四教義 12

English (machine translation) 12

Language: English

12.1

Composed by Dhyāna Master Zhiyi of Xiuchan Temple on Mount Tiantai

Third, citing various sūtras and treatises as authenticating proof to clarify the stages of the perfect teaching: The Mahāparinirvāṇa-sūtra explains, "In the moon-loving samādhi, from the first day to the fifteenth day, the light gradually increases; again, from the sixteenth day to the thirtieth day, the light gradually wanes until exhausted." The moon's light gradually increasing is an analogy for the fifteen [degrees of] virtue of wisdom, mahāprajñā; the light gradually waning until exhausted is an analogy for the fifteen [degrees of] virtue of severance, unburdened liberation, with fundamental ignorance gradually waning until exhausted. As for the fifteen kinds of wisdom and severance: the thirty minds constitute three [degrees of] wisdom and severance, the ten stages constitute ten [degrees of] wisdom and severance, and equal awakening constitutes one [degree of] wisdom and severance, combining to make fifteen [degrees of] wisdom and severance. Hence it runs from the first day to the fifteenth day, and for this reason the moon is used as an analogy. The substance of the moon is an analogy for the dharmakāya: the dharmakāya is one; the light gradually increasing is an analogy for the virtue of prajñā-wisdom arising without arising; the light gradually waning is an analogy for the virtue of liberation-severance ceasing without ceasing. Thus the Nirvāṇa-sūtra explains: From the beginning, [the Buddha] truly establishes all the sons in the secret treasury of the three virtues of nirvāṇa, and afterwards I too shall enter parinirvāṇa in this secret treasury; this final, ultimate nirvāṇa is called "non-arising non-arising." Prajñā is ultimately non-arising and non-ceasing, and there are no further delusions to be eliminated. Question: If the stages of the perfect [teaching] are sudden enlightenment, so that with a single realization one should immediately be ultimate, how can one cite the analogy of the fifteen days of the moon from the moon-loving samādhi? Answer: The assertion of an absolute lack of shallow and deep has already been refuted above. However, the stages of realization are the realm of the Buddhas, which ordinary beings do not yet know—how could one cling to it as fixed? Now, in borrowing the analogy of the fifteen days of the moon, this is merely discussing an analogy within what cannot be analogized. Hence the Nirvāṇa-sūtra states: "Furthermore, liberation is called 'without analogy'. That which is without analogy is true liberation." Just as one might speak of a face being "like the full moon," yet the face is not truly devoid of the five sense organs so as to be identical with that moon. Question: How is it known that the moon analogy is an analogy for the stages of the bhūmis? Answer: The Suvikrāntavikramiparipṛcchā Prajñāpāramitā Sūtra sets forth this meaning in full. Question: If, in terms of Buddha-nature and the middle way, [the stages] are explained by being obscured by fundamental ignorance, how can there definitively be forty-two grades? Answer: This meaning was already briefly clarified earlier. Although fundamental ignorance has no real existence, it exists without existing, and is not without shallow and deep gradations; tentatively, it is broadly divided into forty-two grades. Yet when discussing the number of grades, they are in truth boundless, limitless, and beyond expression. Therefore the Dà zhìdù lùn states: "The categories of fundamental ignorance are exceedingly numerous; for this reason the samādhi that shatters fundamental ignorance is spoken of everywhere." It also states: "Attachment to dharmas is difficult to exhaust, so prajñā is spoken of repeatedly everywhere." The Lotus Sūtra states: "The Buddhas appear in the world for one great matter of causes and conditions: to cause sentient beings to open the Buddha's knowledge and vision, to show the Buddha's knowledge and vision, to awaken to the Buddha's knowledge and vision, and to enter the path of the Buddha's knowledge and vision." Explaining these four meanings, the Master of Nanyue said: "Opening the Buddha's knowledge and vision is the ten abodes; showing the Buddha's knowledge and vision is the ten practices; awakening to the Buddha's knowledge and vision is the ten dedications; entering the Buddha's knowledge and vision is the ten stages and the stage of equal awakening. In all saying 'the Buddha's knowledge and vision', they all attain the knowledge of all aspects. In all saying 'the Buddha's knowledge and vision', they all attain the Buddha eye." Furthermore, a verse on the Dharma states: "This is the one great matter of causes and conditions of the Buddhas: entering together into the true mark of the Buddhas of the One Vehicle." It also states: "Only a Buddha together with a Buddha can exhaustively fathom the true mark of all dharmas." Furthermore, in the "Parable of the Burning House" chapter, the children ask for carts outside the gate, and the elder gives each of the children a single great cart; thereupon the children ride these jeweled carts, roaming in the four directions, playing, rejoicing, self-mastering, and unobstructed, going straight to the place of enlightenment. The "four directions" are an analogy for the four stages of opening, showing, awakening, and entering. "Going straight to the place of enlightenment" is the ultimate, supreme stage of wondrous awakening that exhausts the true mark of all dharmas. All such [expressions] are alternate names that clarify the stages of the perfect [teaching]. The Dàpǐn jīng clarifies the forty-two syllabic entrances, beginning with the letter "A". The Master of Nanyue explained: "These are the secret words of the Buddhas, signifying the stages of the forty-two minds." If scholarly persons largely doubt this statement, saying that the Dà zhìdù lùn contains no such interpretation—yet Nāgārjuna's treatise interpreting the Dàpǐn jīng originally had a thousand fascicles, which Master Kumārajīva entirely abridged; why must it be that he did not have this interpretation? Now I hold that this explanation accords deeply and matches implicitly. Why is this so? The sūtra states that "A" is at the beginning and "Ṭha" at the end, with forty-two letters in between. The initial syllabic entrance "A" also contains all forty-two letters, and the final syllabic entrance "Ṭha" also contains all forty-two letters. The Avataṃsaka-sūtra states: "From the initial first stage, the virtues of all the stages are fully possessed." Examining the intention of this meaning, it seems exceedingly interconnected. Furthermore, the Dàpǐn jīng states: "If one hears the initial syllabic entrance 'A', one understands all meanings, because all dharmas are originally unproduced." How could this not be the stage where the bodhisattva of the perfect teaching first attains the endurance of the non-arising of dharmas? "Beyond 'Ṭha' there are no syllables to be spoken"—how could this not be the supreme, unsurpassed, peerless ultimate stage of wondrous awakening, beyond which letter there are no dharmas that can be spoken? Furthermore, in the Dàpǐn jīng's "Broad Vehicle Chapter," after finishing the exposition of all Dharma entrances, it immediately speaks of the forty-two letters; how could this not mean that the bodhisattva of the perfect teaching, from first generating the mind, attains the true mark of all dharmas and is endowed with all Buddha-dharmas, and hence it is called the letter "A"; and upon reaching the stage of wondrous awakening, exhaustively fathoms the source and depth of all dharmas, and hence it is called the letter "Ṭha"? Interpreted in this manner, the stages of the perfect teaching appear exceedingly clear. Furthermore, immediately after the forty-two syllabic entrances, the ten stages are expounded; this reveals the sequential stages of the expedients of the distinctive teaching. Then next to the ten stages, the ten stages shared by the three vehicles are expounded; this reveals the expedient stages of the shared teaching. These three places in the sūtra text are distinctly manifest, comparing and determining the three teachings—perfect, distinctive, and shared—as clearly shown in the text of the Dàpǐn jīng. Hence the Dàpǐn jīng states: "This vehicle goes forth from the three realms and abides in sarvajñatā." Again, the "Three Wisdoms Chapter" states: "The bodhisattva, from first generating the mind, cultivates the three wisdoms until sitting at the place of enlightenment." The Benevolent King Prajñā Sūtra states: "The three worthies and ten sages practice within endurance; only the Buddha alone can exhaust the source." The sūtras previously cited, such as the Viśeṣacintibrahma-paripṛcchā and the Laṅkāvatāra, in clarifying that quiescence and suchness have no sequence of stages, refer precisely to the sequence of stages without sequence. Furthermore, the Yingluo jing states: "The bodhisattvas of the three worthies, thought after thought quiescent, naturally flow into the ocean of sarvajñatā." The Avataṃsaka-sūtra clarifies the forty-one stages; since it is the teaching of the perfect and sudden, its intention in clarifying the stages of the perfect [teaching] is self-evidently clear, yet at times it opens the expedient exposition of the distinctive teaching, where the phenomenal characteristics are separated, appearing as if shallow and proximate. Therefore the masters of the Daśabhūmika Treatise formulate the two paths of the teaching path and the realization path to clarify the meaning, or formulate the two kinds of stage characteristics and stage reality to clarify the meaning, which are precisely texts addressing the phenomenal characteristics of the expedients for practicing the distinctive teaching. It also states: "All unobstructed persons emerge from birth and death along all paths." The Zhìdù lùn states: "The bodhisattva, from first generating the mind, contemplates nirvāṇa and practices the path, up until sitting at the place of enlightenment." It also states: "The wisdom with which a bodhisattva, from first generating the mind, contemplates the true mark of all dharmas is called prajñāpāramitā; upon reaching the mind of a Buddha, its name transforms to the knowledge of all aspects. For example, regarding entering the ocean: there are those who have just entered, those who have entered later, those who have reached the halfway point, and those who have reached the other shore—all are called 'entering the ocean'. The bodhisattva is also like this: from first generating the mind, contemplating the true mark of all dharmas, although the true mark is one, the wisdom of contemplation is not without the distinctions of shallow and deep."

