教觀綱宗 1
English (machine translation) 1
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- English
1.1
Restated by the Śramaṇa Zhixu, [styled] Ouyi, of North Tianmu.
1.2
The essential core of the Buddhas and patriarchs is simply doctrine and contemplation. Contemplation without doctrine is not correct; doctrine without contemplation cannot be transmitted. To have doctrine without contemplation is delusion; to have contemplation without doctrine is perilous. Now, discussing the periods and doctrines comprehensively, the main outline comprises eight; when contemplating is established based on the doctrines, the count is also roughly the same. The eight teachings are: first, sudden; second, gradual; third, secret; fourth, indeterminate: these are called the four teachings of conversion method, like worldly medical prescriptions. Fifth, Tripiṭaka; sixth, shared; seventh, distinct; eighth, complete: these are called the four teachings of conversion doctrine, like worldly medicinal ingredients. It should be known that what the sudden and others employ does not go beyond the four flavors of the Tripiṭaka and the rest. The Tripiṭaka takes emptiness through analysis as its contemplation; the shared takes emptiness through embodiment as its contemplation; the distinct takes gradual stages as its contemplation; the complete takes the single mind as its contemplation. Each of the four contemplations uses the ten dharmas constituting the vehicle, which can convey practitioners to the stage of nirvāṇa. The two kinds of doctrine and contemplation of the Tripiṭaka and the shared convey one to the nirvāṇa of the truth of the real; the two kinds of doctrine and contemplation of the distinct and the complete convey one to the great parinirvāṇa of the truth of the middle. The three—Tripiṭaka, shared, and distinct—are all called expedient; only the doctrine and contemplation of the complete teaching are called real. Within the contemplation of the complete, there are again three kinds: first, sudden; second, gradual; third, indeterminate. When deploying the expedient for the sake of the real, the expedient contains the real. When opening the expedient and revealing the real, the real integrates with the expedient.
1.3
Because the capacities and natures of sentient beings are not uniform, the Tathāgata’s skillful teachings differed accordingly; roughly determining [his teachings of] a single lifetime, they comprise five periods.
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First, the Avataṃsaka period: primarily expounding the complete teaching, while also including the distinct
1.5
teaching. [Comprehensive Chart of the Expedient and Real in the Five Periods and Eight Teachings]
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In terms of the conversion method, it is called sudden.
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Second, the Āgama period: expounding only the Tripiṭaka teaching. In terms of the conversion method, it is called initial gradual.
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Third, the Vaipulya period: in contrast to the half-word teaching of arising and ceasing of the Tripiṭaka teaching, expounding the full-word teaching of neither arising nor ceasing of the shared, distinct, and complete teachings. In terms of the conversion method, it is called middle gradual.
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Fourth, the Prajñā period: carrying along the expedient principles of the shared and distinct, primarily expounding the real principle of the complete teaching. In terms of the conversion method, it is called final gradual.
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Fifth, the Saddharmapuṇḍarīka and Nirvāṇa period. The Saddharmapuṇḍarīka opens the expedients of the Tripiṭaka, shared, and distinct, solely revealing the reality of the complete teaching, profoundly illuminating the beginning and end of the Tathāgata's establishing of the teachings, fully revealing the vastness and antiquity of the Tathāgata's origin and trace. In terms of conversion method, it is called converging the gradual to return to the sudden, and is also called neither sudden nor gradual. The Nirvāṇa, again for the sake of those who have not yet entered the real, extensively discusses the eternally abiding; furthermore, for the dull capacities of the final age, it reiterates support for the three expedients. For this reason, it retrospectively expounds the four teachings and retrospectively obliterates the four teachings. In terms of conversion method, it is also called neither sudden nor gradual. Moreover, the two conversion methods of secret and indeterminate pervade the preceding four periods. Only the Saddharmapuṇḍarīka is manifest, hence it is not secret; it is determinate, hence it is not indeterminate.
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However, these five periods have both distinct and shared [aspects]; therefore, one must use the distinct to define the shared and subsume the shared into the distinct, so that the doctrine and contemplation will never be confounded. Now, I first present the chart of the five periods and eight teachings, and next set forth the treatise on the shared and distinct five periods.
