維摩經玄疏 1

English (machine translation) 1

Language: English

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Composed by the Śramaṇa Zhiyi of Xiuchan Temple on Mount Tiantai

The principles of this sūtra are profound and far-reaching, and the import of its words is abstruse and mysterious. If one merely explains it by adhering closely to the text, one fears it would amount to nothing more than enumerating matters. The ultimate aim of this single teaching is fundamentally difficult to fathom; one still needs to reflect briefly upon its subtle profundities to reveal its inconceivable purport. Now, prior to the text, I shall compile the fivefold profound meaning:

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First, explaining the title; second, disclosing the substance; third, clarifying the central theme; fourth, discerning the function; fifth, classifying the characteristics of the teaching.

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Explaining these five meanings consists of two parts: first, a general explanation; second, a specific explanation.

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Regarding the general explanation of the fivefold [meaning], there are briefly six points: first, generally presenting the names of the five meanings; second, discerning the sequence; third, citing textual evidence; fourth, clarifying the general and the specific; fifth, with reference to contemplating the mind; sixth, matching with the four siddhāntas.

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First, as for generally presenting the names of the five meanings: this sūtra takes the inconceivable person and Dharma as its 'title,' the inconceivable true nature of liberation as its 'substance,' the inconceivable cause and effect of the buddha-lands as its 'central theme,' the inconceivable subduing and embracing through the provisional and ultimate as its 'function,' and the inconceivable manifestation of the perfect by including the biased as its 'characteristics of the teaching.' Therefore, in now clarifying this sūtra, from the beginning with 'Thus have I heard…' to the end with 'rejoiced and practiced accordingly,' all of it clarifies the inconceivable.

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Second, as for discerning the sequence:

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Although the principle transcends names and words, without names and words there would be no means to set forth the teaching. Therefore, regarding the nameless Way, conventional names and marks are spoken; names summon dharmas, and dharmas correspond to names. For this reason, the ultimate purport of the sūtra is contained within the title, so one first 'presents the title.'

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Now, seeking through the title, one attains the principle; the principle is the liberation of the true nature, and the liberation of the true nature is the substance of the sūtra. Hence, next one 'discloses the substance.'

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The substance is not attained in isolation; there is a method for seeking it. One engages in practice to cultivate the causes, and only then does one attain the result. Therefore, using the cause and effect of the buddha-lands as the guiding principle for entering the principle—when the guiding net-cord is lifted, the net's meshes open—one next 'clarifies the central theme.'

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Practicing the causes, one tends toward the result; upon attaining the result, one can skillfully employ the provisional and the ultimate, subduing and embracing so as to benefit sentient beings. Hence, next one 'clarifies the function.'

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When the Sage sets forth the teaching, it accords with and meets the capacities and conditions. The capacities and conditions are not uniform, and for this reason the teachings have similarities and differences. Hence, next one clarifies the 'characteristics of the teaching.'

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Third, as for citing textual evidence:

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The 'Entrustment Chapter' states: 'This sūtra is named "Spoken by Vimalakīrti", and it is also named "Inconceivable Dharma-Door of Liberation".' This is the joint presentation of both person and Dharma in the title.

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The 'Chapter on Contemplating Sentient Beings' states: 'The Buddha said to those with overweening pride that abandoning lust, anger, and delusion is called liberation. If there were no persons with overweening pride, the Buddha would say that the very nature of lust, anger, and delusion is liberation.' The nature of lust, anger, and delusion is the inconceivable true nature of liberation as the substance.

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Furthermore, the 'Buddha-land Chapter' clarifies Ratnakūṭa offering the parasol and inquiring about the pure land; the Buddha's expounded answer fully explains the cause and effect of the buddha-lands, which is clarifying the central theme.

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Reproving outside the room and embracing inside the room—the 'Inconceivable Chapter' states: 'A bodhisattva abiding in the inconceivable can manifest various masteries of spiritual power, like a dragon-elephant trampling, which an ass cannot endure.' Thus we know that this person and Dharma subduing and embracing through the provisional and ultimate is the sūtra's function.

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As for the characteristics of the teaching: it broadly clarifies the similarities and differences between this sūtra and other sūtras regarding the characteristics of their teachings, so one must classify the characteristics of the teaching.

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Fourth, as for clarifying the general and the specific: regarding the preceding five items, they are subsumed into three meanings. First, merely presenting the person and Dharma: this is the general. Next, opening into substance, central theme, and function: this is the specific. Finally, clarifying the characteristics of the teaching: its meaning combines both the general and the specific.

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Why is this? First, the person's name in the title: the name subsumes the three meanings, and is therefore called general. Now, wishing to differentiate the portals of teaching, one must differentiate the distinctions among substance, central theme, and function, and it is therefore called specific. The person is the specific-general, and the three meanings are the general-specific; thus the general generalizes the specific, and the specific specifies the general. Why is this? The person's name is 'Clean' (jing), 'Spotless' (wugou), and 'Renown' (cheng). 'Clean' is the true nature, and the purity of the true nature is the substance; 'Spotless' is the real wisdom, and the cause and effect of real wisdom is the sūtra's central theme; 'Renown' is the skillful facility of expedient means, which is the sūtra's function. Extending and developing this, it is therefore called specific. As for the characteristics of the teaching, since it broadly clarifies the similarities and differences among the sūtras, its meaning combines both the general and the specific.

