成唯識論了義燈 1.3

1.3

Regarding the first [gate], the causes of arising, it is further divided into four: first, clarifying the place of sectarian division; second, clarifying the year of sectarian division; third, clarifying the reasons for sectarian division; fourth, clarifying the causes and authors who composed the treatise. When the Tathāgata proclaimed the teaching, its essence was one tathatā; it benefited sattvas impartially, without real difference. Yet, in accordance with [their] faculties and dispositions, their awakenings and understandings were not the same; gradual and sudden differed, and so the proclaimed teachings varied. Therefore, the Lotus Sūtra says: although produced from one earth and moistened by one rain, the various grasses and trees grow differently. In the Ratnagotravibhāga, [it is said that] just as when three beasts cross the same river, the depth they attain differs. In the Mahāyānasaṃgraha, [it is said to be] like a single jewel that rains down differently according to what is sought. The Anantanirdeśa Sūtra says that it constantly expounds the single characteristic, yet according to differences in understanding, the fruits obtained differ. Hence, the Tathāgata's teachings differ according to the capacity [of listeners]. At first, addressing tīrthikas and the like, he taught that the self is non-existent and discussed phenomena as existent. Next, addressing the Hīnayāna, he refuted attachment to phenomena as existent and taught that phenomena are also non-existent. Later, in order to lead them to the real, he then explicitly taught neither empty nor existent. Thus, the commentary in the Yogācārabhūmi says: All classes of sattvas, from beginningless time, have lacked understanding and held perverted attachments regarding the true mark of dharmas, giving rise to delusions and initiating karma, transmigrating in the five destinies. The Tathāgata appeared in the world and, as appropriate, taught for them the wondrous principle that abides in the middle, causing all sattvas to fully realize that all dharmas are neither empty nor existent, to depart from doubts and attachments, and to initiate conduct that abides in the middle; according to what is appropriate, they eliminate hindrances, complete their respective cultivations, attain the three bodhis, and realize the bliss of quietude and cessation, and so forth. After the Buddha's parinirvāṇa, although Mahākāśyapa and Bāṣpa held recitations of the Tripiṭaka in two separate places, for one hundred years the Buddha Dharma remained of one flavor. At that time, there was a merchant captain's son named Mahādeva. Tripiṭaka Master Paramārtha's commentary on the Samayabhedoparacanacakra says [he was from] the country of Ayodhyā. Dharma Master Ci'en's commentary on the Samayabhedoparacanacakra says [he was from] Central India. He went forth to study the path and thoroughly penetrated the Tripiṭaka. However, according to the explanations of his five points in the commentaries on the Samayabhedoparacanacakra and others, there are slight differences from what Dharma Master Ci'en says in his Notes on the Yogācāra. This should be because the Mahāyāna and Hīnayāna explain them differently; this is fully as expounded in those three places.