維摩經玄疏 4

English (machine translation) 4

Language: English

4.1

Composed by Śramaṇa Zhiyi of Xiuchansi on Mount Tiantai

Fourth, explaining the meanings of Pure, Stainless, and Fame according to the stages of the perfect teaching: this teaching expounds the principle that dependent origination is identical to the one real truth, the inconceivable liberation, the sky-like buddha-nature, the great parinirvāṇa, and the realm of reality of all buddhas. If a bodhisattva receives this teaching-door, although the principle is neither deep nor shallow, those who realize it nonetheless possess stages of depth and shallowness. Now, explaining entry into the path in this teaching, it also fully possesses four doors, but the Mahāyāna sūtras mostly employ the "door of neither emptiness nor existence." Just as in this sūtra the bodhisattvas each explain "entering the dharma-door of non-duality," though provisionally the same at first glance, on close inspection there is indeed the distinction of the four doors, yet they mostly employ the "door of neither emptiness nor existence" to enter the inconceivable liberation. This meaning will naturally become apparent below. Here, there are briefly three points: first, differentiating the difference in the explanation of stages between the distinctive and perfect teachings; second, properly explaining the determination of stages in this teaching; third, explaining the meanings of Pure, Stainless, and Fame according to the stages of the perfect teaching.

4.3

First, regarding differentiating the difference in the explanation of stages between the distinctive and perfect teachings: since the perfect teaching expounds the perfect principle, briefly explaining the perfect meaning as having eight aspects that differ from the eight distinctive aspects, as has already been stated above; now we merely determine the difference in the heights of stages based on the severing of ignorance.

4.4

According to the distinctive teaching, the thirty minds sever the fetters within the realms and subdue the ignorance outside the realms; reaching the final mind of dedication, one gives rise to true wisdom, sees the principle of the Middle Way of buddha-nature, severs one grade of ignorance, and is called ascending to the first ground; up to severing ten grades of ignorance, which is called the ten grounds; at the final mind of virtual enlightenment, ignorance is finally exhausted; at wondrous enlightenment, one is serenely beyond all burdens, as distinguished above.

4.5

According to the explanation of the perfect teaching, from the initial generating of the mind in nominal designation, one immediately practices the threefold contemplation in a single mind, cultivates the mind of rejoicing, enters the stages of the ten faiths, exhausts and severs the defilements within the realm [of transmigration], and thereby subdues the ignorance beyond the realm; at the initial mind of the ten abodes, one gives rise to perfect, true wisdom and severs the first grade of ignorance; from this point through the forty minds, one continually severs ignorance, until it is completely exhausted at the final mind of equal enlightenment; at the ultimate ground of marvelous enlightenment, serenely transcendent beyond worldly entanglements, this is called ultimate bodhi, the unsurpassed great nirvāṇa.

4.6

This demarcation of stages differs markedly in height and depth; thus the two teachings, distinctive and perfect, explain the stages differently.

4.7

Second, directly clarifying the stages of the perfect teaching: here again, based on the seven stages, we explain the difference of the fifty-two stages: first, the ten faiths; second, the ten abodes; third, the ten practices; fourth, the ten dedications; fifth, the ten grounds; sixth, the ground of equal enlightenment; seventh, the ground of marvelous enlightenment. However, commentators differ. Some teachers say: "The perfect teaching is sudden awakening; with one awakening one is immediately a buddha, and there is no longer any distinction of separate stages. Teaching the stages of the ten grounds is merely for those of dull faculties. As the Si yi jing says: 'Such a learner does not proceed from ground to ground.'" Another teacher explains: "Since the perfect teaching is sudden awakening, with a single awakening at the initial mind one is immediately ultimately and perfectly consummate. That there are forty-two stages is merely an expedient means to transform beings, establishing names of shallow and deep. Hence the Laṅkāvatāra Sūtra says: 'The first ground is the second ground; the second ground is the third ground.' In quiescent true suchness, what sequence could there be?" Still another teacher says: "In the sudden awakening of the perfect teaching, reaching the ten abodes is itself the ten grounds; that ten practices, ten dedications, and ten grounds are spoken of is a redundant explanation." I consider that these explanations are all one-sided grasps. Even the equanimous dharma-realm admits of no discussion of awakening or non-awakening, so who can speak of shallow and deep? To speak of awakening where there is no awakening is to speak of shallow and deep where there is neither shallow nor deep. Searching all the Mahāyāna sūtras that clarify the ultimate principle, none surpass the Avataṃsaka, Mahāsaṃnipāta, Pañcaviṃśatisāhasrikā, Lotus, and Nirvāṇa sūtras in clarifying that the dharma-realm is equanimous, without exposition or demonstration, yet the stages and practices of the bodhisattva remain ever distinct and radiant. Therefore, we now still rely on the seven stages to clarify the stages of the bodhisattva of the perfect teaching.