12.3

Fourth, critical analysis. Question: Why not rely on the Mahāyāna sūtras and treatises to correlate each of the Dharma gates with the stages? Answer: Now, in citing these sūtras and treatises to elucidate and establish the sequence of stages of the perfect teaching, this is discussing the inconceivable sequence that is non-sequence based on the inconceivable, equal dharmadhātu. If one were to separately correlate them with Dharma gates, then if those who study them fail to grasp the intended meaning, they will mostly develop distinctive understandings and distinctive attachments, thereby losing the correct meaning of the perfectly penetrating middle way and the inconceivable stages of the Buddhas and bodhisattvas. This matter is not something ordinary beings can know; one can only revere it in faith. Hence the Avataṃsaka-sūtra states: "The stages cannot be spoken of, much less shown to people." Why is this so? To set this aside for a moment: having practiced Mahāyāna repentance, generated the initial mind of rejoicing, attained a single mind of faith, and acquired the entrance to a single dhāraṇī of giving, this already cannot be spoken of to all ordinary people; even if one were to analyze it in various ways, they still could not understand it. How much less could ordinary beings speak of the Dharma entrances of the forty-two minds of the perfect teaching, whose names the two vehicles have not even heard! Setting this matter aside: as when studying the four applications of mindfulness in the Śrāvaka Dharma, when the state of warmth arises, this likewise cannot be spoken of to all external ordinary beings who have not yet realized it; even if one explains it through various causes and conditions, they can ultimately never understand it. How much less could the stages and practices of the Buddhas and bodhisattvas of the perfect teaching be known or spoken of! Setting this matter aside: as when an ordinary person in the world sits in meditation and generates the virtues of the five factors of dhyāna, this still cannot be spoken of to those who have not yet realized it; even if one explains it with skillful expedients, those who have not realized it still cannot understand. How much less could the stages and Dharma gates of the Buddhas and bodhisattvas be differentiated! The Dharma masters of the latter age mostly take the severance and subjugation clarified as expedients in sūtras and treatises to correlate them with various Dharma gates, explaining the stages of Mahāyāna worthies and sages (and so forth). My intention now is not like this. Why is that? Just as the nature of water is cold, and only one who drinks it knows it, if the mind lacks actual practice, what is the use of asking? Therefore, now when clarifying the four stages of the four teachings, drawing from the various sūtras and treatises, these are the expedient and ultimate Dharma gates of the Buddhas, which, within the four that are beyond predication, are spoken by using the four siddhāntas; this is the realm of the Buddhas and great bodhisattvas, not something known by the lesser bodhisattvas, śrāvakas, or pratyekabuddhas—how much less could it be understood by ordinary beings of the latter age! It deeply behooves those of our tradition who study the path and expound the Dharma: unless one has attained clear realization oneself, be cautious not to cling one-sidedly to the words spoken by the Buddhas and bodhisattvas in the various sūtras and treatises as expedients adapted to conditions, vainly disputing over the inconceivable and immeasurable stages of practice. It is my universal wish that sentient beings throughout the dharmadhātu take refuge in the Sangha, cease disputes, and enter the great ocean of harmony.

