四教義 4.3

4.3

First, explaining the meaning of "Vimalakīrti" (the Pure One of Undefiled Renown) in terms of the stages of the Tripiṭaka teaching: Investigating the Buddha's Tripiṭaka, one finds that although there are many kinds of approaches responding to conditions, when tracing its essential points, they do not go beyond four gates for entering the Way. As for these four gates: the first is the gate of existence, the second is the gate of emptiness, the third is the gate of both existence and emptiness, and the fourth is the gate of neither existence nor emptiness. However, each of the four teachings explains four gates. Although one can enter the Way through all of them, in establishing principles according to a teaching, one must follow what is most convenient. If it is the four gates of the Tripiṭaka teaching, although one can enter the Way through all of them, the sūtras and treatises mostly use the gate of existence; with the four gates of the shared teaching, although one can enter the Way through all of them, the sūtras and treatises mostly use the gate of emptiness; with the four gates of the distinctive teaching, although one can enter the Way through all of them, the sūtras and treatises mostly use the gate of both existence and emptiness; and with the four gates of the perfect teaching, although one can enter the Way through all of them, the sūtras and treatises mostly use the gate of neither existence nor emptiness. Now, in clarifying entering the Way through the four gates of the Tripiṭaka teaching, we specifically use the Abhidharma's gate of existence to determine the stages. If we discuss adapting to faculties to transform beings and preaching the four gates in response to conditions, how could one use only one exclusively? In clarifying principles according to convenience, matters must be like this. The meaning of the four gates will be briefly explained below in determining the essence. Now, explaining the gradations of stages for entering the Way in terms of the gate of existence of the Tripiṭaka teaching is precisely what was set forth by the masters of the Abhidharma treatises. Explaining the stages and the meaning of "Vimalakīrti" in terms of this gate of existence comprises three points: first, briefly opening the three vehicles; second, explaining the differences among the stages of the three vehicles in the Tripiṭaka teaching; and third, explaining the meaning of "Vimalakīrti." First, regarding briefly opening the three vehicles: With respect to the principle of arising upon arising, which is ineffable and not three, the Buddha used the four siddhāntas to open the teaching gates of the three vehicles in terms of suffering, origination, cessation, and the path, responding to the capacities and conditions of the three kinds of practitioners so that they might equally attain the nirvāṇa of the truth of cessation. Thus the Lotus Sūtra says: "For those seeking to be śrāvakas, he preached the Dharma corresponding to the four truths, crossing beyond birth, old age, sickness, and death to ultimate nirvāṇa; for those seeking to be pratyekabuddhas, he preached the Dharma corresponding to the twelve links of dependent origination; for those seeking to be bodhisattvas, he preached the Dharma corresponding to the six pāramitās, causing them to attain sambodhi and accomplish all-aspect knowledge." In the teaching gate of the lesser vehicle of the śrāvakas, the truth of suffering comes first; contemplating the four truths, they enter the Way, give rise to the authentic untainted [wisdom], completely sever the primary defilements, realize the stage of arhat, possess the three clarities and the eight liberations, yet lacking compassion they cannot save beings, and they enter nirvāṇa in their present bodies. Thus the Dà zhìdù lùn says: "Like a roe deer in a hunting trap, frightened and leaping out, not looking back at the herd at all." Now we do not judge Vimalakīrti's stage in terms of this. In the teaching gate of the middling vehicle of the pratyekabuddhas, the truth of origination comes first; contemplating the twelve links of dependent origination, they give rise to the authentic untainted [wisdom], completely sever the fetters of the three realms, erode and eliminate habitual propensities, and possess the three clarities and the eight liberations. Although they have minor compassion, they cannot save beings, and they likewise enter nirvāṇa in a single lifetime. Thus the Dà zhìdù lùn says: "Like a deer in a hunting trap, leaping out on its own in fear; although it glances back at the herd, in its terror it does not stop and wait." Now we likewise do not judge Vimalakīrti's stage in terms of this. In the Great Vehicle of the bodhisattvas, their compassionate, vast vows do not abandon sentient beings, and their minds for beings are grand. Their teaching gate takes the truth of the path as the first; practicing the six perfections, they transform all sentient beings so that they leave the three realms together until reaching the fruit of buddhahood, entering nirvāṇa only when their work of benefiting [beings] is complete. Thus the Dà zhìdù lùn says: "Like a great fragrant elephant in a hunting trap: though struck by swords and arrows, it shields and waits for the herd so that they come out together." This is the stage of a great being who cherishes beings; therefore we must judge Vimalakīrti's stage in terms of this. Question: This expounds the inconceivable Great Vehicle teaching of the campaka flower; why is it necessary to speak of the dung-removal vessel of the lesser vehicle? Answer: Now, wishing to clarify the distant causes of the lesser vehicle teachings, explaining the dung-removal vessel is not without purpose; we now briefly present ten points: First, for the purpose of application: as when the great being Vimalakīrti preached the dharmas of impermanence, impurity, suffering, and emptiness for the various kings and elders. Second, for the purpose of refutation: as when refuting the ten great disciples and the five hundred arhats; one must first have an anvil before one can use a hammer. Third, for the purpose of gathering in: as explained within the room, speaking of the body having suffering yet not joyfully seeking nirvāṇa; and further stating: "Nor may one contradict the śrāvakas and pratyekabuddhas." Fourth, for the purpose of reconciliation: as explained in the "Broad Vehicle Chapter" and the "Reconciling the Purport Chapter" of the Dàpǐn jīng. Fifth, for the purpose of revealing the secret: The Lotus Sūtra says: "[It] definitively resolves the Dharma of the śrāvakas" and "This is the king among all sūtras." The Nirvāṇa Sūtra says: "In order to open the wisdom-eye for the śrāvakas." Sixth, because in the latter age, people who study the sūtras, treatises, and contemplative practices of the lesser vehicle do not yet thoroughly penetrate them, and if they are refuted by outsiders, those of heterodox views, or those with internal heterodox views, they immediately retreat and sink. Seventh, to refute those in the latter age who errantly expound the teachings of the lesser vehicle and the Great Vehicle, disrupting and confusing the Buddha's correct teachings of the half-word and the full-word. Why is this? For instance, some say: "In the Abhidharma one attains the Way through seeing existence, while in the Tattvasiddhi one enters the Way through seeing emptiness." The Way is neither existence nor non-existence; how can one say that through seeing existence or seeing emptiness one attains the Way? If so, the two treatises' expositions of the Buddha's lesser vehicle teaching gates of existence and emptiness would become useless. Why then does the Mūlamadhyamakakārikā say: "Desiring to hear the śrāvakas entering the paramārtha"? This would obscure the Buddha's teaching of the four witherings. Eighth, to refute those in the latter age who, in seated meditation, internally realize a vacant emptiness and their understanding and wisdom unfolds, yet they either resemble the Nirgranthas in breaking the precepts, committing evils, eating dung, and going naked, calling it the Great Vehicle; or they maintain the precepts and practice seated meditation like Udraka Rāmaputra, merely cultivating pure conduct in vain. Ninth, to enable the doctrinal scholars of our single tradition to discern well the reckless theories of internal and external [paths], and to clearly recognize the Great Sage's teaching gates of withering and blooming. Tenth, to enable the meditation practitioners of our single tradition to discern and recognize all internal and external heterodox errors, to master the contemplations of both the lesser vehicle and Great Vehicle, to grasp and discard so as to attain what is true, and correctly enter the Buddha Way.