[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) › 3.48 # 法華玄義釋籤 3.48 法華玄義釋籤 3.48 - **Language:** Classical Chinese ### [3.48](https://indike.org/pramana/in.bauddha.taisho.1717.3.48) 九開顯中二：初標、次釋。釋中二：初正開、次料簡。初正開中二：初明施開之意，次正約前四時論開以會法華。初文又三：初通明諸法本實，次「大悲」下施權，三「今開」下顯實。初文者，法既本妙，麁由物情，故知但開其情理自復本。施權中二：初正施，次「無量義」下引證，三「今開」下正開。開中又二：初約法通開明施化本意，次「除滅」下寄二乘難開以明開相，麁既即是妙，化城即是寶所故也。次「若乳」下正約四時明開又二：初正開，次「方等」下明開分齊。乳及二蘇中別教四悉雖有第一義，並約教道，故云「唯決四權、生蘇十二權、熟蘇八權皆得入妙」。生熟蘇中決權引證但云「千二百羅漢及決了聲聞法」者，前證乳教已引菩薩，菩薩義同，不繁文故不重引之。既云菩薩亦除疑網，驗知菩薩亦須會三。「方等般若」至「在此」者，開分齊中亦應云華嚴，文無者略。驗彼三部圓教無殊法華之圓，判頓獨在華嚴，信是妄生疣贅。況法本妙隔在物情，法華已開翻降為漸，十如實境妙却為麁，佛之知見貶歸菩薩，藥王十譬歎教聖說成虛，法師三世校量通為不實，分身佛集寶塔涌空徒屈來儀。證斯漸教，同異之相不可具論，一家教門足堪搜撿，如何獨異黜茲妙經？ > Ninth, "Opening and Revealing" has two parts: first, posing the heading; next, explaining it. The explanation has two parts: first, the proper opening; next, the critical examination. In the first part, the proper opening has two parts: first, clarifying the intention behind applying and opening; next, directly discussing the opening based on the preceding four periods in order to converge them into the Lotus Sūtra. The first text also has three parts: first, generally clarifying that all phenomena are originally real; next, from "great compassion" downward, applying the provisional; third, from "now opening" downward, revealing the real. Regarding the first text: since phenomena are originally subtle and coarseness arises only from the sentiments of living beings, one knows that merely by opening their sentiments, principle naturally returns to its origin. In applying the provisional there are two parts: first, the proper application; next, from "The Immeasurable Meanings" downward, citing proof; third, from "now opening" downward, the proper opening. In the opening there are also two parts: first, generally opening based on phenomena to clarify the original intention of applying the transformation; next, from "eliminating and extinguishing" downward, drawing upon the two vehicles' difficulty in opening to clarify the characteristics of opening—since coarseness is itself subtlety, the conjured city is itself the treasure site. Next, from "if milk" downward, directly clarifying the opening based on the four periods also has two parts: first, the proper opening; next, from "Correct and Equal" downward, clarifying the scope of opening. Although the four siddhāntas of the Separate Teaching within the milk and the two clarified-butter \[periods\] have the ultimate truth, they are all framed according to the teaching path; hence it says: "only resolving the four provisional of \[milk\], the twelve provisional of raw clarified butter, and the eight provisional of cooked clarified butter—all can enter subtlety." In resolving the provisional within raw and cooked clarified butter, the citation of proof only says: "the twelve hundred arhats and completely resolving the voice-hearer Dharma"—this is because the preceding proof for the milk teaching had already cited bodhisattvas, and the meaning of bodhisattvas being identical, it is not cited again to avoid redundant text. Since it says that bodhisattvas also remove the net of doubts, it is verified that bodhisattvas must also converge the three \[vehicles\]. From "Correct and Equal and Wisdom" to "is present here": within the scope of opening, the Avataṃsaka should also be mentioned, but its absence in the text is an abbreviation. This verifies that the perfect teaching of those three collections is no different from the perfection of the Lotus Sūtra; to classify suddenness as uniquely residing in the Avataṃsaka is surely a falsely spawned extraneous growth! Furthermore, phenomena are originally subtle, separated only within the sentiments of living beings; if, when the Lotus Sūtra has already opened \[them\], one instead demotes it to gradual, turns the subtlety of the real realm of the ten suchnesses back into coarseness, debases the knowledge and vision of the Buddha into belonging to bodhisattvas, renders the noble explanation of the ten similes of the Medicine King praising the teaching entirely hollow, reduces the evaluations across the three periods in the "Teacher of the Dharma" chapter to sheer unreality, and treats the assembly of emanated Buddhas and the treasure stūpa springing up into the empty sky as vainly troubling their coming attendance—all to prove this gradual teaching—the marks of identity and difference cannot be fully discussed! Our lineage's doctrinal approach is entirely sufficient to be investigated and scrutinized; how could one uniquely and eccentrically dismiss this subtle sūtra? > — English (machine translation) (machine translation) - [Previous: 3.47](https://indike.org/pramana/in.bauddha.taisho.1717.3.47) - [Next: 3.49](https://indike.org/pramana/in.bauddha.taisho.1717.3.49) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1717.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.3.48) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.3.48](https://indike.org/pramana/in.bauddha.taisho.1717.3.48) · Pramāṇa