language:** Classical Chinese ### [4.12](https://indike.org/pramana/in.bauddha.taisho.1721.4.12) 「優婆塞我慢」者，其人亦是未得謂得，但既是丈夫守志不移故言我慢。《注經》云「雖知無我而以無我為我，亦慢也」。此意謂我能解無我，故名我慢也。「優婆夷不信」者，然四眾通是不信大乘，就不信中更開三：出家二眾則有增上慢故不信；優婆塞既是丈夫，自謂雄幹決斷守志，我從來已信道理羅漢究竟，今何容改志，故稱我慢；次既是女人，更無餘義直稱不信。《注經》云「雖信非有之言，而以非有為信，是曰不信」。肇公云：「言其非有者，明其非是有，非謂是非有」，但女子遂執非有，故名不信。「如是」下，明眾數也。「不自見其過」者，夫有過而能知過，此謂智人也。今有封言之過而不自知，謂愚人也。「於戒有缺漏」者，上明無小乘究竟解而謂有解，今一句明無小乘究竟行而謂有究竟行。又上未得小乘究竟果而謂已得究竟果，又不受大，以不能防此二惡，故名於戒有缺漏。以破此戒故名為缺，而信心漏出故稱為漏。又戒是堤塘，防遮煩惱之水，戒既缺漏，煩惱便出也。「護惜其瑕疵」者，此為釋疑故來。疑云：既無行解又不自見其過，佛大慈心何不示之而令其離席？是故釋云：不自見過、護惜瑕疵，不可化也。玉內之病為瑕，喻意地無解謂有解；玉外病為疵，喻身口無行謂有行。又過去罪根深重為瑕，現在有增上慢如疵也。又內心執小不捨為瑕，外聞說大不受為疵。覆短為護，悋非為惜也。「眾中之糟糠」者，此文釋疑故來。此五千人入佛法中何所得耶？是故釋云：五千人失中道真味，但得斷常之糟耳。三乘之名如米外之糠，一乘之理如糠內之米，但得三乘之名、不知三乘之義，故云糠也。又淨眾堪用譬同酒米，罪人不堪用喻如糟糠也。「佛威德故去」者，《注經》云「風起則塵沙自飛，日出則黑白自別，此謂非遣而為遣也」。「斯人尠福德」者，上長行明有罪根，今頌顯其無福也。前偈明其執小故去，今辨其不堪受大乘。 > Regarding "laymen with egotism (māna)," these persons also claim to have attained what they have not attained, but because they are men who stubbornly adhere to their resolves without wavering, it is called egotism. The Commentary on the Sūtra says: "Although they know selflessness, they take selflessness to be a self; this is also pride." The meaning here is: "I am capable of understanding selflessness," hence it is called egotism. Regarding "laywomen who are lacking in faith," although all four assemblies generally lack faith in the Mahāyāna, within this lack of faith three types are distinguished: The two monastic assemblies do not believe because of overweening pride. The laymen, being men, consider themselves bold, decisive, and steadfast in their resolution, thinking, "I have always believed that the arhat is the ultimate truth; how could I change my mind now?"—hence it is called egotism. Next, \[the laywomen,\] being women, have no other pretext and are directly called lacking in faith. The Commentary on the Sūtra says: "Although they believe the teaching of non-existence, taking non-existence as the object of belief is called non-belief." Master Zhao said: "Saying that it is 'non-existent' illuminates that it is not existent; it does not mean that it is a 'non-existence.'" But women immediately cling to non-existence, hence it is called lacking in faith. From "Such as..." below explains the number of the assembly. Regarding "did not see their own faults": one who has faults and is able to recognize them is called a wise person. Now, having the fault of being attached to words yet not knowing it oneself is called a foolish person. Regarding "having defects and breaches in their precepts": the preceding text explained that lacking ultimate Hīnayāna understanding they claimed to have understanding; now this line explains that lacking ultimate Hīnayāna practice they claimed to have ultimate practice. Furthermore, previously they had not attained the ultimate Hīnayāna fruit yet claimed to have attained the ultimate fruit, and again they did not accept the Great \[Vehicle\]; because they were unable to guard against these two evils, it is called "having defects and breaches in their precepts." Because they break these precepts, it is called a "defect"; and because their faithful mind leaks out, it is called a "breach." Furthermore, precepts are an embankment preventing and holding back the water of afflictions; once the precepts have defects and breaches, afflictions leak out. Regarding "sheltering and cherishing their flaws": this is present in order to resolve doubts. The doubt is: "Since they have neither practice nor understanding, and also do not see their own faults, why did the Buddha out of great compassion not instruct them rather than let them leave the assembly?" Therefore it explains: not seeing their own faults and sheltering and cherishing their flaws, they could not be converted. An internal flaw in jade is called xia, which serves as a metaphor for having no understanding in the mental ground while claiming to have understanding; an external flaw in jade is called ci, which serves as a metaphor for having no practice in body and speech while claiming to have practice. Furthermore, past root offenses that are deep and grave are xia, while present overweening pride is like ci. Furthermore, internally clinging to the Hīnayāna and not relinquishing it is xia, while externally hearing the Mahāyāna and not accepting it is ci. Covering up shortcomings is "sheltering"; begrudging errors is "cherishing." Regarding "the chaff and dregs of the assembly": this text appears to resolve doubts. What did these five thousand people gain upon entering the Buddha's Dharma? Therefore it explains: the five thousand people lost the true flavor of the Middle Way, and only obtained the dregs of annihilationism and eternalism. The name of the triyāna is like the husk on the outside of the rice; the principle of the ekayāna is like the grain of rice inside the husk. Only obtaining the name of the triyāna without knowing the meaning of the triyāna is why it is called chaff. Furthermore, the pure assembly is fit for use, likened to the rice for wine; the guilty persons are unfit for use, likened to the chaff and dregs. Regarding "departed due to the Buddha's awe-inspiring virtue": the Commentary on the Sūtra says, "When the wind rises, the dust and sand fly of themselves; when the sun rises, black and white are distinguished of themselves; this is called dismissal without actively dismissing them." Regarding "These people have little merit": the preceding prose explained that they have root offenses; now the verse reveals that they lack merit. The preceding verse explained that they departed because of clinging to the Hīnayāna; now this distinguishes their inability to receive the Mahāyāna. > — English (machine translation) (machine translation) - [Previous: 4.11](https://indike.org/pramana/in.bauddha.taisho.1721.4.11) - [Next: 4.13](https://indike.org/pramana/in.bauddha.taisho.1721.4.13) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1721.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.4.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1721.4.12](https://indike.org/pramana/in.bauddha.taisho.1721.4.12) · Pramāṇa