[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) › 1.10 # 法華論疏 1.10 法華論疏 1.10 - **Language:** Classical Chinese ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1818.1.10) 妙法蓮華經優婆提舍，婆藪槃逗造，菩提留支譯。婆藪云天，槃逗云親，其人本是天帝釋之弟，釋遣其下閻浮提伏修羅，故云天親。菩提云道，留支曰希，謂道希也。竝有別傳，今不具敘。斯論譯之甚久，而不盛傳於世者，良有二焉：一文旨簡略，前後似亂，麁尋之不見首尾故也；二昔北土江南多以五時四宗以通斯教，竝與論違，講匠守於舊執，背聖信凡，故不傳於世也。余講斯經文疏三種：一用關河叡、朗舊宗；二依龍樹、提婆通經大意；三採此論綱領以釋法華。但昔三出經疏，猶未解論文，今具釋之，使經論煥然可領。但此論有二本：一無前序，直云經云「歸命一切諸佛菩薩」，此是集經人請護之辭也。二有歸敬，此是天親自作。今具依二文開三分：一歸敬三寶申造論意，請威靈加護，為緣起分；二牒經解釋，為正體分；三重牒章門追示分齊，為餘勢分。就初有二：一天親歸敬申造論意、二集經者歸敬申集經意。就初有二：前兩偈歸敬三寶申造論意、次一偈半歸敬佛僧請威靈加護。就初又二：一通歸敬一體三寶申造論意、次別歸敬釋迦佛僧申造論意。就初又二：前半偈歸敬一體三寶、次半偈申造論意。就初又二：初兩字敘能敬之至誠、次八字歎所禮之尊極。頂禮者第一句也。 > The Upadeśa on the Saddharmapuṇḍarīkasūtra was composed by Vasubandhu and translated by Bodhiruci. Vasu means "heaven" (tian), and bandhu means "kin" (qin). The man was originally the younger brother of Śakra, King of the Gods. Śakra sent him down to Jambudvīpa to subjugate the asuras; hence he is called "Tianqin" \[Heaven-Kin\]. Bodhi means "the Way" (dao), and ruci means "desire" (xi); that is, "desiring the Way." Both have separate biographies, which are not recounted here in full. Although this treatise was translated very long ago, it has not circulated widely in the world. Truly there are two reasons: First, its phrasing and points are brief and concise, and the front and back appear disordered; looking at it cursorily, one cannot see the head or the tail. Second, in ancient times, the Northern Lands and the South of the River mostly used the five periods and the four tenets to understand this teaching; these all contradict the treatise. The master lecturers clung to their old attachments, turning their backs on the sage and putting faith in the ordinary; therefore, it was not circulated in the world. I have lectured on this sūtra with three kinds of commentaries: first, using the old tenets of Rui and Lang of the Guanhe region; second, relying on Nāgārjuna and Āryadeva to understand the great purport of the sūtra; third, adopting the essential outlines of this treatise to explain the Lotus. However, although I have previously produced commentaries on the sūtra three times, I had not yet unpacked the text of the treatise; now I explain it in full, causing both sūtra and treatise to be brilliantly clear and graspable. However, there are two editions of this treatise: One has no opening preface, but directly says, "The sūtra says: 'Taking refuge in all buddhas and bodhisattvas'"; this is the wording of the compiler of the sūtra requesting protection. The second has a verse of taking refuge and veneration; this was composed by Tianqin himself. Now, relying completely on both texts, I open them into three sections: 1. Taking refuge and veneration in the Three Jewels to express the intent of composing the treatise, requesting awe-inspiring spiritual protection, which is the section on the causes and conditions; 2. Citing the sūtra and explaining it, which is the main body section; 3. Re-citing the section headings to trace and show the boundaries, which is the section on remaining implications. Regarding the first, there are two parts: 1. Tianqin's taking refuge and veneration to express the intent of composing the treatise; 2. The compiler of the sūtra's taking refuge and veneration to express the intent of compiling the sūtra. Regarding the first, there are two parts: the first two verses take refuge and venerate the Three Jewels to express the intent of composing the treatise; the next verse and a half takes refuge and venerates the Buddha and Saṃgha to request awe-inspiring spiritual protection. Regarding the first, there are again two parts: 1. Generally taking refuge and venerating the Three Jewels of identical substance to express the intent of composing the treatise; next, specifically taking refuge and venerating Śākya Buddha and the Saṃgha to express the intent of composing the treatise. Regarding the first, there are again two parts: the first half-verse takes refuge and venerates the Three Jewels of identical substance; the next half-verse expresses the intent of composing the treatise. Regarding the first, there are again two parts: the first two characters recount the utmost sincerity of the one capable of veneration; the next eight characters praise the supreme culmination of the object venerated. "Prostration" is the first phrase. > — English (machine translation) (machine translation) - [Previous: 1.9](https://indike.org/pramana/in.bauddha.taisho.1818.1.9) - [Next: 1.11](https://indike.org/pramana/in.bauddha.taisho.1818.1.11) - [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.1.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1818.1.10](https://indike.org/pramana/in.bauddha.taisho.1818.1.10) · Pramāṇa