[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四教義](https://indike.org/pramana/in.bauddha.taisho.1929) › 2.7 # 四教義 2.7 四教義 2.7 - **Language:** Classical Chinese ### [2.7](https://indike.org/pramana/in.bauddha.taisho.1929.2.7) 二明能詮之教者，即是四教能詮四種四諦之理，即為四意：一初三藏教，詮生滅四諦之理。但生滅四諦之理，即是《涅槃經》明「生生」之義。生生既不可說，云何說三藏教能詮此理？又《涅槃經》云「有因緣故，亦可得說」，即是四悉檀善巧，故能詮也。若是世界、對治、為人，用此三悉檀說生滅四諦，此約隨情辨能詮。用第一義悉檀說生滅四諦，即是約隨智辨能詮也。若無隨情、智之機，則不可說。此二機發，則可以方便赴機，善巧說生滅四諦。故《法華經》云「諸法寂滅相，不可以言宣，以方便力故，為五比丘說。是名轉法輪，便有涅槃音，及以阿羅漢」也。二次明通教詮無生四真諦之理。無生四真諦，即是《大涅槃經》明「生不生」義。生不生既不可說，云何說通教能詮此理？又《涅槃經》云「有因緣故，亦可得說」，即是用四悉檀因緣說也。若世界、為人、對治三悉檀故說無生四諦，此約隨情辨能詮也。若用第一義悉檀說無生四諦，即是約隨智辨能詮也。若無情、智之機，則不可說。此機若發，則以方便赴機，善巧而說三乘。向道之人聞說，即入第一義諦，無言說道，斷見思煩惱也。三明別教能詮無量四諦之理。無量四諦之理，即是《涅槃經》明「不生生」義。不生生既不可說，云何說別教能詮此理？又《涅槃經》云「有因緣故，亦可得說」，即用四悉檀因緣說也。若用世界、為人、對治三悉壇故善巧方便而說無量四諦，即是約隨情辨能詮也。若用第一義悉檀說，即是約隨智辨能詮。若無情、智二機發，則不可說。若此二機發，則可以方便赴機而說別教。菩薩聞說，即入十住、十行、十迴向，登初地也。四次明用圓教詮無作四實諦理。無作四實諦理，即是《大涅槃經》明「不生不生」義。不生不生既不可說，云何說圓教能詮此理？又《涅槃經》明「有因緣故，亦可得說」，即是用四悉檀因緣說也。若用世界、為人、對治三悉檀說無作四實諦，此乃約隨情辨能詮耳。若用第一義悉檀說無作四實諦，即是約隨智辨能詮也。若無情、智之機，即是不可說。此機若發，則可說也。利根大士聞說，即開佛智見，見佛性理，住大涅槃也。 > Second, explaining the teachings that elucidate: these are the four teachings that are capable of elucidating the principles of the four kinds of four truths, which comprises four points. First, initially, the Tripiṭaka teaching elucidates the principle of the four truths of arising and ceasing. However, the principle of the four truths of arising and ceasing is precisely the meaning of "arising of arising" explained in the Nirvāṇa Sūtra. Since the arising of arising cannot be expressed, how can it be said that the Tripiṭaka teaching can elucidate this principle? Furthermore, the Nirvāṇa Sūtra says, "Because there are causes and conditions, it can also be expressed," which means that through the skillfulness of the four siddhāntas, it can be elucidated. If it uses these three siddhāntas—mundane, individual adaptation, and counteractive—to teach the four truths of arising and ceasing, this defines the elucidating teaching according to receptivity to worldly sentiment. If it uses the ultimate truth siddhānta to teach the four truths of arising and ceasing, this defines the elucidating teaching according to receptivity to wisdom. If there is no capacity receptive to worldly sentiment or wisdom, it cannot be expressed. When these two capacities are aroused, one can adapt to the capacity through expedient means and skillfully teach the four truths of arising and ceasing. Thus the Lotus Sūtra says: "The quiescent characteristic of all dharmas / Cannot be declared in words; / Through the power of expedient means / It was preached for the five monks. / This is called turning the wheel of Dharma, / And there came to be the sound of nirvāṇa / And of arhats." Second, the shared teaching elucidates the principle of the four true truths of non-arising. The four true truths of non-arising are precisely the meaning of "arising of non-arising" explained in the Mahānirvāṇa Sūtra. Since the arising of non-arising cannot be expressed, how can it be said that the shared teaching can elucidate this principle? Furthermore, the Nirvāṇa Sūtra says, "Because there are causes and conditions, it can also be expressed," which means it is expressed using the causes and conditions of the four siddhāntas. If the four truths of non-arising are taught because of the three siddhāntas of mundane, individual adaptation, and counteractive, this defines the elucidating teaching according to receptivity to worldly sentiment. If the four truths of non-arising are taught using the ultimate truth