4.8

First, the ten faiths: if one of sharp faculties experiences sudden awakening and has deep and marvelous good roots, upon hearing that "all sentient beings are themselves the great nirvāṇa, which cannot be extinguished again; all sentient beings are entirely the marks of bodhi," they immediately give rise to great kindness and great compassion, take as conditions the uncreated four real truths, and generate the four universal vows—this is called generating the bodhi-mind in the perfect teaching. Faith means having faith that all sentient beings are themselves the true nature of liberation, fully endowed with the three treasures of one substance and the threefold contemplation in a single mind; contemplating the principles of the two truths and the three truths, penetrating them without obstruction, achieving the mind of rejoicing, which is the cause of the five grades of disciples; if one attains samādhi, dhāraṇī, and the purity of the six faculties, this is entering the stages of the ten faiths. If one achieves the ten faiths, one can see the principle of the absolute truth and sever the views and desires within the realm, and also see the principle of the conventional truth, distinguishing the dharmas of the ten dharma-realms without mental error or confusion, generating an understanding of the resemblance middle way, and subduing the ignorance beyond the realm. Hence the Renwang jing says: "Bodhisattvas of the ten virtues generate the great mind, parting forever from the ocean of the wheel of suffering in the three realms." The Lotus Sūtra clarifies the purity of the mental faculty, saying: "Although they have not yet attained the bodhisattva's uncontaminated wisdom, their mental faculty is pure like this."

4.9

Second, clarifying the stages of the ten abodes comprises two points: first, briefly explaining the abode of the initial generation of the mind; second, extending this by analogy to the [remaining] nine abodes.

4.10

First, directly explaining the stage of the abode of the initial generation of the mind: as for what is called the "abode of generating the mind," because three kinds of mind are generated, it is called the "abode of generating the mind"; the three virtues of nirvāṇa are called the "abode."

4.11

What is meant by the generation of the three kinds of mind? First is the generation of the good mind of conditioning causes; second is the generation of the wisdom mind of revealing causes; third is the generation of the principled mind of direct causes.

4.12

First, as for the generation of the good mind of conditioning causes: all the bowing of the head, joining of palms, snapping of fingers, scattering of flowers, generating the bodhi-mind, compassion, vows, giving, observing precepts, forbearance, diligence, meditation, and so forth—all the good roots performed by sentient beings throughout immeasurable kalpas—burst forth at once, and in a single mind are fully endowed with the myriad practices and all the pāramitās.

4.13

Second, as for the generation of the wisdom mind of revealing causes: all the wisdom from sentient beings hearing the Mahāyāna throughout immeasurable kalpas, even down to a single phrase or verse, upholding, reading, reciting, explaining, copying, contemplating, and practicing it, bursts forth at once, becoming true and uncontaminated.

4.14

Third, as for the generation of the principled mind of direct causes: the true mind of buddha-nature that has been hidden and covered by ignorance in sentient beings since beginningless time is, through the power of the two causes of conditioning and revealing, shattered in its darkness of ignorance and suddenly and perfectly revealed.

4.15

Because these three kinds of mind burst forth, it is called "generating the mind."

4.16

"Abode" means abiding in the three virtues of nirvāṇa: first, the Dharma-body; second, wisdom (prajñā); third, liberation. These three are neither vertical nor horizontal, like the secular letter "i" (∴), and are called the secret treasury. The generation of the real mind is itself the Dharma-body; the generation of the mind of revealing causes is itself wisdom; the generation of the mind of conditioning causes is itself liberation. When the three minds are generated, they are identical to the secular letter "i"; the practitioner of nominal designation, by means of non-abiding dharmas, abides in these three minds, which is abiding in the secret treasury of the three virtues of nirvāṇa; hence it is called the abode of the initial generation of the mind.

4.17

If one abides in the three virtues, this is abiding in inconceivable liberation, abiding in the Mahāyāna, abiding in prajñā by means of non-abiding dharmas, abiding in the Śūraṅgama samādhi; cultivating and maintaining the mind such that it is like empty space, this is abiding in dharma-nature, abiding in the true mark, abiding in suchness, abiding in the tathāgatagarbha, abiding in the middle way as paramārtha-satya, abiding in the dharma-realm, abiding in ultimate emptiness, abiding in great kindness and great compassion, the ten powers, the four fearlessnesses, and the eighteen unshared dharmas; this is abiding in the four unobstructed knowledges, supernormal powers, the four means of embrace, all pāramitās, and all gates of samādhi and dhāraṇī. In short, this is abiding in both the true and response bodies, and all the buddhadharmas. Hence the Avataṃsaka Sūtra says: "At the time of the initial generation of the mind, one immediately realizes correct enlightenment; thoroughly penetrating the true nature of all dharmas, all dharmas heard are not awakened to through others. This bodhisattva achieves the ten kinds of powers of wisdom, ultimately free from falsehood, undefiled like empty space; the pure, marvelous Dharma-body serenely responds to all." One should know that this is giving rise to the true uncontaminated [state] and severing the first grade of ignorance; it is what this sūtra clarifies as "in a single thought knowing all dharmas"; it is "because the site of enlightenment achieves all-knowledge"; and it is what this sūtra clarifies as "entering the dharma-door of non-duality and attaining anutpattika-dharma-kṣānti."

4.18

Second, explaining the [remaining] nine abodes by analogy: just as in this initial abode the threefold contemplation is present before one and through an effortless mind one severs in every thought immeasurable, innumerable grades of ignorance of the dharma-realm, broadly speaking they are summarily classified into ten grades of wisdom and severance, which constitute the ten abodes. Hence the Renwang jing says: "Entering prajñā of the principle is called 'abiding.'" This means ten stages of progressively advancing and giving rise to uncontaminated true clarity, together entering the principle of the middle way, buddha-nature, and paramārtha-satya; by means of non-abiding dharmas, from shallow to deep, one abides in the principle of the Buddha's three virtues of nirvāṇa; this is the ten grades of wisdom abiding in all buddhadharmas, and therefore they are called the ten abodes.

