法華玄論 4

English (machine translation) 4

Language: English

4.2

First, explaining the meaning of the one vehicle, which is to say, expounding the meaning of converging the three into the one.

Question: The sūtra states: "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." What is meant by "neither a second nor a third"?

4.4

Answer: Some say that "no second" means there are no two of śrāvakas and pratyekabuddhas, and "no third" means there is no bodhisattva vehicle that partially practices the six perfections. Furthermore, [they say that] the three vehicles of the past were all skillful means, and the present teaching distinctively possesses a great carriage, different from the past three.

4.5

Question: How is this known?

4.6

Answer: The sūtra states: "The Buddha, through the power of skillful means, indicated the teaching of the three vehicles." Since he took the three as skillful means, he took the one as the real, which means converging the past three vehicles into the present one reality. It also says: "May you bestow upon us the three kinds of precious carriages." Since they sought three in the past and are now bestowed one, what was sought was not given, and what was given was not sought; thus we know there is distinctively a great carriage different from the three lesser ones of the past. Deducing from text and principle, there are then four carriages. Assessment: The dispute over the three carriages has been tangled and contentious for a long time. If one understands it, the entire work is unobstructed; if one is confused by it, all seven scrolls are blocked. Now, examining it through eight textual passages, one only then sees that this interpretation is erroneous. The first passage states: "The Tathāgata preaches the Dharma to sentient beings solely through the single Buddha vehicle; there are no other vehicles, neither a second nor a third." This passage lists the three vehicles in sequence. "Solely through the single Buddha vehicle" means the Buddha vehicle is the first. "There are no other vehicles, neither a second nor a third" means there is no pratyekabuddha as the second, nor śrāvaka as the third. Examining it by this passage, there are solely three carriages, and clinging to four is erroneous. Question: The sūtras usually enumerate the three vehicles without adopting this sequence. Why does it speak of three here? It next says that "only this one is real; the other two are not true"; there is solely the one Buddha vehicle, and wishing to guide sentient beings, he expediently spoke of three. Investigating reality, only the one Buddha vehicle is real, and the other two are not true; therefore, speaking of three and speaking of two still share a single intention. Let us provide a proximate analogy to illustrate this distant purport. Just as a father has only a single fruit in his hand, and wishing to attract his sons, speaks of the single fruit as three fruits; investigating reality, there is only a single fruit and no two fruits. Therefore, the two textual passages do not contradict each other. Since the three and two are clarified, the meaning of convergence can be understood. Later, seeing that the Saddharmapuṇḍarīkopadeśa explains that in the Buddha lands of the ten directions there are not even two vehicles, let alone three, it agrees with our present view. The treatise states: "This is the meaning of exclusion." As for exclusion, it clarifies that there is no nirvāṇa of the two vehicles, and that only the Buddha's ultimate unsurpassed bodhi has great nirvāṇa. This merely clarifies that there are no two vehicles and solely the Buddha vehicle; it does not say that there is no bodhisattva vehicle that partially practices the six perfections. Therefore, [Master] Guangzhai missed the point.

4.7

Next, discussing the four propositions.

4.8

Question: Converging the three to return to the one, breaking the three to return to the one, opening the three to reveal the one, and abolishing the three to establish the one—what is the difference among these?

4.9

Answer: Regarding "converging the three into the one," there are the convergence of teachings, the convergence of practices, and the convergence of people. As for the convergence of teachings: in the past, expounding the teachings of the three vehicles and five vehicles was entirely to reveal the one path; since the path expressed is one, the teachings expressing it are likewise without duality, so all teachings are named the Mahāyāna teaching. As for the convergence of practices: that which you all practice is the bodhisattva path. When the Tathāgata in the past spoke of three practices, it was to direct them toward the one path that he caused them to cultivate the three practices. Since the expected path is without duality, how could the practices that tend toward it be threefold? As for the convergence of people: the Tathāgata's appearance in the world was fundamentally to teach bodhisattvas, not to teach other people. Since the practice of the three kinds of persons is itself the bodhisattva path, those people capable of practicing it all become bodhisattvas; hence the text says: "It is only to teach bodhisattvas; there are no śrāvaka disciples." However, converging the teachings pertains precisely to a single time, whereas converging the practices and people extends far so as to bring them to buddhahood.

4.10

Question: How many kinds of "convergence" are there?

4.11

Answer: There is the convergence that is called "harmonising convergence," and there is the convergence that is called "converging and returning." If it is converging and returning that is called convergence, it is as explained just above. As for harmonising convergence being called convergence: after having already converged the three into the one, those with capacity would then doubt, saying: "If the three return to the one, why were three spoken of?" Therefore, it is explained: "In the past, because of skillful means, three were spoken of; now, because of what is truly real, the one is spoken of." This harmonises the meaning of the three and the one of past and present, and is also called convergence. If it is the meaning of converging and returning, it precisely concerns the three practices; if it is the meaning of harmonising convergence, it properly concerns the gate of teaching. Why is this? If converging the three causes to return together to become buddhas, with such a meaning, converging the practices is primary, not using the gate of teaching; teaching for the sake of becoming buddhas is not converging and returning. If one takes the intent of setting up the teachings to reveal the one vehicle, this is called the convergence of converging and returning. As for "refuting the three to return to the one": in the past, speaking of the three vehicles was fundamentally to express the one, yet sentient beings consequently clung to and grasped the three and would not accept the one teaching; therefore it is necessary to refute their grasping sentiments, which is called refuting the three to return to the one. Therefore the text says: "Now I speak for your sake: what you have attained is in reality not extinction."

