維摩經玄疏 3

English (machine translation) 3

Language: English

3.1

Compiled by the Śramaṇa Zhiyi of Xiuchan Monastery on Mount Tiantai

Third, clarifying the differentiation of the four teachings: previously it was clarified that the threefold contemplation explains 'pure, stainless, and renown' in terms of the wisdom of principle and the wisdom free of delusion being able to accord with principle and accord with conditions, receiving on this account the title 'pure, stainless, and renown'. However, because the capacities and conditions of sentient beings differ, there result the differences of sudden and gradual, and the distinctions of indeterminate and esoteric. Therefore, masters past and present have each offered interpretations of principle; the meaning established here differs in its purport from previous models. Hence the unexpressed principle, adapting to conditions through the siddhāntas, skillfully states and briefly outlines the four teachings so as to express their central theme and function and to interpret the name Vimalakīrti. If one can master this purport, not only will this sūtra's text and meaning be clear, but the traces of gradual, sudden, indeterminate, and esoteric will all be free of impediment. Clarifying this meaning now briefly opens seven headings:

3.3

First, explaining the names of the four teachings; second, discerning what is expressed; third, differentiation according to stages; fourth, clarifying provisional and ultimate; fifth, matching with contemplation of the mind; sixth, connecting with the various sūtras and treatises; seventh, analyzing the text of this sūtra.

3.4

First, explaining the names of the four teachings, which has four points: first, explaining the name of the Tripiṭaka teaching; second, explaining the name of the shared teaching; third, explaining the name of the distinctive teaching; fourth, explaining the name of the perfect teaching.

3.5

First, explaining the name of the Tripiṭaka teaching: this teaching clarifies the principle of the four noble truths of arising and ceasing through causes and conditions, fundamentally teaching the Small Vehicle and secondarily transforming bodhisattvas. What is called the three baskets: first, the basket of sūtras; second, the basket of vinaya; third, the basket of abhidharma.

3.6

First, as for the sūtra collection (*sūtra-piṭaka*): regarding *sūtra*, some say it is untranslatable, while others say it can be translated, with diverse interpretations among many masters; yet most commonly it is translated as "root of dharma" (faben), which means the root of world-transcending spoken teachings, and hence is called "root of dharma"; this refers precisely to the four *Āgamas*.

3.7

Second, as for the vinaya collection (*vinaya-piṭaka*): this is translated as "extinction"; the Buddha taught manifest and unmanifest precepts to extinguish evils of body and speech, and it is therefore called "extinction"; this refers precisely to the *Vinaya in Eighty Recitations* (named after the fruit by way of the cause).

3.8

Third, as for the abhidharma collection (*abhidharma-piṭaka*): *abhidharma* is translated as "peerless dharma"; the wisdom of the noble ones distinguishes the meanings of dharmas, incomparable in precepts and concentration, and is therefore called "peerless dharma." Whether the Buddha himself distinguishes the characteristics and meanings of dharmas, or his disciples distinguish the characteristics of dharmas, both are called *abhidharma*.

3.9

These three teachings are collectively called "collections" (*piṭaka*); "collection" takes "containing and storing" as its meaning. However, commentators differ: some say, "Because the text can contain the principle, it is called a collection"; others say, "Because the principle can contain the text, it is called a collection." We now say that the names of these three teachings are each a distinct clause. Because each of the three names contains both text and principle, they are called collections. The *Āgamas* are the concentration collection, hence it is said that they "seek in sequence"; the *Vinaya* is the precept collection, hence it is said that it "seeks through causes and conditions"; the *Abhidharma* is the wisdom collection, hence it is said that it "seeks through nature and characteristics." Because this teaching definitively pertains to the Small Vehicle, the *Lotus Sūtra* says: "Greedily attached to the Small Vehicle, students of the Tripiṭaka."

3.10

Second, explaining the name "shared teaching": "shared" means identical. Because the three vehicles receive it in common, it is called "shared." This teaching explains the principle that causes and conditions are identical to emptiness and the four noble truths of non-arising; it is the entry-door to the Mahāyāna teaching. It is primarily for bodhisattvas, and secondarily encompasses the two vehicles. Therefore, the "Exhortation to Learn" chapter of the *Large Prajñāpāramitā Sūtra* explains: "Those who wish to study the three vehicles should all be taught to study prajñā." That which is called "shared" has multiple aspects, but eight meanings are briefly set forth: 1. shared teaching; 2. shared principle; 3. shared wisdom; 4. shared severance; 5. shared practice; 6. shared stages; 7. shared cause; 8. shared fruit.

3.11

"Shared teaching" means that the three vehicles alike receive the teaching that illusion-like transformations are identical to emptiness;

3.12

"shared principle" means that it is alike the principle of pervasive truth;

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"shared wisdom" means that they alike attain the omniscient wisdom (*sarvajñatā*) of skillful deliverance;

3.14

"shared severance" means that the severance of defilements within the realms [of rebirth] is identical;

3.15

"shared practice" means that the uncontaminated practice regarding [defilements of] view and thought is identical;

3.16

"shared stages" means that from the ground of dry wisdom up to the ground of the pratyekabuddha, the stages are all identical;

3.17

"shared cause" means that the nine unhindered paths are identical;

3.18

"shared fruit" means that the fruits of the nine liberations and the two kinds of nirvāṇa are identical.