4.19

Third, clarifying the ten practices: based on this true mind of the ten abodes, a single mind is endowed with all practices, and thought after thought naturally advances, flowing into the ocean of the equanimous dharma-realm, breaking through ten grades of ignorance, realizing ten grades of wisdom and severance, with all practices and all pāramitās naturally increasing and generating merits of self-practice and transforming others equal to empty space and the dharma-realm; hence they are called the ten practices.

4.20

Fourth, clarifying the ten dedications: with the true clarity of a single mind, understanding and practice burst forth thought after thought, mind after mind is quiescent, naturally turning back and entering the equanimous dharma-realm and the ocean of sarvajñā; furthermore, one progressively breaks through ten grades of ignorance and realizes ten grades of wisdom and severance; hence they are called the "ten dedications."

4.21

Fifth, clarifying the ten grounds: uncontaminated true clarity enters the effortless path, just as the great earth can produce all buddhadharmas, shoulder the burden of sentient beings of the dharma-realm, universally enter the buddha-grounds of the three periods of time, as vast as the dharma-realm and as ultimate as empty space; furthermore, one progressively breaks through ten grades of ignorance and progressively realizes ten grades of wisdom and severance; in this respect they are clarified as the "ten grounds."

4.22

Sixth, clarifying the ground of equal enlightenment: exhausting the source of ignorance, entering the gate of profound mystery, fulfilling marginal wisdom, ultimately pure, ascending the summit of the mountain of the middle way, parting from the parents of ignorance, yet still at the final mind of vajra-like unobstructedness—this is called "having that which is severed," and is called the "person with a superior."

4.23

Seventh, clarifying the ground of marvelous enlightenment: ultimate liberation, unsurpassed buddha-wisdom; hence it is said: "One who has nothing left to sever is called the unsurpassed person." This is the ultimate final mind, the three virtues neither vertical nor horizontal, the great nirvāṇa. "Great nirvāṇa" is called the dharma-realm of all buddhas, vertically profound and horizontally vast, capable of employing the twenty-five samādhis to universally transform sentient beings; concealing and manifesting in ten turns to benefit beings, ultimately and universally complete. Just as with a great tree, if its roots are exceedingly deep, its branches are also great. When the wisdom of the true mark exhausts the source and penetrates the nature, its efficacy in transformative functioning then fills the dharma-realm; its boundless great functioning is ultimately and perfectly consummate. Hence the Mahāprajñāpāramitopadeśa says: "The great path of the perfection of wisdom is where buddhas come from; the deep ocean of the perfection of wisdom is where buddhas reach the bottom." The Pañcaviṃśatisāhasrikā Sūtra says: "Beyond ḍha, there is no letter that can be spoken." The Mahāparinirvāṇa Sūtra says: "Non-arising and non-arising cannot be spoken." If one demarcates the stages in this way, all the grounds following the previous thirty minds are the stages of no sequence of stages, which are inconceivable, quiescent true suchness and the equanimous dharma-realm.

4.24

Question: From which sūtras and treatises do such stages of the perfect [teaching] originate?

4.25

Answer: The Mahāparinirvāṇa Sūtra explains: "The moon-loving samādhi (candra-priya-samādhi): from the first day to the fifteenth day, its light gradually increases; again, from the sixteenth day to the thirtieth day, its light gradually decreases until it is gone." "The moon's light gradually increases" illustrates the fifteen merits of wisdom, the light of mahāprajñā. "Gradually decreases until it is gone" illustrates the fifteen merits of elimination, where afflictions in liberation are decreased until gone. "Fifteen kinds of wisdom and elimination": the thirty minds make three wisdoms and eliminations, the ten grounds make ten wisdoms and eliminations, equal awakening makes one wisdom and elimination, and sublime awakening makes one wisdom and elimination, together making fifteen wisdoms and eliminations; therefore, from the first day to the fifteenth day, the moon is used as a metaphor. The "substance of the moon" illustrates the Dharma-body, and the Dharma-body is one. "The light gradually increases" illustrates the merit of wisdom of prajñā, arising without arising. "The light gradually decreases" illustrates the merit of elimination of liberation, decreasing without decreasing. Hence the Nirvāṇa Sūtra explains: "From the beginning, I settle the various children in the secret storehouse, the nirvāṇa of the three virtues. Afterwards, I also shall enter parinirvāṇa within this secret storehouse." This final ultimate nirvāṇa is called "non-arising non-arising." Prajñā is ultimately non-arising and non-ceasing, with no further delusion to be eliminated. Moreover, the Lotus Sūtra explains "opening, displaying, awakening, and entering"; Master Nanyue explained this, saying: "These are the forty minds of the perfect teaching." Furthermore, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra explains the forty-two syllabic doors: "The initial syllable door 'a' also fully contains the forty-two syllabic doors; the final syllable door 'kṣa' (chá) also subsumes the forty-two syllabic doors"; Master Nanyue explained: "These are different names for the forty-two grounds of the perfect teaching." The Benevolent Kings Sūtra (Renwang jing) explains: "The three sages and ten saints practice within forbearance; only the Buddha alone can exhaust the source"; this speaks of the characteristics of the stages of perfect penetration. The Yingluo jing says: "Bodhisattvas of the three stages of worthiness naturally flow into the ocean of sarvajñā (all-knowledge)"; this is its meaning. The Avataṃsaka Sūtra says: "From the initial first ground, one is already complete with all the merits of every ground." The Mahāprajñāpāramitopadeśa says: "The bodhisattva, from first arousing the mind, contemplates nirvāṇa and practices the path, up to sitting in the place of enlightenment (bodhimaṇḍa)." How could one recount completely all that is explained in such sūtras and treatises! The citations and explanations are fully contained in the main work on the four teachings (Si jiao da ben).

