四教義 2.8

2.8

三明對諸經論者，即為二意：一對經，二對論。一對經者，若華嚴教用別、圓兩教詮無量四諦、無作四諦之理；小乘三藏漸教之初，但詮生滅四諦之理；《大集》、《方等》及此經用四教詮四種四諦之理；《摩訶般若》用三教詮三種四諦之理；《法華》但用圓教詮無作四實諦理；《大涅槃》通用四教詮四種四諦之理。事如前引《涅槃經》文，即其義也。二明對論者，別通經論，類經可知；若通申經論，如《中論》破一切內外顛倒執、諍競論外人。問曰：若一切世間皆空無所有者，即應無生無滅。以無生無滅故，即無四諦、四沙門果、三寶。若受空法，有如此等過。論主答曰：汝今實不知空因緣，諸佛常依二諦為眾生說法。若不知二諦，則不知真法。以有空不空義故，則一切法得成。若無空不空義，一切法則不成。一切法成者，有四諦、四沙門果、三寶也。今釋此語，論主破執見既盡，明有四諦、四沙門果、三寶者，即是申摩訶衍中三種四諦、三種四沙門果、三種三寶也。問曰：云何得知？答曰：論主說偈，故知有也。偈云：「因緣所生法，我說即是空」，此偈申通教大乘，詮無生四諦、四沙門果、三寶也。偈云「亦名為假名」，即是申別教大乘，詮無量四聖諦、四沙門果、三寶也。偈云「亦是中道義」，即是申圓教大乘，詮無作四實諦、四沙門果、三寶也。破申之意，大乘三教亦用一偈，作論之巧妙在於斯。次後說兩品，初品云：「問曰：『已知摩訶衍入第一義，今欲聞聲聞法入第一義。』答曰：『論主具明生滅十二因緣破六十二見入第一義，即是為鈍根聲聞弟子說因緣。生滅因緣即是生滅四諦、四沙門果、三寶也。』」《中論》前申摩訶衍通、別、圓三教，三種四諦、四沙門果、三寶。後兩品申三藏生滅四諦、四沙門果、三寶者，以後世人根轉鈍，應須還用此教。是則《中論》文略而義富，申佛四教既明，於四諦之理已顯，故言有四諦也。乃是如意珠論，非唾水精論也。若不解此義，單複織假，恐虛棄功夫，四假通佛大小乘經，意終難見也。

Third, matching [these teachings] with various sūtras and treatises comprises two points: first, matching with sūtras; second, matching with treatises. First, matching with sūtras: the Avataṃsaka teaching uses the two teachings of distinctive and perfect to elucidate the principles of the immeasurable four truths and the four truths of non-action; the beginning of the gradual teaching of the Hīnayāna Tripiṭaka elucidates only the principle of the four truths of arising and ceasing; the Mahāsaṃnipāta, the Vaipulya, and this sūtra use the four teachings to elucidate the principles of the four kinds of four truths; the Mahāprajñāpāramitā uses three teachings to elucidate the principles of three kinds of four truths; the Lotus Sūtra uses only the perfect teaching to elucidate the principle of the four real truths of non-action; the Mahānirvāṇa generally uses the four teachings to elucidate the principles of the four kinds of four truths. The details are as quoted earlier from the text of the Nirvāṇa Sūtra, which conveys this meaning. Second, explaining the matching with treatises: matching specific or general sūtras and treatises can be understood by analogy with the sūtras. As for broadly expounding sūtras and treatises, as in the Madhyamaka-śāstra, which refutes all internal and external inverted attachments and external debaters who engage in contentious disputes: An opponent asks, "If everything in the world is empty and non-existent, there should be no arising and no ceasing. Because there is no arising and no ceasing, there would be no four truths, no four fruits of the śramaṇa, and no Three Jewels. If one accepts the doctrine of emptiness, there are such faults as these." The treatise master answers, "You now truly do not know the causes and conditions of emptiness. The buddhas always preach the Dharma for sentient beings based on the two truths. If one does not know the two truths, one does not know the true Dharma. Because there is the meaning of emptiness and non-emptiness, all dharmas can be established. If there were no meaning of emptiness and non-emptiness, all dharmas could not be established." That all dharmas are established means that there are the four truths, the four fruits of the śramaṇa, and the Three Jewels. Now, explaining these words: once the treatise master has thoroughly refuted attached views, explaining that there are the four truths, the four fruits of the śramaṇa, and the Three Jewels is precisely expounding the three kinds of four truths, three kinds of four fruits of the śramaṇa, and three kinds of Three Jewels within the Mahāyāna. Question: How is this known? Answer: The treatise master speaks a verse, through which we know they exist. The verse says: "Dharmas born from causes and conditions, / I declare to be identical to emptiness." This verse expounds the Mahāyāna of the shared teaching, elucidating the four truths of non-arising, the four fruits of the śramaṇa, and the Three Jewels. The verse says, "It is also called a conventional designation," which expounds the Mahāyāna of the distinctive teaching, elucidating the immeasurable four noble truths, the four fruits of the śramaṇa, and the Three Jewels. The verse says, "It is also the meaning of the middle way," which expounds the Mahāyāna of the perfect teaching, elucidating the four real truths of non-action, the four fruits of the śramaṇa, and the Three Jewels. In the purpose of refutation and exposition, the three Mahāyāna teachings are also conveyed through a single verse; the ingenuity of composing the treatise lies in this. Next, two chapters are taught subsequently; the first chapter says: "Question: 'Having already understood the Mahāyāna's entry into the ultimate truth, we now wish to hear how the śrāvaka Dharma enters the ultimate truth.' Answer: The treatise master fully explains the twelve links of dependent origination of arising and ceasing, refuting the sixty-two views to enter the ultimate truth; that is, he explains dependent origination for śrāvaka disciples of dull faculties. Dependent origination of arising and ceasing is precisely the four truths of arising and ceasing, the four fruits of the śramaṇa, and the Three Jewels." The Madhyamaka-śāstra earlier expounds the three teachings of shared, distinctive, and perfect of the Mahāyāna—the three kinds of four truths, four fruits of the śramaṇa, and Three Jewels. That the latter two chapters expound the Tripiṭaka's four truths of arising and ceasing, four fruits of the śramaṇa, and Three Jewels is because people in later ages would have increasingly dull faculties and would still need to employ this teaching. Thus, the text of the Madhyamaka-śāstra is concise yet rich in meaning; having clarified the expounding of the Buddha's four teachings, it has already revealed the principle of the four truths, hence it says that there are the four truths. This is indeed a treatise of the wish-fulfilling jewel, not a treatise of spittle and quartz. If one does not understand this meaning, weaving single and multiple provisionalities, one risks wasting effort in vain, and the intent of the four provisionalities penetrating the Buddha's Hīnayāna and Mahāyāna sūtras will ultimately be difficult to perceive.