二諦義 1.9

1.9

Master Rui's Preface to the Mūlamadhyamakakārikā states: 'The Śataśāstra corrects external [heretics] to ward off heterodoxy; this text removes internal [attachment] to dispel stagnations. The depth and breadth of the Mahāprajñāpāramitopadeśa, the refined attainment of the Dvādaśamukhaśāstra—those who examine these Four Treatises truly feel as if the sun and moon were held in their bosom, shining with complete clarity and penetrating insight. If one masters these Four Treatises, the Buddha Dharma can be illuminated.' The Master said: Although these Four Treatises differ in name and classification, surveying their general purport, they all equally expound the two truths and reveal the Way of non-duality. If one understands the two truths, the Four Treatises can be clearly grasped. If one does not understand the two truths, then the Four Treatises will not be illuminated. For this reason, one must know the two truths. If one understands the two truths, not only can the Four Treatises be illuminated, but all the sūtras will also be understood. How is this known to be so? Because the treatise says: 'The Buddhas always rely on the two truths to teach the Dharma.' Since the Buddhas of the ten directions always rely on the two truths to teach the Dharma, none of the sūtras go beyond the two truths. Since the sūtras do not go beyond the two truths, if the two truths are illuminated, then all sūtras will be understood. However, while all Four Treatises have statements concerning the two truths, we now temporarily distinguish them relying on the text of the Mūlamadhyamakakārikā. The text of the treatise states: 'The Buddhas rely on the two truths to teach the Dharma for sentient beings: first, conventional truth; second, ultimate truth.' When the Master was about to pass away, he ascended the high seat and entrusted his disciples: 'Since I left the mountains, I have taken the two truths as the correct path. I have taught the two truths in some twenty different formulations, either dispersed or gathered, either dividing into chapters and sections or not distinguishing parts, sometimes opening into three stages, and temporarily making ten tiers. The reason for making ten tiers was precisely to counter Dharma Master Kaishan's meaning of the two truths. His explanation of the meaning of the two truths had ten tiers; to counter those ten tiers, I therefore explained ten tiers, distinguishing and correcting them tier by tier.' The Master only spoke of tiers of meaning in this context; for all other doctrines, he never opened [such tiers]. If there are tiers, they were not taught by Master Xinghuang. The ten tiers begin with the general meaning of the two truths and end with the identity and difference of the two truths. Now, the first is to explain the general meaning of the two truths. When the Master spoke of the meaning of the two truths, he mostly relied on two sources: first, the Pañcaviṃśatisāhasrikā Prajñāpāramitā; second, the Mūlamadhyamakakārikā. Now, we temporarily explain the meaning of the two truths in reliance upon the Mūlamadhyamakakārikā. The reason for relying on the Mūlamadhyamakakārikā to explain the two truths is that the Mūlamadhyamakakārikā takes the two truths as its central theme; if one understands the two truths, the Mūlamadhyamakakārikā can immediately be illuminated. For this reason, we explain the two truths relying on the Mūlamadhyamakakārikā. The 'Examination of the Four Truths' in the Mūlamadhyamakakārikā states: 'The Buddhas rely on the two truths to teach the Dharma for sentient beings.' These words are difficult to understand. How do they rely on the two truths to teach the Dharma? The explanation is: the two truths are the root, and teaching the Dharma is the branch; the two truths are the basis, and teaching the Dharma is the dependent. Yet these words startle the ear, not being what has traditionally been known.