4.26

Third, regarding explaining the meanings of "pure" (vimala), "stainless", and "name" (kīrti) according to the stages of the perfect teaching: if the great master Vimalakīrti is in the stage of a successor to the Dharma-body, this is the adamantine stainless stage of equal awakening: wisdom is on the verge of perfection, like the moon of the fourteenth day, and ignorance is on the verge of exhaustion, like the moon of the twenty-ninth day. Therefore the Mahāprajñāpāramitopadeśa says: "Samantabhadra and Mañjuśrī also possess the ten powers and four fearlessnesses, like the moon of the fourteenth day; the Buddha is also complete with the ten powers and four fearlessnesses, like the moon of the fifteenth day." The principle of the Dharma-nature is manifest, hence it is called "pure"; the defilement of the delusion of ignorance is on the verge of exhaustion, hence it is termed "stainless"; the wisdom of equal awakening matches the principle, and being fully luminous, it illumines in accordance with beings' capacities, hence it is said to be "pure, stainless, and renown (kīrti)." Thus his stage is adjacent to sublime awakening; if we discuss his perfect response, it extends even to appearing in the bodies of the ten dharma-realms throughout the Buddha lands of the ten directions and accomplishing the eight phases of buddhahood. For this land it was appropriate to see the form of a successor bodhisattva, so dwelling at the abode of Akṣobhya Buddha as a successor bodhisattva, he came to travel in the Sahā realm and rebuked the bodhisattvas, all of whom declared themselves unfit to inquire after his illness—precisely using the perfect to break the partial. Furthermore, when expounding the entrance into the dharma-door of non-duality he alone was silent, signifying that the inner realization of the dharma-door in the perfect teaching cannot be spoken or shown.

4.27

Fifth, regarding revealing the stages of the four teachings through the metaphor of the five flavors: the Mahāparinirvāṇa Sūtra explains the differences in the metaphor of the five flavors to establish the different characteristics in distinguishing the stages of the four teachings. The sūtra says: "Ordinary beings are like milk, srotaāpannas are like coagulated milk (curd), sakṛdāgāmins are like raw butter, anāgāmins are like clarified butter, and arhats and pratyekabuddhas are like ghee." The intent of this metaphor is probably to reveal the stages of the Tripiṭaka teaching. The sūtra also says: "Ordinary beings are like milk, śrāvakas are like coagulated milk, pratyekabuddhas are like raw butter, bodhisattvas are like clarified butter, and the Buddha is like ghee." The intent of this metaphor is probably to reveal the stages of the shared teaching. The sūtra also says: "Ordinary beings are like milk mixed with blood, arhats are like pure milk, pratyekabuddhas are like coagulated milk, bodhisattvas are like raw and clarified butter, and the Buddha is like ghee." The intent of this metaphor is probably to reveal the stages of the distinctive teaching. The sūtra also says: "In the Snowy Mountains there is a grass named forbearance (kṣānti). If cows eat it, they immediately produce ghee. The grass of forbearance illustrates the eightfold noble path; milk illustrates the twelve divisions of scriptures. Whoever is able to cultivate the eightfold noble path immediately sees the buddha-nature and abides in great nirvāṇa." This illustrates that a bodhisattva of the perfect teaching, from first arousing the mind, immediately opens the Buddha's knowledge and vision, sees the buddha-nature, and abides in great nirvāṇa. The Nirvāṇa Sūtra explains these four metaphors to illustrate the stages of the four teachings, and their meaning is clear. If one does not believe in the differences in the stages of the four teachings, how can one interpret these four metaphors of the five flavors? Now using the stages of the earlier four teachings to match these four metaphors, at first glance it is as if seen before one's eyes; yet the sage's secret intent is inherently difficult to fathom, so how could one hold to it rigidly? Furthermore, the Nirvāṇa Sūtra says: "For instance, if someone puts poison into milk, through to ghee it can still kill a person." This metaphor should admit of two applications: if applied to the sūtra teachings, where the six flavors explain the doctrine, everywhere one can see the buddha-nature and enter nirvāṇa; this is the door of the indeterminate teaching, a matter explained below. If the meaning of killing a person is explained according to the stages: because the capacities and conditions across the four stages and five flavors are indeterminate, whenever their capacity for the Great Vehicle is aroused, they are all led to extinction through the Tathāgata's extinction; thus it shares the meaning of killing a person.

4.28

Fourth, clarifying the provisional and the ultimate: on this point there are three considerations: first, briefly clarifying the provisional and the ultimate; second, grading the stages; third, clarifying their emergence and cessation.

4.29

First, clarifying the provisional and the ultimate: "provisional" is a name for temporary application, and "ultimate" has the meaning of permanent bestowal. The pāramitā of expedient means accords with beings' sentiments to provide proximate benefit, hence it is named "provisional"; the pāramitā of wisdom matches the principle and is ultimate, hence it is named "ultimate." Thus the three teachings temporarily accommodate beings' sentiments, hence they are named provisional; the perfect teaching provides ultimate benefit to beings, hence it is named ultimate. In differentiating the provisional and the ultimate, four meanings are required: first, clarifying that all is neither provisional nor ultimate; second, clarifying that all is provisional; third, clarifying that all is ultimate; fourth, clarifying that all has both provisional and ultimate.

