四教義 2.7

2.7

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.