siddhānta, this defines the elucidating teaching according to receptivity to wisdom. If there is no capacity for worldly sentiment or wisdom, it cannot be expressed. If this capacity is aroused, one adapts to the capacity through expedient means and skillfully teaches the three vehicles. When persons heading toward the path hear this teaching, they enter the paramārtha-satya, the path beyond verbal expression, and sever the afflictions of view and thought. Third, the distinctive teaching can elucidate the principle of the immeasurable four truths. The principle of the immeasurable four truths is precisely the meaning of "non-arising of arising" explained in the Nirvāṇa Sūtra. Since the non-arising of arising cannot be expressed, how can it be said that the distinctive teaching can elucidate this principle? Furthermore, the Nirvāṇa Sūtra says, "Because there are causes and conditions, it can also be expressed," which means it is expressed using the causes and conditions of the four siddhāntas. If through the three siddhāntas of mundane, individual adaptation, and counteractive one skillfully and expediently teaches the immeasurable four truths, this defines the elucidating teaching according to receptivity to worldly sentiment. If it is taught using the ultimate truth siddhānta, this defines the elucidating teaching according to receptivity to wisdom. If the two capacities of worldly sentiment and wisdom are not aroused, it cannot be expressed. If these two capacities are aroused, one can adapt to the capacity through expedient means and preach the distinctive teaching. When bodhisattvas hear this teaching, they enter the ten abodes, the ten practices, and the ten dedications, and ascend to the first stage. Fourth, the perfect teaching is used to elucidate the principle of the four real truths of non-action. The principle of the four real truths of non-action is precisely the meaning of "non-arising of non-arising" explained in the Mahānirvāṇa Sūtra. Since the non-arising of non-arising cannot be expressed, how can it be said that the perfect teaching can elucidate this principle? Furthermore, the Nirvāṇa Sūtra explains, "Because there are causes and conditions, it can also be expressed," which means it is expressed using the causes and conditions of the four siddhāntas. If the four real truths of non-action are taught using the three siddhāntas of mundane, individual adaptation, and counteractive, this merely defines the elucidating teaching according to receptivity to worldly sentiment. If the four real truths of non-action are taught using the ultimate truth siddhānta, this defines the elucidating teaching according to receptivity to wisdom. If there is no capacity of worldly sentiment or wisdom, it is inexpressible. If this capacity is aroused, it can be expressed. When great beings of sharp faculties hear this teaching, they open the Buddha's wisdom and insight, perceive the principle of buddha-nature, and abide in the great nirvāṇa. > — English (machine translation) (machine translation) - [Previous: 2.6](https://indike.org/pramana/in.bauddha.taisho.1929.2.6) - [Next: 2.8](https://indike.org/pramana/in.bauddha.taisho.1929.2.8) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1929.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1929~en-mt.2.7) — English, machine translation ## Linked texts (1) - [維摩經玄疏](https://indike.org/pramana/in.bauddha.taisho.1777.3.63) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1929.2.7](https://indike.org/pramana/in.bauddha.taisho.1929.2.7) · Pramāṇa