能顯中邊慧日論 4.11

4.11

The fourteenth chapter, "Three Paths and Three Vehicles," of the Pusa yingluo jing says: "The Buddha told Śāriputra: 'The bodhisattva triyāna each has three grades; the pratyeka triyāna also has three grades; and the śrāvaka triyāna also has three grades. As for the three of the bodhisattva: there is the bodhisattva mahāyāna, the bodhisattva pratyekabuddhayāna, and the bodhisattva śrāvakayāna. As for the pratyekabuddha triyāna: there is the pratyeka-bodhisattva mahāyāna, the pratyekabuddha-bodhisattva pratyekabuddhayāna, and the pratyekabuddha-bodhisattva śrāvakayāna. As for the śrāvaka triyāna: there is the śrāvaka mahāyāna, the śrāvaka pratyekabuddhayāna, and the śrāvaka unattached yāna.'" Each indicates lands, Buddha names, practices and vows, and so on; all these are based on transformation: in order to transform the three vehicles, the Buddhas and bodhisattvas each magically transform into the three vehicles. The Ru dasheng lun and the Bodhisaṃbhāraśāstra state: in the Saddharmapuṇḍarīka, those who receive prophecy do so because Buddhas and bodhisattvas have manifested as śrāvakas. The second fascicle of the Ru dasheng lun says: "Question: 'If Rāhula was truly a bodhisattva, why is he again called a śrāvaka and an arhat?' Answer: 'A bodhisattva is also called a śrāvaka and is also called an arhat. Why? Because he causes all sentient beings to hear (śravaṇa) of anuttarabodhi, he is called a śrāvaka. Because he is worthy of receiving offerings from all humans, devas, and asuras, he is called "worthy of offerings" (arhat). For the sake of transforming sentient beings, a bodhisattva manifests as a śrāvaka and an arhat.' Question: 'Are all the other śrāvakas also bodhisattvas?' Answer: 'Among the other śrāvakas there are also those who are bodhisattvas. Just as in the Saddharmapuṇḍarīka, the five hundred disciples such as Śāriputra are all bodhisattvas and will all become Buddhas. All śrāvakas are avaivartika bodhisattvas, as expounded at length in the Avaivartikadharmacakrasūtra.'" If based on the second fascicle of the Shenmi jietuo jing, the Saṃdhinirmocana, and the "Viniścayasaṃgrahaṇī" of the Yogācārabhūmi, both speak of two kinds: first, the quiescent; second, those proceeding toward bodhi. The "quiescent" is also called the determinate gotra (niyata-gotra). Those "proceeding toward bodhi" are also called the indeterminate gotra (aniyata-gotra), and are also said to be those who regress from the mind of bodhi. The Laṅkāvatārasūtra speaks of three kinds; thus its fourth fascicle says: "Mahāmati Bodhisattva addressed the Buddha, saying: 'The World-Honoured One speaks of three kinds of arhats. Of which kinds of arhats is it said they are arhats?' The World-Honoured One answered that there are arhats who attain determinate quiescence, arhats who generate the good roots of bodhi-vows but forget their good roots, and arhats who act as apparitional transformations." The seventh fascicle also speaks of three: namely, those who previously cultivated bodhisattva practice, śrāvakas of excessive pride (abhimānika), and quiescent śrāvakas. According to this, earlier and later, it agrees with the Saddharmapuṇḍarīka treatise that there are four kinds of śrāvakas. When the Mahāyānasaṃgraha, Prakaraṇāryavācā, and Mahāyānasūtrālaṅkāra speak of the ekayāna, they all agree with the Laṅkāvatāra in speaking of three kinds based on the Saddharmapuṇḍarīka. The first is said to be "monks of excessive pride," and so on. The second is said to be "Formerly I taught you to aspire to the Buddha path, but now you have entirely forgotten it"; these are the śrāvakas of the bodhimind. The third is said to be "Inwardly concealing bodhisattva practice, outwardly appearing as śrāvakas," and so on; these are apparitions. According to the Saddharmapuṇḍarīkopadeśa, four kinds are spoken of: the treatise states, "There are four kinds of śrāvakas: first, determinate śrāvakas; second, śrāvakas of excessive pride; third, śrāvakas who regressed from the mind of bodhi; fourth, apparitional śrāvakas." As for pratyekabuddhas, according to the Saddharmapuṇḍarīkopadeśa, only one kind is spoken