4.12

Question: Does it merely refute grasping sentiments, or does it also refute the teachings?

4.13

Answer: To the Buddha, the three teachings are constantly a single teaching; thus the Great Sūtra says: "I constantly practice the one vehicle, but sentient beings see three." If so, then with respect to the Buddha, they are not refuted; it merely refutes sentient beings grasping the teachings and producing delusions, not refuting the teachings themselves. As for "opening the three to reveal the one": opening the past three as skillful means reveals the present one as the true and real. As for "discarding the three to establish the one": in the past, because they could not bear to hear the one, the three teachings were provisionally spoken of; now the great capacity has matured and they can bear to hear the one teaching, so one properly discards the past three and establishes the present one teaching. The chapter "Skillful Means" says: "Honestly discarding skillful means"—this is precisely the meaning of discarding.

4.14

Next, discussing the substance of the vehicle.

4.15

Question: What is taken as the substance of the vehicle?

4.16

Answer: The vehicle applies to both cause and fruit. The fruit vehicle takes the ten thousand virtues as its substance, and the causal vehicle takes the ten thousand practices as its substance.

4.17

Question: How is it known to apply to both cause and fruit?

4.18

Answer: Later it shall be explained extensively; now two passages are briefly cited. The Dvādaśanikāya-śāstra explains the vehicle with six meanings: because it is ridden by the buddhas and great men, it is therefore called great—this refers to the fruit vehicle; because it is ridden by Avalokiteśvara and others, it is therefore called great—this refers to the causal vehicle. This sūtra says: "The Buddha himself abides in the Great Vehicle; in accordance with the Dharma he has attained, he delivers sentient beings by means of it"—this is the fruit vehicle. "These sons, riding on this jewelled carriage, go straight to the bodhimaṇḍa"—this refers to the causal vehicle. The Saddharmapuṇḍarīkopadeśa fully explains that the vehicle applies to both cause and fruit; it shall be brought out later. The Vijñaptimātratā-śāstra is also like this.

4.19

Question: The Commentary says that the six perfections are the substance of the vehicle; how does the vehicle apply to both cause and fruit?

4.20

Answer: That refers only to the causal vehicle; the chapter "The Broad Vehicle" fully explains the ten thousand virtues and ten thousand practices.

4.21

Question: Within the causal vehicle, what is the root and what is the branch?

4.22

Answer: Although the six perfections are the substance of the Great Vehicle, they must rely on the correct contemplation of prajñā. Due to the correct contemplation of prajñā, the ten thousand practices are then accomplished; thus prajñā is the root and the remaining practices are the branches. This is to distinguish the root and branches within the substance of the vehicle itself.

4.23

Question: If all six perfections are equally non-attainment and are all the primary substance, how can there be root and branches?

4.24

Answer: If the six perfections are equally non-attainment, they must rely on prajñā to become non-attainment; hence prajñā is the root and the other five perfections are the branches. The Pañcaviṃśati says: "When birds flock to Sumeru, they all share the same golden colour." Although they share the same golden colour, Sumeru is the root; it must be due to Sumeru that their colour becomes identical.

4.25

Question: While the vehicle in the causal stage takes prajñā as principal, what do the ten thousand virtues on the fruit ground take as essential?

4.26

Answer: The treatise says: "In the causal stage it is called prajñā, and in the fruit stage it is called sarvajñā." Thus the fruit vehicle takes sarvajñā as principal. Therefore, this sūtra praises the Buddha's wisdom from beginning to end, as when it says: "It is to expound the Buddha's wisdom that the buddhas appear in the world," down to Prabhūtaratna's praising the equal great wisdom—this is precisely the matter. The Mahāyānasaṃgraha also states that wisdom is the substance of the vehicle; this is merely to distinguish root and branch within the non-dual two. Through the unobstructed nature of causes and conditions, each and every practice subsumes all practices, and all can be the root of the causal vehicle; each and every virtue subsumes all virtues, and all are the root of the fruit vehicle.

4.27

Question: The Lotus Sūtra fully explains both the causal vehicle and the fruit vehicle; which is primary?

4.28

Answer: In discerning the central doctrine, this meaning was already explained: clarifying the correct Dharma as the vehicle, this vehicle being neither cause nor fruit is only then primary. Now, in terms of skillful function, the fruit vehicle is taken as primary. Why is this? The fruit is the wondrous culmination, whereas the cause is not yet the wondrous culmination. The title of the sūtra designates it as the Wondrous Dharma, so the fruit vehicle properly should be taken as primary. By indicating this wondrously culminating fruit, it causes the people of the three vehicles and all sentient beings to cultivate the wondrous cause and head toward this wondrously culminating fruit, after which only then can the causal vehicle be clarified. If from the very beginning one clarified the causal vehicle as primary, never indicating the goal to be attained, what would they know to head toward? It is like a person first knowing the place of jewels and only then undertaking practice to head toward it. Deducing from this, the fruit is primary. This meaning has already been explained extensively in the text, and consulting it one will naturally see it. Later, seeing the Saddharmapuṇḍarīkopadeśa explain "There are not even two, how much less three?"—it clarifies that there is no nirvāṇa of the two vehicles, but only the great nirvāṇa of the Tathāgata, which is named the Buddha-fruit. Hence we know that the two vehicles also take the fruit vehicle as primary, and the Great Vehicle also takes the fruit vehicle as primary; therefore the treatise merely cites nirvāṇa.