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Treatise on the Shared and Distinct Five Periods (Most Important to Know First)
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The Fahua xuanyi says: "As for the five flavors and the half and full [teachings], if discussed as distinct, the distinct have their specific boundaries; if discussed as shared, the shared pervade from beginning to end." The Venerable Zhangan says: "People say that in the second period, during twelve years, the distinct teachings of the three vehicles were taught. If so, then after twelve years, if there were those suitable to hear the four truths, twelve links of dependent origination, and six perfections, how could they not be expounded? If they were expounded, then the three vehicles did not stop at twelve years; if they were not expounded, then for that group of later people who were suitable to hear them, could the Buddha fail to convert them? There is certainly no such principle. The sūtras state that expounding the four truths up to expounding the six perfections for śrāvakas was not limited to twelve years; throughout the lifetime [of teaching], whenever there were those suitable to hear, they were expounded. For example, the four Āgamas and the five divisions of Vinaya were expounded for śrāvakas right up to the Holy One's parinirvāṇa; this being the case, how can one say that the Hīnayāna was confined entirely to twelve years? People say that in the third period, during thirty years, the Prajñā, Vimalakīrti, and Viśeṣacintibrāhmaṇa sūtras of the emptiness school were taught; based on what scriptural passage is this thirty years known? The Mahāprajñāpāramitopadeśa says: 'Śāriputra, hearing in the Saddharmapuṇḍarīka that raising a hand or bowing the head can achieve Buddhahood, therefore now asks about the meaning of retrogression.' If so, how can the sequence of the Pañcaviṃśatisāhasrikā and the Saddharmapuṇḍarīka be fixed?"
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The treatise states: The clear statements of Zhizhe and Zhangan are like this, yet people today do not look at them at all, and still falsely transmit the erroneous claim of 'Āgama twelve, Vaipulya eight', which causes great harm. Therefore, I first set forth the shared treatise, and next set forth the distinct treatise.
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First, to clarify the shared five periods: There is naturally a class of great capacities who, right in this land, see the eternally abiding, unperishing body and land of Vairocana in the Kusumatalagarbha world; thus the Avataṃsaka pervades to the later limit. Even now, the Chapter on Entering the Dharma Realm in the Avataṃsaka Sūtra is definitely not confined within the three [or] seven days. Again, there is a class of small capacities who, from the Deer Park to the Śāla Grove, hear only the Āgamas, Vinaya, and Abhidharma; thus it is clear that the Tripiṭaka pervades before and after. When Zhangan refutes it like this, why do foolish people still cling to delusion? Again, there is a class of small capacities who are suited to hear rebuke and praise so as to feel shame and aspiration; the Buddha then expounded the Vaipulya teachings for them. How could it be restricted to the eight years following the twelve years? Moreover, as the Vaipulya Dhāraṇī Sūtra was expounded after the Saddharmapuṇḍarīka Sūtra, it is clear that the Vaipulya also pervades before and after. Again, there are three vehicles that must pass through worldly and world-transcending dharmas such as form and mind, each returning and converging into the Mahāyāna path; the Buddha then expounds Prajñā for them. Hence it is said: 'From first attaining the Way up to nirvāṇa, Prajñā was constantly expounded in the interim.' Thus it is clear that Prajñā also pervades before and after. Again, there are sentient beings whose faculties are ripe, for whom the Buddha opens the expedient and reveals the real, opens the trace and reveals the origin; there is definitely no principle of delaying and waiting for forty years. It is only that the Buddha, by his spiritual power, causes those whose faculties are not yet ripe not to hear it. Therefore Master Zhizhe said: 'Regarding the manifest aspect of the Saddharmapuṇḍarīka, it is not seen earlier; discussed in terms of the secret aspect, in principle there is no obstruction.' Moreover, as the sūtra states: 'Formerly from the Buddha I heard such dharmas, and saw bodhisattvas receiving predictions of Buddhahood.' Are 'such dharmas' not the wondrous Dharma? Again, the Brahmajāla Sūtra says: 'I have now come to this world eight thousand times, sitting on the vajra flower radiant lion throne,' and so forth; is this not also opening the trace and revealing the origin? Furthermore, there are sentient beings who ought to see nirvāṇa to obtain deliverance; the Buddha manifests entry into nirvāṇa for them. Hence it is said: 'Among the eight phases [of a Buddha's life], each phase inconceivably contains the eight phases.' Moreover, the Mahāparinirvāṇa Sūtra retrospectively narrates the causes of King Ajātaśatru's repentance and so forth, which are certainly not affairs of a single day and night.
