大方廣佛華嚴經隨疏演義鈔 6.6

6.6

Regarding the passage from the Commentary's "Those who classify the teachings" onward: in explaining the classification of teachings, there are ten points. The first five correspond to the preceding five points, while the latter five show superiority over what came before. Regarding the Commentary's words "First, although principle is of one flavor," and so on: this means that now we wish to classify the teachings, not to divide principle. Confused about the provisional and the real, how could one accord with the Buddha's intent? In the second point, the single voice is merely the source of the teaching, not the teaching itself; the teaching resides in the capacities. In accordance with the differences among capacities, we now classify those teachings. Thus the Vimalakīrtinirdeśa states: "The Buddha expounds the Dharma with a single voice, / and sentient beings each understand according to their capacity." Now we merely classify according to what is understood. This is like the great wind being one, while a hundred hollows whistle differently: could one, because the single wind does not differ, claim that the hundred hollows sound in unison? The single rain is also spoken in terms of the Buddha. The three kinds of herbs are spoken in terms of the differences among capacities. Now we classify the differences in teaching for the three herbs, without dividing the single rain to make it different. Therefore the sūtra states: "Although born of one earth and moistened by one rain, the herbs and trees each have their distinctions." Because the meanings and characteristics of the single voice and the single rain are not different, it merely speaks of the single voice. In the third point, "the original intent has not yet been declared": as the Buddha originally appeared in the world for the sake of one great matter, yet for over forty years did not reveal the real truth, when we now classify the teachings of his lifetime, how does that prevent judging them as shallow or profound? As for the words "speech according to the intent of others": the Buddha has three kinds of speech: first, speech according to his own intent, because he speaks of the One Reality and so forth that he himself realized; second, speech according to the intent of others, because he solely uses skillful means to guide sentient beings; third, speech according to both his own and others' intents, because it half matches his own realization and half accords with capacities. Now we classify the latter two kinds of speech, without classifying the first, which is speech according to his own intent. In the fourth point, "words have both general and specific [senses]": as cited before, this refers generally to different understandings according to what is heard; as for what is not general, we classify according to it. For example, speaking of the emptiness of persons and the existence of dharmas is Hinayāna and cannot be named Mahāyāna. If speaking of the two emptinesses, this can be named Mahāyāna and cannot be named Hinayāna. Teaching that there are five natures is not teaching a single nature, and where a single nature is taught, it is not teaching five natures. With texts such as these, there is no room for differing interpretations; therefore they must be classified. In the fifth point, because there are two meanings, although one divides the provisional and the real, it does not form secondary branches. First, "skillfully harmonizing with the Buddha's intent": the provisional teaching spoken is according to suitability, while the real teaching spoken accords with principle and is ultimate. Second, "having opening and revealing": speaking of that provisional teaching is the gate of skillful means; speaking of the real teaching is the true mark. Not mistaking skillful means for the real, the gate of skillful means is opened; knowing the pervasive universality of the real principle, the true mark is revealed. Therefore the Lotus Sūtra states: "This sūtra opens the gate of skillful means and shows the true mark." Now, because it can open and reveal, it does not become stranded in secondary branches. In terms of the Buddha's deployment, one must distinguish the provisional and the real.