[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) › [觀音玄義記](https://indike.org/pramana/in.bauddha.taisho.1727) › 1.29 # 觀音玄義記 1.29 觀音玄義記 1.29 - **Language:** Classical Chinese ### [1.29](https://indike.org/pramana/in.bauddha.taisho.1727.1.29) 二、「師云」下，指師意。只齊三藏別論菩薩，前之三義異於二乘，不就中道別論三義。三、生酥。部雖四教，今對偏小明圓中道人法等六，未開權跡及却討等，故無別四。四、熟酥。雖會小法，未開小人，同前二部但明六意。五、「若約」下，醍醐，二：初、法華，二：初、明部彰八意。六雖同前，不無小異。前是隔偏之圓，此乃開麁之妙，故人理教行咸會一乘，權實本跡唯彰此典。若約自他及以偏圓論權實者，前部非無；今所論者，為實施權開權顯實，會權歸實廢權立實。此之權實，餘部永無。若理事理教，教行體用四重本跡不獨今經，諸部容有。若塵點劫前最初成佛而為實本，中間今日示現成佛皆為權跡，此名權實本跡。本門開竟，此身即本；跡門已說及諸部談，皆名為跡。是名今已本跡。此之二重，諸經絕議，故云「諸教不明，法華方說。」二、「三世」下，明化滿一期。〈方便品〉中五佛章內，皆先施方便、後顯種智。方便即四時三教，種智是法華一乘，是知諸佛化終此典。燈明迦葉出於淨土，故至法華即入滅度。今佛釋迦現於穢土，故說《涅槃》以為贖命。 > Second, under "The Master said," he indicates the Master's intention: it is only in line with the Tripiṭaka \[Teaching\] that he distinctively discusses bodhisattvas; the preceding three meanings differ from the two vehicles, and do not distinctively discuss three meanings in terms of the Middle Way. Third, raw butter: Although the division contains the four teachings, now, contrasting the partial and small, it clarifies the six meanings, such as person and Dharma, of the round Middle Way; since it has not opened the provisional traces or traced back to the origins, it lacks the distinct four. Fourth, cooked butter: Although it harmonizes the small Dharma, it has not opened the small persons; identical to the preceding two divisions, it clarifies only six meanings. Fifth, under "If in terms of," the ghee, in two parts: first, the Lotus, in two aspects: first, clarifying that the division reveals eight meanings. Although the six are identical to the preceding, there are minor differences. The preceding was the round \[teaching\] that separated from the partial; this is the marvelous \[teaching\] that opens the coarse. Therefore, persons, principle, teachings, and practice all unite in the One Vehicle; the provisional and real, and the original and traces, are revealed only in this scripture. If one discusses provisional and real in terms of self and other or partial and round, they were not absent from the preceding divisions; what is discussed now is establishing the provisional for the sake of the real, opening the provisional and revealing the real, harmonizing the provisional to return to the real, and discarding the provisional to establish the real. This provisional and real are permanently absent from the other divisions. If it is the fourfold original and traces of principle and phenomena, principle and teaching, teaching and practice, and substance and function, they are not unique to this scripture, but can be found across the divisions. If the initial attainment of Buddhahood countlessly many kalpas ago is the real origin, and the intermediate and present-day manifestations of attaining Buddhahood are all provisional traces, this is called the original and traces of the provisional and real. Once the original gate is opened, this body is itself the origin; what was already spoken in the trace gate and what was discussed in the various divisions are all called traces. This is called the original and traces of the present and past. These two folds are beyond discussion in the various sūtras; therefore it says, "The various teachings do not clarify it; only the Lotus speaks of it." Second, under "The three periods," it clarifies that conversion completes an entire period. In the chapter on the five Buddhas within the "Expedient Means" chapter, all first establish expedient means and later reveal all-seed wisdom. The expedient means are the four periods and three teachings; all-seed wisdom is the Lotus One Vehicle. Thus we know that the conversion of all Buddhas ends in this scripture. Dīpaṃkara and Kāśyapa appeared in pure lands, so upon reaching the Lotus they entered extinction. The present Buddha Śākyamuni appeared in an impure land, so he preached the Nirvāṇa to ransom life. > — English (machine translation) (machine translation) - [Previous: 1.28](https://indike.org/pramana/in.bauddha.taisho.1727.1.28) - [Next: 1.30](https://indike.org/pramana/in.bauddha.taisho.1727.1.30) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1727.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1727~en-mt.1.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1727.1.29](https://indike.org/pramana/in.bauddha.taisho.1727.1.29) · Pramāṇa