4.29

Question: Does the vehicle have the meaning of broad and narrow, or not?

4.30

Answer: In looking at the five vehicles relative to one another, their breadth and narrowness are self-evident, so this is not explained now. If we discuss broad and narrow within the one vehicle itself: in the fruit vehicle there is no defilement that is not exhausted and no virtue that is not perfected, hence it is called broad. The causal practice is not like this, hence it is called narrow. If we discuss it within the cause itself: on the first bhūmi one attains one hundred gates of clear dharma, hence it is narrow; on the second bhūmi one attains one thousand gates of clear dharma, hence it is broad. In this way it can be known.

4.31

Question: What are the vehicle of identical substance and the vehicle of different substance?

4.32

Answer: When corresponding with prajñā, the non-dual contemplation of non-reliance and non-attainment becomes manifest before one. As spoken of in the chapter "One Thought," the bodhisattva possesses the ten thousand practices in a single thought; this is the vehicle of identical substance. When this contemplation has not yet become manifest before one, it is called the vehicle of different substance. However, from the initial generating of the mind one studies the non-dual contemplation, so from the time of the initial generating of the mind it is the vehicle of identical substance, possessing the ten thousand practices in a single thought; hence it is said that the initial generation of the mind and the ultimate [attainment] are not distinct. It is merely according to whether this contemplation is clear or obscured that the identical substance and different substance are distinguished. If explained in terms of stages: those who have attained the forbearance of non-arising are the vehicle of identical substance, and those who have not yet attained the forbearance of non-arising are the vehicle of different substance.

4.33

Question: Why is this so?

4.34

Answer: The Pañcaviṃśati says: "Only when Dīpaṃkara Buddha attained the forbearance of non-arising was he not separate from the ten thousand practices of non-attainment, such as the six perfections."

4.35

Question: What are the proximate vehicle and the remote vehicle?

4.36

Answer: That which is produced by the mind of prajñā, as in abiding in prajñā through non-abiding in dharmas, possessing the six perfections such as dāna without anything given up, possessing the factors of awakening due to non-arising. It is also as in the chapter "The Broad Vehicle," which enumerates all virtues and practices and concludes them all by stating "because of non-attainment." Such a vehicle is named the proximate vehicle. If it is said that bowing the head and raising the hand all lead to buddhahood, these are wholesome deeds of attainment, named the remote vehicle. How is this known to be so? The Lotus Sūtra says: "This vehicle is subtle and wondrous, pure, and foremost, unsurpassed among all worldly realms." How could this be the wholesome deeds of attainment of humans and devas? Now, that which bodhisattvas practice from the initial generation of the mind is the contemplation of non-attainment; this is the proximate vehicle, and there is no remote vehicle. It is merely that within non-attainment there is clarity and obscurity, so they are divided into proximate and remote.

4.37

Question: The Commentary, explaining the chapter "Non-Arising," says: "There is a proximate path and a remote path. The proximate path refers to the thirty-seven factors of awakening. The remote path refers to the six pāramitās." However, since both the factors of awakening and the six perfections are vehicles, why are they divided into proximate and remote?

4.38

Answer: The masters of the abhidharma, the Daśabhūmika masters, and the Lotus masters do not have this meaning, so they do not explain it. Now, in clarifying this meaning, there can be four arrangements: first, both the six perfections and the factors of awakening are non-attainment, hence both are proximate; second, both are attainment, hence both are remote; third, the non-attainment six perfections are proximate, and the attainment factors of awakening are remote; fourth, the non-attainment factors of awakening are proximate, and the attainment six perfections are remote. Now, in clarifying that the six perfections are remote and the factors of awakening are proximate, it is to interpret the sūtra passage of the chapter "Non-Arising." The sūtra text says: "There are worldly six perfections and supramundane six perfections; the factors of awakening clarify only the supramundane and do not clarify the worldly." The author of the treatise explained this single meaning, and therefore clarified that the six perfections are remote and the factors of awakening are proximate.

4.39

Question: Why are the six perfections remote? Why are the factors of awakening proximate?

4.40

Answer: Because the six perfections are mixed with both worldly and supramundane, they are remote; because the factors of awakening are purely supramundane, they are proximate.

4.41

Question: Why are the six perfections mixed? Why are the factors of awakening not mixed?

4.42

Answer: The six perfections are explained as extending across the shallow and the deep; since giving, keeping precepts, forbearance, and so forth extend across the shallow and the deep, they can have the meaning of being mixed. The factors of awakening explain concentration and wisdom; concentration and wisdom are deeper than giving and precepts. On this single meaning, the six perfections are remote and the factors of awakening are proximate.

4.43

Question: Does this meaning divide proximate and remote according to the Great and Small Vehicles, or not?

4.44

Answer: If provisionally divided in terms of the Great and Small Vehicles, the factors of awakening are the practice of the Small Vehicle and are therefore remote, while the six perfections are precisely the substance of the vehicle and are therefore proximate. If in terms of the bodhisattva possessing all practices, all being non-attainment and all being correct practice, then the six perfections and the factors of awakening are both the proximate vehicle.

4.45

Next, discussing the meaning of conveying out.

4.46

Question: Clarifying the vehicle in terms of conveying out, which is primary: the causal vehicle or the fruit vehicle?

