[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) › [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717) › 14.33 # 法華玄義釋籤 14.33 法華玄義釋籤 14.33 - **Language:** Classical Chinese ### [14.33](https://indike.org/pramana/in.bauddha.taisho.1717.14.33) 此有多意，前明諸妙，但釋一妙以為十相，故一一文中為欲明妙，先明諸麁開之成妙；今廣釋已，復更朿前非但諸文盡妙，亦乃諸妙無殊，故更合明秖是權實及開權實。又前諸文自行化他但明權實，未明權實悉用四悉，四悉之內幾權幾實復有諸門，諸門之內四悉亦爾。故更約五味、諸味法門以判四悉幾權幾實？是故更此以四悉權實結前諸文。若約諸教者，但是重結諸權實意，一切諸法亡泯不二，故更約悟開前十妙權實，同成一理心性，乃識前來若妙若麁、若開若施，空拳咸實，因茲復立大意顯悟誑小之說咸堪被圓。然此迹門譚其因果及以自他，使一代教門融通入妙故，凡諸義釋皆約四教及以五味，意在開教悉入醍醐。觀心乃是教行樞機，仍且略點寄在諸說，或存或沒非部正意，故縱有施設託事附法，或辨十觀列名而已。所明理境智行位法，能化所化，意在能詮，詮中咸妙，為辨詮內始末自他，故具演十妙搜括一化，出世大意罄無不盡，故不可不了十妙大綱，故撮十妙為觀法大體。若解迹妙，本妙非遙，應知但是離合異耳，因果義一自他何殊？故下文云「本迹雖殊不思議一」，況體宗用秖是自他因果法故？況復教相秖是分別前之四章？使前四章與諸文永異。若曉斯旨則教有歸，一期縱橫不出一念三千，世間即空假中，理境乃至利益咸爾，則止觀十乘成今自行因果，起教一章成今化他能所，則彼此昭著法華行成，使功不唐捐，所詮可識，故更以十門收攝十妙。何者？為實施權則不二而二，開權顯實則二而不二，法既教部咸開成妙，故此十門不二為目，一一門下以六即撿之，本文已廣引誠證，此下但直伸一理，使一部經旨皎在目前。 > There are many reasons for this. Previously, in explaining the various subtleties, one subtlety was merely unpacked into ten aspects; therefore, in each text, in order to clarify the subtle, one first clarified the various coarse aspects and opened them into the subtle. Now, having broadly explained them, he furthermore bundles together what preceded: not only are all the texts completely subtle, but also the various subtleties are without distinction; hence he combines them again to explain that they are simply the provisional and the real, and opening the provisional to reveal the real. Furthermore, in the preceding texts, self-practice and transforming others merely explained the provisional and the real, but did not explain that the provisional and the real all employ the four siddhāntas, and how many are provisional and how many are real within the four siddhāntas, as well as the various gates, and that within the various gates the four siddhāntas are likewise so. Therefore, he further evaluates, in terms of the five flavors and the dharma-gates of the various flavors, how many are provisional and how many are real among the four siddhāntas. Hence, he again uses the provisional and real of the four siddhāntas to conclude the preceding texts. As for the various teachings, they are merely a restatement of the meaning of the various provisionals and reals: all dharmas are annihilated and non-dual. Therefore, he further uses awakening to open the provisional and real of the preceding ten subtleties, uniting them into the single principle of mind-nature; only then does one recognize that what preceded, whether subtle or coarse, whether opened or deployed, are like empty fists that are entirely real. Because of this, he further establishes the great intention to manifest awakening, showing that even teachings that deceive the small are all capable of being covered by the Perfect. Now, this trace gate discusses its causes and effects, as well as self and other, causing the doctrinal gates of the entire lifetime \[of teachings\] to harmoniously penetrate into the subtle; therefore, whenever various meanings are explained, they are all framed in terms of the four teachings and the five flavors, with the intention of opening the teachings so that all enter ghee. Contemplation of the mind is the pivot of teaching and practice, yet it is still briefly touched upon and lodged within various expositions, appearing or disappearing without being the main intent of this section; thus, even if there are arrangements, they merely rely on phenomena and attach to dharmas, or delineate the ten contemplations by listing the names and nothing more. What has been clarified regarding the principle-realm, wisdom, practice, ranks, dharmas, the transformer, and the transformed: the intent lies in the expressive text, and within what is expressed, all is subtle. In order to distinguish the beginning, end, self, and other within what is expressed, he fully expounded the ten subtleties to encompass the single lifetime \[of teachings\], leaving nothing unexhausted of the great intent of \[the Buddha's\] appearing in the world. Therefore, one must not fail to understand the grand outline of the ten subtleties; hence he summarizes the ten subtleties as the great substance of the method of contemplation. If one understands the subtlety of the traces, the subtlety of the origin is not far off; one should know that they differ merely in being separated or combined—since the meaning of cause and effect is one, how could self and other differ? Thus the text below says: 'Although origin and traces are distinct, they are an inconceivable one'—how much more so since substance, gist, and function are simply the dharmas of self, other, cause, and effect? How much more so since the characteristics of the teachings merely differentiate the preceding four chapters, causing the preceding four chapters to be eternally distinct from other texts? If one understands this aim, then the teachings have their destination; the warp and woof of a single lifetime do not go beyond the three thousand \[realms\] in a single thought-moment: the world is precisely emptiness, provisional, and middle. From the principle-realm up to the benefits, all are like this; then the ten vehicles of Zhiguan constitute the present cause and effect of self-practice, and the chapter on arising of teaching constitutes the present agent and object of transforming others. Then each illuminates the other, and the practice of the Lotus is accomplished, ensuring that efforts are not spent in vain and what is expressed can be recognized; therefore, he further uses the ten gates to subsume the ten subtleties. Why? Deploying the provisional for the sake of the real means non-dual yet dual; opening the provisional to reveal the real means dual yet non-dual. Since the dharmas and the doctrinal divisions are all opened and become subtle, these ten gates take 'non-duality' as their title; beneath each gate, he examines it with the six identities. The original text has already extensively cited authentic proofs; from here on, he simply directly extends the single principle, making the purport of the entire sūtra luminous before one's eyes. > — English (machine translation) (machine translation) - [Previous: 14.32](https://indike.org/pramana/in.bauddha.taisho.1717.14.32) - [Next: 14.34](https://indike.org/pramana/in.bauddha.taisho.1717.14.34) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1717.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.14.33) — English, machine translation ## Linked texts (2) - [十不二門指要鈔](https://indike.org/pramana/in.bauddha.taisho.1928.1.7) — Classical Chinese - [十不二門](https://indike.org/pramana/in.bauddha.taisho.1927.1.2) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.14.33](https://indike.org/pramana/in.bauddha.taisho.1717.14.33) · Pramāṇa