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This meaning is subtle and abstruse; fearing that it may not yet be clear, I will now borrow an everyday analogy to relieve perplexity. For example, when a human body first receives retribution in the womb, at the stage of the kalala, it already has three things: first, life; second, warmth; third, mental consciousness. Even up to white hair [in old age], these three things still persist. Considered as a whole, they collectively receive the name 'human'; considered separately, it fully possesses the three things. Although this is a worldly domain, it also corresponds to the subtle principle. Why is this? The three things forming the body is analogous to the initial 'general.' The mental consciousness being primary is analogous to the earlier 'clarifying the substance.' The continuation of wind and life is analogous to the earlier 'clarifying the central theme.' The bearing and actions are analogous to the earlier 'clarifying the function.' Although the human realm is identical, types and natures are distinctly different; this is analogous to the earlier 'clarifying the similarities and differences in the characteristics of the teaching.' Analogous to these five things, the above meaning can be understood.

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Question: Does establishing these five meanings clarify only this sūtra, or does it also apply to other texts?

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Answer: The various masters establish doctrines with differing intentions; here, the fivefold [meaning] universally runs through all scriptures.

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Question: The characteristics of the teachings of the various sūtras have differences among them. How could teachings with differences all be identical in these five?

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Answer: For example, the five aggregates form a human; although humans are not the same, they collectively partake of the five aggregates. Again, like the five meanings in the general preface at the beginning of sūtras: although the five meanings are identical, they differ in concrete matters.

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Fifth, as for explaining the five meanings with reference to contemplating the mind:

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All the myriad dharmas are fundamentally without names; that which is without names yet has names arises entirely from the mind. Therefore, the mind is the title.

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As for the mind being the substance: the mind-nature of sentient beings is the true dharma-nature, hence it is called the substance.

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As for the mind being the central theme: this sūtra states, 'In accordance with the purity of one's mind, the buddha-land is pure.' The mind is the meaning of the central theme.

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As for the mind being the function: correct contemplation and provisional skill subdue views and craving, hence it is called the function.

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As for the mind being the teaching: this sūtra states, 'The defilements of the disciples are turned in accordance with their intention.' This is the 'characteristics of the teaching.'

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Question: Why must one explain these five meanings with reference to the mind?

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Answer: The 'Chapter on Inquiring after Illness' of this sūtra states: 'The liberation of the buddhas should be sought within the mental actions of sentient beings.' Thus the Mahāprajñāpāramitopadeśa states: 'For students who seek understanding through hearing, the Buddha uses a tree as an analogy; for meditators who seek the Way from the mind, he points to the body as an analogy. If one gives rise to understanding based on the tree, one is a follower by faith; if one attains awakening from the body, one is a follower by Dharma.' The Mahāprajñāpāramitopadeśa comments: 'Having wisdom without wide learning is not knowing the true mark; it is like being in great darkness, having eyes but seeing nothing'—this person exclusively cultivates contemplative understanding and does not examine the sūtras and treatises. It also says: 'Having wide learning without wisdom is also not knowing the true mark; it is like being in great light, having a lamp without illuminating'—this person merely examines the sūtras and treatises and does not cultivate contemplative understanding. It also says: 'Wide learning with keen wisdom—what is spoken is what should be accepted'—this person penetrates the sūtras and treatises externally and contemplates clearly internally. It also says: 'Without learning and without wisdom, such a person is a human ox.' When the Sage preaches the Dharma, he deeply perceives capacities and conditions; expounded in a single sound, [beings] awaken according to their faculties. If one lacks the eye of the Way, how could one cling biasedly to one extreme! Therefore, in speaking of dharma-doors, one must present both, hoping that learners will understand their brightness and darkness.

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Question: Are the five meanings of contemplating the mind and the five meanings of the sūtra identical or different?

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Answer: They are neither identical nor different.

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Question: Why are they said to be neither identical nor different?

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Answer: Although they are identical in that principle is the same, in their difference there are six meanings: first, identity in principle; second, identity in verbal designation; third, identity in contemplative practice; fourth, identity in resemblance; fifth, identity in partial realization of the real; sixth, ultimate identity.

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First, as for identity in principle: this sūtra states, 'The nature of lust, anger, and delusion is liberation.' This is the meaning of 'identity in principle.'

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Second, as for identity in verbal designation: as the Mahāparinirvāṇa [Sūtra] says, 'Outsiders and former physicians falsely reckon the permanence, bliss, self, and purity of nirvāṇa. It is like an insect eating wood that happens to form characters: the insect does not know whether it is a character or not a character. A wise person will never say, "This insect understands characters."' Now, in the final age, those who study and sit in meditation, hearing this Mahāyāna Vaipulya sūtra say, 'The nature of lust, anger, and delusion is liberation, is great nirvāṇa, and cannot be extinguished again,' do not investigate the deep meaning, cling to this nominal identity, and claim it to be true liberation. This is the same fault as those former physicians and the insect's carving. This is identity in verbal designation.

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Third, as for identity in contemplative practice: the practitioner thoroughly penetrates the three contemplations, skillfully discerns the two truths, three truths, and four truths, unfolding and combining without confusion, with distinct faith and understanding; they are able to know that this mind is liberation, their vows and practices are skillful, and they enter the position of subduing forbearance of the disciples of the five ranks. This is 'identity in contemplative practice.'

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Fourth, as for identity in resemblance: like the ten faiths of the iron wheel, although it is a fleshly eye, it is called the buddha-eye. This is what the Lotus Sūtra describes as 'the marks of the purity of the six sense faculties'; this is the position of compliant forbearance, called identity in resemblance.