4.47

Answer: In terms of the causal gate, conveying out is properly clarified. The Commentary says: "This vehicle goes out from the three realms, and arriving at the Buddha-fruit it stops, transforming into sarvajñā." Hence the causal vehicle is primary. If in terms of being able to convey out sentient beings, then the Buddha vehicle is primary; only the Buddha can fully convey out all sentient beings, whereas the causal vehicle does not equal the fruit.

4.48

Question: What is conveying oneself and conveying others?

4.49

Answer: In terms of taking conveying out as the meaning: the causal vehicle has both conveying oneself and conveying others; the fruit vehicle has only the meaning of conveying others. Since the Buddha has already emerged, there is no need to convey himself further. If clarifying conveyance in terms of unrestrained mastery, the fruit virtues fully possess this conveyance.

4.50

Next, discussing the equipment of the vehicle.

4.51

Question: In worldly vehicles, there is the person who is able to ride, the dharma that is ridden, and the equipment for moving the vehicle; does the one vehicle also have these or not?

4.52

Answer: There are. The Pañcaviṃśati states, "This vehicle and the causal dharmas on which one rides." The Dazhidu lun states, "The six perfections are the very substance of the vehicle; loving-kindness and compassion together with skillful means—these two are the side-equipments of the Great Vehicle." The reason for this is that because there is loving-kindness and compassion, one can broadly convey sentient beings; because there are clever skillful means, one can transcend saṃsāra. Furthermore, having loving-kindness and compassion, one does not follow the stages of the two vehicles; having skillful means, one does not follow the stages of ordinary beings. Transcending these two stages, one is able to reach Buddhahood. Therefore these two kinds are named the vehicle's travelling equipment; they still belong to the containment of the One Vehicle, but are divided into two merely according to meaning. There is no such travelling equipment in the teachings of the Small Vehicle. Next, the Madhyāntavibhāga-śāstra explains that the vehicle has five [aspects]: first, the root of the vehicle, which is the tathatā-Buddha-nature; second, the practice of the vehicle, which is merit, wisdom, and so forth; third, the gathering of the vehicle, which is the mind of loving-kindness and compassion that guides all sentient beings to transcend saṃsāra together; fourth, the obstacles to the vehicle, which are the afflictive obstacles and the cognitive obstacles—afflictions within the three realms are called afflictive obstacles, and the remaining obstacles to all practices and understandings are called cognitive obstacles; fifth, the fruit of the vehicle, which is the Buddha fruit. The Vijñaptimātratā-śāstra explains that the vehicle has three substances and six meanings. The three substances are the same as before: first, the intrinsic nature, which is the tathatā revealed by the two kinds of emptiness; second, following the flow, which follows the flow of the intrinsic nature, namely merit, wisdom, the ten stages, and such dharmas; third, arriving at the fruit, which is the unexcelled bodhi and all uncommon dharmas produced by following the flow. The six meanings are: first, substance, which is tathatā-emptiness, departing from the four slanders; second, cause, namely merit and wisdom; third, gathering, gathering all sentient beings; fourth, sphere of objects, comprehending the conventional and cultivating the two truths; fifth, obstacles, namely the three obstacles of skin, flesh, and core; sixth, fruit, namely unexcelled bodhi. As for the sequence of these six meanings: taking precisely tathatā as the foundation, because suchness exists, the two practices of merit and wisdom arise; because the two practices of merit and wisdom arise, one can gather all sentient beings; gathering all sentient beings is due to illuminating truth; being confused about the sphere of conventional objects creates delusion and thus loses the principle of the vehicle; seeing the sphere of objects enables one to eliminate delusion; eliminating delusion enables one to attain the Buddha fruit.

4.53

Question: What is the meaning of "vehicle"?

4.54

Answer: That treatise explains, "Vehicle has the meaning of manifesting conveyance. Due to the tathatā-Buddha-nature, practices such as merit and wisdom emerge; due to practices such as merit and wisdom, the Buddha fruit emerges; the Buddha fruit conveys sentient beings out [of saṃsāra]." The Mahāyānasaṃgraha has three [aspects]: namely, the cause of the vehicle, the conditions of the vehicle, and the attainment of the vehicle. The cause of the vehicle refers to the tathatā-Buddha-nature, the ultimate-truth emptiness, as the cause of the vehicle. The conditions of the vehicle refer to the myriad practices. The attainment of the vehicle is the Buddha fruit.

4.55

Question: How is the tathatā-Buddha-nature the substance of the vehicle?

