[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) › [法華義疏](https://indike.org/pramana/in.bauddha.taisho.1721) › 3.27 # 法華義疏 3.27 法華義疏 3.27 - **Language:** Classical Chinese ### [3.27](https://indike.org/pramana/in.bauddha.taisho.1721.3.27) 通別門者，據別而言，正以三乘為方便，就通論之，方便是善巧為義，善巧通今昔也。今欲融會三一之所由，稱歎諸佛之善巧，所以然者，昔辨三教、今說一乘，前後相違義成鉾楯，則物不生信，故會釋云，所以昔三今一者，蓋是深照物機善巧施教，故不相違也。故方便是三一之總名，今昔之通稱，是以命初題「方便品」。但此義難明，今以四句顯之：一者、昔開今覆。謂昔開三、今覆三。二者、昔覆今開。謂昔覆一、今開一。三者、今昔俱覆。昔覆一、今覆三。四者、今昔俱開。昔開三、今開一。所以有此四句者，皆是如來知機識法善巧為緣，無相違背，故悉名方便。所以方便通今昔也。次舉無方便四句對顯之：一者、昔緣執三覆佛一，不知說三為開一。二者、今緣執一覆佛三，不知雖一不失三。三者、執自性三覆佛因緣之一三。四者、執自性一覆佛因緣之三一。如此昔執皆是無方便，故無方便亦通今昔也。 > Regarding the gate of the universal and the distinct: speaking in terms of the distinct, it properly takes the triyāna as upāya; discussing it in terms of the universal, upāya has the sense of skillfulness, and skillfulness connects both past and present. Now wishing to integrate the reasons for the three and the one, and to praise the skillfulness of the Buddhas—why is this? In the past he distinguished the three teachings, and now he expounds the ekayāna; if earlier and later contradicted each other, the meaning becoming spears and shields, then beings would not generate faith. Therefore, integrating and explaining them, he says: The reason why there were three in the past and one now is simply that he deeply discerned beings' capacities and skillfully dispensed the teaching, so they do not contradict each other. Therefore upāya is the general designation for the three and the one, and the universal title for past and present; it is on this account that the opening title is designated the "Expedient Means Chapter". Yet this meaning is difficult to comprehend; it is now illuminated through four propositions: First, past opening and present covering. This means opening the three in the past and covering the three in the present. Second, past covering and present opening. This means covering the one in the past and opening the one in the present. Third, past and present both covering. Covering the one in the past and covering the three in the present. Fourth, past and present both opening. Opening the three in the past and opening the one in the present. The reason these four propositions exist is that in all cases the Tathāgata knows the capacities and understands the dharmas, skillfully acting as a condition, without mutual contradiction; thus they are all termed upāya. Therefore upāya connects past and present. Next, the four propositions of having no upāya are adduced to reveal it by contrast: First, the past capacity clung to the three, covering the Buddha's one, not knowing that speaking of the three was to open the one. Second, the present capacity clings to the one, covering the Buddha's three, not knowing that although it is one, it does not lose the three. Third, clinging to an intrinsic-nature three, covering the Buddha's causal one and three. Fourth, clinging to an intrinsic-nature one, covering the Buddha's causal three and one. Past attachments such as these are all without upāya; therefore being without upāya also connects past and present. > — English (machine translation) (machine translation) - [Previous: 3.26](https://indike.org/pramana/in.bauddha.taisho.1721.3.26) - [Next: 3.28](https://indike.org/pramana/in.bauddha.taisho.1721.3.28) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1721.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.3.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1721.3.27](https://indike.org/pramana/in.bauddha.taisho.1721.3.27) · Pramāṇa