[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) › 2.10 # 妙法蓮華經玄義 2.10 妙法蓮華經玄義 2.10 - **Language:** Classical Chinese ### [2.10](https://indike.org/pramana/in.bauddha.taisho.1716.2.10) 天台師云：「依義讀文，凡有三轉。一云：是相如、是性如，乃至是報如。二云：如是相、如是性，乃至如是報。三云：相如是、性如是，乃至報如是。若皆稱如者，如名不異，即空義也。若作如是相、如是性者，點空相性，名字施設，邐迤不同，即假義也。若作相如是者，如於中道實相之是，即中義也。」分別令易解故，明空、假、中，得意為言，空即假、中。約如明空，一空一切空。點如明相，一假一切假。就是論中，一中一切中，非一二三而一二三，不縱不橫，名為實相。唯佛與佛，究竟此法。是十法，攝一切法。若依義便，作三意分別。若依讀便，當依偈文云：「如是大果報，種種性相義」（云云）。 > The master of Tiantai said: 'Reading the text according to its meaning, there are three shifts in all. The first says: this appearance is suchness, this nature is suchness, up to this retribution is suchness. The second says: such appearance, such nature, up to such retribution. The third says: the appearance is like this, the nature is like this, up to the retribution is like this. If one takes them all as suchness, the name "suchness" is not distinct, which is the meaning of emptiness. If one reads them as "such appearance" and "such nature", indicating the appearance and nature within emptiness, these are nominal designations unfolding differently, which is the meaning of the provisional. If one reads them as "the appearance is like this", it is like this according to the real mark of the middle way, which is the meaning of the middle.' For the purpose of distinguishing them to make them easy to understand, one clarifies emptiness, the provisional, and the middle; but stating it according to the grasped meaning, emptiness is identical with the provisional and the middle. Clarifying emptiness with reference to suchness, when one is empty, all are empty. Indicating suchness to clarify appearance, when one is provisional, all are provisional. Treating it with reference to the 'is like this' of the middle, when one is middle, all are middle. They are not one, two, or three, yet are one, two, and three; neither vertical nor horizontal, this is called the real mark. Only a buddha together with a buddha can exhaustively fathom this Dharma. These ten dharmas subsume all dharmas. If based on ease of meaning, one makes the three conceptual distinctions. If based on ease of recitation, one should follow the verse text which says: 'Such great effects and retributions, and the meaning of the various natures and appearances' (and so forth). > — English (machine translation) (machine translation) - [Previous: 2.9](https://indike.org/pramana/in.bauddha.taisho.1716.2.9) - [Next: 2.11](https://indike.org/pramana/in.bauddha.taisho.1716.2.11) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1716.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.2.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.2.10](https://indike.org/pramana/in.bauddha.taisho.1716.2.10) · Pramāṇa