3.19

Although the meaning of "shared" has eight aspects, it is simply called the "shared teaching" because without relying on the shared teaching, one would not know the shared principle, up to realizing the shared fruit. Therefore, when people of the two vehicles attain the Path throughout the various Mahāyāna Vaipulya and Prajñāpāramitā sūtras, they all alike receive this teaching.

3.20

Third, explaining the name "distinctive teaching": "distinctive" is a designation for what is not shared. This teaching is not spoken in common with persons of the two vehicles, but teaches only bodhisattvas, and is therefore called the "distinctive teaching." This teaching explicitly clarifies the provisional designations of causes and conditions and the principle of the immeasurable four noble truths. It definitively transforms bodhisattvas and does not involve the two vehicles. That which is called "distinctive" has many aspects in its meaning, but eight senses are briefly set forth: 1. distinctive teaching; 2. distinctive principle; 3. distinctive wisdom; 4. distinctive severance; 5. distinctive practice; 6. distinctive stages; 7. distinctive cause; 8. distinctive fruit. Hence it is called the distinctive teaching.

3.21

"Distinctive teaching" means that it speaks of buddha-dharmas as numerous as the sands of the Ganges, solely for bodhisattvas;

3.22

"distinctive principle" means that the storehouse consciousness contains the principle of conventional truth as numerous as the sands of the Ganges;

3.23

"distinctive wisdom" means the wisdom of the paths (*mārgajñatā*);

3.24

"distinctive severance" means the severance of ignorance as numerous as the sands of the Ganges, of [defilements of] view and thought beyond the realms [of rebirth], and of fundamental ignorance;

3.25

"distinctive practice" means the bodhisattva's practice of self-cultivation and transforming others through kalpas;

3.26

"distinctive stages" means that the thirty minds subduing fundamental ignorance are the stages of worthies, and the ten grounds manifesting the real and severing fundamental ignorance are the stages of sages;

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"distinctive cause" means the unhindered adamantine cause;

3.28

"distinctive fruit" means the fruit of the four virtues of the great nirvāṇa of liberation.

3.29

Although the meaning of "distinctive" has eight aspects, it is simply called the "distinctive teaching" because without relying on the distinctive teaching, one would not know the distinctive principle, up to attaining the distinctive fruit.

3.30

Question: Why is it not called the "unshared teaching" instead of being given the name "distinctive teaching"?

3.31

Answer: The *Mahāprajñāpāramitopadeśa* explains unshared prajñā as that which is not spoken in common with persons of the two vehicles, as in the *Inconceivable Sūtra*. Now, in clarifying the distinctive teaching, as when the Vaipulya and the *Large Prajñāpāramitā Sūtra* are preached, the two vehicles hear the teaching together. Yet, as for the bodhisattva of the distinctive teaching, one also wishes to differentiate [this teaching] from the perfect teaching; although the distinctive differs from the shared, it is not yet perfect.

3.32

Fourth, explaining the "perfect teaching": "perfect" takes "unbiased" as its meaning. This teaching clarifies the principle of the inconceivable causes and conditions of the middle way, the true mark. Matter and principle are complete and replete, neither biased nor distinct, and it transforms only the great beings of the highest and sharpest faculties; hence it is called the perfect teaching. That which is called the "perfect teaching" has multiple aspects in its meaning, but eight are briefly stated: 1. perfect teaching; 2. perfect principle; 3. perfect wisdom; 4. perfect severance; 5. perfect practice; 6. perfect stages; 7. perfect cause; 8. perfect fruit.

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"Perfect teaching" means that it directly speaks of the one real truth, its verbal teaching being unbiased;

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"perfect principle" means that the one reality is identical to the ocean of the dharma-realm, its principle being unbiased;

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"perfect wisdom" means the knowledge of all modes (*sarvākārajñatā*);

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"perfect severance" means the complete severance of the five entrenchments;

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"perfect practice" means that one practice is all practices;

3.38

"perfect stages" means that from the very first ground, the merits of all grounds are fully possessed;

3.39

"perfect cause" means that illuminating both truths together, one spontaneously flows into [the ocean of Buddhahood];

3.40

"perfect fruit" means the fruit of the inconceivable three virtues of wonderful enlightenment, neither vertical nor horizontal.

3.41

Although the meaning of "perfect" has eight aspects, it is simply called the "perfect teaching" because without relying on the perfect teaching, one would not know the perfect principle, up to being able to realize the perfect fruit.

3.42

Question: In which sūtras and treatises do the four teachings appear?

3.43

Answer: The four teachings are scattered across various sūtras and treatises, nowhere left unclarified. As cited above, what is clarified in the *Lotus Sūtra* as "Greedily attached to the Small Vehicle, students of the Tripiṭaka," and the *Tattvasiddhi-śāstra* stating, "Therefore, I truly wish to explain the real meaning within the Tripiṭaka"—how could this not be the Tripiṭaka teaching! The "Exhortation to Learn" chapter of the *Large Prajñāpāramitā Sūtra* exhorted the three vehicles to study prajñā together, and the *Mūlamadhyamakakārikā* says, "There are three kinds of persons who attain the true mark of all dharmas"—how could this not be the shared teaching! The *Anantanirdeśa Sūtra* says, "The Mahāprajñā and the ocean-like emptiness of the *Avataṃsaka* expound the bodhisattva's practice through kalpas," and the *Mahāprajñāpāramitopadeśa* says, "Prajñā is of two kinds: first, spoken in common with the two vehicles; second, not spoken in common with the two vehicles"—how could such sūtras and treatises not be the distinctive teaching! The *Avataṃsaka Sūtra* clarifies the complete sūtra; this sūtra clarifies that "knowing all dharmas in a single thought-moment is precisely sitting at the site of enlightenment"; the "Complete" chapter of the *Large Prajñāpāramitā Sūtra* says, "One mind possesses all ten thousand practices"; the *Lotus Sūtra* says, "With palms joined and a reverent mind, / they wish to hear the complete path"; the *Nirvāṇa Sūtra* says, "This great nirvāṇa is called the dharma-realm of all buddhas"; the *Mahāprajñāpāramitopadeśa* says, "The three wisdoms are in truth attained in a single mind"... How could such sūtras and treatises as these not all clarify the perfect teaching! This meaning will naturally become clear below.