of. The second fascicle of the Laṅkāvatāra speaks of two kinds: determinate gotra and indeterminate gotra; the Mahāprajñāpāramitā is the same. According to the Abhidharmasamuccayavyākhyā and others, two kinds are spoken of: first, those who emerge in a group (vargacārin); second, the rhinoceros-horn-like (khaḍgaviṣāṇakalpa). According to the fourteenth fascicle of the Pusa yingluo, which says "the pratyeka vehicle has three," as cited above, there are three kinds. According to the third fascicle of the Śūraṅgamasamādhisūtra, which says: "Mañjuśrī said: 'I recall in a past world, in the Prabhāsa Kalpa, during which for 360 billion lifetimes I entered nirvāṇa by the pratyekabuddha vehicle.'" And further says: "'These sentient beings had nowhere to plant causes and conditions for good roots; at that time, for the sake of teaching and transforming them, I myself claimed my body was a pratyekabuddha. In this way bodhisattvas enter nirvāṇa by the pratyekabuddha vehicle without being permanently annihilated,' up to expounding extensively on manifesting the four fruits," and so on. The second fascicle of the Saddharmapuṇḍarīka speaks of the indeterminate gotra because they proceed toward the Great [Vehicle]. The third fascicle speaks of the determinate gotra, which the commentary explains is to make known the distinction among various vehicles. The seventh fascicle again speaks of bodhisattva transformations; however, no text has been seen stating that there are pratyekabuddhas of excessive pride. Question: Since there are multiple kinds of śrāvakas and pratyekabuddhas, are all capable of attaining unexcelled bodhi, or are not all [capable]? Answer: Not all. How is this known? According to the Liang translation of the basic text of the Mahāyānasaṃgraha, it says: "If so, since śrāvakas and pratyekabuddhas do not jointly attain such dharmakāya of the Buddhas endowed with myriad virtues, with what intention was it said that they both proceed toward the one vehicle and are identical with the Buddha vehicle?" The commentary explains: "If the Buddhas lack the former five differences, it is because their five activities of the dharmakāya are identical. Persons of the two vehicles have the five activities as different, do not attain the dharmakāya, and do not have the five activities as identical. For what purpose did the Tathāgata say that persons of the two vehicles equally proceed toward the one vehicle and all can attain Buddhahood?" According to the intent of this question, it does not say that all are able to turn and proceed [to bodhi], but only that it is to guide and receive those of indeterminate faculty-gotra to make them swiftly proceed toward the Great [Vehicle]. Therefore, the commentary states: in order to reveal the intention behind speaking of the ekayāna, verses are spoken. The earlier verse speaks of the ekayāna with definitive meaning (nītārtha); the later verse speaks of the ekayāna with intentional meaning (saṃdhyārtha). The meaning is that the earlier verse is for guiding and receiving the indeterminate gotra so they may attain Buddhahood, hence the ekayāna is of definitive meaning; the later verse is because the determinate gotra of the dviyāna do not attain Buddhahood, so it is spoken only in reliance on tathatā, non-self, liberation, and so on. Saying "one" is precisely the same. The Saṃdhinirmocana says: "Therefore, among them I spoke of the ekayāna; it is not that there is no distinction in the gotras of sentient beings." It also says that those who proceed to quiescence (śamāyana) ultimately do not sit on the site of enlightenment (bodhimaṇḍa); only the indeterminate gotra can attain Buddhahood; the text of Asanga's Mahāyānasaṃgraha is also similar. The seventh fascicle of the Laṅkāvatāra says: "Mahāmati! There are three kinds of śrāvakas. That which is called entering the gate of quiescence of the eighth bhūmi refers to those who previously cultivated bodhisattva practice, fell into the śrāvakabhūmi, and, relying again on their original aspiration, cultivate bodhisattva practice and together enter the gate of bliss of quiescence of the eighth bhūmi; it