4.56

Answer: Only the tathatā-Buddha-nature is real. One cultivates the myriad practices wishing to manifest this Buddha-nature; because the Buddha-nature is manifested, it is called the dharmakāya. These three must depend on one another: because the Buddha-nature is the root, it is called the cause. Although there is a cause, it still requires conditioning causes; when causes and conditions are complete, the fruit is attained. What is said now does not contradict this explanation. The Saddharmapuṇḍarīkopadeśa also explains three kinds: first, the substance of the vehicle, namely the Tathāgata's equal dharmakāya, which is taking the Buddha-nature as the substance of the vehicle; it also states that the Buddha-vehicle refers to the Tathāgata's great parinirvāṇa, which explains the Buddha fruit as the substance of the vehicle. These differ as hidden and manifest, but in reality are not two. Furthermore, it explains: "That which you practice is the bodhisattva path," as well as the good of bowing the head and raising the hand, giving rise to the bodhi-mind and cultivating the bodhisattva practices, which is precisely the illuminating cause and thus constitutes the conditions of the vehicle. This is still just the meaning of the three kinds of Buddha-nature. The conditions of the vehicle refer to bringing forth the Buddha-nature, which is the illuminating cause. The substance of the vehicle refers to the causal Buddha-nature; the fruit of the vehicle refers to the resultant Buddha-nature. That it does not mention the fruit-of-fruit nature is because the fruit-of-fruit nature still belongs to the approach of the fruit. That it does not mention the objective-sphere nature is because it belongs to the approach of the cause. Furthermore, expounded extensively there are five; in brief there are only three. Again, looking to the Dvādaśanikāya-śāstra, the vehicle is equipped with four items: first, the root of the vehicle, namely the true mark of all phenomena: because wisdom (prajñā) is born from the true mark, the true mark is the root, which is the vehicle's meaning of objective sphere; second, the master of the vehicle: because the myriad practices are accomplished through wisdom (prajñā), wisdom (prajñā) is the master, which is wisdom; third, the aids of the vehicle: aside from wisdom (prajñā), all other practices support and complete wisdom (prajñā); fourth, the fruit of the vehicle: because one rides this vehicle, one attains sarvajñā. Furthermore, this sūtra explains that the vehicle has three items: first, the carriage; second, the ox; third, the attendants. The carriage extends through cause and fruit, the myriad virtues and myriad practices. The ox also extends through cause and fruit; the correct contemplation of the middle way, free from the defilements of annihilationism and eternalism, is [represented by] white. Because of this contemplation, it leads the myriad practices out of saṃsāra like an ox; this is the meaning of wisdom (prajñā) guiding the myriad practices.

4.57

Question: Wisdom (prajñā) is the carriage; how can it also be likened to an ox?

4.58

Answer: A single dharma is divided into two meanings: guiding is like an ox, and the meaning of conveyance is named the carriage. The other practices only support and effect conveying out; they only have the meaning of the carriage and lack the capacity to guide, so they do not have the meaning of the ox. This is the meaning of the ox on the causal stage. As for the ox on the resultant stage: inner virtue takes true wisdom as the ox; external function should take the six unimpeded supernormal powers as the white ox, yoking it to roam the five destinies and convey sentient beings. As for attendants: if the resultant virtues are taken as the carriage, the causes are the attendants; if the causal practices are taken as the carriage, the myriad practices outside the realm are the carriage, and the practices within the realm are the attendants, as explained in the section on seeking the carriages. Furthermore, the Pañcaviṃśati explains that the vehicle is equipped with five items: first, departure of the vehicle, which is the beginning of the vehicle, meaning departing from the three realms; second, culmination of the vehicle, arriving at sarvajñā; third, abiding of the vehicle, meaning that the myriad practices abide in non-abiding; fourth, the dharmas ridden upon, which are the six perfections; fifth, the person who rides, namely the bodhisattva.

4.59

Question: What is explained in the various Mahāyāna sūtras and analyzed in Mahāyāna treatises such as the Mūlamadhyamakakārikā and Śata-śāstra can be trusted and accepted; can works such as the Vijñaptimātratā, Mahāyānasaṃgraha, and Saddharmapuṇḍarīkopadeśa be certainly trusted as well?

4.60

Answer: These treatises were all composed by Vasu[bandhu]. In the Fu fazang zhuan, Vasubandhu is indeed present; therefore they can be trusted. Furthermore, observing their doctrinal intent, although the words differ from the Mahāyāna sūtras and treatises, the intent does not conflict; therefore they can be trusted.

4.61

Question: Scholars of the Three Treatises constantly critique and refute notions that involve apprehension; why are the differing explanations of various schools now used together?

4.62

Answer: The Great Master of Xinghuang wrote in his preface to the Treatise: "Comprehending the manifold subtleties, he expressed the excellences of the various schools, causing divergent attachments to melt like ice and converge into a single accord." Examining it by this principle, there is no attachment that is not refuted, and no meaning that is not gathered in. Used skillfully, nothing fails to be ambrosia; swallowed clumsily, all becomes poison. If one exclusively clings to words of refutation, such a person has not yet realized the intent of the Three Treatises.

4.63

Question: What is skillful use? What is clumsy swallowing?