3.44

Question: The texts of the four teachings may indeed be scattered across sūtras and treatises, but we have not seen them brought together and clarified in any single sūtra or treatise.

3.45

Answer: Although there are no explicit titles of the four teachings, we now reflect upon Mahāyāna sūtras and treatises to establish the names and meanings of the four teachings. For instance, the *Mahāparinirvāṇa Sūtra* explains: "The four [types of dharmas] are inexpressible, but because there are causes and conditions, they can also be expressed"; the four kinds of expression, used to transform conditions before [the Buddha], are precisely the four teachings. The *Mahāparinirvāṇa Sūtra* explains "the four turnings of the wheel of the four noble truths," which is precisely the meaning of the four teachings. The *Lotus Sūtra* explains "the three grasses and two trees, grown from one ground," which is precisely the meaning of the four teachings. The *Mūlamadhyamakakārikā*, in refuting diverse attachments, having spoken of the four lines on "what arises from causes and conditions," accommodates the Buddha's four preachings, which is precisely the meaning of the four teachings... Such four kinds of exposition of the Dharma, benefiting beings according to their capacities, are precisely the meaning of the four teachings, and are all merely different names for the four teachings.

3.46

Question: The *Lotus Sūtra* says, "The Buddha preaches equally, like rain of a single flavor." How could there ever be a fixed difference of four preachings?

3.47

Answer: In the citations above from various passages on "the four [types of dharmas] are inexpressible, but because there are causes and conditions, they can also be expressed," there has never been a definitively fixed single preaching; how could there ever be definitively fixed four teachings? It is merely because sentient beings have four different capacities—namely, the four different faculties of inferior, medium, superior, and supreme—that they call forth the distinctions of the four preachings and four teachings; this is precisely the parable of "the three grasses and two trees, grown from one ground" clarified in the *Lotus Sūtra*, which allegorizes these four faculties. Therefore, this sūtra says: "The Buddha expounds the Dharma with a single voice, and sentient beings each attain understanding according to their kind"; this refers precisely to the different understandings of the Buddha's teaching by the four faculties. However, different sūtras clarify the meaning differently: there are different preachings with different understandings, [different preachings with] a single understanding, a single preaching with different understandings, a single preaching with a single understanding, and no preaching and no understanding. Therefore, this sūtra says: "The one who expounds the Dharma has nothing to preach and nothing to indicate; the one who listens to the Dharma has nothing to hear and nothing to attain." If one penetrates this intention, when the four teachings establish their meanings by pointing to emptiness, what doubt could there be?

3.48

Question: Is the "meaning of the four teachings" identical to the "meaning of the four tenets" of the Daśabhūmika masters or not?

3.49

Answer: If someone were to ask, "Are the four noble truths identical to the four great elements or not?", how would one answer? As for our not relying on the four tenets to establish the four teachings now, the reasons are manifold, but three hindrances may be briefly stated: 1. the terms and meanings of the four tenets, in their phrasing, seem rigid; 2. upon detailed inquiry and close examination, their establishment of names and formulation of meanings seem unsuitable; 3. although the terms and meanings of the four tenets are said to be rich and broad, looking back from our own school's perspective, they still have deficiencies in subsuming the gates of the Buddha's teachings.

3.50

First, as for the terms and meanings of the four tenets seeming rigid in their phrasing: because they do not rely on the four inexpressibles and preach using the four siddhāntas, they become rigid.

3.51

Second, as for detailed inquiry and close examination of their terms and meanings seeming unsuitable: among their four tenets, the *Abhidharma* clarifies that perceiving existence leads to realization, so one may grant causes and conditions as a tenet; but the three provisionalities are conventional truth, and perceiving conventional truth does not yet attain the Path, so how could one take provisional designation as a tenet? The *Tattvasiddhi-śāstra* clarifies that perceiving emptiness attains the Path, so why not make emptiness the tenet? Furthermore, the *Mahāprajñāpāramitopadeśa* clarifies that in the Tripiṭaka teaching there are three gates to attain the Path, and emptiness is the second gate—the gate of non-provisional designation. Moreover, the *Mahāprajñāpāramitopadeśa* rebukes the Vaipulya adherents for seizing upon the ten similes to say that all dharmas neither arise nor cease, thereby missing the intent of prajñā; how could illusory transformation be taken as the tenet of the untrue?

3.52

Now one might inquire: "The tenet of the untrue is the shared teaching; the true tenet is the shared tenet." If a tenet covers both the true and the untrue, why should the untrue discard "tenet" and use "teaching"? Why should the true tenet lack "teaching" and establish "tenet"? If a tenet lacks teaching, how could one know the true?

3.53

The answer is: The *Laṅkāvatāra Sūtra* says, "The shared preaching teaches the childish and ignorant; the shared tenet teaches bodhisattvas"; therefore, the true is taken as the shared tenet.