12.4

Fifth, interpreting the meaning of "Pure and Stainless Fame" (Vimalakīrti) in terms of the stages of the perfect teaching: If the Great Being Vimalakīrti occupies the stage of a successor to the dharmakāya, this is precisely the stainless vajra stage of equal awakening; his wisdom is about to become full like the moon on the fourteenth day, and fundamental ignorance is about to be exhausted like the moon on the twenty-ninth day. Hence the Zhìdù lùn states: "Samantabhadra and Mañjuśrī also possess the ten powers and four fearlessnesses, like the moon on the fourteenth day. The Buddha is also fully endowed with the ten powers and four fearlessnesses, like the moon on the fifteenth day." Because the principle of dharmatā is revealed, it is called "pure"; because the defilements of fundamental ignorance are about to be exhausted, it is called "stainless." The wisdom of equal awakening tallies with principle, being fully luminous, and illuminates according to capacity; hence it is called "pure and stainless fame." This, then, is a stage neighboring wondrous awakening. If we discuss perfect response, extending even to manifesting bodies of the ten dharma realms throughout the Buddha lands of the ten directions to accomplish the eight aspects of achieving enlightenment, [here] in this land it was appropriate to manifest the form of a successor; therefore, abiding in the realm of Akṣobhya Buddha as a bodhisattva successor, he came to roam the Sahā world, rebuking all the bodhisattvas, who all claimed they were incapable of inquiring after his illness—this was precisely using the perfect to shatter the partial. Furthermore, that he expounded the entrance to the Dharma gate of non-duality by remaining solely silent signifies that the Dharma gate of internal realization of the perfect teaching cannot be spoken or shown.

12.5

Fifth, explaining the stages of the four teachings in terms of the metaphor of the five flavors: The Mahāparinirvāṇa Sūtra explains differences in the metaphor of the five flavors so as to establish the differing characteristics of the stages determined across the four teachings. The sūtra says: 'Ordinary beings are like milk; srotaāpannas are like curds; sakṛdāgāmins are like raw butter; anāgāmins are like clarified butter; and arhats and pratyekabuddhas are like ghee.' This metaphor's intent is presumably to reveal the stages elucidated in the Tripiṭaka teaching. The sūtra also says: 'Ordinary beings are like milk; śrāvakas are like curds; pratyekabuddhas are like raw butter; bodhisattvas are like clarified butter; and the Buddha is like ghee.' This metaphor's intent is presumably to reveal the stages elucidated in the shared teaching. The sūtra also says: 'Ordinary beings are like milk mixed with blood; arhats are like pure milk; pratyekabuddhas are like curds; bodhisattvas are like raw and clarified butter; and the Buddha is like ghee.' This metaphor's intent is presumably to reveal the stages elucidated in the distinctive teaching. The sūtra also says: 'In the Snowy Mountains there is a grass named forbearance; if cows eat it, they immediately yield ghee. The grass of forbearance is a metaphor for the eightfold noble path; milk is a metaphor for the twelve divisions of scriptures; and whoever is able to cultivate the eightfold noble path immediately sees the Buddha-nature and abides in great nirvāṇa.' This is a metaphor for the bodhisattva of the perfect teaching who, from the initial generating of the mind [for bodhi], immediately opens the Buddha's knowledge and vision, sees the Buddha-nature, and abides in great nirvāṇa. The Nirvāṇa Sūtra explains these four metaphors, which compare to the stages elucidated in the four teachings, and their meaning is fully evident. If one does not believe that the stages elucidated in the four teachings differ, how could one interpret these four kinds of metaphors of the five flavors? Now, in explaining that the stages elucidated in the preceding four teachings correspond to these four metaphors, at first glance it seems as if one sees it with one's own eyes; but the sage's esoteric intent is inherently difficult to know, so how could one cling to it definitively! Furthermore, the Nirvāṇa Sūtra says: 'It is like someone placing poison in milk all the way up to ghee, which can also kill people.' This metaphor should admit of two applications: if one explains the meaning in terms of the five flavors of scriptures and teachings, everywhere one is able to see the Buddha-nature and enter nirvāṇa. This is the indeterminate doctrinal gate; the matter is explained below. If the meaning of killing people is explained in terms of stages, the capacities and conditions across the four stages and five flavors are indeterminate; according to when their Mahāyāna capacity is aroused, they are all brought to extinction through the Tathāgata's extinction, and hence it shares the meaning of killing people.

