法華宗要 1.21

1.21

he turned the wheel of Dharma on the basis of all phenomena being empty and having no nature of their own, being unsurpassable and leaving nothing out, as in the Saṃdhinirmocana-sūtra and so forth. Among these, the first two are neyārtha, whereas the third wheel of the Dharma is truly nītārtha; this meaning is fully and extensively explained in that śāstra. This Saddharmapuṇḍarīka-sūtra is subsumed under the second, as stated in the verse: 'All phenomena from their very origin / are always of the character of tranquil extinction. / When the buddhaputras have practiced the path, / in future worlds they will attain buddhahood.' Therefore, one should know that it is subsumed under the second, the wheel of the signless Dharma. Since it belongs to the second, it is neyārtha. This meaning is verified by two passages: First, that very Saṃdhinirmocana-sūtra says: 'A pudgala of the gotra of a śrāvaka who is exclusively oriented toward tranquility, even though receiving the various vigorous applications of upāya and paths of transformation set forth by the buddhas, can ultimately never be caused to sit at the bodhimaṇḍa and realize unsurpassable complete enlightenment. Why is that? Because from their origin they have only an inferior gotra, their compassion is exclusively weak, and they are exclusively terrified of all sufferings,' and so on at length. Second, the Abhidharmasamuccaya-vyākhyā says: 'As for the intentions of sentient beings who delight [in the lesser vehicles], it is in order to cause those of aniyata-gotra to abandon their inferior intentions that [the Buddha] predicted the great śrāvakas would attain buddhahood. Furthermore, it is said that there is only the Ekayāna and no second.' We note: since that sūtra is an ultimate, real, nītārtha teaching that states that śrāvakas never become buddhas, one knows that the Saddharmapuṇḍarīka's statement that all śrāvakas will attain buddhahood is a neyārtha teaching of upāya words. Therefore, the Abhidharma […] says: 'It is taught in accordance with the intentions of sentient beings, not directly expounding the real principle.' Sūtras take the text as superior, whereas Abhidharma takes the principle as superior. Due to having these two kinds of clear evidence, one should know that the teaching of the Ekayāna in the Saddharmapuṇḍarīka is definitely not an ultimate nītārtha teaching. Alternatively, some say that the Saddharmapuṇḍarīka-sūtra is ultimate nītārtha. Why is that? The teachings expounded by the Tathāgata during his lifetime, when summarized, do not go beyond three wheels of Dharma. What are the three? The first is the fundamental wheel of the Dharma, the second is the branch wheel of the Dharma, and the third is the wheel of the Dharma that integrates the branches back to the root. As for the fundamental wheel of the Dharma, it refers to when the Buddha first attained enlightenment at the assembly of the Avataṃsaka, extensively opening the teaching of one cause and one fruit solely for bodhisattvas; this is called the fundamental teaching. But beings of meager merit and dull faculties were deeply incapable of hearing of one cause and one fruit; therefore, within the one Buddha-yāna, he discriminatively expounded three; this is called the branch teaching. For more than forty years, he expounded the Triyāna teachings to train and refine their minds, until now at the assembly of the Lotus he could first converge the three into the one; this is the teaching that integrates the branches back to the root. As the 'Adhimukti-parivarta' explains, the elder sitting on a lion throne surrounded by his retinue and with treasures arrayed refers to the fundamental teaching of the Avataṃsaka. Because he could not summon his son, he secretly dispatched two men, took off his fine garments and put on worn and filthy clothes; this refers to concealing the one and expounding the three, which is the branch teaching. When the wealthy elder knew that [his son's mind] was entirely inferior, he subdued his mind and then taught him great wisdom; this refers to the teaching that integrates the branches back to the root. In these […] various teachings there are textual proofs everywhere; one should know that among them, the first and last two teachings are both ultimate nītārtha expositions. The second teaching, which expounds three within the one, is entirely an upāya neyārtha exposition. To establish this meaning, there are two clear proofs: first, sūtras; second, Abhidharma. As for sūtras, three passages are briefly cited: First, as the 'Sukhavihāra-parivarta' states: 'This Saddharmapuṇḍarīka-sūtra can cause sentient beings to reach all-knowledge. In all the world there is much resentment and it is hard to believe; what was not expounded before is now expounded. It is the foremost exposition of all Tathāgatas, the most profound among all expositions, bestowed at the very end, just as that powerful king long protected the bright pearl and only now gave it away.' Second, the 'Parable of the Apparitional City' says: 'These are the upāya of the buddhas: they discriminatively expound the Triyāna, but there is only the one Buddha-yāna; they expounded two only as a resting place.' Third, the Śrīmālā-sūtra states: 'For arhats and pratyekabuddhas, the fourfold knowledge is an ultimate place of rest, and they are also the Tathāgata's'—this is an upāya neyārtha exposition with remainder. Passages such as these cannot be cited in full. As for Abhidharma, three passages are briefly cited. The Saddharmapuṇḍarīkopadeśa says: 'Because their faculties are not yet mature, the Buddha does not bestow vyākaraṇa on the two kinds of śrāvakas—the determined and the arrogant; bodhisattvas bestow vyākaraṇa on them. Bodhisattvas bestow vyākaraṇa on them as an upāya to cause them to generate the resolve.' Second, the Mahāprajñāpāramitopadeśa says: 'Question: "The body that an arhat receives due to causes and conditions of past lives must necessarily be extinguished; where do they abide to complete the buddha-way?" Answer: "When one attains arhathood, because the causes and conditions of all outflows in the traidhātuka are exhausted, one will never again be reborn in the traidhātuka. There are pure buddha-fields outside of the traidhātuka, wherein there is not even the name of affliction; in the presence of the Buddha in those lands, they hear the Saddharmapuṇḍarīka-sūtra and complete the buddha-way."' Third, the Ratnagotravibhāga says: 'Question: "It is said that icchantikas have no nature for nirvāṇa and constantly do not enter nirvāṇa; what does this mean? It is in order to reveal the cause of slandering the Mahāyāna. What meaning does this illuminate?" Answer: "In order to turn around the mind that slanders the Mahāyāna and the mind that does not seek the Mahāyāna, this was said with reference to an immeasurable period of time, because they actually possess the pure nature."' Based on such passages as these, one should know that the statements in various teachings that the two vehicles definitely do not become buddhas and that there are agotrastha sattvas are all upāya neyārtha expositions. If it is said that 'there is only the Ekayāna and no second, and all sentient beings will attain buddhahood,' such sūtras are truly nītārtha.