4.30

First, clarifying that all is neither provisional nor ultimate: if we discuss the four ineffables as non-preaching, then there are no four teachings to distinguish. Without the three teachings, there is no provisional; without the perfect teaching, there is no ultimate; thus all Buddhadharma is neither provisional nor ultimate.

4.31

Second, clarifying that all is provisional: if we discuss the four ineffables as being preached through causes and conditions, then the four teachings are all provisional, skillful means for transforming beings. Therefore the Buddha said: "When I sat at the place of enlightenment, I did not attain a single real dharma. With an empty fist I deceived small children in order to deliver all beings."

4.32

Third, clarifying that all is ultimate: preaching from non-preaching, what is preached necessarily responds to capacities, and the benefit in meeting conditions is entirely real in its meaning; therefore all four teachings are called ultimate. Hence the Mahāprajñāpāramitopadeśa says: "Because of the worldly, therapeutic, and individual [siddhāntas], they are real; because of the supreme meaning, it is real"; this is the meaning of all being real and not empty.

4.33

Fourth, clarifying that all has both provisional and ultimate: when speaking ultimately of the Buddhadharma, it is neither provisional nor ultimate yet can be provisional and can be ultimate. With the four ineffables, there is no provisional or ultimate to distinguish, hence it is said to be neither provisional nor ultimate; yet preaching from non-preaching,

4.34

the three teachings are provisional, and the perfect teaching is ultimate. However, our lineage's explanation of provisional and ultimate has three meanings: first, provisional and ultimate in transforming others; second, provisional and ultimate in both self-practice and transforming others; third, provisional and ultimate in self-practice. As for provisional and ultimate in transforming others, the preceding three teachings are not only provisional, but within these provisional teachings, provisional and ultimate are also each expounded. As for clarifying provisional and ultimate in both self-practice and transforming others, the preceding three teachings are all provisional applications, and what the perfect teaching clarifies is solely ultimate. If we discuss provisional and ultimate in self-practice, it is distinguished according to the stages of the perfect teaching: illuminating the Middle Way is ultimate, and simultaneously illuminating the two truths is provisional.

4.35

Second, clarifying the grading of stages: this comprises three points: first, grading the subsequent three teachings according to the stages of the Tripiṭaka teaching; second, grading the subsequent two teachings according to the stages of the shared teaching; third, grading the subsequent perfect teaching according to the stages of the distinctive teaching.

4.36

First, grading the subsequent three teachings according to the stages of the Tripiṭaka teaching comprises three points: first, clarifying the grading of the shared teaching by the stages of the Tripiṭaka teaching; second, grading the distinctive teaching according to the stages of the Tripiṭaka teaching; third, clarifying the grading of the perfect teaching by the stages of the Tripiṭaka teaching.

4.37

First, clarifying the grading of the shared teaching by the stages of the Tripiṭaka teaching: if we discuss śrāvakas and pratyekabuddhas, they are not different from the two vehicles explained in the shared teaching; if we discuss stages according to the Great Vehicle, they differ greatly. Why is this? The Tripiṭaka teaching explains cultivating practice for three asaṃkhyeya kalpas up to becoming a successor, which is the pure, stainless stage; it can only equal compliant forbearance, the ground of nature, and the medium forbearance within the dharma of forbearance in the shared teaching. As for the Buddha of the Tripiṭaka, he can only equal the ground of the Buddha in the shared teaching, where primary defilements and residual habits are both exhausted, matching them in this manner. Secondarily speaking, the Tripiṭaka Buddha uses the wisdom of analyzing dharmas, which is unskillful; the Buddha of the shared teaching embodies dharmas, which is skillful. As the Mahāprajñāpāramitopadeśa says: "The ground of the arhat is called 'Buddha' in the śrāvaka sūtras, for both attain two kinds of nirvāṇa." We maintain now that in both, primary afflictions are eradicated, so they are equal to the ground of what has been done; but if one takes the fulfillment of the two truths and the exhaustion of residual habits, how could an arhat be equal to a Buddha?

4.38

Second, clarifying the grading of the stages of the distinctive teaching using the stages of the Tripiṭaka teaching: the pure, stainless stage of a successor in one lifetime explained in the Tripiṭaka, when graded against the distinctive teaching, is equal to the iron-wheel tenth stage of aspiration in the ten faiths; its Buddha ground is only equal to the initial ground of the distinctive teaching. This is the primary intent; secondary considerations can be known by analogy with the shared teaching.

4.39

Third, clarifying the grading of the stages of the perfect teaching by the Tripiṭaka teaching: the pure, stainless stage of a successor in the Tripiṭaka is only equal to the fifth grade among the five grades of disciples in the perfect teaching, and its Buddha ground is equal to the stage of the initial arousal of the mind among the ten abodes. Such is the primary meaning; secondarily speaking, there are mutual superiorities and inferiorities: that the Tripiṭaka Buddha has exhausted both primary defilements and residual habits makes them equal; that he does not clearly see the buddha-nature or sever ignorance makes him inferior. Therefore the Avataṃsaka Sūtra praises the bodhisattva of the stage of the initial arousal of the mind, saying: "Upon first arousing the mind, one already surpasses Muni."

4.40

Second, clarifying the grading of the stages of the subsequent two teachings using the stages of the shared teaching comprises two points: first, grading the distinctive teaching; second, grading the perfect teaching.