12.6

Sixth, determining the differing degrees to which various sūtras elucidate the stages of the four teachings: The sudden teaching of the Avataṃsaka only elucidates the stages of the two teachings, distinctive and perfect. The śrāvaka sūtras at the beginning of the gradual teaching only elucidate the stages of the three vehicles of the Tripiṭaka teaching. The Vaipulya Mahāyāna fully employs the four teachings to elucidate stages. The Mahāprajñā[pāramitā Sūtra] only elucidates the stages of the three teachings—shared, distinctive, and perfect. The Lotus Sūtra only elucidates the stages of the opening, demonstrating, awakening, and entering of the one Buddha vehicle of the perfect teaching. All are shared with Mahāyāna, and elucidate the two vehicles as before. But for the stages of the bodhisattva of the shared teaching, it uses the distinctive to connect with the shared, elucidating the four virtues of the Buddha-nature and nirvāṇa. The two vehicles of the Tripiṭaka are as before, but it sets aside the Mahāyāna stages of the Tripiṭaka—the cause of subduing bondages over three asaṃkhyeya kalpas and the fruit of severing bondages in thirty-four minds to enter the two nirvāṇas. Furthermore, the stages of the two vehicles elucidated in the shared teaching and the Tripiṭaka teaching, reaching up to the great nirvāṇa, are both led into the two stages of the distinctive and the perfect. Question: If the Buddha stage of the Tripiṭaka is set aside, how can it say that the arhat, the pratyekabuddha, and the Buddha are like ghee? Answer: These three stages merely exhaust bondages within the realms; this completes the meaning of the past, and is not what is employed in the present nirvāṇa.

12.7

Major Section 5: Explaining the expedient and the ultimate. Under this there are three points: first, briefly explaining the expedient and the ultimate; second, explaining the ranking of stages; third, explaining their emergence and abolition.

12.8

First, explaining the expedient and the ultimate: 'Expedient' is a name for provisional application; 'ultimate' takes permanent bestowal as its meaning. Because the pāramitā of expedient means accords with sentiment to provide proximate benefit, it is called expedient; because the pāramitā of wisdom accords with principle to be definitive, it is called ultimate. Thus, because the three teachings provisionally conform to the sentiments of beings, they are called expedient; because the perfect teaching definitively benefits beings, it is called ultimate. To distinguish the expedient and the ultimate requires four meanings: first, explaining that all is neither expedient nor ultimate; second, explaining that all is expedient; third, explaining that all is ultimate; fourth, explaining that all Buddhadharmas are neither expedient nor ultimate, yet both expedient and ultimate. First, explaining that all is neither expedient nor ultimate: If one discusses the four ineffables, where there is no exposition there are no four teachings to distinguish; where there are no three teachings, there is no expedient, and where there is no perfect teaching, there is no ultimate; thus, all Buddhadharmas are neither expedient nor ultimate. Second, explaining that all is expedient: If one discusses the four ineffables being spoken due to causes and conditions, then the four teachings are all skillful expedients to transform beings. Hence the Buddha said: 'When I sat at the site of enlightenment, I did not obtain a single real dharma; with an empty fist I deceived small children so as to deliver all.' Third, explaining that all is ultimate: Expounding without exposition must respond to capacities and conform to conditions to benefit them; its meaning is entirely real, and hence the four teachings are all called ultimate. Thus the Dà zhìdù lùn says: 'Because of the worldly, counteractive, and individual [siddhāntas] they are real, and because of the paramārtha they are real'; this is the meaning of being entirely real and not empty. Fourth, explaining that all Buddhadharmas are neither expedient nor ultimate, yet both expedient and ultimate: If there are the four ineffables, then there is no distinguishing of expedient and ultimate, hence it is said they are neither expedient nor ultimate. In expounding without exposition, the three teachings are the expedient, while expounding the perfect teaching is the ultimate. However, our lineage's explanation of the meaning of the expedient and the ultimate has three types: first, the expedient and ultimate of transforming others; second, the expedient and ultimate of one's own practice and transforming others; third, the expedient and ultimate of one's own practice. If it is the expedient and ultimate of transforming others, the preceding three teachings are not only expedient, but within this expedient they also each speak of the expedient and the ultimate. If one explains the expedient and ultimate of one's own practice and transforming others, then the preceding three teachings are all expedient applications, while what is elucidated by the perfect teaching is entirely ultimate. If one discusses the expedient and ultimate of one's own practice, then determining them in terms of the stages of the perfect teaching, illuminating the middle way is the ultimate, and simultaneously illuminating the two truths is the expedient.