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Next, to clarify the distinct five periods: this refers to a class of the dullest śrāvakas who must undergo five turns of smelting and molding before they can enter reality. That is to say, initially at the Avataṃsaka, they neither saw nor heard, entirely raw like milk. (In the first eight assemblies of the Avataṃsaka, there were never any śrāvakas; hence it is said they 'neither saw nor heard'. Only in the ninth assembly, the Chapter on Entering the Dharma Realm in the Jetavana, were there śrāvakas. At that time they had already realized the holy fruit, yet in the realm of bodhisattvas, they were still like the deaf and mute. This proves that prior to this, even if they heard the Avataṃsaka, it would definitely have been of no benefit. However, Śāriputra and the others, by hearing the Tripiṭaka teaching, only then realized the holy fruit and only then could participate in the assembly of Entering the Dharma Realm; thus we know that the Chapter on Entering the Dharma Realm was definitely not expounded prior to the Āgamas. Why do people not reflect in the least, and falsely claim that the Avataṃsaka was confined to the three or seven days?) Next, at the Āgamas, hearing the dharmas of arising and ceasing through causes and conditions, they transformed from ordinary persons into sages, like transforming milk into coagulated milk (coagulated milk is cooked milk curd). Next, hearing the Vaipulya, which rebukes the biased and dismisses the small, praising the great and extolling the complete, they felt ashamed of the small and aspired to the great, lamenting that they were burnt seeds. Although they fully heard the four teachings, they secretly obtained only the benefit of the shared teaching, like transforming coagulated milk into fresh butter. Next, hearing Prajñā, which converges all dharmas into the Mahāyāna, instructing the bodhisattvas and managing the entire treasure-house of the Buddha's teachings; although it carried along the shared and distinct, it primarily clarified the complete teaching. Yet they secretly obtained only the benefit of the distinct teaching, like transforming fresh butter into clarified butter. Next, hearing the Saddharmapuṇḍarīka, which opens the expedient and reveals the real, they finally obtained the real benefit of the complete teaching, like transforming clarified butter into ghee. However, this distinct five-period teaching also is not rigidly fixed to years, months, days, or hours; whenever they were suited to hear it, they immediately heard it. When the Tathāgata expounds the Dharma, his spiritual power is sovereign, and one voice yields different understandings—how could it be conceived? Furthermore, there are those whose capacities are slightly sharper who need not undergo all five flavors, but through four, three, or two turns of smelting and molding can enter reality. If they awaken at any one among the Āgama, Vaipulya, or Prajñā, they are subsumed under the two conversion methods of secret and indeterminate. Moreover, there are sentient beings who are not yet capable of hearing the Saddharmapuṇḍarīka; some voluntarily withdrew from their seats, while others were transported to other lands. These must await the gleaning in the Nirvāṇa, or await other Buddhas after the parinirvāṇa. Things are not uniform; if one thoroughly examines the Fahua xuanyi and Fahua wenju, all doubts will naturally be resolved.
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Explanation of the Four Teachings of Conversion Method
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Sudden has two meanings: First, the sudden teaching division, meaning that when the Buddha first attained the Way, what was suddenly expounded for people of great capacity is restricted only to the Avataṃsaka. (Throughout his lifetime, those teachings that directly expound the great Dharma beyond the realms, not shared with the three vehicles, such as the Brahmajāla and Perfect Enlightenment sūtras, should all be included in this division. This is called using the distinct to define the shared, and subsuming the shared into the distinct.) Second, the sudden teaching characteristic, meaning attaining correct enlightenment at the initial arousal of the mind, the non-duality of nature and practice, and the identity of essence between sentient beings and Buddhas; these meanings are present in all the Vaipulya and Prajñā sūtras.
1.19
Gradual also has two meanings: First, the gradual teaching division, meaning that it is restricted only to the Āgamas as initial gradual (throughout his lifetime, the expedient teachings of the three vehicles such as the four truths of arising and ceasing, twelve links of dependent origination, and phenomenal six perfections, should all be included in this division); the Vaipulya as middle gradual (throughout his lifetime, the sūtras that rebuke the biased and dismiss the small, and praise the great and extol the complete, as well as those not subsumed by the other four periods, should all be subsumed under this division, because the definition of predominant condition is broad); and the Prajñā as final gradual (throughout his lifetime, the Prajñā teachings expounded, whether shared or not shared, should all be subsumed under this division). Second, the gradual teaching characteristic, meaning cultivating through kalpas, severing delusions, and the stages of realizing ranks; these are also present in the Avataṃsaka. The Saddharmapuṇḍarīka converges the gradual to return to the sudden; it is not like the initial expounding in the Avataṃsaka, hence it is not sudden; it is not like the segregated, unintegrated [nature of] the Āgama, Vaipulya, and Prajñā, hence it is not gradual. Yet it still illuminates both the sudden and gradual characteristics simultaneously.