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Fifth, as for identity in partial realization of the real: from the initial aspiration attaining anutpattika-dharma-kṣānti up to the vajroparama, the forty-one grounds are all called partial realization. Why is this? As the Avataṃsaka Sūtra says: 'At the time of initial aspiration, one immediately attains correct enlightenment, thoroughly penetrates the true nature of all dharmas, and whatever body of wisdom one has is not awakened through others.' This is identity in partial realization of the real. Up to the ten grounds and virtual enlightenment, all are partial realization; there are only differences of depth and shallowness, and therefore there are stages of the various grounds.

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Sixth, as for ultimate identity: this is marvelous enlightenment, because in a single thought corresponding [with reality], one exhausts the realm of the inconceivable true mark. The Lotus Sūtra states: 'Only a buddha together with a buddha can exhaustively realize the true mark of all dharmas.' Furthermore, the Benevolent King Sūtra states: 'The three [stages of] worthies and ten [stages of] sages practice within forbearance; only the Buddha alone can exhaust the source.' 'Exhausting the source' is ultimate identity.

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These six identities are not different in principle; but when considered in terms of practice and understanding, heaven and humankind are worlds apart. How could one, hearing 'identity,' lump them all together! If people in the world who study and sit in meditation do not skillfully understand the distinctions among the six identities, they will mostly give rise to presumptuous claims: claiming understanding when they have not understood, claiming attainment when they have not attained, falling into overweening pride, and giving rise to various faults and transgressions. How could such a person be one who has grasped the meaning of studying the Buddha's Dharma! Now, raising one example can serve for all: when any profound Mahāyāna sūtra states that sentient beings are identical with the Buddha, identical with the Mahāyāna, identical with bodhi, identical with nirvāṇa… and all such clarifications of 'identical with,' one must in every case apply the meaning of the 'six identities' to restrict them, so that none will be presumptuous.

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Sixth, as for matching with the four siddhāntas, there are again two points: first, matching the four siddhāntas with the preceding five meanings; second, briefly explaining the characteristics of contemplative instruction arising from the four siddhāntas.

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First, matching with the five meanings consists of five [points]:

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First, matching with the sūtra title: the title is Vimalakīrti, and Vimalakīrti is the worldly siddhānta.

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Second, matching with the substance: the substance is the true nature of liberation, and the true nature of liberation is the paramārtha siddhānta.

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Third, matching with the central theme: the central theme is the cause and effect of the buddha-lands, exhorting the cultivation of all kinds of practices for the pure lands; this is the siddhānta for the person.

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Fourth, matching with the function: reprimanding and subduing; this is the therapeutic siddhānta.

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Fifth, comprehensively matching with the characteristics of the teaching: generating the teachings of the various sūtras through the four siddhāntas, which share similarities and differences with the teaching of this sūtra; this is classifying the 'characteristics of the teaching' and knowing their similarities and differences.

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Second, clarifying the brief use of the four siddhāntas to generate contemplation and teaching: Now, the source of the mind is profoundly sublime, and the myriad dharmas are dark and obscure. If the buddhas and bodhisattvas did not use the siddhāntas, how could they cultivate the three contemplations to advance upon the path, or expound the gates of the teaching to deliver all beings! Using the four siddhāntas to generate contemplation and teaching so as to penetrate this sūtra briefly comprises seven points: first, translation and explanation; second, discerning the characteristics; third, explaining its establishment; fourth, generating the three contemplations; fifth, generating the four teachings; sixth, generating the sūtras and treatises; seventh, generating this sūtra's teaching.

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First, as for translation and explanation: 'siddhānta' is a foreign word. Various masters have explained it differently, some saying it can be translated, and others saying it cannot be translated.

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Those who say it cannot be translated [argue that] foreign lands have words that contain multiple meanings, whereas this land lacks words with multiple meanings to translate siddhānta. For example, the name 'sūtra' contains five meanings, and in this land it is not translated definitively.

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Those who say it can be translated have translated it variously as 'establishing the fundamental principle' (zongcheng), or as 'ink' (mo), or as 'seal' (yin), or as 'real' (shi), or as 'accomplishment and culmination' (chengjiu jiujing). Such diverse translations are not just one, making it difficult to settle definitively on any. Dhyāna Master Nanyue said: 'This is like [the term] "Mahānirvāṇa"—it incorporates both Indian and Chinese.' Now, as for 'siddhānta': xi ('complete') is a Sui [Chinese] sound, and tan [dāna] is an Indian word. Xi means pervasive, and tan translates as giving (dāna). Because the Buddha uses these four dharmas to give pervasively to sentient beings, it is called siddhānta.

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Second, discerning the characteristics of the siddhāntas: 1. the worldly siddhānta; 2. the individual siddhānta for the person; 3. the therapeutic siddhānta; 4. the paramārtha siddhānta. The Great Sage, in order to shatter the four heterodox siddhāntas of non-Buddhists, taught these four correct siddhāntas, expounding all the sūtras and teachings of the Mahāyāna and Hīnayāna.

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1. The worldly siddhānta: This refers to sentient beings' five aggregates, twelve sense bases, and eighteen elements, wherein the names and characteristics of all dharmas are distinct and differentiated; hence it is called 'worldly'. Non-Buddhists are deluded regarding this world, positing either that the world exists without causes and conditions, or that the world exists through perverse causes and conditions. Accommodating what sentient beings desire and delight to hear, the Great Sage expounds for them the 'dharmas of the world of correct causes and conditions', enabling sentient beings to attain mundane right view. This is the gift of mundane dharma; hence it is called the worldly siddhānta.