4.64

Answer: If one's mind has nothing to apprehend and one's speech has nowhere to abide—like planting a tree in space, weaving gauze in the void, like an illusion, like a transformation, according with the illness and according with the person—even if one conducts matters of livelihood and production, nothing fails to be great parinirvāṇa, and all accords with the correct Dharma and wisdom (prajñā); this is called skillful swallowing. Contrary to this is called clumsy swallowing. This meaning has already been explained in the section on determining the central tenets. Furthermore, Nāgārjuna's grand intention in appearing in the world and composing treatises was that he had first to refute and wash away all illnesses of apprehension, leaving nothing whatsoever behind. Whether Mahāyāna or Hīnayāna, internal teachings or non-Buddhist teachings, deriving meaning from texts or fabricating without texts—whenever the mind has the slightest reliance or apprehension, or speech has a single phrase of fixed characteristics, all are washed away to make them completely pure. Yet once the impure is removed, the pure also does not remain; thus the five propositions exhaust speech and still thought. Only then can one provisionally speak with names and marks within that which is devoid of names and marks. Although provisionally speaking with names and marks, the speaking does not stir from non-speaking. Thus the Ratnakūṭa praises: "Able skillfully to distinguish the marks of all dharmas, yet unmoved regarding the ultimate truth." Another sūtra states: "Splendid, World-Honoured One! Without moving from the true limit, you establish the stations for all dharmas." If one can apply all doctrines in this manner, only then is it Nāgārjuna's Mahāyāna treatise. If not, one merely returns to the old attachments. If one retains the slightest attachment in mind, in retreat one does no harm to afflictions, and in advance one does not propagate the Buddhadharma. Furthermore, having refuted and washed away all illnesses of apprehension, great and small, one should then string them together in every doctrine using the four siddhāntas. Now I will briefly raise one principle: The twelve divisions of scripture and the eighty thousand treasuries of Dharma are all according with the conventional, which is why there are these verbal expressions. If one did not accord with the conventional, then in unity there would be no speech and nothing not spoken; therefore whatever is spoken is stated according with the conventional, which is called the worldly siddhānta. The words of the twelve divisions and eighty thousand treasuries of Dharma all contradict each other: sometimes three, sometimes one; sometimes impermanent, sometimes permanent; sometimes the Buddha transcends the two truths, sometimes within the two truths; sometimes existing across the three times, sometimes existing in a single time. As in the thirty-odd disputed gates in the Mahāparinirvāṇa-sūtra, the unwise each grasp one meaning and mutually dispute over right and wrong, raising controversies and increasing afflictions in the present life, even cutting off roots of goodness and falling into evil destinies—the hell of spurious monks is precisely prepared for such persons. If one wishes to avoid this fault, one must use the second siddhānta. Why the eighty thousand treasuries of Dharma and dharmic gates numerous as sands of dust all seem contradictory is because these are the Tathāgata's individual siddhāntas for distinct persons; therefore they do not contradict one another. As the Mahāparinirvāṇa-sūtra states: "Because these sentient beings do not have a single faculty nature, do not have a single good friend, and do not have a single land, the Tathāgata cannot speak in an exclusively fixed manner." Looking at it through this principle, regarding all dharmic gates there is no contradiction or contention, no afflictions arise, and one avoids [the fate of] a spurious monk. The third is called the therapeutic siddhānta. That the Tathāgata speaks for distinct persons, expounding the eighty thousand treasuries of Dharma and dharmic gates numerous as sands of dust, is entirely to remedy the afflictions of sentient beings. As the Mahāparinirvāṇa-sūtra states: "Just as medicinal herbs from the great earth and mountains can serve as excellent medicines for the illnesses of sentient beings, my Dharma is also like this, serving as medicine for the illness of sentient beings' afflictions." Therefore, all teaching approaches have no fixed nature; they merely cause illnesses to cease. Because the illness ceases, nothing fails to be medicine; if the illness does not cease, nothing is medicine. Since it is for ceasing illness, when the illness ceases the medicine is discarded, and one should no longer cling to it. The fourth is called the ultimate-truth siddhānta. The preceding three approaches are skillful means existing for the sake of sentient beings; if one speaks of the correct path, there has never been a single word, let alone eighty thousand! It is not even having speech, let alone having no speech! Therefore it surpasses all speech and extinguishes all conceptual proliferation, like a great blaze that cannot be touched on four sides because it burns the hand. Using these four approaches, one can penetrate all doctrines and texts. Because one attains these four approaches, all sūtras can be constructed and all illnesses can be cured; if one does not attain these four approaches, not a single phrase of scripture can be explored, and not a single affliction can be destroyed.

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Question: Why is this meaning explained within the context of the doctrine of the One Vehicle?

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Answer: The One Vehicle is the orthodox teaching of all Buddhas of the three times, so it is explained in this context. Furthermore, only with such an awakening can one move and transcend; thus it is a vehicle. If one forms a fixed attachment to a single phrase, neither moving nor transcending, how could it be called a vehicle? The Mahāparinirvāṇa-sūtra states: "If there are fixed characteristics, these are characteristics of saṃsāra, characteristics of Māra the King, not characteristics of the Buddhadharma." Therefore, all phenomena have no fixedness and no characteristics.

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Question: Constantly asserting that there are no fixed characteristics to refute fixed characteristics—this in itself is a fixed characteristic.

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Answer: One refutes the fixed by saying there is no fixedness; how could one further grasp onto no fixedness?

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Question: If there is completely nothing to grasp, that is itself a grasping: instead of grasping at grasping, one grasps at non-grasping, and so it remains grasping.

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Answer: When we now speak of non-grasping, it is only because grasping is absent that we say "non-grasping." Having already said that one does not grasp at grasping, how could one grasp at non-grasping?

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Question: Grasping at non-existence and further lacking non-grasping—this is precisely a person of nihilistic view.

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Answer: It is called 'severance of views' because it severs all views; this may well be so. The Pañcaviṃśati states, 'Because one severs all views, one is called a mahāsattva.' The real fear is only that views cannot be severed. Furthermore, only if there were views could one speak of severing views. Since views fundamentally do not exist, what is there to sever? The sūtra states, 'Movement of mind is the snare of Māra; non-movement is the Dharma seal.'

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Next, discussing moving and departing.

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Question: The Pañcaviṃśati states, 'This vehicle can move and can depart.' What stages are these?

