四教義 2.17

2.17

Third, referencing the sūtras and treatises: The Avataṃsaka teaching elucidates the one real truth, carrying along the expedient of the non-identity of the worldly truth within the principle. The Tripiṭaka teaching wholly does not elucidate the one real truth. The Vaipulya teaching elucidates the one real truth the same as the *Avataṃsaka*, having the expedient of converging the biased ultimate toward the one real truth. The Mahāprajñā teaching elucidates the one real truth also the same as the *Avataṃsaka*, also carrying along the expedient of converging the biased ultimate toward the one real truth. Thus the *Sūtra of Immeasurable Meanings* states: "For more than forty years since the Buddha achieved enlightenment, he has not yet revealed the real truth." Now I say: how could he not speak of the real truth? It was only that according with circumstances at certain times, it was covered by the expedients of opening the two truths and three truths that are not identical to the one truth. The Lotus teaching elucidates the one real truth without the covering expedient of non-identity, solely elucidating all as identical to the one real truth. Thus the *Lotus Sūtra* states: "The twenty thousand Candrasūryapradīpa Buddhas all stated: 'The meaning of the true mark of all dharmas has already been spoken for you. Now the Buddha emits light to assist in revealing the meaning of the true mark. After a long time, the Dharma of the Buddhas must surely speak the real, directly casting aside expedients and only speaking the unsurpassed path.'" The *Nirvāṇa Sūtra* is the same as the *Vaipulya*, with the difference being that it comprehensively explains entry into the Buddha-nature. The treatises follow the sūtras and can be understood by analogy. As the verse in the *Mūlamadhyamakakārikā* states: "and also the meaning of the middle way"—this sets forth the teaching of the one real truth. Thus Qingmu's commentary states: "Because it negates the two extremes, it is named the middle way"—that is, negating the extreme of causes-and-conditions emptiness and the extreme of the provisional. Negating these two extremes is none other than negating the two truths of ultimate and conventional to be called the one real truth. Thus the *Nirvāṇa Sūtra* states: "The one real truth has no two." It also states: "The nature of non-duality is the real nature; the nature of non-duality is the entry into the Dharma gate of non-duality." Furthermore, the one real truth is non-arising and non-arising. Because non-arising and non-arising cannot be spoken, the layman Vimalakīrti kept silent and closed his mouth, praised by Mañjuśrī; the intent lies right here.