does not refer to śrāvakas of excessive pride or quiescent śrāvakas." The eighth fascicle further says: "The Buddha told Mahāmati: 'For those śrāvakas who had previously practiced the bodhisattva path, I bestowed prophecy on them relying on nirvāṇa without remainder. Mahāmati! When I bestow prophecy on śrāvakas, it is to generate courage in fainthearted sentient beings. Mahāmati! In this world and in other Buddha lands, there are sentient beings who practice the bodhisattva path yet still take pleasure in the śrāvaka Dharma; the Buddha turns them so that they take up great bodhi.'" According to this sūtra passage, in this land and in other directions it nowhere says that quiescent śrāvakas proceed toward the Great [Vehicle]. The second fascicle of the Ru dasheng lun says: "There are two kinds of śrāvakas: first, those who diligently cultivate dhyāna-concentration, who are people of dull faculties; second, those who dedicate themselves toward bodhi and can sever the cognitive obscurations (jñeyāvaraṇa), who are people of sharp faculties." Regarding those who delight in practicing dhyāna-concentration, as the Baoliang jing says: "Just like crystal, it can never become a mani jewel. The śrāvaka's cultivation of dhyāna is also like this: it can never accomplish the fruit of bodhi." The fourth fascicle of the Laṅkāvatāra says: "Mahāmati! What is the characteristic of the fruit of the sakṛdāgāmin? It refers to once observing the appearance of form manifest before oneself and generating a mind that is not an imagined perception of false discrimination, because of the practice-characteristics of well-discerning dhyāna. Coming and going once in the world, he then severs suffering completely and enters into nirvāṇa." This passage is different from dwelling in the gate of samādhi bliss and generating the thought of nirvāṇa; the latter has transformative change (pariṇāma) and, generating the thought of nirvāṇa, has not yet exhausted suffering; here it says that suffering is exhausted and he enters nirvāṇa, and does not say that he generates the thought of nirvāṇa, making it clear that it is the determinate gotra entering extinction without remainder. Directly below, it says: "Mahāmati Bodhisattva addressed the Buddha, saying: 'The World-Honoured One speaks of three kinds of arhats. Of which kinds of arhats is it said they are arhats?' ... up to the Buddha telling Mahāmati: 'It was spoken for śrāvaka-arhats who attain determinate quiescence, not other arhats.'" The Liang translation of the Mahāyānasaṃgraha says: "Because of permanent differentiation, in nirvāṇa without remainder they do not fall into the extremes of severance and extinction." Therefore the commentary explains: the two vehicles, in nirvāṇa without remainder, still do not have the two bodies of saṃbhoga and nirmāṇa; because they do not observe the benefit of others and have no saṃbhogakāya, they fall into severance; because they have no nirmāṇakāya, they fall into extinction. Bodhisattvas, in nirvāṇa without remainder, constantly manifest the two bodies without limit... up to saying: because they have the saṃbhogakāya they do not fall into severance; because they have the nirmāṇakāya they do not fall into extinction. The first fascicle of the Ru dasheng lun says: "The question asks: 'Bodhisattvas cross over emptiness and transcend saṃsāra; how can they surpass śrāvakas?' The answer states: 'Bodhisattvas attain worldly benefit and supramundane benefit; because they cross the stage of the knowable (jñeya-bhūmi), although they transcend the world, they can dwell in the world to teach and transform sentient beings. Śrāvakas are not so: dreading saṃsāra, they seek swift extinction; through the supramundane path they see the dharmadhātu, and having seen the dharmadhātu they arrive at the shore of nirvāṇa. Bodhisattvas are not so.'" In the thirty-second fascicle of the Mahāparinirvāṇasūtra, in explaining the sābhisaṃskāra and anabhisaṃskāra anāgāmin, in both cases it says that at the end of life they enter nirvāṇa. Furthermore, concerning the anabhisaṃskāra [anāgāmin], it says: "Also by the power of conditioned samādhi, at