[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) › [天台四教儀](https://indike.org/pramana/in.bauddha.taisho.1931) › 1.20 # 天台四教儀 1.20 天台四教儀 1.20 - **Language:** Classical Chinese ### [1.20](https://indike.org/pramana/in.bauddha.taisho.1931.1.20) 次說《法華》，開前頓漸，會入非頓非漸，故言開權顯實，又言廢權立實，又言會三歸一。言權實者，名通今昔，義意不同，謂《法華》已前權實不同，大小相隔。如華嚴時，一權一實（圓實、別權）各不相即，大不納小故。小雖在座，如聾若瘂，是故所說法門雖廣大圓滿，攝機不盡，不暢如來出世本懷。所以者何？初頓部有一麁（別教）一妙（圓教），一妙則與《法華》無二無別；若是一麁，須待《法華》開會廢了，方始稱妙。次鹿苑但麁無妙（藏教）。次方等三麁（藏、通、別）一妙（圓教）。次般若二麁（通、別）一妙（圓教）。來至《法華》會上，總開會廢前四味麁，令成一乘妙。諸味圓教更不須開，本自圓融，不待開也；但是部內兼但對帶，故不及《法華》淳一無雜，獨得妙名，良有以也。故文云：「十方佛土中，唯有一乘法，無二亦無三（教一）。」「正直捨方便，但說無上道（行一）。」「但為菩薩，不為小乘（人一）。」「世間相常住（理一）」。時人未得《法華》妙旨，但見部內有三車、窮子、化城等譬，乃謂不及餘經。蓋不知重舉前四時權、獨顯大車，但付家業，唯至寶所，故致誹謗之咎也。約時則日輪當午，罄無側影（第五時）；約味則從熟酥出醍醐。此從《摩訶般若》出《法華》（五醍醐味）。〈信解品〉云：「聚會親族，即自宣言：『此實我子，我實其父。吾今所有，皆是子有。』付與家業，窮子歡喜，得未曾有。」此領何義？答：即《般若》之後次說《法華》，先已領知庫藏諸物，臨命終時，直付家業而已。譬前轉教，皆知法門；說《法華》時，開示悟入佛之知見，授記作佛而已。 > Next, the Saddharmapuṇḍarīka was expounded. It opened the previous sudden and gradual \[teachings\] and united them into what is neither sudden nor gradual; hence it is called 'opening the provisional and revealing the real,' and is also called 'discarding the provisional and establishing the real,' as well as 'uniting the three and returning to the one.' Regarding the provisional and the real, the terms apply to both the present and the past, but the doctrinal sense differs. That is to say, prior to the Saddharmapuṇḍarīka, the provisional and the real were not identical, and the great and the small were separated from each other. For instance, in the Avataṃsaka period, the one provisional and the one real (the distinct provisional and the perfect real) were not identical to each other, because the great did not encompass the small. Although the small were present in the assembly, they were like the deaf and the mute; therefore, although the Dharma doors expounded were vast and complete, they did not exhaustively gather the capacities, and did not fully convey the Tathāgata's original intent in appearing in the world. Why is this? The initial sudden division had one coarse (the distinct teaching) and one subtle (the perfect teaching). The one subtle was no different from the Saddharmapuṇḍarīka; but if it was the one coarse, it had to await the opening, uniting, and discarding of the Saddharmapuṇḍarīka before it could be designated as subtle. Next, the Mṛgadāva \[period\] was only coarse without the subtle (the Tripitaka teaching). Next, the Vaipulya \[period\] had three coarse (the Tripitaka, shared, and distinct) and one subtle (the perfect teaching). Next, the Prajñā \[period\] had two coarse (the shared and distinct) and one subtle (the perfect teaching). Coming to the assembly of the Saddharmapuṇḍarīka, it totally opened, united, and discarded the coarseness of the previous four flavors, causing them to become the subtlety of the One Vehicle. The perfect teachings of the various flavors did not need to be opened further; they were originally round and harmonious, and did not await opening. However, within their divisions they were combined with, exclusive to, set against, or carried along \[with other teachings\]; hence they did not measure up to the unadulterated purity of the Saddharmapuṇḍarīka, which alone received the name 'subtle,' truly with good reason. Therefore the text says: 'In the Buddha lands of the ten directions, there is only the Dharma of the One Vehicle; there is neither a second nor a third' (oneness of teaching). 'Directly discarding expedients, I preach only the unsurpassed Path' (oneness of practice). 'Only for the sake of bodhisattvas, not for the small vehicle' (oneness of persons). 'The worldly aspects are eternally abiding' (oneness of principle). The people of the time had not grasped the subtle purport of the Saddharmapuṇḍarīka, and seeing only that within its division there were parables such as the three carts, the impoverished son, and the conjured city, they said that it was inferior to other sutras. This was because they did not know that it reiterated the provisionals of the previous four periods solely to reveal the great cart, solely to bestow the family estate, and solely to reach the place of jewels; thus they incurred the fault of slander. In terms of time, it is the sun at midday, with utterly no side shadow (the fifth period); in terms of flavor, it is the emergence of ghee from clarified butter. This is the emergence of the Saddharmapuṇḍarīka from the Mahāprajñā (the fifth flavor of ghee). The 'Chapter on Faith and Understanding' says: 'He gathered his relatives and directly declared to them: "This is truly my son, and I am truly his father. Everything I now possess belongs to my son." He bestowed upon him the family estate, and the impoverished son rejoiced, having attained what he had never had before.' What meaning does this grasp? Answer: directly following the Prajñā, the Saddharmapuṇḍarīka was expounded. Having already been made to oversee and know all the items in the storehouses, when the time of death arrived, \[the father\] simply bestowed the family estate directly, nothing more. This is an analogy: the previous turning over of the teaching made them know all the Dharma doors; when expounding the Saddharmapuṇḍarīka, \[the Buddha\] simply opened, displayed, awakened them to, and caused them to enter the knowledge and vision of a Buddha, and conferred prophecies of attaining buddhahood, nothing more. > — English (machine translation) (machine translation) - [Previous: 1.19](https://indike.org/pramana/in.bauddha.taisho.1931.1.19) - [Next: 1.21](https://indike.org/pramana/in.bauddha.taisho.1931.1.21) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1931.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1931~en-mt.1.20) — English, machine translation ## Linked texts (2) - [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035.3.150) — 志磐, Classical Chinese - [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716.10.87) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1931.1.20](https://indike.org/pramana/in.bauddha.taisho.1931.1.20) · Pramāṇa