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2. The individual siddhānta for the person: The Great Sage observes the minds of people and expounds the Dharma for them. Because people's minds are each different, with respect to a single matter he may permit it or not permit it. As stated in a sūtra: 'Because of mixed karmic retribution, one is born into the world in a mixed manner and obtains mixed contact and mixed feeling.' Furthermore, the Phalguna Sūtra states: 'No person obtains contact; no person obtains feeling.' The intent here is precisely to shatter attachment and generate faith, to increase good roots, and to bestow various wholesome dharmas; hence it is called the individual siddhānta for the person.

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3. The therapeutic siddhānta: The Dazhidu lun states: ''Existing dharmas' exist as antidotes, but lack real nature.' To 'exist as antidotes' means that if lust is abundant, one is taught to cultivate the contemplation of impurity; if anger is abundant, one is taught to cultivate the contemplation of loving-kindness; if delusion is abundant, one is taught to contemplate causes and conditions. The Buddha expounds the medicinal dharma of antidotes and bestows it pervasively upon sentient beings in order to sever their evils; hence it is called the therapeutic siddhānta.

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4. The paramārtha siddhānta: The Dazhidu lun explains that there are two kinds of paramārtha siddhānta: first, clarifying the paramārtha siddhānta in terms of ineffable characteristics; second, clarifying the paramārtha siddhānta in terms of expressible characteristics.

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First, clarifying the paramārtha siddhānta in terms of ineffable characteristics: this is the real dharma attained by the buddhas, pratyekabuddhas, and arhats, which is called the paramārtha siddhānta. Thus the Dazhidu lun states: 'Discourse is entirely exhausted, and the movement of the mind has ceased; unarisen and unceasing, the dharma is like nirvāṇa. Expounding the realm of activities is called the worldly; expounding the realm of non-activity is called the paramārtha.'

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Second, discerning the characteristics of the paramārtha siddhānta in terms of expressible characteristics: as the Dazhidu lun states: 'All is real, all is unreal, all is both real and unreal, all is neither real nor unreal—these are all called the true mark of all dharmas.' In various sūtras in such places, the Buddha expounds the characteristics of the paramārtha siddhānta. This is precisely what our school explains as the meaning of entering the paramārtha through the four gates. Thus the Mūlamadhyamakakārikā states: 'If someone oriented toward the Path hears the four propositions expounded and immediately enters, that is the true mark of all dharmas; if someone hears the four propositions expounded and conceives graspings in their mind, they are all frivolous discourse.'

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Question: If generating goodness belongs to '[the siddhānta] for the person' and severing evil belongs to 'the therapeutic [siddhānta]', people encompass both good and evil; how can one say definitively that '[the siddhānta] for the person' pertains to generating goodness?

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Answer: Goodness follows along with the person, but is obstructed by delusions; evil is newly arisen and does not permanently belong to the person. Therefore, [the siddhānta] 'for the person' calms evil and generates goodness; goodness belongs to the person. The antidote severs evil, and the person is not the evil; if the person were the evil, then when evil is extinguished, the person should also be extinguished. Therefore, we know that evil does not belong to the person.

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Question: Both '[the siddhānta] for the person' and 'the therapeutic [siddhānta]' sever evil and generate goodness. Since their meaning is equal, how can they be divided into two?

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Answer: At first glance it is so, but if one traces their primary intent, their meanings are not the same. In '[the siddhānta] for the person', evil is new and goodness is old; in 'the therapeutic [siddhānta]', evil is old and goodness is new. In '[the siddhānta] for the person', new evil is easily extinguished: when expounded to them, it ceases; their past goodness is profound, and it naturally unfolds. In 'the therapeutic [siddhānta]', old evil is hard to eliminate, and new goodness is weak; if one does not apply the practice of antidotes, the evil dharmas will not be extinguished.

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Question: This meaning is out of order. A sūtra says: 'Do not commit any evil; practice all goodness.'

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Answer: Here one must grasp the intent. In '[the siddhānta] for the person', goodness is profound and evil is slight; by merely not committing any evil, goodness naturally unfolds. In 'the therapeutic [siddhānta]', evil is heavy and goodness is slight; therefore, one must practice all goodness, and only then can one become free from evil.

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Third, clarifying its establishment: We now use the 'four accommodations' to establish the four siddhāntas. The four accommodations are: 1. accommodating desires; 2. accommodating suitability; 3. accommodating antidotes; 4. accommodating the paramārtha.

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1. Accommodating desires: this is the worldly [siddhānta]. As the Dazhidu lun states, 'Desire is the root of all good and evil.' Whether expounding the four gates, or phenomena, or principle, as long as it responds to what one desires and delights in, it is entirely the worldly siddhānta. Thus this sūtra states, 'First entice them with desire, then lead them into the Buddha's path'; this is called the worldly siddhānta.

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2. Accommodating suitability: this is [the siddhānta] for the person. The Treatise states, 'In a single matter, [the Buddha] may permit it or not permit it.' What is suitable is permitted; what is unsuitable is not permitted. For example, for a goldsmith the contemplation of breath-counting is suitable, and for a washerman the contemplation of impurity is suitable; this is suitability. If one expounds the four gates, whether phenomena or principle, and suitability generates goodness, this is called being permitted; if it generates unwholesomeness, it is not permitted. This is called the siddhānta for the person.

