般若波羅蜜多心經贊 1.3

1.3

Regarding the arising of the teaching: we observe that the ultimate principle is profound and serene, marvelously transcending the realm of existence and non-existence; the nature of dharmas is exceedingly deep, capable of surpassing the expressions of names and words. However, as the approaches to the principle are without a single way, the exposition of the two piṭakas was opened; and since the setting up of the teaching must have a basis, the responses of the three bodies were fully manifested. One may say that when the spring water is clear and pure, the reflection of the moon suddenly appears; when all enemies stir in the dark, the heavenly drum sounds of itself. Nevertheless, responding to beings has its proper time, guiding them according to their capacities. Thus the Tathāgata set rolling the three dharmacakras: to cause those who have not yet entered the Dharma to proceed into it, he first opened up the causes and effects of saṃsāra and nirvāṇa in the Mṛgadāva in Vārāṇasī; this is the first dharmacakra of the catur-āryasatya, which can eliminate the attachment to self. For those who have already entered, to turn them toward the Mahāyāna, he taught the various prajñās in the sixteen assemblies at Gṛdhrakūṭa and elsewhere; this is the second animitta dharmacakra, through which the attachment to dharmas as having a real nature is gradually severed, yet the attachment to emptiness could not yet be dispelled. Therefore, thirdly, in pure and impure lands such as the Padmagarbha, he taught the nītārtha Mahāyāna such as the Saṃdhinirmocana-sūtra, fully revealing the two principles of emptiness and existence and jointly eliminating the two biased attachments to existence and non-existence. This, then, is the arising of the teaching.