4.41

First, clarifying the grading of the stages of the distinctive teaching: the pure, stainless stage of a successor explained in the shared teaching, when graded against it, is only equal to the ten practices of the distinctive teaching; the Buddha fruit of the shared teaching is only equal to the initial ground of joy among the ten grounds. Such is the primary meaning; secondarily speaking, where it is inferior, it lacks the wisdom of resemblance to the Middle Way that subdues ignorance.

4.42

Second, clarifying the grading of the perfect teaching by the stages of the shared teaching: the pure, stainless stage of a successor explained in the shared teaching is only equal to the tenth stage of aspiration in the ten faiths of the iron-wheel stage of the perfect teaching; its explanation of the Buddha fruit is only equal to the stage of the initial arousal of the mind. This is grading them at first glance; discussing superiority and inferiority strictly, the stage of the initial arousal of the mind is superior because through first arousing the mind, one can manifest the Dharma-body of the Middle Way and sever one grade of ignorance.

4.43

Third, regarding comparing the distinctive teaching with the stages of the perfect teaching: if the distinctive teaching explains the Dharmakāya, Dharma Cloud, "pure," "stainless," and "reputed" of one-life-remaining succession, this merely equals the tenth stage of dwelling, the consecration dwelling, of the perfect teaching's ten dwellings. The Buddha stage [in the distinctive teaching], in severing eleven grades of ignorance, merely equals the initial joyful practice of the ten practices. If one relies on the *Benevolent King Sūtra* in expanding the ten grounds into thirty rebirths, then the stainless [stage] equals the stage of dedication of the immeasurable Dharma-realm, and the Buddha stage equals the initial joyful ground of the ten grounds. Thus, regarding the distinctive teaching's explanation of one-life-remaining succession, looking towards the stages of the perfect teaching: if one relies on the former explanation, deducing according to its meaning, there are still thirty-one grades of ignorance remaining; if one relies on the subsequent citation of the *Benevolent King Sūtra*, there are still eleven grades of ignorance remaining. Thus, although the Dharmakāya of succession is common between the distinctive and the perfect [teachings], when evaluated in terms of stage, the meanings of "stainless" and "reputed" are far apart. How could one explain the name of Vimalakīrti in a merely uniform manner!

4.44

Question: When traced to its source, the ultimate Way is one. If one compares the preceding expedient means, how is it that the succession and the Buddha fruit explained in the three teachings become so widely divergent? This meaning is difficult to understand.

4.45

Answer: One explains it in terms of two meanings: first, there being the teaching and there being the person; second, there being the teaching and no person. If it is the expedient exposition of the three teachings, those who receive the teaching on the causal ground possess both the teaching and the person. The Buddha fruit, succession, and the bodhisattvas of the higher stages who are able to preach the three teachings—these all have the teaching but no [actual] person. Why is this? The practitioners who receive the three teachings each obtain their benefit through the teaching; hence, there is the teaching and there is the person. The masters of the teaching who are able to speak it manifest as the Buddhas and bodhisattvas of the three teachings to cause sentient beings to admire the fruit and practice the cause; once the causal practice is accomplished, there is no longer a transforming master. In this way, they respond whenever there is a causal connection, and when the causal connection ceases, they rest. It is like deceiving a small child with an empty fist to lead them back home, while in reality there is nothing inside the hand. The transforming masters of the three teachings are also like this. If it is the perfect teaching where there is the teaching and there is the person, receiving the teaching on the causal ground up to Dharma Cloud has the teaching and has the person; severing forty-one grades of ignorance, the succession to the Dharmakāya is real and not illusory. The marvelous enlightenment Dharmakāya's exposition without exposition is precisely having the teaching and having the person on the fruitional level. Having the teaching but no person is termed "provisional"; having the teaching and having the person is named "ultimate."

4.46

Question: If so, regarding the four teachings' explanation of the fruit, one can divide them into provisional and ultimate. If on the causal ground of the four teachings there are both the teaching and the person, how can one divide them into provisional and ultimate?

4.47

Answer: Here we explain that the persons of the three teachings are called provisional persons; as for persons who receive the perfect teaching, both the person and the teaching are ultimate. Therefore, when the four teachings explain the cause, provisional and ultimate are divided.

4.48

Question: Since the causes of the three teachings are established, why can provisional persons not be discerned in the fruits of the three teachings as provisional persons?

4.49

Answer: Practitioners of the three teachings can become persons of the perfect [teaching], but there is no Buddha of the three teachings who cultivates causes to become a Buddha of the perfect [teaching]. Therefore they are not of the same category.

4.50

Third, regarding clarifying arising and discarding, there are two meanings: first, the provisional teachings have arising and discarding; second, the ultimate teaching has arising and no discarding.