3.54

The inquirer again said: If so, the previous [tenets of] causes and conditions, nominal designation, and non-true are all teaching the childish and ignorant, and one should not establish the name of "tenet" (zong) for them. Examining this back and forth and settling its meaning, the establishment of the names of the four tenets would seem inappropriate.

3.55

Now, speaking of the four teachings: from the Buddha's initial attainment of the Way up to his Mahāparinirvāṇa, all that he revealed as dharma-doors was none other than spoken teaching.

3.56

Third, in clarifying the doctrine by four tenets, if compared to [theories of] ancient and modern times, it is indeed rich and broad. Yet when viewed from the perspective of our lineage, in comprehending the intention of the Buddha's Dharma it still has major omissions. Now, drawing from various sūtras and treatises, we establish the doctrine of the four teachings: each teaching has four gates, and the four teachings together have sixteen gates, which constitute sixteen tenets clarifying the doctrine. Those two tenets of causes and conditions and nominal designation correspond to the two gates of existence and emptiness clarified here in the Tripiṭaka teaching, but they still lack the Kunle gate and the gate of neither-existence-nor-emptiness. Their tenet of the non-true elucidates being like an illusion or transformation, which corresponds to the existence gate of this shared teaching, while its remaining three gates are left unexplained by them. Their tenet of the true corresponds to the existence gate of this distinctive teaching, while the other three gates are left unexplained by them. Thus, the four tenets in clarifying the doctrine can only correspond to four gates across three teachings; the four gates of the perfect teaching are left unexplained by them. Across the four teachings there are still twelve gates that are unexplained by those four tenets. Furthermore, Dharma Master Hushen used five tenets to clarify the doctrine: the four tenets are as before, and he additionally established the tenet of the dharmadhātu, which corresponds to the existence gate of this perfect teaching; yet across the four teachings there are still eleven gates left unexplained by him. Dharma Master Qishe used six tenets to clarify the doctrine: three tenets correspond to these three gates as distinguished above; their tenet of the true corresponds to the emptiness gate of this shared teaching; their tenet of the permanent corresponds to the existence gate of this distinctive teaching; their tenet of the perfect corresponds to the existence gate of this perfect teaching. Across these four teachings there are still ten gates unexplained by those six tenets. Therefore, we know that although the four tenets, five tenets, and six tenets are said since ancient and modern times to clarify the doctrine richly and broadly, when viewed from our lineage's perspective, in comprehending the gates of the Buddha's teaching they still have omissions.

3.57

The reason why the doctrine of the four siddhāntas was clarified previously is precisely to state that the way our lineage comprehensively teaches the Dharma and expounds it differs in application from ancient and modern expositions. Previously, clarifying the three contemplations vertically refuted various dharmas in several tens of turns in brief. Next, below this, we clarify that which is expressed by the four teachings, establishing doctrines with reference to the various teachings, so that those who investigate and peruse it will know that the intention in refuting and establishing doctrines differs from those of the various meditation masters and Sanlun masters.

3.58

Question: The four teachings apply pervasively to the various sūtras; how can they be used specifically to penetrate this sūtra?

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Answer: Now in composing the *Doctrine of the Four Teachings*, it pervasively penetrates the various sūtras; there is a separate large text, and here we briefly summarize its essentials. That it penetrates the text of this sūtra is precisely because this sūtra fully clarifies entering the Way through the four teachings; hence one must know the general meaning. However, the various masters mostly draw from sūtras to explain treatises, leading later students to all consider treatises rich and sūtras poor. Now we draw from sūtras and treatises to open up the meaning of the sūtras, wishing to let future students know that sūtras are rich and treatises poor. Revering what was spoken by the Mahāyāna true Buddha brings immeasurable merit; this is the correct cause for entering the Way. To slight sūtras and value treatises is deeply lamentable.

3.60

Second, concerning discerning that which is expressed: Teaching is that which expresses, and principle is that which is expressed. Hence, relying on principle, teaching is established; by means of teaching, principle is revealed. Identity with principle is not teaching; identity with teaching is not principle. Apart from principle there is no teaching; apart from teaching there is no principle. Therefore the *Viśeṣacintibrahmaparipṛcchā Sūtra* says: "Within bodhi there are no written words; within written words there is also no bodhi. Apart from bodhi there are no written words; apart from written words there is no bodhi." Because apart from bodhi there are no written words, teaching is set forth in reference to principle. Because apart from written words there is no bodhi, setting forth the teaching can reveal the principle. That teaching is that which expresses and principle is that which is expressed—the meaning lies in this. That which is called principle is precisely the truths. Now, clarifying principle in reference to the truths: teaching arises from principle, and teaching can express principle; teaching is that which expresses, and principle is that which is expressed. Regarding the meaning of that which is expressed, there are briefly four meanings: first, clarifying that which is expressed in reference to the principle of the four truths; second, clarifying that which is expressed in reference to the principle of the three truths; third, clarifying that which is expressed in reference to the principle of the two truths; fourth, clarifying that which is expressed in reference to the principle of the one truth.

3.61

First, clarifying that which is expressed in reference to the four truths has three meanings: first, clarifying the principle of the four truths that is expressed; second, clarifying the teaching that expresses [it]; third, clarifying [them] in reference to sūtras and treatises.

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1. Clarifying the principle of the four truths that is expressed: there are four kinds of four truths: first, the four truths of arising and ceasing; second, the four truths of non-arising; third, the immeasurable four truths; fourth, the unconditioned four truths. The general idea comes from the *Mahāparinirvāṇa Sūtra*.