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Secret also has two meanings: First, the secret teaching, meaning that in the preceding four periods, expounding sudden for that person while expounding gradual for this person, etc., where each was unaware of the other and each derived benefit. (The Saddharmapuṇḍarīka directly discards expedients and speaks only of the unsurpassed Way, hence it is not secret.) Second, secret dhāraṇī, meaning all verses of dhāraṇī, which are present throughout the teachings of all five periods.
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The indeterminate also has two senses: First, the indeterminate teaching, which means that during the preceding four periods, [the Buddha] taught the sudden for one person and the gradual for another, with both knowing of each other and each obtaining benefit separately. That is, those suited to hear the sudden heard the sudden, and those suited to hear the gradual heard the gradual (in the Saddharmapuṇḍarīka he definitively preached the Great Vehicle, so it does not have the characteristics of the indeterminate teaching). Second, indeterminate benefit, which means that during the preceding four periods, one might hear the sudden teaching and obtain gradual benefit, or hear the gradual teaching and obtain sudden benefit—that is, using the sudden to assist the gradual, or using the gradual to assist the sudden (as anyone who hears a single phrase or verse of the Saddharmapuṇḍarīka receives a prediction of Buddhahood, it is not an indeterminate benefit).
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The sudden teaching corpus employs only two kinds of conversion doctrine: the complete and the distinct. The gradual teaching corpus fully employs all four kinds of conversion doctrine. The manifest indeterminate, pervading the four periods, likewise employs the four kinds of conversion doctrine. The secret and the indeterminate also pervade the four periods and likewise employ the four kinds of conversion doctrine. The characteristics of the sudden teaching are confined strictly to the complete; but in a broad sense, each of the preceding three teachings also has its own sudden meaning, such as attaining the state of an arhat upon [the Buddha saying] "Come, monk!" and the like. The characteristics of the gradual teaching are strictly confined to the three teachings of the Tripiṭaka, shared, and distinct; but in a broad sense, the complete teaching also has a gradual meaning, such as [the stages of] contemplation practice, semblance, partial realization, and ultimate [identity]. The secret teaching cannot be transmitted, because [the recipients] are unaware of one another. Secret mantras, being evaluated according to the four siddhāntas, can therefore be transmitted. The indeterminate teaching and indeterminate benefit are both subsumed under the preceding four periods, so there is no distinct corpus that can be pointed to.
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In terms of the teaching of conversion method, three contemplations are further established: namely, sudden contemplation, gradual contemplation, and indeterminate contemplation. Since the secret teaching cannot be transmitted, contemplation cannot be established in terms of it. Even if one wished to establish a contemplation, it would merely be that the three practices of the sudden, gradual, and indeterminate are all secret. Now, the names of these three contemplations are identical to the teachings, yet their purport is vastly different. Why is this so? The sudden teaching refers to the Avataṃsaka Sūtra, whose meaning combines the distinct [with the complete]. Sudden contemplation pertains solely to persons of complete [capacity], who from their very first aspiration contemplate the true nature of all dharmas, as explained in the Mohe zhiguan. The gradual teaching refers to the Āgama, Vaipulya, and Prajñā [periods], whose meaning combines the four teachings, yet without having unfolded and revealed [the real]. Gradual contemplation also pertains solely to persons of complete [capacity]; although their understanding is already complete, their practice must proceed through gradual stages, as explained in the Shichan boluomi famen. The indeterminate teaching refers to the preceding four periods, combining the four teachings as well, yet still without integration. Indeterminate contemplation also pertains solely to persons of complete [capacity]; having previously perfected complete understanding, whether they leap over or proceed through stages according to whatever practice [they engage in], they all attain awakening and entry, as explained in the Liu miaomen (this text is in Korea, having been lost in China).
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Question: "Teaching the complete and sudden calming and contemplation alone would suffice; why teach the gradual and the indeterminate as well?"
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Answer: "Faculties and natures are diverse. If one only taught the sudden, it would not gather in all capacities."
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Question: "Since they are called gradual and indeterminate, why do they pertain solely to persons of complete [capacity]?"