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Answer: The treatise states, 'Moving is the patient acceptance of compliance; departing is the patient acceptance of the non-arising of dharmas.' First, before the bhūmis is the patient acceptance of compliance, and entering the bhūmis is the patient acceptance of the non-arising of dharmas. Second, the sixth bhūmi is the patient acceptance of compliance, and the seventh bhūmi is the patient acceptance of the non-arising of dharmas. If ordinary persons belong to the three realms, then before the bhūmis is the patient acceptance of compliance, and entering the noble stage by stepping onto the bhūmis is departing from the three realms. In this case, the first bhūmi is departing and before the bhūmis is moving. If the sixth bhūmi still undergoes a physical flesh body and is therefore called the three realms, then the seventh bhūmi relinquishes the physical flesh body and departs from the three realms; hence the sixth bhūmi is moving and the seventh bhūmi is departing. However, between these two meanings, the first meaning is correct.

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Question: How is the meaning of moving and departing understood in the Hinayāna?

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Answer: It can be known by analogy with the above. Before the patient acceptance of suffering is called moving, and the patient acceptance of suffering is called departing. Second, the first three fruits not yet having escaped the three realms is moving, and the non-learners having completely severed the afflictions of the three realms is departing. Furthermore, [nirvāṇa] with remainder is called moving, and [nirvāṇa] without remainder is called departing. But when explained in terms of the person, Hinayāna practitioners have only a mental departure and no physical departure, which is different from the Mahāyāna.

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Next, discussing obstacles to the vehicle.

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Question: What serves as an obstacle to the vehicle?

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Answer: Since the Mahāprajñāpāramitopadeśa takes the six pāramitās as the substance of the Great Vehicle, the six faults are precisely the obstacles. If taking the meaning of the vehicle departing from saṃsāra, clinging to saṃsāra serves as the obstacle. If taking the meaning of the vastness of the vehicle, narrowness and inferiority serve as the obstacle. If, because the supramundane six pāramitās are free from apprehension, one can depart, then the six pāramitās with apprehension serve as the obstacle. The six faults are specific obstacles, and having apprehension is a general obstacle.

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Next, discussing the two kinds of wisdom.

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Question: Between the two kinds of wisdom, of emptiness and existence, which is properly the vehicle?

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Answer: There are two past interpretations. The first says that the understanding of emptiness is the primary vehicle, and the understanding of existence is an accompaniment. For example, in the ten bhūmis the understanding of emptiness is the source capable of producing, and the understanding of existence is what is produced upon the bhūmis. The second interpretation says: the meaning of the bhūmis is as before; if the vehicle takes the meaning of transporting, then both understandings are capable of transporting. What is now clarified takes the correct contemplation of the middle way as the vehicle's substance; only when the correct contemplation of the middle way is neither empty nor existent can it depart from the two views of existence and non-existence. Therefore, both emptiness and existence are the vehicle's expedient functions. The meaning of the bhūmis is also like this.

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Next, discussing the meaning of beginning and end, true and semblance.

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Question: What are the vehicle's beginning and end, and the true vehicle and semblance vehicle?

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Answer: Some say that the thirty mental stages are the proper stage of the vehicle. Some say that ascending the bhūmis is the proper stage of the vehicle. Some say that the eighth bhūmi is the proper stage of the vehicle. Some say that at first one attains the expedient means but lacks the proper substance; second, one attains the proper substance but lacks the expedient means; third, one attains both simultaneous contemplation and the vehicle's substance, but lacks non-simultaneous contemplation and the vehicle's expedient means; hence all three meanings are present. The thirty mental stages are the expedient means, ascending the bhūmis is the proper substance, the eighth bhūmi is the simultaneous vehicle, and the seventh bhūmi is the non-simultaneous vehicle. Appraising this: although the last interpretation captures the sūtra text, its meaning is not yet satisfactory. I shall now state it. The chapter 'Inquiring into the Vehicle' states: 'This vehicle has no beginning and no end; it does not depart from the three realms, nor does it abide in sarvajñā.' As the sūtra explains extensively: if one wishes to have the vehicle depart, does this person wish to have the patient acceptance of the non-arising of dharmas depart, or wish to have the dharma of ultimate truth depart? However, the reality limit is non-arising, and the reality limit does not depart; the vehicle also has no departure. Because the vehicle has no departure, it has no beginning and no end, is neither cause nor effect; such a vehicle is precisely what is called 'departing.'

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Question: If there is no agent of departure or object of departure, no agent of transport or object of transport, then there is no vehicle. How then do you explain the meaning of the Great Vehicle?

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Answer: Precisely because of attaining this correct awakening, not seeing an agent of departure or an object of departure is called 'departure'; it can be described as departing without any place of departure, and while departing, having no place of departure. If there were an agent of departure and an object of departure, an agent of transport and an object of transport, that would be having apprehension, and there would be no meaning of departure.

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Question: What is 'departing without any place of departure'?

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Answer: The sūtra states, 'Because dharmas are unmoving.' 'Unmoving dharmas' does not mean the vehicle is permanently abiding and therefore called unmoving. Nor does it say that it is unmoving because ultimate truth is empty, nor is it unmoving because the vehicle does not go. This clarifies that the vehicle's departure is vividly apparent yet without any place of departure, and is therefore called unmoving. Since there is departing without departure, there is also beginning without beginning, and ending without end. Beginning without beginning begins from the initial aspiration; ending without end ends at the tenth bhūmi. This is distinguishing its beginning and end in terms of the causal gate. Within this beginning and end, two stages are again distinguished: before the bhūmis, in the thirty mental stages, this contemplation is not yet fully perfected and is called the semblance vehicle; upon ascending the bhūmis and above, this contemplation is attained and manifests before one, so it is called the true vehicle. Therefore the treatise states, 'Before the bhūmis is called the patient acceptance of compliance, and ascending the bhūmis is called the patient acceptance of the non-arising of dharmas.' This is the meaning of true and semblance.