3.63

2. Clarifying the teaching that expresses: this is the four teachings that express the principle of the four kinds of four truths. This has four [points]: first, the Tripiṭaka teaching expresses the principle of the four truths of arising and ceasing; second, clarifying that the shared teaching expresses the principle of the four true truths of non-arising; third, clarifying that the distinctive teaching expresses the principle of the immeasurable four truths; fourth, clarifying that the perfect teaching expresses the principle of the unconditioned four truths.

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3. Clarifying in matching with sūtras and treatises has two points: first, matching with sūtras; second, matching with treatises.

3.65

1. Matching with sūtras: the *Avataṃsaka Sūtra* mostly clarifies the two teachings of distinctive and perfect, expressing the two kinds of four truths, immeasurable and unconditioned; the śrāvaka sūtras only clarify the Tripiṭaka teaching, expressing the principle of the four truths of arising and ceasing; the *Mahāsaṃnipāta* and Vaipulya [sūtras], as well as this sūtra, clarify the four teachings, expressing the four kinds of four truths; the *Mahāprajñāpāramitā* mostly clarifies three teachings, expressing three kinds of four truths; the *Lotus Sūtra* only expounds the perfect sūtra, expressing the principle of the unconditioned four truths; the *Mahāparinirvāṇa* clarifies the four teachings, expressing the principle of the four kinds of four truths.

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2. Clarifying in matching with treatises: if matching specific sūtras and treatises, they can be known by analogy with the sūtras. If comprehensively explaining sūtras and treatises, as when the *Mūlamadhyamakakārikā* has finished refuting all internal and external inverted attachments and disputes, the opponent asks: "If all worldly things are completely empty and non-existent, there would be no arising and no ceasing; because there is no arising and ceasing, there would be no four truths, no four fruits of the recluse, and no Three Jewels. If one accepts the teaching of emptiness, there are such faults." The treatise master replies: "You now truly cannot understand emptiness, or the causes and conditions of emptiness. ... The Buddhas rely on the two truths to expound the Dharma for sentient beings. ... If one does not know the two truths, one does not know the true Buddha Dharma. Because the meaning of emptiness exists, all dharmas can be accomplished; if the meaning of emptiness did not exist, all dharmas would not be accomplished." All dharmas being accomplished means there are the four truths, the four fruits of the recluse, and the Three Jewels. Now, explaining these words: when the treatise master has exhausted the refutation of attached views, clarifying that there are the four truths, four fruits of the recluse, and Three Jewels, this is to explain the three kinds of four truths, three kinds of four fruits of the recluse, and three kinds of Three Jewels of the Mahāyāna teaching.

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Question: How is this known?

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Answer: The treatise master speaks a verse, and thus we know it exists. The verse says: "Whatever dharma arises from causes and conditions, that I explain as emptiness." This verse explains the shared teaching Mahāyāna, expressing the non-arising four truths, the four fruits of the recluse, and the Three Jewels. The verse says: "It is also called nominal designation." This explains the distinctive teaching Mahāyāna, expressing the immeasurable four noble truths, the four fruits of the recluse, and the Three Jewels. The verse says: "It is also called the meaning of the Middle Way." This is the perfect teaching Mahāyāna, expressing the unconditioned four real truths, the four fruits of the recluse, and the Three Jewels. The intention of refutation and exposition regarding the three Mahāyāna teachings uses only a single verse; the efficacy of composing the treatise is wondrous in this.

3.69

Next, following this, two chapters are expounded. The first chapter says: "Question: We already know that the Mahāyāna enters into the ultimate truth; now we wish to hear how the śrāvaka sūtras enter into the ultimate truth." The treatise master fully clarifies the twelve links of dependent origination with arising and ceasing, refutes the sixty-two views, and enters into the ultimate truth; this is to speak the characteristics of arising and ceasing of causes and conditions for disciples who are dull-rooted śrāvakas. The arising and ceasing of causes and conditions is precisely the arising and ceasing of the four truths, the four fruits of the recluse, and the Three Jewels. The *Mūlamadhyamakakārikā* earlier explained the three kinds of four truths, four fruits of the recluse, and Three Jewels of the three Mahāyāna teachings—shared, distinctive, and perfect; that the later two chapters explain the arising and ceasing four truths, four fruits of the recluse, and Three Jewels of the Tripiṭaka is because the capacities of people in later ages would become progressively duller, and they would need to use this teaching again. Thus the *Mūlamadhyamakakārikā* has concise text but rich meaning; having clearly explained the Buddha's four teachings, the principle of the four truths is already revealed, and hence it says that there are four truths. It is indeed a jewel-like treatise that fulfills wishes, not a treatise that mere water-sippers peck at. If one does not understand this meaning, single and compound woven provisionals remain unknown; if one attempts to penetrate the sūtras, the intention of the four provisionals penetrating the sūtras will in the end be difficult to see.

3.70

Second, clarifying the principle expressed by the four teachings in reference to the three truths has three points: first, clarifying the principle of the three truths that is expressed; second, clarifying the four teachings that express [it]; third, [matching with] sūtras and treatises.

