[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) › [四教義](https://indike.org/pramana/in.bauddha.taisho.1929) › 12.15 # 四教義 12.15 四教義 12.15 - **Language:** Classical Chinese ### [12.15](https://indike.org/pramana/in.bauddha.taisho.1929.12.15) 一通室外四品者，用四教明因果不同，故釋迦現佛國有異，如身子、梵王所見不同。諸天共寶器，食隨其果報，飯色有異故。以稟四教不同故，見佛國有異也。釋〈方便品〉正用三藏教、通教。所以者何？說折法入空、因緣生滅無常，復說如夢幻、體假入空之意。是則因中用拙、巧二度，破其界內愛見著心，勤修二教之法身也。〈弟子品〉用通教、別教、圓教彈呵十大弟子及五百羅漢。用通教彈者，如呵迦旃延說三藏教拙度五義。用別教折呵者，此如呵富樓那穢食置寶器也。用圓教者，如彈身子、善吉云：「不起滅定現諸威儀」、「不斷廢愛，起於明脫，亦不縛不解」，並是用圓教意彈也。四教釋〈菩薩品〉，正是用圓教呵四大菩薩用三藏、通教、別教自行化他偏僻法，華不思議圓頓之道。 > First, comprehensively explaining the four chapters outside the room: because causes and fruits differ across the four teachings, Śākyamuni manifests different Buddha-lands, just as what Śāriputra and the Brahmā king saw differed. It is like the gods sharing a jeweled vessel whose food varies in color according to their karmic retributions. Because their reception of the four teachings differs, their seeing of the Buddha-land differs. Explaining the 'Skillful Means' chapter primarily utilizes the Tripiṭaka teaching and the shared teaching. Why is this? It speaks of entering emptiness through analyzing dharmas and the impermanence of arising and ceasing through causes and conditions, and it also speaks of being like an illusion or a dream and the intention of entering emptiness through embodying dharmas as empty. Thus in the causal stage one uses clumsy and skillful conveyances to shatter the mind attached to craving and views within the realms, and diligently cultivates the Dharma body of the two teachings. The 'Disciples' chapter uses the shared teaching, distinctive teaching, and perfect teaching to reprimand and rebuke the ten great disciples and five hundred arhats. Rebuking with the shared teaching is like rebuking Kātyāyana for expounding the five meanings of the clumsy conveyance of the Tripiṭaka teaching. Reprimanding and rebuking with the distinctive teaching is like rebuking Pūrṇa for placing unclean food in a jeweled vessel. Using the perfect teaching is like reprimanding Śāriputra and Subhūti, saying: 'Without arising from the concentration of cessation, manifesting all deportments,' and 'without severing craving, giving rise to clarity and liberation, neither bound nor liberated'—these all use the intent of the perfect teaching to reprimand them. Explaining the 'Bodhisattvas' chapter with the four teachings is precisely using the perfect teaching to rebuke the four great bodhisattvas for their partial and biased methods of self-practice and transforming others using the Tripiṭaka, shared, and distinctive teachings, glorifying the inconceivable, perfect, and sudden path. > — English (machine translation) (machine translation) - [Previous: 12.14](https://indike.org/pramana/in.bauddha.taisho.1929.12.14) - [Next: 12.16](https://indike.org/pramana/in.bauddha.taisho.1929.12.16) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.1929.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1929~en-mt.12.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1929.12.15](https://indike.org/pramana/in.bauddha.taisho.1929.12.15) · Pramāṇa