the end of life they then can enter nirvāṇa." Based on what this passage says, entering samādhi, transformative fire burns the body, and exhausting their lifespan they enter nirvāṇa. If dwelling in the bliss of samādhi were regarded as nirvāṇa, how could it be said that "by the power of conditioned samādhi, at the end of life they then can enter nirvāṇa"? Because conditioned samādhi is nirvāṇa. By this it is known that only after dwelling in the cessation-attainment (nirodhasamāpatti) and transformative fire burns the body do they finally attain nirvāṇa. The sābhisaṃskāra is also the same; hence it says: "Also for this reason, the determinate gotra enters [nirvāṇa] without remainder and does not receive transformative [birth]." The fourth fascicle of the Laṅkāvatāra also says: "Śrāvakas and pratyekabuddhas have not yet realized dharma-selflessness, and have not yet attained freedom from inconceivable transformative birth (pariṇāmikī cyutiḥ)." By this it is known that the determinate gotra of the dviyāna proceed to [nirvāṇa] without remainder and do not undergo transformative saṃsāra. When the Śrīmālādevī and other texts say that arhats, pratyekabuddhas, and bodhisattvas of great power undergo transformative [birth], this refers to the indeterminate gotra. The second fascicle of the Buddhabhūmiśāstra and the eightieth fascicle of the Yogācārabhūmi both state that the indeterminate who turn back can undergo transformative [birth]. The first fascicle of the Mahāyānasūtrālaṅkāra says: "Fourth, due to the inexhaustibility of good roots. Why? Because the good roots of śrāvakas and the like are not luminous and pure like this; because the good roots of all people do not encompass the powers, fearlessnesses, and so forth; because the good roots of other people lack the benefit of others; because the good roots of other people are exhausted at the time of nirvāṇa. The good roots of bodhisattvas are not so." By this it is known that those of indeterminate gotra who enter without remainder cannot turn back, because those of indeterminate gotra turn back precisely while dwelling in [nirvāṇa] with remainder. The verse in the second fascicle of the Saddharmapuṇḍarīka says: "Attaining escape from the afflictions of suffering in the three realms, dwelling in the final body of nirvāṇa with remainder." The eightieth fascicle of the Yogācārabhūmi says: "Answer: Only while dwelling in the realm of nirvāṇa with remainder can such a thing occur. Why? Because in the realm of nirvāṇa without remainder, one is far removed from all initiated activities, and all effort has entirely ceased." The Buddhabhūmiśāstra is identical. The Śrīmālādevī also says: "World-Honoured One! When arhats and pratyekabuddhas observe, they attain non-reception of future existence, and observe the nirvāṇa-ground as the supreme resting place. World-Honoured One! That ground previously attained by them is not ignorant of phenomena, nor dependent on others; they themselves also know that having attained the ground with remainder, they will certainly attain anuttarabodhi. Why? Because the vehicles of the śrāvaka and pratyekabuddha both enter the Great Vehicle." According to these various passages, none says that the two vehicles are able to turn back only after entering the realm of nirvāṇa without remainder; therefore, it is known that turning back must be by those of indeterminate gotra dwelling in nirvāṇa with remainder. It only speaks of dwelling in nirvāṇa for eighty thousand kalpas and so on, not of [nirvāṇa] without remainder. The good roots cultivated by these indeterminate persons are great expedient means, and are likewise inexhaustible like the good roots of bodhisattvas. Therefore the Saddharmapuṇḍarīka says: "That which you practice is the bodhisattva path," and so on. Furthermore, the second fascicle of the Śūraṅgamasamādhisūtra says: "When the devas heard the Buddha speak such meaning, they all wept and spoke these words: 'World-Honoured One! If a person has entered the stage of the śrāvaka and pratyekabuddha, he permanently loses the Śūraṅgamasamādhi. Furthermore, one would rather commit the grave transgressions