[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) › [法華論疏](https://indike.org/pramana/in.bauddha.taisho.1818) › 1.107 # 法華論疏 1.107 法華論疏 1.107 - **Language:** Classical Chinese ### [1.107](https://indike.org/pramana/in.bauddha.taisho.1818.1.107) 初聞法不退，謂聞持也。二樂說不退者，內雖聞法，不忘外，復有樂說辨才也。三說不退者，已聞法不忘，復有辨才，然復得為物說法也。四依止善知識不退者，以上三功德皆由善知識所成，故須說也。以身心業依色身攝取故者，身心業謂菩薩身心等三業供養百千佛。依色身者，色身即是佛身，菩薩依止佛色身種善根也。問：何故不依法身種善根？答：即明供養種善根等事，故須明色身也。攝取者，依佛色身種一切善根為攝取也。五斷一切疑不退者，雖種善根，有疑未了，就佛決之，故於三寶得不壞信。已無疑及決了，故為佛歎也。六者為何等何等事說法，入彼彼法不退者，已得無疑，便竝起慈身口意為物說法，故須上智也。為何等事說法者，所為事不同，故重言何等也。入彼彼法者，於種種法門中通達也。七一切智如實境界不退者，上明慈悲，今辨智慧，故相須也。問：一切智云何是如實境界？答：佛一切智，於菩薩是所入之境界也。八依我空法空不退者，上明有慧，今辨空慧，故相須也。問：我空法空，何故名大智？答：我空法空是諸法實相，實相理廣大，依實相所生，故云大智。又小乘但得人空，以為小智；菩薩具得二空，故言大智也。九如實境界不退者，上明空有二慧，今辨空有二境。亦可接上空慧，但明空境界，謂如實境也。十作所應作不退轉者，菩薩已入如實境界得到彼岸，復欲令物亦到彼岸，故接上也。作所應作者，化物也，化物是應作也。以常化物不絕，故云住持也。問：化物何故偏言作所應作？答：《大品》云「大事者，所謂救一切眾生，此是菩薩常所應作事。」《智度論》云「菩薩得無生忍已後，更無餘事，唯成就眾生、淨佛國土。」此中正明得無生忍菩薩，故唯當應教化眾生，所以云作所應作也。 > First, "non-retrogression in hearing the Dharma" refers to hearing and retaining. Second, "non-retrogression in delight in expounding": although internally hearing the Dharma without forgetting, externally they also possess the eloquence of delighting in expounding. Third, "non-retrogression in expounding": having heard the Dharma without forgetting and possessing eloquence, they furthermore are able to expound the Dharma for beings. Fourth, "non-retrogression in relying upon good spiritual friends": because the above three virtues are all accomplished by means of good spiritual friends, it must be stated. Regarding "through gathering with one's physical and mental actions based on the physical body": "physical and mental actions" refers to the bodhisattva's three karmas of body, mind, etc., making offerings to hundreds of thousands of buddhas; "based on the physical body": the physical body is precisely the buddha-body, and the bodhisattva relies upon the buddha's physical body to plant roots of goodness. Question: Why do they not rely upon the dharmakāya to plant roots of goodness? Answer: It explains the matters of making offerings and planting roots of goodness, so it must explain the physical body. "Gathering": planting all roots of goodness based on the buddha's physical body is "gathering." Fifth, "non-retrogression in cutting off all doubts": although they have planted roots of goodness, when there are unresolved doubts, they resolve them before the Buddha; hence they attain indestructible faith in the Three Jewels. Having no doubts and having reached resolution, they are praised by the Buddha. Sixth, "non-retrogression in entering into those various dharmas for whatever affairs they preach the Dharma": having attained freedom from doubts, they then simultaneously give rise to physical, verbal, and mental kindness to preach the Dharma for beings; hence higher wisdom is required. "For whatever affairs they preach the Dharma": because the affairs they act for are varied, "whatever" is repeated. "Entering into those various dharmas": penetrating various dharma-gates. Seventh, "non-retrogression in the realm of thusness of all-knowledge": above compassion was explained, now wisdom is discerned; hence they are mutually necessary. Question: How is all-knowledge a realm of thusness? Answer: The Buddha's all-knowledge is the realm entered by the bodhisattva. Eighth, "non-retrogression in relying on the emptiness of self and the emptiness of dharmas": above having wisdom was explained, now the wisdom of emptiness is discerned; hence they are mutually necessary. Question: Why is the emptiness of self and the emptiness of dharmas called "great wisdom"? Answer: The emptiness of self and the emptiness of dharmas is the true nature of all dharmas; the principle of the true nature is vast, and because it is generated in reliance on the true nature, it is called "great wisdom." Furthermore, the Hinayāna attains only the emptiness of persons and considers it small wisdom; the bodhisattva fully attains both emptinesses, and so it is called "great wisdom." Ninth, "non-retrogression in the realm of thusness": above the two wisdoms of emptiness and existence were explained, now the two realms of emptiness and existence are discerned. Alternatively, connecting with the wisdom of emptiness above, it explains only the realm of emptiness, which is the realm of thusness. Tenth, "non-retrogression in performing what ought to be performed": the bodhisattva having entered the realm of thusness and reached the other shore, furthermore desires to cause beings also to reach the other shore; hence it connects with the above. "Performing what ought to be performed": transforming beings; transforming beings is what ought to be performed. Because they constantly transform beings without cessation, it is called "sustaining." Question: In transforming beings, why is it specifically called "performing what ought to be performed"? Answer: The \*Pañcaviṃśati\* says: "The great matter is so-called saving all sentient beings; this is the matter that the bodhisattva ought constantly to perform." The \*Mahāprajñāpāramitopadeśa\* says: "After the bodhisattva attains the forbearance of the non-arising of dharmas, there are no other affairs; there is only maturing sentient beings and purifying buddha-lands." Here it specifically explains bodhisattvas who have attained the forbearance of the non-arising of dharmas; hence they must only teach and transform sentient beings, which is why it says "performing what ought to be performed." > — English (machine translation) (machine translation) - [Previous: 1.106](https://indike.org/pramana/in.bauddha.taisho.1818.1.106) - [Next: 1.108](https://indike.org/pramana/in.bauddha.taisho.1818.1.108) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1818.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1818~en-mt.1.107) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1818.1.107](https://indike.org/pramana/in.bauddha.taisho.1818.1.107) · Pramāṇa