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3. Accommodating antidotes: this is the therapeutic siddhānta. If one expounds the four gates, whether phenomena or principle, directly matching and confronting [the fault] so as to shatter the mind of attachment, this is called therapeutic. The Treatise states, 'All dharmas are impermanent'; this is also an antidote. The Nirvāṇa Sūtra explains ten kinds of antidotes, namely permanence, impermanence, and so forth, all of which are the therapeutic siddhānta.

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Question: If one expounds phenomena, that can indeed be an antidote; but when the four gates expound principle, how is that an antidote?

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Answer: Even though one expounds principle, since they have not yet awakened, expounding it in order to shatter their attachments still belongs to the therapeutic.

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4. Clarifying accommodating the paramārtha: this is the paramārtha siddhānta. If one expounds the four gates, whether phenomena or principle, and upon hearing it expounded they immediately awaken, this is entirely the paramārtha siddhānta. Thus the four accommodations establish the four siddhāntas.

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Question: When the four gates expound principle, that can indeed be the paramārtha; but if one expounds phenomena, how can that be the paramārtha?

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Answer: Regardless of whether it is phenomena or principle, if upon hearing it expounded one immediately awakens, it is in all cases expounding the paramārtha. Thus a sūtra states: 'From the time of attaining the Path until the night of nirvāṇa, if [the Buddha] expounded even a single color or a single scent, none was not the Middle Way.'

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Question: Why are the four accommodations used to conclude and establish the four siddhāntas? Applying generally to phenomena and principle, how can a single phenomenon or a single principle universally possess the four meanings?

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Answer: As a verse in this sūtra states: / 'The Buddha expounds the Dharma with a single voice: / Some feel terror, some feel joy, / Some give rise to revulsion, and some cut off doubts— / This is the unshared dharma of spiritual power.' / 'Giving rise to dread' is the worldly siddhānta: knowing that because of desire the world exists, and that the world is like a burning house, they therefore give rise to dread. 'Some feel joy' is the siddhānta for the person: bringing forth good roots and attaining the joy of the Dharma. 'Some give rise to revulsion' is the therapeutic siddhānta: feeling revulsion toward defilements and raising antidotes. 'Some cut off doubts' is the paramārtha siddhānta: initially entering the paramārtha-satya of the path of seeing is precisely the stage of cutting off doubts. Thus, whatever phenomenon or principle is expounded, all establish the four siddhāntas.

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Fourth, clarifying generating the three contemplations: this means using the four siddhāntas to generate the three contemplations. The ultimate principle is dark and transcendent; it cannot be known by wisdom, nor can it be recognized by consciousness. How could one harmonize with it merely by cultivating contemplative practice! Were it not for the skillful subtlety of the siddhāntas, how could one use the three contemplations to harmonize with the principle of the three truths?

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Now, the skillful means of the siddhāntas generate the contemplation of entering emptiness from the provisionality of causes and conditions: the 'worldly siddhānta' is knowing the dharmas in which the mind delights according to correct causes and conditions.

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If one enters emptiness from correct causes and conditions, whether through the two kinds of contemplating the mind—analytical or embodied—one must recognize 'what is suitable for the person'. As for 'suitability': if it is suitable to cultivate contemplation, then one brings to mind the three factors of awakening—investigation of dharmas, energy, and joy—to arouse them; if it is suitable to cultivate calming, then one brings to mind the three factors of awakening—tranquility, equanimity, and concentration—to gather them in. Thus, in accordance with what is suitable, the wholesome mind is brought forth.

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If the mind has the illness of sinking or floating, one must use the 'therapeutic siddhānta'. When the mind is sinking, one brings to mind the three factors of awakening—investigation, energy, and joy—as the antidote; when the mind is floating, one brings to mind the three factors of awakening—tranquility, equanimity, and concentration—as the antidote.

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When one skillfully uses the siddhānta for the person, good roots are brought forth; when one skillfully uses the therapeutic siddhānta, the fetters are attenuated. If the practitioner's sharp wisdom and good roots have matured and the fetters and defilements are attenuated, then relying upon any one among the seven factors of awakening, in a flash as if losing oneself, one immediately abides in this and refines it. If the contemplative wisdom becomes distinct and clear, then truth is revealed and one sees the paramārtha. This is called using the four siddhāntas to generate the contemplation of entering emptiness from the provisional, accomplishing the knowledge of all aspects and the wisdom eye; skillfully using the siddhāntas in the contemplation of entering the provisional from emptiness yields the knowledge of the paths and the Dharma eye; and skillfully using the four siddhāntas in the contemplation of the paramārtha of the Middle Way yields the all-inclusive knowledge and the Buddha eye.

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Fifth, as for giving rise to the four teachings: this means giving rise to four kinds of expositions of the Dharma from the "four ineffables" to teach four kinds of sentient beings. In this sūtra, "Vimalakīrti remained silent with his mouth closed," which corresponds to the intention of the Nirvāṇa Sūtra in clarifying the "four ineffables." As for the four ineffables: first, that arising arising is ineffable; second, that arising non-arising is ineffable; third, that non-arising arising is ineffable; fourth, that non-arising non-arising is ineffable. These are the four propositions that are ineffable in terms of the mind's conditioned arising and ceasing, identity with emptiness, identity with the provisional, and identity with the middle. Yet that there can be four expositions is entirely due to the conditions of the siddhāntas responding to the four capacities, which makes the four expositions possible. Therefore the Nirvāṇa Sūtra says: "The Dharma of the ten causal conditions serves as the cause for arising, and can also be spoken of." The Dharma of the ten causal conditions refers to the factors from ignorance up to existence, which are called the ten causal conditions. If one uses the four siddhāntas to respond to these four kinds of capacities conditioned by the ten causal factors, then with respect to the "four ineffables" there are the four teachings of the four expositions. In this regard there are four parts: first, clarifying that the siddhāntas give rise to the Tripiṭaka teaching; second, clarifying that the siddhāntas give rise to the shared teaching; third, clarifying that the siddhāntas give rise to the distinctive teaching; fourth, clarifying that the siddhāntas give rise to the perfect teaching.