3.71

1. Clarifying the principle of the three truths that is expressed: the names and meanings of the three truths appear fully in the two sūtras *Yingluo* and *Renwang*. The sūtras say: "First, the truth of existence; second, the truth of non-existence; third, the ultimate truth of the Middle Way." The truth of existence is the principle seen by worldly minds, called the truth of existence, and also called conventional truth. The truth of non-existence is the principle seen by world-transcending minds, called the truth of non-existence, and also called true truth. The ultimate truth of the Middle Way is the principle seen by the Buddhas and bodhisattvas, called the ultimate truth of the Middle Way, and also called the one real truth. Therefore the *Mahāparinirvāṇa Sūtra* says: "Ordinary beings have existence, the two vehicles have non-existence, and the Buddhas and bodhisattvas have neither existence nor non-existence." The doctrine of the three truths will be briefly clarified when explaining the "Chapter on Entering the Dharma-Door of Non-Duality."

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2. Clarifying the four teachings that express has four [points]:

3.73

First, the Tripiṭaka teaching expresses only the principle of the two truths; therefore, those who receive this teaching do not hear of buddha-nature and permanent nirvāṇa.

3.74

Second, the shared teaching also expresses only the principle of the two truths; therefore, those who receive this teaching also do not hear of buddha-nature and permanent nirvāṇa, and the three vehicles still retain the fruit of reducing to ashes and extinction.

3.75

Third, the distinctive teaching distinctively expresses the principle of the three truths; therefore, for those who receive this teaching, the thirty minds merely accomplish the expedients of the two contemplations and two wisdoms, and only upon ascending the grounds do they see buddha-nature and enter the flow of Dharma.

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Fourth, the perfect teaching perfectly expresses the three truths; for those who receive this teaching, at the initial mind they immediately open up the Buddha's knowledge and vision and spontaneously flow into the ocean of sarvajñā.

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3. Clarifying in matching with sūtras and treatises:

3.78

The *Avataṃsaka* expresses only conventional truth as nominal designation and the Middle Way. Another explanation says: The *Avataṃsaka* teaching expresses the three truths distinctively in one mind; the Tripiṭaka gradual teaching expresses the two truths, true and conventional; the Vaipulya Mahāyāna teaching expresses the three truths, broadly identical to the *Avataṃsaka*; the *Mahāprajñāpāramitā* also fully expresses the three truths, broadly identical to the *Avataṃsaka*; the *Lotus* expresses only the three truths in one mind; the *Nirvāṇa* fully expresses the three truths, broadly also identical to the *Avataṃsaka*.

3.79

The various treatises follow the sūtras and can be known by analogy. The verse of the *Mūlamadhyamakakārikā* says: "Whatever dharma arises from causes and conditions, that I explain as emptiness"—this expresses the true truth; "It is also called nominal designation"—this expresses the conventional truth; "It is also called the meaning of the Middle Way"—this expresses the ultimate truth of the Middle Way. This verse explains the Mahāyāna, expressing the principle of the three truths. As for the two chapters below clarifying that the śrāvaka sūtras enter into the ultimate truth, this separately explains the Tripiṭaka teaching, expressing the principle of the two truths.

3.80

Third, clarifying that which is expressed in reference to the two truths also has three points: first, directly clarifying the principle that is expressed; second, clarifying the teaching that expresses; third, in reference to sūtras and treatises.

3.81

First, clarifying the principle expressed [means] the principle of the two truths. There are two kinds of two truths: first, the two truths outside the principle; second, the two truths within the principle. If the ultimate truth is not the buddha-nature, these are the two truths outside the principle; if the ultimate truth is precisely the buddha-nature, these are the two truths within the principle.

3.82

First, as for the two truths outside the principle, there are two kinds: first, the non-identical two truths, which are the two truths of arising and ceasing; second, the mutually identical two truths, which are the two truths of non-arising. Thus the Dapin jing says: "Form is precisely emptiness; it is not that the cessation of form is emptiness." [Believing that] emptiness occurs only after form has ceased is the non-identical two truths; [realizing that] form is precisely emptiness is the mutually identical two truths.

3.83

Second, clarifying the two truths within the principle, there are also two kinds: first, the non-identical two truths; second, the mutually identical two truths.

3.84

The non-identical two truths are precisely the immeasurable two truths. Thus the Mahāparinirvāṇa Sūtra says: "Distinguishing the conventional truth, it has immeasurable characteristics; the paramārtha-satya has immeasurable characteristics. They are not known by any śrāvakas or pratyekabuddhas."

3.85

Second, the mutually identical two truths are the two truths of non-action.

3.86

Second, clarifying the four teachings that express [them]: the Tripiṭaka teaching expresses the non-identical two truths outside the principle; the shared teaching expresses the mutually identical two truths outside the principle; the distinctive teaching expresses the non-identical two truths within the principle; the perfect teaching expresses the mutually identical two truths within the principle.

3.87

Third, matching [them] with the sūtras and treatises:

3.88

The Avataṃsaka Sūtra expresses the two kinds of two truths within the principle. The Tripiṭaka teaching expresses the non-identical two truths outside the principle. The Vaipulya Mahāyāna expresses the four kinds of two truths, both within and outside the principle. The Mahāprajñā expresses the mutually identical two truths outside the principle and the two kinds of two truths within the principle. The Lotus Sūtra only expresses the mutually identical two truths within the principle. The Nirvāṇa Sūtra comprehensively expresses the four kinds of two truths, both within and outside the principle.

3.89

All treatises accord with the sūtras, and by analogy this can be understood. The verse in the Madhyamaka-śāstra says: "The dharmas that arise from causes and conditions, I say are precisely empty." This explains the mutually identical two truths outside the principle. "They are also designated as provisional names, and also designated as the meaning of the middle way." This explains the non-identical and mutually identical two truths within the principle. As for the latter two chapters clarifying the śrāvakas' entering into the supreme truth, this explains the Tripiṭaka teaching, expressing the non-identical two truths outside the principle.