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Next, discussing simultaneity and non-simultaneity.

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Question: Some say that the first bhūmi is simultaneous; some say that the seventh bhūmi is simultaneous; some say that the eighth bhūmi is simultaneous. How is this matter to be understood?

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Appraisal: Each has a one-sided grasping, and all miss the intended meaning. Why is this? The sūtras and treatises possess all three meanings of simultaneity. For instance, the Renwang jing and the Mahāyānasaṃgraha state that the first bhūmi is simultaneous; the 'Chapter on Setting Forth' in the Pañcaviṃśati explains the seventh bhūmi as the stage of equalized samādhi and prajñā, which means the seventh bhūmi is simultaneous; the Renwang jing and the Daśabhūmika-sūtra state that the eighth bhūmi is simultaneous. Because all three texts exist, they should be applied concurrently.

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Question: These three contradict one another; they should not be combined and applied together.

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Answer: They do not contradict one another. Saying that the first bhūmi is simultaneous means that from the initial aspiration one practices simultaneous contemplation, but up to the stages before the bhūmis one is still an ordinary person, so one cannot achieve simultaneity; ascending the bhūmis is called noble, so it is called simultaneous. Furthermore, before the bhūmis is called the patient acceptance of compliance, and ascending the bhūmis is called the patient acceptance of the non-arising of dharmas; therefore, the first bhūmi is simultaneous. Saying that the seventh bhūmi is simultaneous is distinguishing it internally according to the stages. From the first bhūmi to the sixth bhūmi is called the patient acceptance of compliance, and the seventh bhūmi is called the patient acceptance of the non-arising of dharmas. Although the patient acceptance of compliance is simultaneous, its simultaneity is inferior and so is not called simultaneous; the simultaneity of the seventh bhūmi is superior and so is termed simultaneous.

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Question: How is this known to be so?

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Answer: When viewed from what precedes it, the first bhūmi is called the patient acceptance of the non-arising of dharmas; but when viewed from the seventh bhūmi, it is called the patient acceptance of compliance. If one compares the first bhūmi to the stages before the bhūmis, then the first bhūmi is simultaneous; but if one compares it to the seventh bhūmi, then the first bhūmi is not yet simultaneous.

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Question: Why is the seventh bhūmi entitled to be called simultaneous, whereas the sixth bhūmi is not called simultaneous?

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Answer: The seventh bhūmi is the fulfillment of the path of effort, and is therefore called simultaneous; in the sixth bhūmi effort is not yet complete, and so it cannot yet be called simultaneous. Moreover, the sixth bhūmi is prajñā and the seventh bhūmi is skillful means; because the seventh bhūmi is endowed with both wisdoms, it is entitled to be called simultaneous, whereas the sixth bhūmi, though having prajñā, is not yet endowed with skillful means and is therefore not simultaneous. Furthermore, saying that the eighth bhūmi is simultaneous judges simultaneity and non-simultaneity based on effort and effortlessness. Why is this? Although the seventh bhūmi is simultaneous, it still involves effort; the eighth bhūmi achieves it spontaneously without further effort; therefore the eighth bhūmi achieves simultaneity and the seventh bhūmi is not simultaneous. Thus, when reconciling the three sūtras, they do not contradict one another.

4.100

Next, discussing the two sūtras.

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Question: The Saddharmapuṇḍarīka-sūtra and the Śrīmālādevī-sūtra both clarify the One Vehicle; how do their One Vehicles differ?

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Answer: Others say that the Śrīmālādevī-sūtra is definitive in meaning and the Saddharmapuṇḍarīka-sūtra is non-definitive in meaning. Now we clarify that since the Saddharmapuṇḍarīka-sūtra clarifies the Buddha-nature and the dharmakāya, it should not be explained in terms of definitive and non-definitive. Although the Great Vehicle is identical [in both], we briefly explain three differences: First, the Saddharmapuṇḍarīka-sūtra refutes the three attachments and unifies them into the One Vehicle. The Śrīmālādevī-sūtra, by contrast, does not address the conditions of the three [vehicles], but only for those aged seven and older who study the conditions of the One Vehicle, distinguishes the meanings of producing and gathering back. As for 'producing', just as the great earth produces four kinds of treasure troves, the true Dharma produces the five vehicles. As for 'gathering back', the true Dharma produces the five vehicles, and the five vehicles return to the true Dharma. This producing and gathering back, expanding and contracting, are all an even path; it is a Dharma door of causes and conditions that neither rejects nor deprives, which differs from the Saddharmapuṇḍarīka-sūtra. The Saddharmapuṇḍarīka-sūtra first rebukes the three ailments and therefore clarifies the One Vehicle; only thereafter is it neither three nor one, with three and one fully complete. Second, the Saddharmapuṇḍarīka-sūtra merely clarifies that the two vehicles are not ultimate while the Buddha vehicle is already complete, without extensively explaining the causes and conditions. The Śrīmālādevī-sūtra, however, opens up the causes of the five entrenchment stages, distinguishes the fruits of the two kinds of saṃsāra, and explains why the two vehicles are not complete and the Buddha fruit is already complete. Therefore, the two sūtras differ.

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法華玄論 — Classical Chinese