[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) › [妙法蓮華經文句](https://indike.org/pramana/in.bauddha.taisho.1718) › 3.70 # 妙法蓮華經文句 3.70 妙法蓮華經文句 3.70 - **Language:** Classical Chinese ### [3.70](https://indike.org/pramana/in.bauddha.taisho.1718.3.70) 七、約諸經者，《華嚴》論教但是滿字，論時但是乳，論法是一自行一化他，若對人但是菩薩，二乘聾啞，生身菩薩亦未能發自行之權、隨智之實；若依今經文，未曾向人說如此事。約三藏者，若論教唯是半字，若論法是一種化他，若論時即是酪；若依今文，住立門外著弊垢衣，執除糞器，二乘人耳。約方等教，若論教對半論滿，若論時並酪明蘇，若論法有三種化他一種自行；若依今文，心相體信入出無難。約《般若》，若論教帶半論滿，若依時挾生而熟，若依法則有二種化他一種自行；若依今文，出內取與皆使令知。約《法華》，論教廢半論滿，若論時純是醍醐，若論法唯有自行；若依今文開權顯實，此實我子我之所生我實是父，付以家業授記作佛。前教不說者，今皆發之，正直捨方便，但說無上道，故是自行之權，故言方便品。自餘或是自他二智，或化他二智。 > Seventh, regarding the various sūtras: In the Avataṃsaka, in terms of teaching it is solely the full-word \[teaching\]; in terms of time it is solely milk; in terms of dharmas it is one of one's own practice and one of converting others; if set against persons it is solely bodhisattvas, while those of the two vehicles are as if deaf and dumb, and flesh-body bodhisattvas also have not yet been able to manifest the expedient of one's own practice and the real that follows wisdom; according to the text of the present sūtra, \[the Buddha\] has never before spoken of such matters to anyone. Regarding the Tripiṭaka: in terms of teaching it is solely the half-word; in terms of dharmas it is one kind of converting others; in terms of time it is curd; according to the present text, standing outside the gate wearing ragged, filthy garments and holding an implement for cleaning dung applies only to persons of the two vehicles. Regarding the Vaipulya teachings: in terms of teaching, against the half it treats the full; in terms of time, alongside curd it clarifies butter; in terms of dharmas, there are three kinds of converting others and one kind of one's own practice; according to the present text, their minds gradually grew confident so that entering and leaving presented no difficulty. Regarding the Prajñā: in terms of teaching, bringing along the half it treats the full; according to time, holding raw \[butter\] it ripens; in terms of dharmas, there are two kinds of converting others and one kind of one's own practice; according to the present text, the bringing in and taking out, the receiving and giving, were all made known to him. Regarding the Lotus: in terms of teaching it abolishes the half and treats the full; in terms of time it is purely clarified butter; in terms of dharmas there is solely one's own practice; according to the present text opening the expedient and revealing the real, 'this is truly my son, born of me, and I am truly his father,' bequeathing the family estate and conferring prophecies of becoming buddhas. What was not spoken in the previous teachings is now fully revealed: 'honestly discarding expedient means, one preaches only the unsurpassed way.' Therefore it is the expedient of one's own practice, and is thus called the 'Expedient Means Chapter.' The rest are either the two wisdoms of self and other, or the two wisdoms of converting others. > — English (machine translation) (machine translation) - [Previous: 3.69](https://indike.org/pramana/in.bauddha.taisho.1718.3.69) - [Next: 3.71](https://indike.org/pramana/in.bauddha.taisho.1718.3.71) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1718.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.3.70) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.3.70](https://indike.org/pramana/in.bauddha.taisho.1718.3.70) · Pramāṇa