止觀輔行傳弘決 3.39

3.39

Next is the distinctive teaching. First it explains existence and non-existence as the conventional to distinguish it from the previous two, combining the real and conventional two truths of the previous Tripiṭaka and shared [teachings] together into the single conventional truth of the distinctive teaching. Below, where it says 'The conventional is...', it explains the meaning of the conventional truth. Generally speaking, 'conventional' takes separation and distinction as its meaning, contains existence and non-existence, and by its meaning gathers the ordinary and the Hinayāna. Because there is this difference, it is called the conventional. Below, where it cites the Śrīmālā, it proves that the people of the two vehicles are gathered under the conventional; although they call it empty, because of disturbance it belongs to the conventional. Citing the Great Sūtra is also like this: what is conventional to a bodhisattva, the two vehicles call the real. Fascicle thirty-two says: 'Although I say that sentient beings all have the Buddha-nature, these are words of the Buddha's own intent. Such words cannot even be understood by a bodhisattva of the final body, how much less by the two vehicles and the remaining bodhisattvas? Once, on Mount Gṛdhrakūṭa, I spoke of worldly truth together with Maitreya Bodhisattva. Śāriputra and the other five hundred voice-hearers did not understand or know anything about this matter, how much less the supramundane supreme truth?' The intention of the sūtra text is: when speaking of the conventional of the distinctive teaching in accordance with sentiments, they still did not understand it, how much less the supreme truth in accordance with wisdom? Zhang'an asked: Where did the Buddha speak to the five hundred? Answer: It was like those who were deaf and mute in the Avataṃsaka. This means that both the real and the conventional of the distinctive teaching are completely baffling to the two vehicles. Below, where it says 'If discussing...', it directly clarifies opening and combining: although there is opening and combining, there must be the middle which differs from the previous two teachings, unlike the shared teaching where in reference to the dull-rooted there is no opening.