觀音玄義 2.8

2.8

Question: If one cultivates the true mark in a perfect manner, wherein one dharma is the three truths, one mind is the three contemplations, and all dharmas are fully possessed, then one teaching with four explanations called the perfect teaching should also be sufficient. Why use four teachings as divided above?
Answer: Above, when opening the chapter, it was said: 'Gradual three contemplations and single-mind three contemplations; and in clarifying the teachings there are also two [modes].' If a single teaching perfectly explains all dharmas, it responds to those of sharp faculties; if there is the differentiation of four teachings, it accommodates those of dull faculties. If one does not rely on gradual discrimination, how could the perfect and sudden be understood? To use the distinct to reveal the perfect, the four teachings were explained first. Although various paths are taught, in truth they are for the One Vehicle. Furthermore, within the other profound dharmas of the Tathāgata, he shows, teaches, benefits, and gladdens; the other dharmas are the three expedients leading and guiding to open the path to the emptiness of dharmas. When entering the Buddha's wisdom, expedients are of no use; hence it is said, 'Only this one matter is real; the other two are not true.' Therefore, know that there is only the single perfect and sudden teaching, the right contemplation of the middle way of the knowledge of all aspects—this alone is the real Avalokiteśvara, and all the rest are expedient teachings. Furthermore, whatever is spoken—whether expedient or real—is entirely an expedient. What is neither expedient nor real: the path of speech is cut off, the place of mental activity is extinguished, it cannot be explained or shown, unborn and non-arising; only wondrous awakening harmonising with principle is termed the true, and herein there is also no reality that can be taken as real.