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First, clarifying that using the four siddhāntas gives rise to the Tripiṭaka teaching: with respect to "arising arising is ineffable," the Buddha uses the four siddhāntas to respond to the śrāvaka disciples of dull faculties with heavy obstacles, who take pleasure in lesser virtues produced by the Dharma of the ten causal conditions of the Small Vehicle, expounding the four noble truths of arising and ceasing of the Tripiṭaka teaching to teach the śrāvakas and dull-facultied bodhisattvas. Therefore the Lotus Sūtra says: "The quiescent mark of all phenomena cannot be expressed in words. By the power of skillful means, it was expounded for the five monks; this is called the turning of the wheel of Dharma."

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Second, clarifying that using the four siddhāntas gives rise to the shared teaching: with respect to "arising non-arising is ineffable," the Buddha uses the four siddhāntas to respond to persons of the capacities of the three vehicles produced by the Dharma of the ten causal conditions, expounding the shared teaching of the unarisen four noble truths [understood] in terms of illusory transformation to teach persons of the three vehicles. Therefore the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra says: "Those who wish to study the three vehicles should study prajñā," and also says: "Persons of the three vehicles alike sever defilements by means of the ineffable path of paramārtha-satya."

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Third, clarifying that using the four siddhāntas gives rise to the distinctive teaching: with respect to "non-arising arising is ineffable," the Buddha uses the four siddhāntas to respond to the capacities and conditions of the distinctive teaching produced by the Dharma of the ten causal conditions, proclaiming the distinctive teaching of the immeasurable four noble truths practiced by bodhisattvas over successive kalpas to teach bodhisattvas.

1.89

Fourth, clarifying that using the four siddhāntas gives rise to the perfect teaching: with respect to "non-arising non-arising is ineffable," the Buddha uses the four siddhāntas to respond to the perfect capacities produced by the Dharma of the ten causal conditions, expounding the Great Vehicle of the perfect teaching of the one true reality and the uncreated four noble truths to teach great bodhisattvas and open the Buddha's knowledge and vision.

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Sixth, clarifying giving rise to the sūtras and treatises: now, the ultimate principle of the Buddha-dharma cannot be expressed in words; how could there reside in spoken sounds and language the original twelve divisions? It is merely that the Buddhas of the ten directions, in order to benefit sentient beings, all use the siddhāntas to respond to conditions and thereby give rise to the twelve divisions of sūtras. The names and meanings of the twelve divisions of sūtras are fully set forth in the great text on the siddhāntas. In this regard there are five points: first, clarifying that the siddhāntas give rise to the twelve divisions of sūtras; second, clarifying that the siddhāntas give rise to the eighty-four thousand dharma-stores; third, clarifying that the siddhāntas give rise to the gradual and sudden scriptural teachings; fourth, clarifying that the siddhāntas give rise to the treatises of the Great and Small Vehicles; fifth, clarifying that the siddhāntas give rise to noble exposition of Dharma and noble silence.

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First, clarifying the characteristics of the four siddhāntas giving rise to the twelve divisions of sūtras: this has four points: first, clarifying that the worldly siddhānta gives rise to the twelve divisions of sūtras; second, clarifying that the individual siddhānta gives rise to the twelve divisions of sūtras; third, clarifying that the therapeutic siddhānta gives rise to the twelve divisions of sūtras; fourth, clarifying that the paramārtha siddhānta gives rise to the twelve divisions of sūtras.

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First, clarifying that using the worldly siddhānta gives rise to the twelve divisions of sūtras:

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If it is fitting to hear a direct exposition of the world, and direct exposition is appropriate, this is the root of the verbal teaching; using the worldly siddhānta to directly expound the names and characteristics of the world is the sūtras.

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Using verses of four, five, or seven words to restate and expound the world is the geyas.

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Predicting future matters of sentient beings in the world, such as predicting that doves and sparrows will become Buddhas, is the vyākaraṇas.

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Isolated verses expounding the world that do not repeat the prose are the gāthās.

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Expositions of matters of the world proclaimed spontaneously when no one has asked are the udānas.

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Formulating precepts on account of expounding unwholesome causal conditions in the world is the nidānas.

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When people do not understand the characteristics of the world, using similes such as carts, milk, and so forth is the avadānas.

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Expounding events of the past world is the itivṛttakas.

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Expounding rebirths in past worlds is the jātakas.

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Expounding vast and great matters of the world is the vaipulyas.

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Expounding unprecedented matters of the world is the adbhutadharmas.

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Questioning, investigating, and examining the world to make it easy to understand is the upadeśas.

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This is merely in terms of the worldly siddhānta fully giving rise to the twelve divisions of sūtras. That the remaining three siddhāntas each give rise to the twelve divisions of sūtras can be known by analogy with the "worldly [siddhānta]." The Buddha uses these twelve divisions as the root of verbal teaching to expound all the gradual and sudden teachings. Therefore the Dazhidulun says, "The four siddhāntas subsume the twelve divisions of sūtras"; this is the meaning intended.