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Answer: "When a person of complete [capacity] receives a dharma, no dharma is not complete. Furthermore, without having opened complete understanding, one should not rashly discuss cultivation and realization. Even if such a person cultivates and realizes, they cannot avoid [the discrepancy where] days and kalpas are multiplied."
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Explanation of the Four Teachings of Conversion Doctrine
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Dharmas are fundamentally not even one; how could there be four? They are merely the Tathāgata's wondrous wisdom for benefiting others, establishing medicines according to the illnesses of sentient beings. When the illness of delusions of view and thought is severe, he teaches the Tripiṭaka teaching; when the illness of delusions of view and thought is mild, he teaches the shared teaching; when the illness of avidyā is severe, he teaches the distinct teaching; when the illness of avidyā is mild, he teaches the complete teaching.
1.30
In the Tripiṭaka teaching, the four Āgamas form the sūtra piṭaka, the Vinaya forms the vinaya piṭaka, and the Abhidharma forms the śāstra piṭaka. This teaching explains the four noble truths of arising and ceasing (for suffering, there is the shifting of the three marks of arising, altering, and ceasing; for accumulation, there is the flowing of the four mental states of greed, anger, delusion, and an equal proportion of them; for the path, there is countering and supplanting; for cessation, there is the extinguishing of existence to return to non-existence). It also explains the conceivable twelve links of dependent origination of arising and ceasing (with avidyā as condition there are volitional formations; with formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, old age, death, worry, sorrow, suffering, and distress. With the cessation of avidyā, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, old age, death, worry, sorrow, suffering, and distress cease). It also explains the phenomenal practice of the six perfections (giving, moral discipline, patience, diligence, meditative concentration, and wisdom). It also explains the two truths of real existence (the real dharmas of the aggregates, bases, and elements are conventional; the cessation of real existence is the real), guiding dull-rooted sentient beings within the realms to cultivate the contemplation of emptiness through analysis (contemplating the six elements of earth, water, fire, wind, space, and consciousness as without self and without what belongs to a self), escaping fragmented birth and death, and realizing biased real nirvāṇa. It primarily converts the two vehicles, and secondarily converts bodhisattvas.
1.31
One may also discuss the six identities within this teaching itself.
1.32
Identity in principle is the biased real. All conditioned things are impermanent; they are dharmas of arising and ceasing; when arising and ceasing are extinguished, tranquil cessation is bliss. Realizing the real depends upon cessation, but cessation is not the truth of the real; if even cessation is not the real, how much less so are suffering, accumulation, and the path! The truth of the real lies outside the phenomena of causes and effects; hence, relying on the Mahāyāna teachings, it is classified as the biased real.
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Identity in name is learning the names. One knows that all dharmas arise from causes and conditions, and do not arise from time, space, Brahmā, atoms, the four great elements, and the like, nor do they arise spontaneously without causes and conditions. One knows that dharmas born of causes and conditions are all impermanent and without self.
1.34
Identity in contemplation practice comprises: first, the fivefold mental stabilization; second, contemplation of specific characteristics; third, contemplation of general characteristics. These are the stages of provisions for outer ordinary persons. The fivefold mental stabilization consists of: first, the contemplation of impurity for sentient beings with excessive greed; second, the contemplation of loving-kindness and compassion for sentient beings with excessive anger; third, the contemplation of counting the breath for sentient beings with excessive distraction; fourth, the contemplation of causes and conditions for foolish sentient beings; fifth, the contemplation of mindfulness of the Buddha for sentient beings with many hindrances. Using these five methods as expedients to soothe and steady the mind so that it becomes capable of practicing the foundations of mindfulness is called mental stabilization. The contemplation of specific characteristics consists of: first, contemplating the body as impure; second, contemplating feelings as suffering; third, contemplating the mind as impermanent; fourth, contemplating dharmas as without self. These counter the four inversions that arise in reliance on the five aggregates. The contemplation of general characteristics consists of: contemplating the body as impure, and feelings, mind, and dharmas as likewise all impure; contemplating feelings as suffering, and mind, dharmas, and body as likewise all suffering; contemplating the mind as impermanent, and dharmas, body, and feelings as likewise all impermanent; contemplating dharmas as without self, and body, feelings, and mind as likewise all without self.
1.35
Identity in semblance is the stage of applied preparation for inner ordinary persons: first, heat; second, summit; third, forbearance; fourth, highest mundane dharma. Having attained the contaminated wholesome roots of the form realm, one is able to enter the path of seeing.