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First, clarifying that the provisional teachings have arising and discarding entails three points:

4.52

First, the Tripiṭaka teaching arises when the faculties and conditions arise, and is discarded when the faculties cease. As for the term "faculty" (jī), the meaning of "capable of being activated" is named "faculty." In the preceding conditions, there is a minor longing that can be aroused, minor good that can be produced, minor evil that can be cured, and an understanding of biased truth that can be activated. Therefore one must use the four siddhāntas to preach in the sūtras of the śrāvakas the teaching of the Four Truths of causal arising and ceasing, the twelve links of dependent origination, and the six perfections, opening the Way of the three vehicles. Hearing it conforms to their capacities: the mind of longing arises, producing the good and severing evil. If they are of the two vehicles, they activate the true untainted [wisdom] and realize nirvāṇa with remainder. If they are bodhisattvas, they attune their minds through the six perfections and attain subduing forbearance and compliant forbearance. Thus the *Lotus Sūtra* states: "Those of small wisdom delight in minor dharmas / and do not believe they can become Buddhas. / Therefore, using expedient means, / [the Buddha] distinguishes and preaches the various fruits." For the sake of these faculties and conditions, although there is no actual meaning of subduing bonds of the Tripiṭaka, the "pure," "stainless," and "reputed" of the bodhisattva of succession, the Buddha fruit of thirty-four minds, or a Buddha abiding in nirvāṇa with remainder, in order to give rise to this teaching through the four siddhāntas, they manifest the form and voice of this teaching, matching the faculties to deliver beings. Thus the *Lotus Sūtra* explains: "The elder immediately took off his necklaces, put on dirty, ragged clothes, took up a vessel for removing dung, appeared fearful, and spoke to the workers." This is precisely the meaning of the "arising" of the Tripiṭaka teaching. As for "discarding": when this small desire is about to cease, the minor good is already accomplished, phenomenal evil is eliminated, and the understanding of truth has been activated, then the four conditions all rest, and both the teaching preached by the Tripiṭaka and the person capable of preaching it are discarded.

4.53

Second, regarding clarifying the arising and discarding of the shared teaching: arising means the faculties arise, and discarding means the faculties cease. When the faculties arise, the teaching arises. As for the teaching arising: the longing for the Four Truths of non-arising is about to arise, the good of realizing provisionality and entering emptiness can be produced, the views and desires that obscure principle can be severed, and the understanding of identity with truth can be activated; therefore one must use the four siddhāntas to preach the Four Truths of non-arising. When the three vehicles of the shared teaching hear it, the mind of longing arises, producing good and severing evil; the three vehicles together activate the untainted wisdom of identity with truth and see the paramārtha-satya. The two vehicles abide in nirvāṇa with remainder, while bodhisattvas do not stagnate in emptiness, entering into provisionality with compassion to transform beings and vowing to seek the Buddha fruit. Responding to these conditions, although there is no actual stage of the "pure," "stainless," and "reputed" of the bodhisattva of succession on the higher grounds who severs bonds and encroaches on residual habits, or a Buddha fruit stage of nirvāṇa with remainder in which a single thought corresponds to severing habits in the shared teaching, in order to initiate the teaching and respond to the capacities and conditions of these three vehicles, they manifest the form and voice of this teaching, adapting to conditions and matching beings through the siddhāntas; hence it is named "arising." As for "discarding": once the four faculties have rested and the conditions cease, it is discarded. Both the shared teaching that is preached and the person capable of preaching it are discarded.

4.54

Third, regarding clarifying the arising and discarding of the distinctive teaching: arising means both faculties arise and the teaching arises. The longing for the immeasurable Four Truths is about to arise, the root of good of entering the provisional from emptiness can be produced, the immeasurable defilements like sands of the Ganges and the distinctive delusions of views and desires can be cured, and the true understanding of the Middle Way paramārtha-satya can be activated; therefore one uses the four siddhāntas to preach the immeasurable Four Truths to match the bodhisattvas of the distinctive teaching. Hearing it, the mind of longing arises, producing good beyond the realms, severing evil beyond the realms, activating the Middle Way's resemblance untainted [wisdom] and true untainted [wisdom], and seeking the permanent Buddha fruit of great nirvāṇa. In order to respond to these faculties and conditions, although there is no actual bodhisattva of succession to the Dharmakāya who severs ten grades of ignorance or an ultimate Buddha fruit that severs eleven grades of ignorance in the distinctive teaching, they manifest the form and voice of this teaching, using the siddhāntas to match the faculties and conditions of beings and preach the immeasurable four noble truths; hence it is named the arising of the distinctive teaching. As for "discarding": once the four faculties have rested and the conditions cease, it is discarded; both the distinctive teaching that is preached and the bodhisattva of succession on the higher grounds and Buddha fruit explained by the preacher of the distinctive teaching are discarded.

4.55

Second, clarifying that the ultimate teaching arises and is not discarded: this refers to the perfect teaching, which only arises and is never discarded. If in the *Avataṃsaka*, *Vaipulya*, *Lotus*, and *Nirvāṇa* [sūtras], the perfect teaching preached responds to perfect faculties, so that they long to produce good, sever evil, and see the Middle Way paramārtha-satya, then from the initial aspiration up to the Stainless Ground, in responding to the four roots and conditions, this teaching is constantly preached up to the Buddha of equal enlightenment; hence it is called "arising." Therefore, the thirty-two bodhisattvas, Mañjuśrī, and others all preach entering the dharma-door of non-duality, which is precisely the meaning of the teaching arising. If one realizes marvelous enlightenment, awakening by oneself without a teacher, there is no dharma that can be desired, no good that can be produced, no evil that can be severed, and no further profound principle that can be seen; the characteristics of words are extinguished. Since originally there is no arising, there is no discarding. If one may also speak of discarding where there is no discarding, it is because when the faculties of the four siddhāntas are exhausted, the teaching rests; hence it is named discarding. Thus the *Large Prajñā Sūtra* states, "Beyond *kṣa*, there are no syllables that can be spoken," and the *Nirvāṇa Sūtra* states, "Because non-arising and non-arising cannot be spoken"; therefore Vimalakīrti maintained silence and sealed his mouth, no longer speaking in words of the principle beyond words, and Mañjuśrī praised him, showing the transcendence of speech. Thus, in the causal stage there are both the person and the teaching, but upon reaching the fruit, the teaching is discarded while the person remains. The three virtues of nirvāṇa are calm and pure—how could it be the same as the bodhisattvas of succession and the bodhi-Buddha-fruit of the previous three teachings, which all have the teaching but no person, where once the teaching is discarded, the person is also discarded along with it? The meaning of provisional and ultimate is clearly apparent.

