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# 法華義疏 8.220

法華義疏 8.220

- **Language:** Classical Chinese

### [8.220](https://indike.org/pramana/in.bauddha.taisho.1721.8.220)

就初又二：第一、明結緣之由；第二、正明結緣。二文各二。結緣之由二者，一、結緣遠緣由；二、結緣近緣由。正結緣中亦二者：初、明一世結緣；二、辨世世相值。結緣遠緣由中開之為四：一、明大通智勝成佛；第二、十六王子請轉法輪；第三、成佛竟現瑞相；第四、十方梵天雲集供養勸請。四段次第者，初緣熟故成道，以成道故近眾雲集請說法，近眾雖來遠眾未集故現瑞召之，有緣同見故遠眾皆集供養勸請。雖有四章，不出二事：第一、第三明能化事，第二、第四辨所化事。就此四章各開三別，合十二章經。初門三者：第一、明十劫坐道場未成正覺，第二、諸天供養，第三、過十劫乃成佛也。初文明佛壽五百四十萬億那由他劫者，凡有三義：一者、成上過去長遠，佛壽已如此之長，況滅度後經爾所劫也。二者、將明十劫坐道場及後入定八萬四千劫，故前須明佛壽長遠也。三者、三周說法明乘權乘實將竟，欲遠開壽量之義，故明古佛壽遠也，使後開釋迦壽遠不生驚疑。

> Regarding the first, there are again two parts: first, explaining the origin of forming conditions; second, directly explaining the formation of conditions. Each of these two texts has two parts. As for the two parts of the origin of forming conditions: first, the distant origin of forming conditions; second, the proximate origin of forming conditions. In directly explaining the formation of conditions there are also two parts: first, explaining the formation of conditions in one lifetime; second, distinguishing their encountering each other lifetime after lifetime. Within the distant origin of forming conditions, it is divided into four: first, explaining the attainment of Buddhahood by Mahābhijñājñānābhibhū; second, the sixteen princes requesting the turning of the wheel of the Dharma; third, the manifestation of auspicious signs after attaining Buddhahood; fourth, the Brahmā kings of the ten directions gathering like clouds to make offerings and make requests. As for the sequence of the four sections: first, because conditions were ripe, he attained the path; because he attained the path, the nearby assembly gathered like clouds to request the expounding of the Dharma; although the nearby assembly had arrived, the distant assembly had not yet gathered, so he manifested auspicious signs to summon them; having conditions in common, they saw them together, and thus the distant assembly all gathered to make offerings and make requests. Although there are four sections, they do not go beyond two matters: the first and third explain matters regarding the one who transforms; the second and fourth explain matters regarding those who are transformed. Regarding these four sections, each is divided into three distinct points, making twelve sections of the sūtra in total. The three points of the first heading are: first, explaining sitting at the site of enlightenment for ten kalpas without having attained correct awakening; second, the offerings of the gods; third, passing ten kalpas and then attaining Buddhahood. The first text's explaining that the Buddha's lifespan was five million four hundred thousand koṭis of nayutas of kalpas has three meanings in all: First, to complete the explanation above of the great length of the past: if the Buddha's lifespan was already so long, how much more so the kalpas passed after his parinirvāṇa! Second, as it is about to explain sitting at the site of enlightenment for ten kalpas and later entering meditative absorption for eighty-four thousand kalpas, one must beforehand explain the great length of the Buddha's lifespan. Third, since the expounding of the Dharma in three cycles to explain the provisional and real vehicles is nearing completion, and he wishes to distantly open up the meaning of the Tathāgata's lifespan, he therefore explains the great lifespan of the ancient Buddha, so that when Śākyamuni's great lifespan is opened up later, no alarm or doubt will arise.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.8.220) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1721.8.220](https://indike.org/pramana/in.bauddha.taisho.1721.8.220) · Pramāṇa
