[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) › 1.95 # 法華論疏 1.95 法華論疏 1.95 - **Language:** Classical Chinese ### [1.95](https://indike.org/pramana/in.bauddha.taisho.1818.1.95) 一者攝取德功德者二句示現者，問：云何名德功德？答：一切羅漢必應諸漏已盡、無復煩惱，故說德功德。二者三句攝取諸功德者，問：云何名諸功德？答：三句之中初句降凡、次兩句降聖，所以名諸也。攝取過亦三句，何不名諸？以初故。又後三云過。此三應三降伏功德，但立名不同耳。三者攝取不違功德者，前句明能於下降，此句歎其上順，謂得羅漢已後方能善順佛教行故。四者攝取勝功德，謂諸羅漢中最勝故，如人中大龍。五者攝取所應作勝功德，明雖得羅漢，為報佛恩，更應敬養尊重於佛。前第三敘順法，此句辨尊人。六者攝取滿足功德，學地所作未辦故未滿足，今所作已辦故云滿足也。七者三句攝取過功德，前列三過，初二過過凡、後一過過上下界，謂過學地，實過三界。而言上下界者，欲界為散、上二界為靜，故上下攝三界也。次舉三句者，離諸重擔釋上過愛，重擔雖具五陰，而愛為其主。逮得己利釋過求命供養恭敬，以得涅槃利故，不求世間求命敬養利也。盡諸有結，釋上過上下界，已盡三有之結，故過上下界也。八者攝取上上功德者，問：善得正智心解脫，云何名上上功德？答：論前上上起門中云「云何名善得正智心解脫者？諸滿已盡故。」就義釋者，意在漏盡，是故漏盡為上上功德。就文釋者，諸漏盡者十五功德中最初功德，故云上上也。九者攝取應作利益眾生功德，以一切心得自在故，能自在利益於物。十者攝取上首功德，《毘婆沙》云「波羅蜜聲聞，此經到第一彼岸。」第一彼岸即是波羅蜜也。問：云何名到彼岸？答：一切羅漢諸勝功德，如無諍三昧等皆悉究竟，故名到彼岸。問：羅什經十功德中凡具幾耶？答：但三功德。諸漏已盡、無復煩惱，即十功德中德功德也；逮得己利盡諸有結，即是第七過功德。論過功德中有三句，今不攝離諸重擔，但有逮德己利盡諸有結也。心得自在，即是十功德中第二諸功德。論明諸功德有三句，今但有降伏世間功德，謂心自在，善得心解脫、善得慧解脫。此二降伏學人功德，今不攝也。 > Regarding "First, the manifestation in two phrases of gathering the virtue of excellence": Question: Why is it called "the virtue of excellence"? Answer: All arhats must necessarily have their outflows completely ended and no longer have afflictions; therefore it speaks of "the virtue of excellence." Regarding "Second, gathering the manifold virtues with three phrases": Question: Why is it called "manifold virtues"? Answer: Among the three phrases, the first phrase subdues ordinary people, and the next two phrases subdue noble persons; thus they are termed "manifold." Gathering transcendence is also three phrases; why is it not termed "manifold"? Because it is the first \[here\]. Moreover, the latter three are called "transcendence." These three correspond to three virtues of subduing, but they are simply established with different names. Regarding "Third, gathering the virtue of non-defiance": The preceding phrase explained being able to subdue those below; this phrase praises their complying with those above, meaning that only after attaining arhatship are they able to skillfully comply with the Buddha's teachings and practices. Regarding "Fourth, gathering the supreme virtue": This means being the most supreme among all arhats, like a great nāga among humans. Regarding "Fifth, gathering the supreme virtue of what ought to be done": This explains that although they have attained arhatship, in order to repay the Buddha's benevolence they ought further to revere, make offerings to, and honor the Buddha. The previous third \[virtue\] described compliance with the Dharma; this phrase discerns veneration of the person. Regarding "Sixth, gathering the virtue of fulfillment": In the stage of training, because what was to be done had not yet been accomplished, they were not yet fulfilled; now, because "what was to be done has been accomplished," it is called fulfillment. Regarding "Seventh, gathering the virtue of transcendence with three phrases": Above, three transcendences were listed: the first two transcend ordinary people; the latter one transcends the lower and upper realms, meaning transcending the stage of training, and in reality transcending the three realms. As for speaking of the "lower and upper realms": the desire realm is distraction, and the upper two realms are stillness; therefore "lower and upper" gathers the three realms. Next, presenting the three phrases: "free from all heavy burdens" explains the aforementioned transcendence of craving; although the heavy burden comprises the five aggregates, craving is its principal \[component\]. "Attaining one's own benefit" explains transcending the pursuit of life, offerings, and reverence; because they have attained the benefit of nirvāṇa, they do not pursue the worldly benefits of seeking life, offerings, and reverence. "Exhausting all fetters of existence" explains the aforementioned transcendence of the lower and upper realms; having exhausted the fetters of the three existences, they thereby transcend the lower and upper realms. Regarding "Eighth, gathering the supreme of the supreme virtue": Question: Regarding "skillfully attaining the liberation of mind through right knowledge," why is it called the "supreme of the supreme virtue"? Answer: In the preceding treatise section introducing the supreme of the supreme, it says: "Why is it called 'skillfully attaining the liberation of mind through right knowledge'? Because all outflows have been exhausted." Interpreting it according to the meaning: the intent lies in the exhaustion of outflows; therefore the exhaustion of outflows is the supreme of the supreme virtue. Interpreting it according to the text: the exhaustion of all outflows is the very first virtue among the fifteen virtues; therefore it says "supreme of the supreme." Regarding "Ninth, gathering the virtue of what ought to be done to benefit sentient beings": Because all minds have attained mastery, they are able freely to benefit beings. Regarding "Tenth, gathering the foremost virtue": The \*Vibhāṣā\* says: "Pāramitā śrāvakas are \[referred to in\] this sūtra by 'reaching the foremost other shore.'" "The foremost other shore" is precisely pāramitā. Question: What is meant by "reaching the other shore"? Answer: All the supreme virtues of the arhats, such as the samādhi of non-contention and so forth, are all completely perfected; therefore it is called "reaching the other shore." Question: How many \[of these\] in all are present in Kumārajīva's sūtra among the ten virtues? Answer: Only three virtues. "Their outflows have ended and they are free from afflictions" is precisely the virtue of excellence among the ten virtues; "attaining their own benefit and exhausting all fetters of existence" is precisely the seventh, the virtue of transcendence. In the treatise, the virtue of transcendence has three phrases; here it does not include "free from all heavy burdens," but has only "attaining their own benefit and exhausting all fetters of existence." "Their minds having attained mastery" is precisely the second, the manifold virtues, among the ten virtues. The treatise explains that manifold virtues has three phrases; here there is only the virtue of subduing the world—namely, "mastery of mind"—while "skillfully attaining liberation of mind and skillfully attaining liberation through wisdom," these two virtues of subduing trainees, are not included here. > — English (machine translation) (machine translation) - [Previous: 1.94](https://indike.org/pramana/in.bauddha.taisho.1818.1.94) - [Next: 1.96](https://indike.org/pramana/in.bauddha.taisho.1818.1.96) - [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.1.95) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1818.1.95](https://indike.org/pramana/in.bauddha.taisho.1818.1.95) · Pramāṇa