[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) › [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716) › 10.90 # 妙法蓮華經玄義 10.90 妙法蓮華經玄義 10.90 - **Language:** Classical Chinese ### [10.90](https://indike.org/pramana/in.bauddha.taisho.1716.10.90) 三、約五味半滿相成者，若直論五味，猶同南師，但得方便；若直半滿，猶同北師，但得其實。今明五味不離半滿，半滿不離五味。五味有半滿，則有慧方便解；半滿有五味，有方便慧解；權實俱遊，如鳥二翼，雖復俱遊，行藏得所。若《華嚴》頓滿大乘家業，但明一實，不須方便，唯滿不半，於漸成乳。三藏客作，但是方便，唯半不滿，於漸成酪。若方等彈訶，則半滿相對，以滿斥半，於漸成生蘇。若《大品》領教，帶半論滿，半則通為三乘，滿則獨為菩薩，於漸成熟蘇。若《法華》付財，廢半明滿，若無半字方便，調熟鈍根，則亦無滿字開佛知見，於漸成醍醐。如來殷勤稱歎方便者，半有成滿之功。意在此也。四大聲聞領解。無上寶聚，不求自得，安住實智中者，皆由半滿相成，意在此也。 > Fourth, on the mutual completion of the five flavors and the half-word and full-word teachings: if one discusses merely the five flavors, one is still like the southern masters, obtaining only the expedients; if one discusses merely the half-word and full-word, one is still like the northern masters, obtaining only the real. Now we clarify that the five flavors are not separate from the half-word and full-word, and the half-word and full-word are not separate from the five flavors. When the five flavors possess the half-word and full-word, there is understanding through wisdom and expedients; when the half-word and full-word possess the five flavors, there is understanding through expedients and wisdom. Provisional and real both travel together, like the two wings of a bird; although they travel together, action and concealment find their proper places. In the case of the \*Avataṃsaka\*, which is the sudden and full family estate of the Great Vehicle, it only clarifies the one reality and does not require expedients; it is exclusively full and not half, and in terms of the gradual it constitutes milk. The Tripiṭaka's hired labor is merely expedient, exclusively half and not full, and in terms of the gradual it constitutes curd. In the case of the Vaipulya's rebukes, the half and full are set against each other, using the full to reprimand the half; in terms of the gradual it constitutes raw butter. In the case of the \*Dapin\*'s taking charge of the teaching, it brings along the half to discuss the full: the half is shared by the three vehicles, while the full is exclusively for the bodhisattvas; in terms of the gradual it constitutes cooked butter. In the case of the \*Lotus Sūtra\*'s bequeathing of the wealth, it abolishes the half and reveals the full. If there were no expedients of the half-word to season and ripen the dull-witted, then there would also be no opening of the Buddha's knowledge and vision through the full-word; in terms of the gradual it constitutes ghee. That the Tathāgata diligently praised expedients was because the half possesses the efficacy of completing the full—the intention lies here. The four great śrāvakas' expression of understanding: 'The supreme cluster of jewels was obtained of itself without seeking,' abiding peacefully in real wisdom—this was entirely due to the mutual completion of the half and full; the intention lies here. > — English (machine translation) (machine translation) - [Previous: 10.89](https://indike.org/pramana/in.bauddha.taisho.1716.10.89) - [Next: 10.91](https://indike.org/pramana/in.bauddha.taisho.1716.10.91) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1716.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.10.90) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.10.90](https://indike.org/pramana/in.bauddha.taisho.1716.10.90) · Pramāṇa