[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) › 4.16 # 法華文句記 4.16 法華文句記 4.16 - **Language:** Classical Chinese ### [4.16](https://indike.org/pramana/in.bauddha.taisho.1719.4.16) 次約門中四：初亦直立五時，次「從始至終」下明五時意，三「釋品云」下結成釋品，四「前一」下與前章辨異。初文亦先明出世施權之意，次正明五時。初文明自證，望說以為權實，故云「自證亦不可說」。次乳教中不云兼別直言別者，從門義故，所以前釋法用通四，今唯在三，故今約五味釋門皆從能通，所以乳一酪一，生酥中三，熟酥中二，醍醐置之。四辨異者，與前法用雖同明五時，此明能通至於所通，故得辨異。「前一番」等者，初約方法中明如來能知能用方便，法是能知、用是能用，眾生不知是佛方便，今並開之令眾生知。此一番明令眾生從順方便者，謂從門順實故也。而亦不知方便即是所順之實，今亦開之。又前之二章並有機應二意，但前多從應說，故且云「如來」，後多從機說，故云「行者」。故慇懃稱歎之言，並從佛得。 > Next, regarding the gate, there are four parts: first, also directly establishing the five periods; next, below "from beginning to end," clarifying the intent of the five periods; third, below "explaining the chapter, it says," concluding to form the explanation of the chapter; fourth, below "the previous one," distinguishing the difference from the preceding section. The first text also first clarifies the intent of appearing in the world to display the provisional, and next directly clarifies the five periods. The first text clarifies one's own realization: viewed from the perspective of teaching, it is provisional and real, hence it says "one's own realization is also ineffable." Next, within the milk teaching, not saying "additionally distinct" but directly saying "distinct" is in accordance with the meaning of the gate. Therefore, the preceding explanation of the dharma-function pervaded four, but now it resides only in three. Thus now, explaining the gate with respect to the five flavors, all follow that which can provide access; therefore milk has one, curd has one, raw curd has three, cooked curd has two, and ghee sets it aside. Fourth, distinguishing the difference: although, like the preceding dharma-function, it also clarifies the five periods, this clarifies that which can provide access reaching that which is accessed, and hence can be distinguished. As for "the previous turn," etc.: first, regarding method, it clarified that the Tathāgata can know and can employ skillful means—dharma is being able to know, and function is being able to employ; sentient beings do not know that these are the Buddha's skillful means, but now they are all opened to cause sentient beings to know. This turn clarifies causing sentient beings to comply with and accord with skillful means, meaning complying with the real via the gate. Yet they also do not know that skillful means are themselves the real that is complied with; now this is also opened. Furthermore, both preceding chapters have the two intents of capacity and response; however, the former is mostly spoken from the perspective of response, hence tentatively saying "the Tathāgata," while the latter is mostly spoken from the perspective of capacity, hence saying "practitioner." Therefore, words of diligent praise are all derived from the Buddha. > — English (machine translation) (machine translation) - [Previous: 4.15](https://indike.org/pramana/in.bauddha.taisho.1719.4.15) - [Next: 4.17](https://indike.org/pramana/in.bauddha.taisho.1719.4.17) - [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.4.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.4.16](https://indike.org/pramana/in.bauddha.taisho.1719.4.16) · Pramāṇa