12.9

Second, explaining the ranking of stages. Under this there are three points: first, ranking the latter three teachings in terms of the stages of the Tripiṭaka teaching; second, ranking the latter two teachings in terms of the stages of the shared teaching; third, ranking the latter perfect teaching in terms of the distinctive teaching. First, ranking the latter three teachings in terms of the stages of the Tripiṭaka teaching has three points: first, explaining the ranking of the shared teaching in terms of the stages of the Tripiṭaka teaching; second, ranking the distinctive teaching; third, ranking the perfect teaching. First, ranking the shared teaching: If one discusses the śrāvaka and pratyekabuddha, they do not differ from the two vehicles elucidated in the shared teaching; but if one explains stages in terms of Mahāyāna, these differ greatly. Why is this? The Tripiṭaka teaching's cultivation over three asaṃkhyeya kalpas up to the stage of succession, which is the stainless stage, precisely equates to the shared teaching's forbearance of conformity, forbearance of the stage of faith, and forbearance within dharmas; the Buddha of the Tripiṭaka equates to the Buddha stage of the shared teaching, where primary [delusions] and habitual tendencies are both exhausted, and the eight aspects are equal. As an incidental discussion, the Tripiṭaka Buddha analyzes dharmas, so the power of wisdom is clumsy; the shared teaching Buddha embodies dharmas, so it is skillful. Question: The Dà zhìdù lùn says: 'The stage of the arhat is called Buddha in the śrāvaka sūtras, but merely obtains the two kinds of nirvāṇa.' Answer: We now maintain that both eradicate primary afflictions, and their stage of 'done what was to be done' is equal. If one takes the fulfillment of the two truths and the exhaustion of primary [delusions] and habitual tendencies, the two Buddhas are equal. Second, explaining the ranking of the distinctive teaching's stages by using the Tripiṭaka teaching's stages: The Tripiṭaka teaching's stage of succession to one [final] birth, the stainless name, when ranked against the distinctive teaching, is equal to the tenth mind of aspiration among the ten faiths of the iron-wheel stage; its Buddha stage is merely equal to the tenth dedication of the distinctive teaching, or perhaps equal to the first bhūmi. This is the primary meaning; the incidental discussion is analogous to the shared teaching and can be known. Third, explaining the ranking of the perfect teaching's stages by the Tripiṭaka teaching: The Tripiṭaka's stage of succession, the stainless name, is merely equal to the fifth rank among the five ranks of disciples of the perfect teaching; its Buddha stage is merely equal to the final mind of aspiration among the ten faiths of the iron-wheel stage. The primary doctrine is like this. As an incidental discussion, there are also superior and inferior aspects: that the Tripiṭaka Buddha has exhausted both primary [delusions] and habitual tendencies is considered superior; that it does not elucidate the purification of the six sense faculties and the wondrous function of the inconceivable is considered inferior. Hence the Avataṃsaka Sūtra praises the bodhisattva of the dwelling of initial generation of the mind, saying: 'The initial generation of the mind already surpasses Muni.' Second, explaining the ranking of the latter two teachings' stages by using the shared teaching's stages has two points: first, ranking the distinctive teaching; second, ranking the perfect teaching. First, explaining the ranking of the distinctive teaching's stages: The shared teaching's stage of succession, the stainless name, is equal to the tenth dedication of the immeasurable dharmadhātu of the distinctive teaching; the shared teaching's Buddha fruit is merely equal to the first joyful bhūmi among the ten bhūmis. The primary doctrine is like this. The incidental discussion that has an inferior aspect is that it lacks the approximate wisdom of the middle way to subdue ignorance. Second, explaining the ranking against the perfect teaching: The shared teaching's stage of succession, the stainless name, is merely equal to the tenth mind of aspiration among the ten faiths of the iron-wheel stage of the perfect teaching; the shared teaching's Buddha fruit is merely equal to the dwelling of the initial generation of the mind. This is ranking them in general. In the primary discussion, it is inferior to the dwelling of the initial generation of the mind, because the dwelling of the initial generation of the mind is already able to reveal the dharmakāya of the middle way and sever one grade of ignorance, which is considered superior. Third, explaining the ranking of the perfect teaching's stages by the distinctive teaching: The distinctive teaching's dharmakāya of the dharma-cloud, succession to one [final] birth, the stainless name stage, is merely equal to the tenth, the coronation dwelling, among the ten dwellings of the perfect teaching; its Buddha stage, severing eleven grades of ignorance, is merely equal to the first, the joyful practice, among the ten practices. If, according to the Renwang jing, the ten bhūmis are opened into thirty births, then the stainless [stage] is equal to the stage of the dedication of the immeasurable dharmadhātu, and the Buddha stage is equal to the first joyful bhūmi among the ten bhūmis. Thus, when the distinctive teaching's succession to one [final] birth is viewed against the perfect teaching: if according to the previous explanation, inferring by principle, there are still thirty-one grades of ignorance remaining; if according to the citation of the Renwang jing, there are eleven grades of ignorance. Thus, although the dharmakāya succession of the distinctive and perfect teachings are both referred to as stages, their meaning of 'stainless name' is vastly disparate; how could one interpret the name of Vimalakīrti uniformly? Question: If one investigates the ultimate Way, it is one; if when ranking the stage of succession and Buddha fruit elucidated in the preceding three expedient teachings they become so vastly disparate, this meaning is difficult to understand. Answer: Two meanings are used to explain it: first, there is the teaching and there is the person; second, there is the teaching but no person. In the case of those who receive the teaching in the causal stage from the expedient discourses of the three teachings, there is both the teaching and the person. The Buddha fruit, the stage of succession, and the bodhisattvas of higher stages who are able to expound the three teachings—all these have the teaching but no person. Why is this? The practitioners who receive the three teachings each obtain benefit through the teaching, hence there is the teaching and there is the person. The lords of teaching who are able to expound manifest as the Buddhas and bodhisattvas of the three teachings, causing beings to admire the fruit and cultivate the cause; once the causal practice is accomplished, there is no longer a transforming lord. In this manner, when conditions stimulate, they respond; when conditions wane, they cease. With an empty fist one deceives small children, leading them to return home, while in the hand there is truly nothing. The transforming lords of the three teachings are all like this. In the case where the perfect teaching has both teaching and person: receiving the teaching in the causal stage, all the way up to the dharma-cloud, there is both teaching and person; severing forty-one grades of ignorance, the dharmakāya succession to the stage—this is truly not false. The exposition without exposition of the wondrous awakening dharmakāya is precisely that in the fruition stage there is both teaching and person. Having the teaching but no person is derived as the expedient; having the teaching and the person is called the ultimate. Question: If so, while the fruits elucidated in the four teachings can be divided into expedient and ultimate, in the causal ground of the four teachings there are all both teaching and person—how can their expedient and ultimate be divided? Answer: We now explain that the persons of the three teachings are called expedient persons; the persons who receive the perfect teaching have both person and teaching as ultimate, hence the cause is elucidated in terms of the four teachings to divide expedient and ultimate. Question: Since the causes of the three teachings establish expedient persons, why cannot the fruits of the three teachings determine expedient persons? Answer: The practitioners of the three teachings can become perfect persons; there is no Buddha of the three teachings who cultivates the cause to become a perfect Buddha, and therefore they are not of the same category.

