二諦義 3.14

3.14

Question: For what reason did Kaishan take the Middle Way as the substance of the two truths? The explanation is: this has a source. Why? The teacher of the Dharma Master of the Mountains was originally a native of Liaodong; he studied the Three Treatises in the northern region, remotely following the teachings of Master [Kumāra]jīva, and then came to Southern Wu, residing at Caotang Temple on Mount Zhong. He encountered the recluse Zhou Yong, who thereupon went to study under him. Later in life, Zhou Yong composed the Treatise on the Three Lineages, clarifying that the two truths take the Middle Way as their substance. Later, Dharma Master Zhilin requested Zhou Yong to bring out the Treatise on the Three Lineages. Zhou Yong said: 'If this disciple brings out this treatise, I fear it will cause doubt among the multitude.' Zhilin said: 'In my youth I once heard this doctrine, but the profound sound has been interrupted for over forty years. If the patron brings out this treatise, it will surpass the giving of countries, cities, wives, children, heads, and eyes.' Thereupon he first brought out this treatise. Next, Emperor Wu of Liang deeply revered and had faith in the Buddha-Dharma, having originally studied the Chengshi lun. Hearing that the Dharma Master was in the mountains, he sent ten people, including the monastic superintendent Zhiji, to the mountains to study. Although they grasped the verbal expressions, they did not thoroughly penetrate the intended meaning. Therefore, Emperor Wu's doctrines in his later years differed from those of the other Dharma Masters, being called the 'Imperial Decree doctrines'. Although Kaishan did not enter the mountains at that time, he also heard this doctrine, and therefore took the Middle Way as the substance of the two truths. Since he did not personally receive the oral teachings, the doctrine he formulated was skewed, still taking ultimate truth as the substance. Now we clarify that it is precisely 'neither ultimate nor conventional' that is the substance of the two truths. The ultimate and the conventional are the function; they are also called principle and teaching, and are also called the Middle and provisional. The Middle and provisional are repeated as the Middle and provisional; principle and teaching are repeated as principle and teaching; substance and function are also repeated as substance and function. Therefore, non-duality is the substance, and duality is the function. The headings of the sections are briefly outlined like this. If one understands the preceding general import of the two truths, then the meaning of the substance of the two truths should already be evident.