[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) › 4.74 # 妙法蓮華經文句 4.74 妙法蓮華經文句 4.74 - **Language:** Classical Chinese ### [4.74](https://indike.org/pramana/in.bauddha.taisho.1718.4.74) 今師作四解不乖《論》，《論》句句釋，今一句作四釋；《論》明證不退轉地，今作四位釋；《論》知如來能證實，今作四智釋；《論》明同義，今作觀心釋；《論》明不知究竟處，今作四門釋（云云）。今釋顯實，無量法皆一也，如《玄義》中十妙，則是十種一也。若和舊解且作四一；若無量一者，一色一香無非中道，此義可知。若作十一者，帖文整足，雖不次第，十義無減。所以者何？「我以無數方便、種種因緣，演說諸法」，此自是開權之文耳。從「是法非思量分別之所能解」顯理一；「唯有諸佛乃能知之」顯智一；「唯以一大事」者，小須分別，一則是理，大則是智，事則是行，理發智、智導行，逐此義便是顯行一；知見者，智知於理，眼見諦法，諦法無為則無分別，以無為故而有差別，約此知見論開示悟入，以略擬廣則有四十位，是顯位一。又取結四句文明一，一即法身，大即般若，事即解脫，是祕密藏即顯三法一；出現於世顯感應一；但教化菩薩顯眷屬一；諸有所作顯神通一；唯以佛之知見示悟眾生，顯利益一；但以一佛乘故，為眾生說法，顯說法一。經文印義信如符契。若略和舊作四一者，數同義異。舊云果一，今言理一，依義、依文。依義者，若無理一，眾事顛倒悉是魔說，非復佛經，故須理一；依文者，文稱佛知見，今取所知見，所見即諦、所知即境，境諦即實相之理，故名理一。舊云因一，今云行一，因語單義別，行一語通收得因果，故言行一。人一、教一與彼同。 > Now the Master provides four explanations that do not contravene the Treatise. The Treatise interprets phrase by phrase, whereas now one phrase is given four interpretations: the Treatise explains the realization of the stage of non-retrogression, while now it is interpreted in terms of four stages; the Treatise explains knowing that the Tathāgata can realize the real, while now it is interpreted in terms of four wisdoms; the Treatise explains identical meaning, while now it is interpreted in terms of contemplation of mind; the Treatise explains not knowing the ultimate point, while now it is interpreted in terms of the four gates (and so on). Now, in interpreting the revelation of the real, immeasurable dharmas are all one; just as with the ten subtleties in the Fahua xuanyi, these are the ten kinds of oneness. If harmonized with the old interpretations, for now they are made into four onenesses; if spoken of as immeasurable onenesses, a single color and a single scent are nothing other than the Middle Way, a principle which can be understood. If taken as ten onenesses, they match the text completely; although they are not in sequential order, the ten meanings suffer no diminution. Why is this? “By immeasurable expedient means and various causal conditions, I expound all dharmas”—this by itself is the text that opens the expedient. Beginning from “This Dharma cannot be understood through thought or discrimination,” it reveals the oneness of principle. “Only Buddhas can know it” reveals the oneness of wisdom. Regarding “solely by means of one great matter,” a slight discrimination is needed: “one” is principle, “great” is wisdom, and “matter” is practice; principle gives rise to wisdom, and wisdom guides practice—following this meaning, it reveals the oneness of practice. Regarding “knowledge and vision”: wisdom knows the principle, and the eye sees the truth-dharma; the truth-dharma is unconditioned and therefore free of discrimination, and because it is unconditioned, there are distinctions. Treating opening, demonstrating, awakening to, and entering in relation to this knowledge and vision, using the brief to encompass the broad, there are forty stages; this reveals the oneness of stages. Furthermore, taking the four concluding lines of the text to clarify oneness: “one” is the Dharmakāya, “great” is prajñā, and “matter” is liberation—this secret treasury reveals the oneness of the three dharmas. “Appearing in the world” reveals the oneness of sympathetic resonance. “Solely teaching and transforming bodhisattvas” reveals the oneness of retinue. “All that they undertake” reveals the oneness of supernatural powers. “Solely through the Buddha's knowledge and vision demonstrating it to awaken sentient beings” reveals the oneness of benefit. “Solely by means of the One Buddha Vehicle expounding the Dharma for sentient beings” reveals the oneness of teaching the Dharma. The scriptural text tallies with these meanings as faithfully as split tallies matching. If briefly harmonized with the old \[commentary\] to make four onenesses, the number is the same, but the meanings differ. The old says oneness of the result; now we say oneness of principle, relying on the meaning and relying on the text. Relying on the meaning: if there were no oneness of principle, all matters would be inverted and would entirely be the preaching of Māra, no longer a Buddhist sūtra; thus there must be oneness of principle. Relying on the text: the text speaks of the Buddha's knowledge and vision; now we take that which is known and seen: that which is seen is truth, and that which is known is the object; object and truth are the principle of true reality, hence it is named the oneness of principle. The old says oneness of the cause; now we say oneness of practice: the term “cause” is singular and its meaning restricted, whereas the term “practice” is comprehensive and encompasses both cause and effect, hence we say oneness of practice. Oneness of person and oneness of teaching are the same as the other \[commentary\]. > — English (machine translation) (machine translation) - [Previous: 4.73](https://indike.org/pramana/in.bauddha.taisho.1718.4.73) - [Next: 4.75](https://indike.org/pramana/in.bauddha.taisho.1718.4.75) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1718.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.4.74) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.4.74](https://indike.org/pramana/in.bauddha.taisho.1718.4.74) · Pramāṇa