12.10

Third, explaining flourishing and waning consists of two points: first, that expedient teachings have both flourishing and waning; second, that the ultimate teaching flourishes and never wanes. First, that expedient teachings have both flourishing and waning consists of three points: first, the Tripiṭaka teaching flourishes when capacities arise and wanes when capacities subside. What is meant by the flourishing of capacities is that the sense of being able to be inspired is called capacity: when previous conditions have minor inclinations and desires that can be aroused, minor virtues that can be generated, minor evils that can be remedied, and an understanding of partial emptiness that can be brought forth, one must therefore use the four siddhāntas to expound the teaching of the four truths of arising and ceasing through causes and conditions, the twelve links of dependent origination, and the six perfections within the śrāvaka sūtras, opening up the path of the three vehicles. Hearing it, beings accord with their capacities; minds of inclination and desire arise, generating virtue and cutting off evil. If they are [practitioners of] the two vehicles, they bring forth the untainted [wisdom] of realization of the truth and realize nirvāṇa with remainder. If they are bodhisattvas, they attune their minds with the six perfections and attain the endurance of subduing [afflictions] and the endurance of compliance. The Lotus Sūtra says: 'Those of minor wisdom take pleasure in minor teachings / and do not believe that they themselves will become buddhas; / therefore, by means of expedients, / [the Buddha] distinguishes and explains the various fruits.' For these capacities and conditions, although there is actually no Tripiṭaka Buddha who subdues bonds, [no] bodhisattva in the stage of immaculate fame who succeeds to the position [of buddhahood] in the next life, and [no] thirty-four-mind fruit of buddhahood abiding in nirvāṇa with remainder, in order to respond to these [capacities] with the teaching of the four siddhāntas, [the Buddha] manifests the forms and sounds of this teaching, responding to capacities to save beings. Therefore, the Lotus Sūtra explains that the elder immediately removed his necklaces, put on ragged and soiled clothing, took up a dung-bucket, appeared fearful, and spoke to the laborers. This is precisely the meaning of the flourishing of the Tripiṭaka teaching. As for waning: these minor desires are about to cease, minor virtues have already been accomplished, phenomenal evils have already been eliminated, and genuine understanding has already been brought forth. When these four conditions have all subsided, then both the teaching expounded by the Tripiṭaka and the person capable of expounding it wane together. Second, explaining the flourishing and waning of the shared teaching: flourishing occurs when capacities flourish, and waning occurs when capacities wane. That the teaching flourishes when capacities flourish means: inclinations and desires for the four truths of non-arising are about to arise, the virtue of embodying the provisional to enter emptiness can be generated, delusions of view and thought that obscure principle can be severed, and an understanding of identity with the truth can be brought forth. Therefore, one must use the four siddhāntas to expound the shared teaching of the four truths of non-arising. When the three vehicles hear it, their minds of inclination and desire arise, generating virtue and cutting off evil. The three vehicles together bring forth the untainted wisdom that is identical to the truth and see the paramārtha-satya: the two vehicles abide in nirvāṇa with remainder, while the bodhisattvas do not linger in emptiness, but out of compassion enter the provisional to transform beings, vowing to seek the fruit of buddhahood. In order to respond to these capacities and conditions, although there is no shared teaching [practitioner who] severs bonds and invades residual habits, [no] higher-stage bodhisattva in the stage of immaculate fame who succeeds to the position [of buddhahood] in the next life, and [no] fruit of buddhahood abiding in nirvāṇa with remainder through severing habits with the wisdom corresponding to a single thought-moment, yet in order to respond to these roots and conditions of the three vehicles of the shared teaching, [the Buddha] manifests the forms and sounds of this teaching, using the siddhāntas to accord with conditions and suit beings; hence it is called flourishing. As for waning: when the four capacities have ceased and conditions have subsided, the expounded shared teaching and the person capable of expounding it both wane together. Third, explaining the flourishing and waning of the distinctive teaching: flourishing means that capacities flourish and the teaching flourishes; inclinations and desires for the immeasurable four truths are about to arise, roots of virtue that enter the provisional from emptiness can be generated, the immeasurable, Ganges-sand afflictions and the distinct delusions of view and thought can be remedied, and genuine understanding of the middle-way paramārtha-satya can be brought forth. Therefore, one must use the four siddhāntas to expound the immeasurable four truths, raising the distinctive teaching. When bodhisattvas hear it, their minds of inclination and desire arise; they generate virtues beyond the realms, cut off evils beyond the realms, bring forth the middle-way semblance of the untainted and the genuine untainted [wisdom], and seek the eternally abiding fruit of buddhahood and the great parinirvāṇa. In order to respond to these capacities and conditions, although there is actually no bodhisattva of the distinctive teaching who severs ten grades of ignorance, [no] Dharma-body bodhisattva succeeding to the position [of buddhahood] in the next life, and [no] ultimate fruit of buddhahood that severs eleven grades of ignorance, yet [the Buddha] manifests the forms and sounds of this teaching, using the four siddhāntas to respond to the capacities and conditions of beings and expound the immeasurable four noble truths; hence it is called the flourishing of the distinctive teaching. As for waning: the forty-two-grade bodhisattva succeeding to the position [of buddhahood] in the next life and the fruit of buddhahood of this teaching both wane together. Second, explaining that the perfect teaching flourishes and never wanes: when the perfect teaching expounded in the Avataṃsaka, Vaipulya, Lotus, and Nirvāṇa [sūtras] responds to perfect capacities, inclinations, and desires to generate virtue, cutting off delusions and seeing the middle paramārtha-satya, then from the initial aspiration up to the immaculate stage, responding to the conditions of the four faculties, this teaching is constantly expounded up to the buddha of equal enlightenment; hence it is called flourishing. Therefore, the thirty-two bodhisattvas, Mañjuśrī, and others all expounding the entry into the Dharma door of non-duality is precisely the meaning of the flourishing of the teaching. If one realizes wondrous enlightenment, awakening by oneself without a teacher, there is no Dharma that can be praised, no virtue that can be generated, no evil that can be cut off, and no further profound principle that can be seen; the characteristics of words and speech are extinguished. Originally there is no flourishing, and therefore no waning. If one is to speak of waning even when there is no waning: when the capacities of the four siddhāntas are exhausted, then the teaching ceases, which is why it is called waning. Thus the Dàpǐn jīng says: 'Beyond the letter ḍha, there are no words to be expounded.' The Nirvāṇa Sūtra says: 'Non-arising and non-arising cannot be spoken.' Therefore Vimalakīrti remained silent and held his tongue, having no need to use words again for the principle beyond words; Mañjuśrī praised him, showing that words were transcended. Thus, in the causal stage there are both person and teaching; when reaching the fruit, the teaching wanes while the person remains, with the nirvāṇa of the three virtues serene and pure. How could this be like the previous three teachings, where the bodhisattvas succeeding to the position [of buddhahood] in the next life and the bodhi fruits of buddhahood all have teachings without actual persons, and where the persons wane along with the waning of the teachings? The meaning of expedient and ultimate is plainly revealed here.