1.36
Identity in partial realization is the stage of those with training in the preceding three fruits. First is the fruit of the srotaāpanna, translated here as stream-enterer; applying the eight forbearances and eight knowledges, one suddenly severs the delusions of view of the three realms and first enters the stream of sages; this is called the stage of the path of seeing. Second is the fruit of the sakṛdāgāmin, translated here as once-returner; one severs six grades of the delusions of thought of the desire realm, with the remaining three grades still moistening a single rebirth. Third is the fruit of the anāgāmin, translated here as non-returner; one completely severs the delusions of thought of the desire realm and advances to sever the thought [delusions] of the higher eight planes, no longer returning to the desire realm. These two are called the stage of the path of cultivation.
1.37
Ultimate identity is the stage beyond training in the three vehicles. First is the fourth arhat fruit of the Small Vehicle. This contains three meanings: first, slayer of the thieves; second, worthy of offerings; third, non-arising. Having severed delusions of view and thought of the three realms completely, the bondage of causes is already severed, while the bondage of fruition still remains; this is called nirvāṇa with remainder. When the body is reduced to ashes and consciousness is extinguished, it is called nirvāṇa without remainder. Second is the fruit of the pratyekabuddha of the middle vehicle; this person's faculties are somewhat sharper, contemplating the twelve links of dependent origination in forward and reverse orders to sever the delusions of view and thought. Although identical with the arhat [in this severing], they further encroach upon habit energies, and thus rank above the śrāvaka. Third is the Buddha fruit of the Great Vehicle. This person's faculties are exceptionally sharp; from the initial generation of the aspiration, conditioning the object of the four truths, they give rise to the four universal vows and are called a bodhisattva practicing the six perfections. During the first asaṃkhyeya kalpa, although phenomenal practice is strong, contemplation of principle is still weak; compared with the śrāvaka, they are at the stage of the outer ordinary person. In the second asaṃkhyeya kalpa, understanding of the truths becomes gradually clear; they are at the stage of heat. In the third asaṃkhyeya kalpa, understanding of the truths turns even clearer; they are at the stage of summit. When the six perfections are fulfilled, they abide further for a hundred kalpas cultivating the causes of the marks and characteristics; they are at the stage of lower forbearance. Next, entering the stage of succession, they are born in Tuṣita Heaven, and up to the times of entering the womb, leaving the womb, going forth from the household life, subduing Māra, and sitting motionless, this is the stage of middle forbearance. In the next single kṣaṇa they enter upper forbearance; in the next single kṣaṇa they enter the highest mundane dharma; giving rise to the true uncontaminated thirty-four minds, they suddenly sever views and thought, eliminating both active defilements and habit energies without remainder, and sitting beneath the wooden Bodhi tree with fresh grass for a seat, they achieve the inferior manifestation body (such as Śākyamuni's sixteen-foot body, Maitreya's one hundred sixty-foot body, and the like). Receiving the invitation of King Brahmā, they turn the wheel of the Dharma three times, deliver beings of the three faculties, and enter extinction when their conditions are exhausted. Ultimately, together with the arhat and pratyekabuddha, they equally realize the biased real Dharma-nature, with no further body, wisdom, direct, or environmental [retribution] to be found.
1.38
This teaching contains the dharmas of the three vehicles: Śrāvakas contemplate the four truths, taking the truth of suffering as the initial gateway; the sharpest among them take three lifetimes and the dullest sixty kalpas to attain realization of the four fruits. Pratyekas contemplate the twelve links of dependent origination, taking the truth of accumulation as the initial gateway; the sharpest among them take four lifetimes and the dullest a hundred kalpas; without establishing fractional fruits, those appearing in an era with a Buddha are called condition-enlightened ones, and those appearing in an era without a Buddha are called solitary-enlightened ones. Bodhisattvas take universal vows and practice the six perfections, taking the truth of the path as the initial gateway; subduing delusions and benefiting sentient beings, they must pass through three great asaṃkhyeya kalpas to suddenly awaken and achieve Buddhahood. However, although the cultivation and realized fruits of these three persons differ, they are identical in severing views and thought, identical in escaping the three realms, and identical in realizing the biased real, having merely traveled three hundred yojanas and entered the conjured city.
