[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) › [法華文句記](https://indike.org/pramana/in.bauddha.taisho.1719) › 4.10 # 法華文句記 4.10 法華文句記 4.10 - **Language:** Classical Chinese ### [4.10](https://indike.org/pramana/in.bauddha.taisho.1719.4.10) 五結成三種權實者，結成頭數也，故以權實共為其數。若施若會法無增減，若無此文則使前釋權實未分，且列十名略釋而已。故今對教乃分權實，文自為三：初結成三種中又二：先通、後別，束通成別。通中又二：先通中通，次通中別。初通通中，初標至「亦如是」者，標中雖云四教皆十，乃成四教各二十也。或三十或百六十。言二十者，即自十他十故也。以自通他無別法故，還以自十通利於他，是故文中但列十耳。或三十所以著「或言」者，表不定故，故自他一或無本數，指自他故。今仍分為自他一對者，一依教故，以《大經》中有此自他一重二諦；二依理故，既攝單自他而為自他合，失彼單名自為一對，或但一十以自中合權為實之十實，對於他中合實為權之十權，總合方成十雙權實。若二十者，猶並存於自他十雙故爾。當知四教或八十或百二十或百六十，攬茲共成一不思議權實，謂體內權以對於實，若不爾者非《法華》也。次「又當教」下別釋中，云四種為自行者，前云通者，十十皆通自他等故。今云別者，十中分於四二四故。故知直爾分十以為自他，不對諸教，教教皆然。又亦可以前五為自、後五為他，相對為自他也。恐一教內自他猶通自他相對，今為分十以成三義，則一向成別故爾。是故四教唯有四十各具自他，故知今經唯屬圓中化他、自行化他乃得名方便也。次別結中云「若通若別」者，指前當教通別故也。今總以四教共對自他，則三教為他、唯圓為自，故云別也。前通別名自之與他義涉餘教，別束通別，自則唯在今品，是圓家方便施開等也（云云）。次結成四句者，結向別結自他以成四句。 > Fifth, as for "concluding to form the three kinds of provisional and real": this concludes and forms the tally of numbers, hence the provisional and the real are combined to make their sum. Whether in displaying or converging, the dharmas neither increase nor decrease. If this text were absent, the preceding explanation of the provisional and real would remain undistinguished, merely listing the ten names and briefly explaining them, nothing more. Therefore, now confronting the teachings, the provisional and the real are distinguished. The text is naturally threefold: first, within concluding to form the three kinds, there are again two parts: first general, and next specific, bundling the general to form the specific. Within the general, there are again two parts: first the general within the general, and next the specific within the general. First, in the general within the general, from the opening indication down to "is also like this": although the indication states that all four teachings have ten, they actually form twenty for each of the four teachings, or thirty, or one hundred and sixty. As for the statement "twenty," this is because there are ten for oneself and ten for others. Because oneself pervades others without any separate dharma, one turns back to use one's own ten to pervade and benefit others; therefore the text merely lists ten. As for thirty, the reason for adding the words "or say" is to indicate indefiniteness; hence, when oneself and others are one, there may be no base number, since it points to oneself and others. Now, the reason they are still divided into one pair of oneself and others is: first, based on the teaching, because the Mahāparinirvāṇa-sūtra contains this single tier of the two truths of oneself and others; second, based on principle, because having subsumed single oneself and single others into the combination of oneself and others, losing those single designations, they form a single pair on their own; or \[there is\] merely a single ten, using the ten reals in oneself that combine the provisional into the real to confront the ten provisionals in others that combine the real into the provisional, only when completely combined forming the ten pairs of the provisional and real. If it is twenty, it is simply because the ten pairs of oneself and others are maintained alongside each other. One should know that the four teachings have either eighty, one hundred and twenty, or one hundred and sixty; grasping these, they jointly form a single inconceivable provisional and real—namely, the provisional within the essence confronting the real; were it not so, it would not be the Lotus. Next, in the specific explanation below "furthermore, in the corresponding teaching," the statement that the four kinds are for one's own practice \[means\]: what was previously called general was because each of the tens pervades oneself and others, etc.; what is now called specific is because within the ten they are divided into four, two, and four. Thus one knows that directly dividing the ten to make oneself and others without confronting the various teachings holds true for teaching after teaching. Furthermore, one may also take the first five as oneself and the latter five as others, confronting each other as oneself and others. Fearing that within a single teaching oneself and others would still generally confront oneself and others, now by dividing the ten to form the three meanings, it becomes entirely specific; hence it is so. Therefore, the four teachings have only forty, each possessing oneself and others. Hence one knows that the present sūtra belongs solely to transforming others within the perfect \[teaching\]; only one's own practice and transforming others can be called skillful means. Next, in the specific conclusion, the words "whether general or specific" point to the preceding general and specific of the corresponding teaching. Now, taking the four teachings as a whole to confront oneself and others, the three teachings are for others and only the perfect is for oneself; hence it says "specific." The previous general and specific designations of oneself and others had their meaning extend to the other teachings; bundling the general and specific specifically, oneself resides solely in the present chapter, being the display, opening, and so forth of the skillful means of the house of the perfect, and so on. Next, concluding to form the four propositions concludes the preceding specific conclusion of oneself and others to form the four propositions. > — English (machine translation) (machine translation) - [Previous: 4.9](https://indike.org/pramana/in.bauddha.taisho.1719.4.9) - [Next: 4.11](https://indike.org/pramana/in.bauddha.taisho.1719.4.11) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1719.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1719~en-mt.4.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.4.10](https://indike.org/pramana/in.bauddha.taisho.1719.4.10) · Pramāṇa