12.11

Sixth, explaining the four teachings in terms of contemplating the mind: that the four teachings arise from the three contemplations has already been distinguished above. Now we simply discuss their application through the immediate mind, recognizing that all teaching-doors arise from the contemplative practice of the initial mind. Since the four teachings subsume all sūtra teachings, if one's contemplation of the mind in a single thought is distinct, and one can differentiate the mind born of conditions of a single thought of ignorance with the fourfold eloquence clearly evident, then the general import of all sūtra teachings is comprehensively mastered through contemplating the mind. Regarding this, there are four points: first, explaining the characteristics of the Tripiṭaka teaching in terms of contemplating the mind; second, explaining the characteristics of the shared teaching in terms of contemplating the mind; third, explaining the characteristics of the distinctive teaching in terms of contemplating the mind; fourth, explaining the characteristics of the perfect teaching in terms of contemplating the mind. First, explaining the characteristics of the Tripiṭaka teaching in terms of contemplating the mind: this is contemplating the characteristics of arising and ceasing of the mind born of conditions in a single thought-moment, analyzing the provisional to enter emptiness; relying on this contemplation-door, the entire Tripiṭaka teaching is brought forth. If one contemplates the four truths of arising and ceasing to enter the path, this is the sūtra piṭaka. Therefore, the Ekottarika Āgama says: 'The Buddha told the monks: "What is meant by all dharmas is merely one single dharma. What is this one dharma? The mind is this one dharma, which gives rise to all dharmas."' The Dà zhìdù lùn says: 'From the first turning of the Dharma wheel up to the great nirvāṇa, the compilation of the sūtra piṭaka is simply expounding the four noble truths in terms of the arising and ceasing of the mind'—which is the meaning of dharmas returning to their dharmic source. Contemplating the mind gives rise to the entire vinaya piṭaka: when the Buddha instituted precepts, he asked the monks: 'With what mind did you perform this dharma? If you did it with intention, that is a transgression of the precept; because there is transgression, there is keeping [precepts]. If you did it without intention, it is not called a transgression, and where there is no transgression, keeping is not spoken of.' Therefore, a committed mind brings forth precepts, while the lack of intention does not bring forth precepts. As for what is called bringing forth the abhidharma piṭaka from the mind: the brief exposition in four fascicles is named the Abhidharmahṛdaya; that which Dharmapāla expounded moderately is named the Saṃyuktābhidharmahṛdaya. Such works all distinguish abhidharma in terms of the mind. As for 'incomparable dharma': it differentiates the various minds and mental factors; no dharma can compare to it. Second, explaining the shared teaching in terms of contemplating the mind: one contemplates all dharmas born of conditions of the mind; when the mind is empty, all dharmas are empty. This is embodying the provisional to enter emptiness. All practices, stages, causes, and fruits explained in the shared teaching arise from this. Third, explaining the distinctive teaching in terms of contemplating the mind: one contemplates that what is born of conditions of the mind is provisional designation, possessing all Ganges-sand Buddha-dharmas; relying on the ālaya-vijñāna of ignorance, one differentiates the immeasurable four truths. All practices, stages, causes, and fruits explained in the distinctive teaching arise from this. Fourth, explaining the perfect teaching in terms of contemplating the mind: one contemplates that what is born of conditions of the mind is fully endowed with all ten dharmadhātus, without accumulation, neither longitudinal nor horizontal, the inconceivable principle of the middle-way two truths. All practices, stages, causes, and fruits explained in the perfect teaching arise from this, like the bright jewel on the crown of a wheel-turning king. Thus, the four teachings all arise from a single thought of the ignorant mind, which is precisely the meaning of breaking open a mote of dust to produce a scroll of scriptures as vast as a great trichiliocosm.

