大乘法苑義林章 1.13

1.13

述今文中，又分為二：初述今文、後略示教。述今文者，如《解深密經》第一卷、《瑜伽．決擇》第七十六，世尊廣為勝義生菩薩，依遍計所執體相無故，說相無自性性；依依他起上無遍計所執自然生故，說生無自性性；及即依此說無遍計所執一分勝義無自性性，依圓成實上無遍計所執故，又說一分勝義無自性性。說三種無性皆依遍計所執性已，勝義生菩薩深生領解，廣說世間毘濕縛藥、雜采畫地、熟蘇、虛空諸譬喻已，世尊讚歎善解所說。勝義生菩薩復白佛言：「世尊初於一時在婆羅泥斯仙人墮處施鹿林中，唯為發趣聲聞乘者，以四諦相轉正法輪。雖是甚奇甚為希有，一切世間諸天人等，先無有能如法轉者。而於彼時所轉法輪，有上有容，是未了義，是諸諍論安足處所。世尊在昔第二時中，唯為發趣修大乘者，依一切法皆無自性、無生無滅、本來寂靜自性涅槃，以隱密相轉正法輪。雖更甚奇甚為希有，而於彼時所轉法輪亦是有上有所容受，猶未了義，是諸諍論安足處所。世尊於今第三時中，普為發趣一切乘者，依一切法皆無自性、無生無滅、本來寂靜、自性涅槃無自性性，以顯了相轉正法輪，第一甚奇最為希有。于今世尊所轉法輪，無上無容，是真了義，非諸諍論安足處所。」爾時世尊告勝義生菩薩曰：「勝義生！若善男子或善女人，於諸不了義經，聞已信解、書寫、護持、供養、流布、受誦、溫習、如理思惟，以其修相發起加行。比所說了義言教聞已信解乃至廣說，以其修相發起加行所集功德，百分不及一，乃至鄔波尼殺曇分亦不及一。此所生福難可喻知，吾今略說。如爪上土比大地土，或如牛跡中水比四大海水，百分不及一，乃至鄔波尼殺曇分亦不及一。」說此經時，六百千眾生發菩提心，三百千聲聞遠塵離垢得法眼淨，一百五十千聲聞永盡諸漏心得解脫，七十五千菩薩得無生法忍。《金光明經》亦說三時，謂轉、照、持。《涅槃經》說：初令皆服乳，次教總斷乳，後教有應服有不應服者，與《解深密》所說義同。《瑜伽》釋中，此三時少異，義意無別。由此誠證，若以偏圓機宜漸次，教但三時，非一非五。上來總是述今文也。

In stating the present view, there are again two parts: first, stating the present text; second, briefly setting forth the teachings. As for stating the present text: according to the first fascicle of the *Saṃdhinirmocana-sūtra* and fascicle seventy-six of the *Yogācārabhūmi* (*Viniścayasaṃgrahaṇī*), the World-Honoured One, for the sake of the Bodhisattva Paramārthasamudgata, extensively taught the characterlessness of marks based on the absence of intrinsic characteristics in the imagined nature; based on the absence of self-nature arising naturally upon the dependent nature, he taught the characterlessness of arising; and, relying precisely upon this, he taught that one portion of the ultimate characterlessness is without the imagined nature, and based on the ultimate reality's being free from the imagined nature, he also taught the other portion of the ultimate characterlessness. Having explained that the three kinds of characterlessness are all based on the imagined nature, Bodhisattva Paramārthasamudgata gained deep comprehension, and after extensively setting forth the various worldly similes of the universal antidote (*viśva-bhaiṣajya*), the painting surface, clarified butter, and empty space, the World-Honoured One praised him for well understanding what was taught. Bodhisattva Paramārthasamudgata addressed the Buddha again, saying: 'Formerly, at one time, in the Deer Park at the place where the sages fell in Vārāṇasī, the World-Honoured One turned the wheel of the true Dharma with the marks of the four truths solely for the sake of those setting out in the śrāvaka vehicle. Although this was most marvelous and most wondrous, something that none among all worldly devas and humans had ever before been able to turn in accordance with the Dharma, yet the wheel of the Dharma turned at that time was surpassable, had room for improvement, was of neyārtha meaning, and was a lodging place for disputes. Formerly, in the second period, solely for those setting out to practice the Mahāyāna, relying on the fact that all phenomena are without self-nature, unarisen, unceasing, fundamentally tranquil, and naturally in nirvāṇa, the World-Honoured One turned the wheel of the true Dharma with hidden marks. Although this was even more marvelous and even more wondrous, yet the wheel of the Dharma turned at that time was also surpassable, admitted of further development, was still of neyārtha meaning, and was a lodging place for disputes. Now, in this third period, universally for those setting out in all vehicles, relying on the fact that all phenomena are without self-nature, unarisen, unceasing, fundamentally tranquil, and that their nature is nirvāṇa without self-nature, the World-Honoured One has turned the wheel of the true Dharma with explicit marks, which is supremely marvelous and most wondrous of all. Now the wheel of the Dharma turned by the World-Honoured One is unsurpassed, leaves nothing unsaid, is truly nītārtha, and is not a lodging place for disputes.' At that time, the World-Honoured One said to Bodhisattva Paramārthasamudgata: 'Paramārthasamudgata! If a good son or good daughter, having heard the sutras of neyārtha meaning, believes and understands, copies, protects and upholds, makes offerings to, disseminates, recites, reviews, and properly reflects upon them, initiating preparations by the marks of their cultivation—compared with the merit accumulated by hearing, believing, understanding, and up to extensively explaining the teachings of nītārtha meaning and initiating preparations by the marks of their cultivation, it does not equal one hundredth part, nor even one upaniṣad part. The merit produced by this can hardly be known through similes; I shall now explain it briefly. It is like the soil on a fingernail compared to the soil of the great earth, or like the water in a cow's footprint compared to the waters of the four great oceans: it does not equal one hundredth part, nor even one upaniṣad part.' When this sutra was spoken, six hundred thousand sentient beings gave rise to the bodhicitta, three hundred thousand śrāvakas removed dust and left behind defilement to attain the purity of the Dharma-eye, one hundred and fifty thousand śrāvakas forever extinguished all outflows and attained mental liberation, and seventy-five thousand bodhisattvas attained the forbearance of the non-arising of dharmas. The *Suvarṇaprabhāsa-sūtra* also speaks of three periods, namely: turning, illuminating, and upholding. The *Mahāparinirvāṇa-sūtra* says that at first it causes all to drink milk, next teaches total cessation of milk, and later teaches that some should drink while others should not; this shares the same meaning as what is stated in the *Saṃdhinirmocana*. In the *Yogācāra* commentary, these three periods differ slightly, but the doctrinal intent has no distinction. Relying on this authentic proof, if categorized by the stages according to partial or complete capacities, the teachings are only of three periods, neither one nor five. All the above states the present text.