1.39
The ten dharmas constituting the vehicle are: first, contemplating the object of correct causes and conditions, shattering the two kinds of inversions of heterodox causes and conditions and causelessness; second, generating a genuinely correct aspiration, not seeking fame or gain, but seeking only nirvāṇa (the two vehicles aspire to escape the wheel of suffering, while the bodhisattva additionally pities all beings); third, following and cultivating calming and contemplation, meaning the fivefold mental stabilization is calming, and the four foundations of mindfulness are contemplation; fourth, universally shattering the afflictions of views and craving; fifth, discerning that the path, cessation, the reversal of origination, and the six perfections are the unobstructed passage, while suffering, accumulation, transmigration, and the six hindrances are the obstruction; sixth, harmonizing the thirty-seven factors of enlightenment to enter the three gates of liberation; seventh, if dull-rooted and unable to enter, one should cultivate phenomenal dhyānas and the like as countermeasures; eighth, when practicing primary and auxiliary practices together, if some slight benefit is obtained, one must discern the successive stages so that ordinary and sage are not confounded; ninth, peacefully forbearing external and internal hindrances; tenth, not giving rise to attachment to dharmas toward what resembles the path. These are the essential meanings. Persons of sharp faculties attain entry step by step, while dull ones awaken only when possessing all ten dharmas.
1.40
The shared teaching shares with the preceding Tripiṭaka teaching for those of dull faculties, and shares with the subsequent distinct and complete [teachings] for those of sharp faculties; hence it is named 'shared.' Furthermore, it gets its name from within the teaching itself, meaning that the three vehicles together enter emptiness by embodying phenomena through the ineffable path; hence it is named 'shared.' This has no separate textual corpus; rather, wherever in the Vaipulya and Prajñā [periods] the shared practice of the three vehicles is explained, it belongs to this teaching. It explains the unproduced four truths (suffering has no characteristic of affliction, origination has no characteristic of combination, the path has no dual characteristic, cessation has no unproduced characteristic). It also explains the conceivable non-arising and non-perishing twelve links of dependent origination (ignorance is like empty space, and so on up to old age and death being like empty space, because ignorance is ungraspable like an illusion, and so on up to old age and death being ungraspable like an illusion). It also explains the practice of the rational six perfections (each of the three wheels is empty in its substance). It also explains the two truths of illusory existence and emptiness (illusory existence is the conventional, and illusory existence as identical with emptiness is the real). It also explains two kinds of the two truths that contain the middle: (First, illusory existence is the conventional, and illusory existence as identical with both emptiness and non-emptiness together is the real; this is the shared containing the distinct two truths, and therefore it is susceptible to reception by the distinct [teaching]. Second, illusory existence is the conventional, and illusory existence as identical with emptiness and non-emptiness, with all dharmas tending toward emptiness and non-emptiness, is the real; this is the shared containing the complete two truths, and therefore it is susceptible to reception by the complete [teaching].) It also explains the distinct entering the shared three truths (the contaminated is conventional, the uncontaminated is real, and neither contaminated nor uncontaminated is the middle). It also explains the complete entering the shared three truths (the two truths are the same as before, but pointing out that neither contaminated nor uncontaminated is endowed with all dharmas, which is different from the previous middle). It discloses [the teaching] to living beings of sharp faculties within the realms, causing them to cultivate the contemplation of emptiness through embodiment (the aggregates, realms, and entrances are all like illusions, ungraspable in their very substance), escape fragmented birth-and-death, and realize the nirvāṇa of the truth of the real. It primarily converts bodhisattvas, and secondarily converts the two vehicles.
1.41
It also discusses the six identities within its own teaching.
1.42
Identity in principle is the unproduced. Dharmas do not arise from themselves, nor do they arise from another; they are neither combined nor without cause; therefore, one knows they are unproduced. (These four lines of investigation are used by all three teachings—shared, distinct, and complete—as their point of departure. However, one who first understands the non-exclusive middle forms thereby the initial entrance to the complete teaching; one who first hears the principle of the exclusive middle forms thereby the initial entrance to the distinct teaching; and one who has not heard the substance of the middle path merely forms the dharma-gate of the shared teaching.) Understanding that suffering is free from suffering, there is the truth of the real. If even suffering is identical with the real, how much more so origination, cessation, and the path!
1.43
Identity in name is illusory transformation: knowing that all dharmas in their very substance are entirely empty, not empty because of extinction. Birth-and-death and nirvāṇa are identical to dream states.
1.44
Identity in contemplation practice is, first, the stage of dry wisdom: it gets this name because it does not yet have the water of principle. This is the rank of outer worldlings of the three vehicles. It is on par with the fivefold mental stabilization, the specific, and the general mindfulness of the Tripiṭaka teaching.