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Second, clarifying that the four siddhāntas give rise to the eighty-four thousand dharma-stores: the names and meanings of the eighty-four thousand dharma-stores are fully set forth in the great text on the three contemplations. Now, as for using the four siddhāntas to give rise to the eighty-four thousand dharma-stores, there are four distinctions: first, the worldly siddhānta gives rise to the eighty-four thousand gates of defilement; second, the individual siddhānta gives rise to the eighty-four thousand samādhis and eighty-four thousand dhāraṇīs; third, the therapeutic siddhānta gives rise to the eighty-four thousand therapeutic gates to cure the eighty-four thousand defilements; fourth, the paramārtha siddhānta gives rise to the eighty-four thousand dharma-doors, also called the eighty-four thousand pāramitā doors. "Gate" means capable of leading through, leading through to the paramārtha siddhānta; "pāramitā" means ultimate, and the paramārtha siddhānta is itself ultimate. Now the term "eighty-four thousand dharma-stores" is broad and encompassing, and so it can contain defilements, samādhis, dhāraṇīs, the various therapeutic gates, pāramitās, and other phenomena to the number of eighty-four thousand; hence they are called "dharma-stores." Therefore the Dazhidulun says, "These four siddhāntas subsume the eighty-four thousand dharma-stores"; the meaning lies in this.

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Third, clarifying that the siddhāntas give rise to the sudden and gradual scriptural teachings: since the siddhāntas subsume the twelve divisions of sūtras and the eighty-four thousand dharma-stores, when the Great Sage uses the siddhāntas to respond to conditions and expound the various sudden and gradual sūtras, none is not accomplished. There are two points: first, directly clarifying that the siddhāntas give rise to the perfect and sudden teaching; second, clarifying that the siddhāntas give rise to the sequential, gradual, and perfect teachings.

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First, that the siddhāntas give rise to the perfect teaching: when Rocana Buddha expounded the Avataṃsaka Sūtra, he precisely used two turns of the four siddhāntas to expound the immeasurable four noble truths and the uncreated four true truths, responding to the two capacities of the distinctive and the perfect, expounding the sudden teaching of the Avataṃsaka Sūtra.

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Second, clarifying giving rise to the gradual and perfect teachings: when Śākyamuni inaugurated the gradual teaching, he merely used one turn of the siddhāntas to respond to the small capacities of the śrāvakas, expounding the four noble truths of arising and ceasing, giving rise to the Tripiṭaka teaching; the Mahāyāna Vaipulya has four kinds of capacities, and using four turns of the siddhāntas to respond to conditions, he expounded the four kinds of four noble truths, giving rise to the various Vaipulya [sūtras]; the Mahāprajñāpāramitā Sūtra has three kinds of capacities, and using three turns of the siddhāntas to respond to conditions, he expounded three kinds of four noble truths, giving rise to the various Prajñā teachings; the Lotus Sūtra has one kind of capacity, and using one turn of the four siddhāntas to respond to conditions, he expounded the uncreated four-and-one true truths, giving rise to the Lotus teaching; the Nirvāṇa Sūtra has four kinds of capacities, yet all return to the single principle of buddha-nature and nirvāṇa, and using four turns of the siddhāntas he expounded the four kinds of four truths to respond to conditions, giving rise to the Nirvāṇa teaching.

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Question: What is the difference between the two teachings of Nirvāṇa and Vaipulya?

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Answer: When the Vaipulya sūtras were expounded, the two vehicles only attained the former two noble truths and did not enter the two noble truths of the immeasurable and the uncreated. The Nirvāṇa is not like this: the two vehicles and bodhisattvas not only attained the former two kinds of noble truths, but [the teaching] also opened the way for the two vehicles to enter the two noble truths of the immeasurable and the uncreated and see the buddha-nature. As for the Vaipulya sūtras, they are designated the Mahāsaṃnipāta and other sūtras; because they assemble all Buddha-dharmas, they are called "great assemblies." The name "Great Nirvāṇa" designates the dharma-realm of all Buddhas, the buddha-nature and nirvāṇa, which contains all Buddha-dharmas.

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Question: The Dazhidulun says, "Other sūtras mostly expound the [first] three siddhāntas; now, wishing to disclose and expound the paramārtha siddhānta, this Mahāprajñāpāramitā Sūtra was spoken." If so, how can the four siddhāntas be used to comprehensively give rise to all the gradual and sudden sūtras?

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Answer: The Tripiṭaka teaching mostly expounds the [first] three siddhāntas and rarely expounds the paramārtha; Prajñā mostly expounds the paramārtha and rarely expounds the [first] three siddhāntas. Furthermore, although Prajñā expounds the [first] three siddhāntas, they all correspond with the paramārtha. When expounding the various Mahāyāna Vaipulya [sūtras], they are either expounded combined or expounded distinctively.

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Fourth, clarifying that the siddhāntas give rise to the treatises of the Great and Small Vehicles: the Bodhisattvabhūmi says, "The bodhisattva enters the 'dhyāna of composing an unperverted treatise mātṛkā in order to make the true Dharma abide long,' and thereby composes treatises." Abiding in this concentration, the bodhisattva contemplates the greater or lesser capacities and conditions of sentient beings produced by the Dharma of the ten causal conditions after the Buddha's decease, and uses the four siddhāntas to respond to these capacities and conditions, composing treatises to elucidate the sūtras.