3.90

Fourth, clarifying what is expressed in terms of the principle of the one truth also has three parts: first, directly clarifying the principle expressed; second, clarifying the teaching that expresses [it]; third, matching [them] with the sūtras and treatises.

3.91

First, clarifying the principle expressed [means] the principle of the one truth. What is called the "one truth"? "Truth" means critically discerned as real; what is critically discerned as real is non-dual. How could three truths or two truths all be called critically discerned as real! Now clarifying that the ultimate and conventional are spoken of as truths is merely an expedient, not genuinely a truth. Thus the Nirvāṇa Sūtra says: "What is spoken of as two truths is in fact one. The Tathāgata, as an expedient to transform sentient beings, therefore spoke of them as two." For instance, the sun and moon do not revolve, yet a drunkard sees them revolving. One should know that there is only the non-revolving sun, which all sober persons see alike; how could there be a separate revolving sun! If there were genuinely a revolving sun, sober persons should also see it. The one truth is like the true sun; the two truths are like the revolving sun. The true sun is critically discerned as real and can be called the one truth; the revolving sun is not real, so how could there be two truths! Being spoken of as two is an expedient; its real meaning is unestablished, hence it is not a truth. Here we take this one real truth as the principle that is expressed.

3.92

Second, clarifying the teachings that express [it]: the Tripiṭaka teaching and the shared teaching are precisely when the evil wine of afflictions has not yet been vomited out; they only express the revolving sun, speaking of there being two truths, and cannot express the one real truth. The distinctive teaching expresses the one real truth as having a non-revolving sun apart from the revolving sun. The perfect teaching expresses the one real truth as the revolving sun being precisely the non-revolving sun.

3.93

Third, matching [them] with the sūtras and treatises:

3.94

The Avataṃsaka teaching expresses the ultimate and conventional as precisely the one real truth, yet it carries the expedient of non-identity. The Tripiṭaka teaching never expresses the one real truth. The Vaipulya teaching expresses the one real truth in the same manner as the Avataṃsaka. The Mahāprajñā teaching expresses the one real [truth] also in the same manner as the Avataṃsaka; therefore the Sūtra of Immeasurable Meanings says: "Since the Buddha attained the Way, for over forty years, the real has not yet been revealed." I now say: How could it be that he did not speak of the real truth? It is only that sometimes, responding to capacities, he opened the expedients of the two truths, three truths, and the one truth of non-identity. The Lotus teaching that covers [all] expresses the one real truth without any further expedient of non-identity, merely discussing that all is precisely the one real truth. Therefore the Lotus Sūtra says: "Two trillion Sun-Moon-Lamp-Brightness Buddhas all said: 'The meaning of the true mark of all dharmas has already been preached for you. Now the Buddha emits light to assist in revealing the meaning of the true mark. After a long time, the Dharma of all buddhas will certainly preach the real. Honestly abandoning expedients, he only speaks of the unsurpassed path.'" The Nirvāṇa Sūtra is the same as the comprehensive exposition of the Vaipulya, with its entering the buddha-nature being the difference.

3.95

All treatises follow the sūtras, and by analogy this can be understood. As the verse in the Madhyamaka-śāstra says: "It is also designated as the meaning of the middle way"—this explains the teaching of the one real truth. Therefore Piṅgala's commentary says: "Because it negates both extremes, it is called the middle way." This negates the extreme of emptiness [arising from] causes and conditions and the extreme of provisionality. Being neither of these two extremes, it is not the two truths of ultimate and conventional, and is called the one real truth. Therefore the Mahāparinirvāṇa Sūtra says: "The one real truth is non-dual." It also says: "The nature of non-duality is precisely the real nature." The nature of non-duality is precisely entering the dharma-door of non-duality. Furthermore, the one real truth is non-arising and non-arising. Because non-arising and non-arising cannot be spoken of, the householder Vimalakīrti maintained silence and closed his mouth, and Mañjuśrī praised him—the intent lies in this.

3.96

Third, distinguishing the stages of "Pure", "Stainless", and "Name" in terms of the stages of the four teachings has five sections: first, clarifying the meaning of Pure, Stainless, and Name in terms of the Tripiṭaka teaching; second, clarifying the meaning of Pure, Stainless, and Name in terms of the shared teaching; third, clarifying the meaning of Pure, Stainless, and Name in terms of the distinctive teaching; fourth, clarifying the meaning of Pure, Stainless, and Name in terms of the perfect teaching; fifth, concluding in terms of the metaphor of the five flavors.

3.97

First, clarifying the stages and explaining the meaning of Pure, Stainless, and Name in terms of the Tripiṭaka teaching: examining the Buddha's Tripiṭaka teaching in responding to capacities, there are many avenues, but speaking of its main essentials, they do not exceed four gates of entering the path: first, the gate of existence; second, the gate of emptiness; third, the gate of existence and emptiness; fourth, the gate of neither existence nor emptiness. Now we precisely use the gate of existence in the Abhidharma to classify the stages; as the three gates' clarification of the bodhisattva's meaning does not cross over, how could one discuss them in error! Now explaining the meaning of Pure, Stainless, and Name in terms of the gate of existence has three sections: first, clarifying the opening of the three vehicles; second, briefly clarifying the bodhisattva stages distinguished in the Tripiṭaka teaching; third, explaining the names Pure, Stainless, and Name.

