淨名玄論 7.25

7.25

Question: Although this sūtra is subsumed under the Bodhisattva-piṭaka, the Bodhisattva Dharma-piṭaka contains immeasurable Dharma gates; what Dharma do the present four assemblies specifically elucidate? Answer: Now, I shall first show the characteristics of the Dharma gates, and afterward distinguish what is elucidated across the four assemblies. Broadly determined, Dharma gates are of three kinds: first, the teaching that can express; second, the principle that is expressed; third, the completion of cause-and-effect practice by relying on the teaching to awaken to the principle. These three subsume the piṭaka of the three practices, leaving no meaning unexhausted. It is not only Mahāyāna sūtras that distinguish these three; Mahāyāna treatises also elucidate three. For instance, the three characters "Zhong Guan Lun" (Mūlamadhyamakakārikā) are themselves these three meanings. Master Sengrui's preface states: "When its reality has been proclaimed and its words have been clarified, then regarding the practices of a bodhisattva and the illumination of the bodhimaṇḍa, there are none who are not brightly and completely enlightened." "Its reality has been proclaimed" refers to the middle reality, meaning the principle of the middle reality. "Its words have been clarified" refers to the teachings being made manifest, which is the "treatise" (lun). "The practices of a bodhisattva and the illumination of the bodhimaṇḍa" refers to the completion of cause-and-effect practice, which is the meaning of "contemplation" (guan). The ten principles of supreme characteristics in the Mahāyānasaṃgraha also elucidate merely three: namely, peerless object, peerless practice, and peerless fruit. These three are merely subsumed by two gates; elucidating these two gates is also explaining the teaching as having both. Therefore, we know that the Bodhisattva Dharma-piṭaka distinguishes only three dharmas. What is elucidated in the present four assemblies also distinguishes three dharmas: namely, the inconceivable object, the inconceivable cognition, and the inconceivable teaching. Although in general there are three, when speaking in terms of particulars, ten are stated according to their meanings; I shall first explain them sequentially from one gate. Although there are four assemblies, they together elucidate the one Dharma gate of inconceivable liberation. This single Dharma gate subsumes all dharmas. Just as the various spiritual friends in the Avataṃsaka each speak of one gate, and yet it truly subsumes all gates, so Vimalakīrti is one spiritual friend who speaks of the Dharma gate of inconceivable liberation. Question: Since the four assemblies together elucidate the inconceivable, what difference is there? Sengzhao said: "Although the texts differ, the inconceivable is one." It is merely that the traces lodged are not the same, so the approaches each differ. If speaking in terms of persons: in the first assembly, the Buddha elucidates the inconceivable; in the next two assemblies, Vimalakīrti distinguishes the inconceivable; in the later assembly in Āmrapālī's grove, the Buddha and Vimalakīrti together distinguish the inconceivable, where the Buddha first briefly opens its tenet, next Vimalakīrti broadly distinguishes its purport, and afterward the Tathāgata confirms it and has him speak again. Next, regarding differences in dharmas: the first assembly shows two inconceivables: first, gathering the parasols to manifest the lands, where the parasols are not broad yet cover the eight limits, and the lands are not narrow yet appear within the parasols, like a small mirror illuminating and manifesting all under heaven. Next, pressing the earth to transform it into purity, where the manifested land is coarse or sublime according with conditions, and the retribution land is sensed according to karma—both are inconceivable. These two elucidate the inconceivable trace. The vows and practices for a pure land among them are the inconceivable root. The next assembly also elucidates two inconceivables: first, it universally elucidates all upāya, manifesting all forms and speaking all teachings, which cannot be measured by the two vehicles and those of lower ranks—this is called the inconceivable of spiritual penetrations. Next, it specifically elucidates the upāya of manifesting illness, speaking of the faults of saṃsāra and praising the virtues of the dharmakāya, specifically showing one body and specifically speaking one teaching—this is called the specific inconceivable. The third assembly also elucidates two inconceivables: first, it elucidates the two cognitions of provisional and real, the six pāramitās, the four immeasurables, and the Dharma gate of nonduality—this is called the inconceivable root. Borrowing the thrones and requesting the meal is called the inconceivable trace. The Dharma gate of nonduality is taken as the root of principle; the two cognitions of provisional and real, the six pāramitās, and the four immeasurables are taken as the root of practice. Within the trace, two traces are also elucidated: the room accommodating the thrones is called the great entering the small; requesting the meal from the Fragrant Land is using the small to satisfy the great. Furthermore, borrowing the thrones was a silent resonance, and requesting the meal was dispatching an emanation—both are inconceivable. Astounding the great assembly with the palm and holding Abhirati with the hand are called the inconceivable trace. Among these, distinguishing the bodhisattva's practice and the two bodies of root and trace is the inconceivable root; combined with the preceding, there are three propositions. Borrowing the thrones is the great entering the small; requesting the meal is the small satisfying the great; moving Abhirati with the hand to enter Sahā is neither the great entering the great nor the small entering the small, which are insufficient to elucidate it, and thus this one proposition is omitted.