of the five immediate deeds (ānantarya) and attain hearing this Śūraṅgamasamādhi, than enter the dharmic stage and become an arhat with outリーflows exhausted. Why? If a person of the five immediate sins hears this Śūraṅgamasamādhi, he generates the mind of anuttarabodhi and can still become a Buddha. World-Honoured One! An arhat whose outflows are exhausted is like a broken vessel, forever incapable of receiving this samādhi.'" Thereafter, it extensively uses analogies to say that they cannot receive it. Furthermore, the Bodhisaṃbhāraśāstra says: "Just as rice without husk will certainly not sprout, so too is the person of the śrāvaka: he definitely will not become a Buddha. When it is said in the Saddharmapuṇḍarīkasūtra that śrāvakas like Śāriputra attain Buddhahood, they were magical apparitions of the Buddhas and bodhisattvas." The Liang translation of the Mahāyānasaṃgraha also says: "In the Saddharmapuṇḍarīka and the Mahāsaṃnipāta, there are bodhisattvas each identical to Śāriputra and the like. These bodhisattvas comprehended this intention, and the Buddha bestowed prophecies on them, hence speaking of the ekayāna. Furthermore, the Buddha magically manifested śrāvakas such as Śāriputra to bestow prophecy upon them, and so forth." The Saddharmapuṇḍarīkopadeśa says: "To two kinds of śrāvakas the Tathāgata bestows prophecy: namely, apparitional śrāvakas, and those who regressed but generate the bodhimind again. To the two kinds of śrāvakas of determinate [gotra] and excessive pride, because their faculties are not yet mature, the Tathāgata does not bestow prophecy. When bodhisattvas bestow prophecy on them, it is an expedient means to cause them to generate the bodhimind; it is not determinately said to cause them to generate the mind of proceeding [toward bodhi]. But if the determinate generate a mind of faith in the Great [Vehicle] and become non-ignorant of phenomena, it can also be called generating the mind." Earlier it was said that this is for the benefit of two kinds of persons; if they also become Buddhas, they would merely be indeterminate, so why call them determinate gotra? The pratyekabuddha like a rhinoceros horn must be of determinate gotra and cannot see a Buddha. Therefore the Avataṃsakasūtra says: when a bodhisattva is about to descend, he first emits light from his right hand called "adornment of pure worlds." Pratyekabuddhas who encounter this light immediately enter nirvāṇa; those who are unaware are displaced to other directions by his supernatural power. From this it is known that the rhinoceros-horn pratyekabuddha must be of determinate gotra, determinately not proceeding toward the Great [Vehicle]. Among those who practice in groups, there are determinate and indeterminate: the indeterminate turn back, the determinate do not turn back. Thus it accords well with what the Mahāparinirvāṇasūtra says: "If one says that srotāpannas and others all attain the Buddha path, or says that none attain it, one does not understand my meaning." Hence we know that the determinate gotra does not attain Buddhahood, while the indeterminate gotra attains Buddhahood. The Yogācārabhūmi and others all say that the indeterminate turn their minds toward the Great [Vehicle], and do not say that all attain it, because not all attain it. Therefore the eightieth fascicle of the Yogācārabhūmi says: "By what cause and condition do not all arhats turn toward unexcelled bodhi? Answer: Because they have various distinctions," and so forth. The Mahāyānasūtrālaṅkāra says: "'Due to the distinction of realms': sentient beings have innumerable distinctions of various realms (dhātu). As the Bahudhātukasūtra says: due to the distinction of realms, one should know that the gotras of the triyāna have distinctions." ... up to saying: "If there were no distinction of gotra, there would also be no distinction of fruits," and so on. Furthermore, in explaining the ten causes, the Shan jie jing, Bodhisattvabhūmidhāra, and Yogācārabhūmi, when explaining the cause of determinate difference (dharmatā-viśeṣa-hetu), state that having gotra and the triyāna gotras are all determinately distinct.