3.98

First, briefly clarifying the opening of the three vehicles: Regarding the unspeakable principle of non-three concerning arising and arising, the Buddha used the four siddhāntas, based on suffering, origination, and the path, to open the teaching gates of the three vehicles, responding to the roots and capacities of the three kinds of practitioners, causing them together to attain the cessation truth of nirvāṇa. Therefore the Lotus Sūtra says: "For those seeking to be śrāvakas, he preached the dharma responding to the four truths to cross beyond birth, old age, sickness, and death, to ultimate nirvāṇa; for those seeking to be pratyekabuddhas, he preached the dharma responding to the twelve links of dependent origination; for those seeking to be bodhisattvas, he preached the dharma responding to the six pāramitās, causing them to attain sambodhi and accomplish all-aspect wisdom."

3.99

In the Small Vehicle teaching gate of the śrāvakas, the truth of suffering comes first; contemplating the four truths they enter the path, giving rise to true uncontaminated [wisdom], eradicating direct afflictions completely, attaining the stage of arhat, possessing the three clarities and the eight liberations. Since they lack compassion to deliver beings, they enter nirvāṇa in the present body. Therefore the Mahāprajñāpāramitopadeśa says: "Like a roe deer in a hunting net, jumping out in terrified panic, without any regard for the herd." Now we do not classify Vimalakīrti's stage in terms of this.

3.100

In the Middle Vehicle teaching gate of the pratyekabuddhas, the truth of origination comes first; contemplating the twelve links of dependent origination, they give rise to true uncontaminated [wisdom], completely cutting off the bonds of the three realms, encroaching upon and removing habit energies, possessing the three clarities and the eight liberations. Although they have a little compassion, they cannot deliver beings, and also enter nirvāṇa within a single lifetime. Therefore the Mahāprajñāpāramitopadeśa says: "Like a deer in a hunting net, jumping out on its own in alarm. Although looking back at the herd, out of fear it does not stop to wait." Now we also do not classify Vimalakīrti's stage based on this.

3.101

As for the bodhisattvas' Great Vehicle teaching gate of great compassion, vast vows, not abandoning sentient beings, and having a great mind for beings: taking the truth of the path as first, they cultivate the six pāramitās, transform all sentient beings to escape the three realms together, and upon arriving at the fruit of buddhahood when the merits of benefit are fully rounded, they only then enter nirvāṇa. Therefore the Mahāprajñāpāramitopadeśa says: "Like a great fragrant elephant in a hunting net: although struck by swords and arrows, it gathers the herd to escape together." This is the stage and aspiration of the great being; therefore we must classify Vimalakīrti's stage in terms of this.

3.102

Second, clarifying the bodhisattva stages of the Tripiṭaka teaching has briefly seven: first, generating the bodhicitta; second, practicing the bodhisattva path; third, planting the karmic causes for the thirty-two marks; fourth, fulfilling the six pāramitās; fifth, being bound to one [more] birth; sixth, being born in the Tuṣita heaven; seventh, the eight phases of attaining the Way.

3.103

First, clarifying the generation of the bodhicitta: for example, when Bodhisattva Śākyamuni was a potter in a past lifetime, he encountered the former Śākyamuni Buddha. Having made offerings to that buddha, he immediately generated the bodhicitta: "I vow that when I attain buddhahood in the future, I will also be named Śākyamuni." At that time the Buddha approved his vow.

3.104

Question: What is called generating the bodhicitta?

3.105

Answer: Taking as conditions the arising and ceasing of the four truths and giving rise to the compassionate four vast vows is precisely generating the bodhicitta.

3.106

Second, clarifying practicing the bodhisattva path: this is cultivating the six pāramitās for three asaṃkhyeya kalpas.

3.107

From the past Śākyamuni Buddha to Śikhin Buddha is called one asaṃkhyeya kalpa. From then on he was permanently free from female bodies, and at that time did not know of himself whether he would or would not become a buddha. I now say: these are the contemplations of the five stops to the mind, the specific marks, and the general marks of the four bases of mindfulness; using these mind-contemplations he cultivated the pāramitās. At that time, having not yet generated the understanding of warmth, yet possessing compassionate vows, he pacified [the fears of] birth and death, his mind free of cowardice, and therefore was able to destroy the karma of being a woman and always receive a male body. At that time, having not yet generated the understanding of warmth, his stage was among external worldlings, so he did not know of himself that his own body would become a buddha.

3.108

Next, clarifying from Śikhin Buddha to Dīpaṅkara Buddha constitutes the second asaṃkhyeya kalpa. At that time, the bodhisattva offered seven stalks of blue lotuses to Dīpaṅkara Buddha, spread out his deerskin robe, and laid out his hair to cover the mud. Then Dīpaṅkara Buddha bestowed the prophecy upon him: "In a future life you will attain buddhahood, named Śākyamuni." At that time, although the bodhisattva knew of himself: "I will definitely become a buddha," his mouth did not proclaim: "I will become a buddha." I now say: he had attained the wisdom of the dharma of warmth and cultivated the six pāramitās.

3.109

Next, clarifying from Dīpaṅkara Buddha to Vipaśyin Buddha fulfills the third asaṃkhyeya kalpa. At that time the bodhisattva clearly understood in his inner mind, knowing of himself that he would become a buddha, and spoke forth from his mouth without fear or hesitation: "In a future life I will attain buddhahood." I now say: this is the wisdom of the dharma of the peak, practicing the six pāramitās.

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維摩經玄疏 — Classical Chinese