[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) › 8.217 # 法華義疏 8.217 法華義疏 8.217 - **Language:** Classical Chinese ### [8.217](https://indike.org/pramana/in.bauddha.taisho.1721.8.217) 此品大意正欲明過去世作十六沙彌為汝說大乘經，但中途忘大是故取小，今還欲令汝捨小悟大故說《法華》，但此義不可直明，必須具陳宿世緣由之事，宜開二別：初、一長行一偈，略述過去結緣時節長遠；次、一長行一偈，廣明過去世結緣之事。就前又二：初長行，次偈頌。長行為五：第一、明結緣時節。「爾時有佛」下，明結緣之佛。「其國名好成」下，明結緣之處。「劫名大相」下，明結緣劫名字。「諸比丘」下，第五、明結緣時節久遠。所以明時節久遠者，欲示諸聲聞薄福鈍根，昔本學大乘，經爾所時乃至于今由住小果，一何可傷。二、欲明生死長遠，令諸眾生深起怖畏、堅固道心，令不退轉。三、欲歎如來能知久遠猶如今日，令二乘人自鄙淺劣欣樂佛智。四者、欲示《法華》是古佛道法，小乘聞說不應驚疑。就此文內又開五句：一者、法說。「譬如」下，第二、舉譬以問比丘。「不也世尊」下，第三、比丘奉答。「諸比丘」下，第四、正明過去長遠。「我以如來知見」下，第五、稱歎佛智。《地持論》明佛有三智：初、第一義清淨智，謂斷惑空智也。二、一切智，知有法也。略知四法：一者、知一切時，謂三世也。二、知一切界，謂世界及眾生界。三、知一切事，謂有為無為事也。四、知一切種、謂世出世因果種別也。三、無礙智，亦是有智也，於上四法欲知則知而無有礙。今云如來知見者，即是後二智也。又亦具三智，所以知然，歎佛觀於久遠猶若今日，此近遠不二，故《華嚴》云「一念無量劫，無量劫一念，無來無積聚，而現諸劫事」也。 > The main purport of this chapter is precisely intended to explain: In past lifetimes, as sixteen novice monks, we expounded the Mahāyāna sūtras for you, but midway you forgot the Great and therefore grasped the Small; now wishing again to cause you to abandon the Small and awaken to the Great, he therefore expounds the \*Lotus Sūtra\*. However, this meaning cannot be stated directly; the matters of past causes and conditions must be fully set forth. It should be divided into two sections: first, one prose section and one verse section, briefly setting forth the great length of the period when conditions were formed in the past; next, one prose section and one verse section, extensively explaining the events of forming conditions in past lifetimes. Regarding the former, there are again two parts: first the prose, next the verses. The prose consists of five parts: First, explaining the period of forming conditions. From "At that time there was a Buddha" onward, it explains the Buddha with whom conditions were formed. From "His land was named Well-Adorned" onward, it explains the place where conditions were formed. From "The kalpa was named Great Sign" onward, it explains the name of the kalpa in which conditions were formed. From "Monks" onward, fifth, it explains the long duration of the period of forming conditions. The reason for explaining the long duration of the period is, first, to show that the śrāvakas had meager merit and dull faculties: having originally practiced the Mahāyāna in the past, after undergoing so much time down to the present they still abide in the minor fruit—how lamentable! Second, it is intended to clarify the great length of saṃsāra, causing all sentient beings to generate profound dread, solidify their aspiration for the path, and not regress. Third, it is intended to praise the Tathāgata for being able to know the distant past just like today, causing people of the two vehicles to despise their own shallowness and inferiority and delight in the Buddha's wisdom. Fourth, it is intended to show that the \*Lotus Sūtra\* is the path and Dharma of ancient Buddhas, so that when the Hīnayāna hears it expounded they should not be alarmed or doubtful. Within this text, five clauses are further opened: First, the Dharma exposition. From "Suppose, for example" onward, second, adducing a parable to question the monks. From "No, World-Honoured One" onward, third, the monks respectfully reply. From "Monks" onward, fourth, directly explaining the vastness of the past. From "By the Tathāgata's knowledge and vision, I" onward, fifth, praising the Buddha's wisdom. The \*Bodhisattvabhūmi\* explains that the Buddha possesses three wisdoms: First, the pure wisdom of the ultimate truth, which refers to the wisdom of emptiness that cuts off defilements. Second, all-knowledge, which knows existent phenomena. It briefly knows four phenomena: first, knowing all times, namely the three periods; second, knowing all realms, namely the world realms and realms of sentient beings; third, knowing all matters, namely conditioned and unconditioned matters; fourth, knowing all varieties, namely the differences among mundane and supramundane causes and fruits. Third, unobstructed wisdom, which is also wisdom of existence, knowing whichever of the above four phenomena one wishes to know without any obstruction. What is now spoken of as the "Tathāgata's knowledge and vision" is precisely these latter two wisdoms. Moreover, it also possesses all three wisdoms. How is this known? Praising the Buddha for viewing the distant past just like today: this is the non-duality of near and far. Therefore the \*Avataṃsaka Sūtra\* says: "A single thought is immeasurable kalpas, / Immeasurable kalpas are a single thought; / Without coming and without accumulation, / Yet manifesting the events of all kalpas." > — English (machine translation) (machine translation) - [Previous: 8.216](https://indike.org/pramana/in.bauddha.taisho.1721.8.216) - [Next: 8.218](https://indike.org/pramana/in.bauddha.taisho.1721.8.218) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1721.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.8.217) — English, machine translation ## Linked texts (1) - [法華玄論](https://indike.org/pramana/in.bauddha.taisho.1720.9.174) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1721.8.217](https://indike.org/pramana/in.bauddha.taisho.1721.8.217) · Pramāṇa