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For instance, Vasubandhu composed the Daśabhūmivyākhyāna, which precisely used two turns of the siddhāntas to compose the Daśabhūmivyākhyāna to elucidate the Avataṃsaka Sūtra.

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Śāriputra composed the Abhidharma and the five hundred arhats composed the Vibhāṣā, using the first turn of the siddhāntas to elucidate the Tripiṭaka teaching's four noble truths of arising and ceasing, which is the correct meaning of attaining the path through seeing "existence."

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Kātyāyana's composition of the Peṭaka treatise likewise used the first turn of the siddhāntas to elucidate the Tripiṭaka teaching, which is the correct meaning of entering the path through seeing "emptiness and existence."

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Harivarman likewise used the first turn of the siddhāntas to compose the Tattvasiddhi-śāstra, elucidating the Tripiṭaka teaching's correct meaning of entering the path through "emptiness"; therefore the Tattvasiddhi-śāstra says: "Hence I wish to correctly discuss the real meaning in the Tripiṭaka." The masters of the Tattvasiddhi state: "The real meaning is what is called emptiness."

1.119

Bodhisattva Nāgārjuna composed the Mūlamadhyamakakārikā, using four turns of the four siddhāntas: three turns directly and thoroughly explain the three teachings of the various Mahāyānas, while one turn secondarily explains the Tripiṭaka teaching of conditioned arising and ceasing.

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Bodhisattva Maitreya composed the Bodhisattvabhūmi, which precisely uses two turns of the siddhāntas to explain the perfect and distinctive teachings clarified in various Mahāyāna scriptures such as the Avataṃsaka, Vaipulya, and Prajñā. Bodhisattva Asaṅga's composition of the Mahāyānasaṃgraha was likewise also like this.

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Bodhisattva Nāgārjuna used three turns of the siddhāntas to compose the Mahāprajñāpāramitopadeśa, explaining the Mahāprajñāpāramitā Sūtra.

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Bodhisattva Vasubandhu used one turn of the siddhāntas to compose the Saddharmapuṇḍarīkopadeśa, explaining the Lotus Sūtra.

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Some say: "Treatises on the Mahāparinirvāṇa Sūtra were composed by Nāgārjuna and Vasubandhu respectively, but have not yet been transmitted to this land."

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By inferential appraisal it can be known that among all such treatises, none does not establish its doctrine in reliance upon the four siddhāntas.

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Question: In reliance upon what were the treatises and scriptures possessed by devas and humans composed?

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Answer: Dharmakāya bodhisattvas abiding in various samādhis are born among humans and devas, become teachers of humans and devas, compose treatises, and make scriptures and books. As the Suvarṇaprabhāsa Sūtra says: 'Those possessing the five supernormal knowledges compose treatises on immortals; the Brahmā kings explain treatises on leaving desire; and Śakra Devānām Indra [gives] various treatises on good.' These are also the skillful means of the first round of siddhāntas. Therefore, the Scripture on the Creation of Heaven and Earth says: 'The bodhisattva-śrāvaka Baoying manifested under the name Fuxi, coming to transform this land by the Way of the Sovereign of High Antiquity.' Furthermore, the Scripture on Pure Dharma Practice says: 'Mahākāśyapa was to respond by taking birth in Cīnasthāna, manifesting under the name Laozi, establishing a teaching of non-action externally to govern the state, and cultivating the arts of immortals internally to regulate the body.' That sūtra also says: 'The youth Pure Light, named Zhongni, also traveled to this land in response to opportune conditions: [teaching] culture, conduct, sincerity, and trustworthiness; setting rites and editing the Odes; and leaving broad blessings for later descendants through various teachings.' This is the worldly siddhānta. 'Employing men [in office] according to virtue, extending rewards across generations' is the individual siddhānta. 'Attacking those who rebel, punishing [deliberate] offenses without sparing the petty' is the curative siddhānta. 'Government rests in tranquility; the Way accords with heaven's mind; the human king is supreme' is the worldly supreme-meaning siddhānta.

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Question: How can there be a supreme meaning within the mundane world?

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Answer: These all explain the four siddhāntas collectively in terms of the worldly siddhānta; they are not the supramundane supreme meaning.

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Question: If the Buddha, bodhisattvas, Laozi, the Duke of Zhou, and Confucius are all sages, what differences are there between the persons and the teachings?

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Answer: Their original ground is inconceivable—how could one distinguish it? It is only that their trace teachings differ: being high or low, deep or shallow, they cannot be treated as uniform.

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Fifth, explaining that the siddhāntas give rise to the noble preaching of Dharma and noble silence: As the Viśeṣacintibrahma-paripṛcchā Sūtra says, 'The Buddha told the monks: "You should practice two things: either the noble preaching of Dharma, or noble silence."'

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We now clarify that because these four ineffables have causes and conditions, preaching the Dharma by means of the four siddhāntas is precisely the 'noble preaching.' These four kinds of four noble truths are all dharmas realized by the sages of the three vehicles, not what ordinary beings are capable of knowing; hence they are ineffable. It is like explaining the appearance of the color white to one born blind: that person born blind ultimately cannot see it. Because they do not see it, it is ineffable; because it is ineffable, it is called 'noble silence.'

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Question: The noble preaching of Dharma benefits sentient beings; does noble silence bring benefit or not?

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Answer: It is like the monk Pārśva being silent, whereby Aśvaghoṣa was refuted in debate. Signs such as these are indeed benefit.

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維摩經玄疏 — Classical Chinese