4.56

Fifth, regarding clarifying the four teachings in terms of contemplating the mind: that the four teachings arise from the three contemplations has already been discerned above. Now we merely discuss practicing and applying directly upon the mind, understanding that all doors of teaching arise from the contemplation practice of the initial mind. Since they subsume all sūtra teachings, if one's contemplative mind is clear in a single thought, capable of distinguishing the mind produced from conditions of a single thought of ignorance, and traversing each thought through the four analytical knowledges, then the general intent of all sūtra teachings is penetrated in terms of contemplating the mind. Regarding this, there are four points: first, clarifying the characteristics of the Tripiṭaka teaching in terms of contemplating the mind; second, clarifying the characteristics of the shared teaching in terms of contemplating the mind; third, clarifying the characteristics of the distinctive teaching in terms of contemplating the mind; fourth, clarifying the characteristics of the perfect teaching in terms of contemplating the mind.

4.57

First, clarifying the characteristics of the Tripiṭaka teaching in terms of contemplating the mind: that is, contemplating the arising and ceasing of the mind produced from conditions in a single thought, analyzing provisionality to enter emptiness. All the Tripiṭaka teachings arise in reference to this gate of contemplation. If one enters the Way through contemplating the arising and ceasing of the Four Truths, this is the Sūtra Piṭaka; thus the *Ekottarika Āgama* states: "The Buddha addressed the monks: 'What is called all dharmas is merely one dharma. What is this one dharma? The mind is this one dharma; apart from the mind there are no dharmas at all.'" The *Mahāprajñāpāramitopadeśa* states: "From the first *Dharmacakrapravartana Sūtra* to the Great Parinirvāṇa, the compilation of the Sūtra Piṭaka merely speaks of the four noble truths in terms of the arising and ceasing of the mind." This is precisely the meaning of the refuge of dharmas and the root of dharmas. Contemplating the mind producing the entire Vinaya Piṭaka: when the Buddha instituted the precepts, he asked the monks, "With what mind did you do it? If it was done with intention, then that is breaking the precept; because there is a breach, there is also upholding. If it was done without intention, it is not called a breach; if the meaning of breach is not established, one does not speak of upholding." Therefore, the precept is activated by an earnest mind; without intention, the precept is not activated. If we speak of the Abhidharma Piṭaka arising from the mind: the four-fascicle brief explanation is called the *Heart of Abhidharma* (*Abhidharmahṛdaya*); Dharmatrāta preached moderately, naming it the *Miscellaneous Heart* (*Saṃyuktābhidharmahṛdaya*). All such works discern the Abhidharma in terms of the mind. "Incomparable dharma" means distinguishing all minds, mental factors, and all dharmas, which cannot be compared.

4.58

Second, clarifying the shared teaching in terms of contemplating the mind: one contemplates that all dharmas are produced from conditions of the mind; when the mind is empty, all dharmas are empty. This is realizing provisionality and entering emptiness. All practices, stages, causes, and fruits explained in the shared teaching arise from this.

4.59

Third, clarifying the distinctive teaching in terms of contemplating the mind: one contemplates that what is produced from conditions of the mind is provisional designation, complete with all Buddha-dharmas as numerous as sands of the Ganges, and distinguishing immeasurable noble truths based on the ālayavijñāna of ignorance. All practices, stages, causes, and fruits explained in the distinctive teaching arise from this.

4.60

Fourth, clarifying the perfect teaching in terms of contemplating the mind: one contemplates that what is produced from conditions of the mind is completely endowed with all dharmas of the ten dharma-realms, without accumulation, neither vertical nor horizontal, the inconceivable Middle Way principle of the two truths. All practices, stages, causes, and fruits explained in the perfect teaching arise from this, like the bright pearl on the crown of a wheel-turning king.

4.61

Thus, the four teachings all arise from a single thought of the ignorant mind. The intent of frequently citing above the meaning from the *Avataṃsaka Sūtra* of crushing a speck of dust to bring forth a scroll of scripture of a great trichiliocosm is right here.

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Sixth, explaining how the four teachings connect to the sūtras and treatises: The Buddha used the four teachings to bring forth all sudden and gradual sūtras; how could the treatises commenting on the sūtras go beyond the four teachings? There are thus two aspects: first, in relation to the sūtras; second, in relation to the treatises.

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First, in relation to the sūtras:

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A text such as the Avataṃsaka Sūtra is constituted by only two teachings: first, the distinctive teaching; second, the perfect teaching. Why is this? The distinctive teaching refers to the various bodhisattvas preaching practice cultivated through successive kalpas, cutting fetters through forty-two minds, with stages and practices graded and distinct; the perfect teaching clarifies that a single thought-moment is fully endowed with all practices, and from the initial ground one is fully endowed with the merits of all grounds.

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維摩經玄疏 — Classical Chinese