12.12

Seventh, explaining the various sūtras and treatises has two parts: first, clarifying the correlation with various sūtras and treatises; second, comprehensively explaining the literal and doctrinal meaning of this sūtra. Regarding the first correlation of the four teachings with the sūtras and treatises, the Buddha utilized the four teachings to compose all the sudden and gradual sūtras; how could treatises explaining sūtras ever go beyond the four teachings? This comprises two points: first, correlation with sūtras; second, correlation with treatises. First, regarding correlation with sūtras: the Avataṃsaka Sūtra is composed solely with two teachings: first, the distinctive teaching; second, the perfect teaching. Why is this? The distinctive teaching consists of the various bodhisattvas expounding the progressive ranks of practice and stages of severing defilements across kalpas of cultivation through the forty-two minds; the perfect teaching elucidates that a single mind is endowed with all practices, and from the very first stage one is endowed with the merits of all stages. Next, regarding the beginning of the gradual teaching, the śrāvaka sūtras are endowed solely with the Tripiṭaka teaching; the Vaipulya Mahāyāna as well as this sūtra are endowed with all four teachings; the Mahāprajñāpāramitā is endowed with three teachings, excluding the Tripiṭaka teaching; the Lotus Sūtra opens the expedient to reveal the ultimate, frankly casting aside expedients, and consists solely of the one perfect teaching; the Nirvāṇa Sūtra is endowed with the four teachings, accomplishing the meaning of the five flavors. Question: The Vaipulya Mahāyāna is also endowed with the four teachings, so why does it not accomplish the meaning of the five flavors? Answer: Because it does not clarify the śrāvakas attaining Buddhahood, the meaning of the five flavors is not accomplished. In terms of the indeterminate, one may discuss the four teachings. All the scriptural teachings of Śākyamuni's appearance in the world do not go beyond these four teachings, which encompass these various sūtras completely and without remainder. Second, regarding correlation with treatises, there are two kinds of treatises: first, treatises that comprehensively clarify sūtras; second, treatises that specifically clarify sūtras. First, treatises that comprehensively clarify sūtras comprises two points: first, comprehensively clarifying Hīnayāna sūtras; second, comprehensively clarifying Mahāyāna sūtras. Regarding treatises that comprehensively clarify Hīnayāna sūtras, treatises such as the Abhidharma, the Tattvasiddhi, and the Piṭaka are all treatises that comprehensively clarify Hīnayāna sūtras. Thus the master of the Tattvasiddhi-śāstra states: 'I now intend precisely to discuss the real meaning within the Tripiṭaka.' Regarding treatises that comprehensively clarify Mahāyāna sūtras, texts such as the Bodhisattvabhūmi, the Mahāyānasaṃgraha, the Vijñaptimātratā treatises, the Mūlamadhyamakakārikā, and the Dvādaśamukha-śāstra are all treatises that comprehensively clarify the two teachings, distinctive and perfect, elucidated in the various Mahāyāna sūtras. Second, treatises that specifically clarify sūtras comprises two points: first, specifically clarifying Hīnayāna sūtras; second, specifically clarifying Mahāyāna sūtras. Regarding treatises that specifically clarify Hīnayāna sūtras, for example, the Abhidharmakośa specifically clarifies the sūtras, the Vinayavibhāṣā specifically clarifies the Vinaya, and the Vibhāṣā and Abhidharma treatises specifically clarify the Abhidharma expounded during the Buddha's presence in the world. Second, regarding clarifying treatises that specifically clarify Mahāyāna sūtras, for example, the Daśabhūmika-śāstra specifically clarifies the distinctive and perfect teachings of the Avataṃsaka Sūtra, and the Dà zhìdù lùn specifically clarifies the three teachings—shared, distinctive, and perfect—of the Mahāprajñāpāramitā Sūtra. There ought to be treatises that specifically clarify the Mahāsaṃnipāta, the Vaipulya, and this sūtra, but they have not arrived in this land. The Vajracchedikā-śāstra specifically clarifies the Diamond Sūtra; the Saddharmapuṇḍarīkopadeśa specifically clarifies the one perfect teaching of the Lotus Sūtra; the Nirvāṇa treatise specifically clarifies the four teachings and five flavors of the Nirvāṇa Sūtra, but the translation of treatises to this land is incomplete. Treatises such as these clarifying sūtras is precisely their clarifying contemplation of the mind; these various sūtras are now clear. Therefore, by diligently cultivating the contemplation of the mind, one thoroughly understands all sūtras and treatises. If the sūtras and treatises did not issue from the mind, then since a practitioner of contemplation neither listens [to lectures] nor reads [texts], how could their inner mind attain thorough comprehension? That there are words spoken that tacitly correspond with the sūtras and treatises—the intention lies right here.

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四教義 — Classical Chinese