1.45
Identity in semblance is, second, the stage of nature: it in semblance attains the water of the principle of the dharma-nature and suppresses the delusions of view and thought. This is the rank of inner worldlings of the three vehicles. It is on par with the four aids to penetration of the Tripiṭaka teaching. (The Tripiṭaka and shared [teachings] designate the truth of the real as the dharma-nature, which is different from the distinct and complete.)
1.46
Identity in partial realization comprises seven ranks, from the stage of the eight persons to the stage of bodhisattvas. Third, the stage of the eight persons: one enters uninterrupted samādhi, completely endowed with the eight patiences, with wisdom lacking one part. Fourth, the stage of seeing: completely endowed with the eight knowledges, one abruptly severs the delusions of view of the three realms, gives rise to true uncontaminated [wisdom], and sees the principle of the truth of the real. This is the rank of the path of seeing for the three vehicles, on par with the srotāpanna of the Tripiṭaka. Fifth, the stage of thinning: the three vehicles sever the six grades of the delusions of thought of the desire realm, and afflictions gradually become thin. This is on par with the sakṛdāgāmin of the Tripiṭaka. Sixth, the stage of freedom from desire: the three vehicles completely sever the delusions of thought of the desire realm. This is on par with the anāgāmin of the Tripiṭaka. Seventh, the stage of having completed what was to be done: the three vehicles completely sever the primary afflictions of the three realms, like burning wood into charcoal. This is on par with the arhat of the Tripiṭaka. Practitioners of the śrāvaka vehicle stop here. Eighth, the stage of pratyekabuddhas: those of the middle vehicle have sharp faculties and also encroach upon habit-energies, like burning wood to ash. This is on par with the pratyekabuddha of the Tripiṭaka. Ninth, the stage of bodhisattvas: those of great-vehicle faculty and nature are supreme and sharpest, completely severing the primary afflictions. They are identical with the two vehicles [in this regard]. Not abiding in nirvāṇa, they preserve habit-energies to nourish rebirth, let path and contemplation flow together, sport in supernormal powers, mature living beings, and purify Buddha-lands. This is different from the bodhisattva of the Tripiṭaka teaching. In the Tripiṭaka teaching, for the sake of converting the two vehicles, it is conventionally said that the bodhisattva suppresses delusions without severing them, which is precisely refuted by this teaching. How could a poisoned vessel be fit to store clarified butter?
1.47
Ultimate identity is, tenth, the stage of the Buddha. When the conditions of capacity are ripe, by means of wisdom corresponding in a single thought, they sever the remaining residual habit-energies, sit beneath the seven-jeweled bodhi tree with heavenly garments as their seat, and manifest an inferior-yet-superior response body (inferior because it is a body born of fragmented [birth-and-death], and superior because it is like Mount Sumeru). For those of the faculties and natures of the three vehicles, they turn the wheel of the Dharma of the unproduced four truths. When conditions are exhausted, they enter extinction, both primary [afflictions] and habit-energies being eliminated, like both charcoal and ash being completely consumed when burned by the kalpa fire. This is on par with the Buddha-fruit of the Tripiṭaka teaching.
1.48
This teaching also possesses the faculties and natures of the three vehicles, which together take the truth of cessation as their initial entrance. However, the dull-facultied of the two vehicles only see emptiness and do not see non-emptiness; they still return to reduction to ash and extinction together with the Tripiṭaka [teaching], and hence it is called 'sharing with the preceding.' The sharp-facultied of the three vehicles not only see emptiness but also see non-emptiness; non-emptiness is precisely the middle path, so they are received by the distinct and complete [teachings], and hence it is called 'sharing with the subsequent.' The middle path is again divided into two: first, the exclusive middle, which has only the nature of principle and is not endowed with all dharmas. Those who see the exclusive middle are received into the distinct teaching. Second, the complete middle: this principle is completely wondrous and endowed with all dharmas. Those who see the complete middle are received into the complete teaching. Regarding this reception, it is further treated according to three ranks: first, those of superior faculties are received at the [stages of the] eight persons and seeing; second, those of medium faculties are received at the [stages of] thinning and freedom from desire; third, those of inferior faculties are received at the [stages of] having completed what was to be done and pratyekabuddhas. Regarding these three ranks being received, each also has the two meanings of following the rank and advancing superiorly. If received by following the rank, they are either equivalent to the distinct ten dedications or equivalent to the complete ten faiths. If received by advancing superiorly, they either ascend to the distinct first ground or ascend to the complete first abode. Once they have been received, they are actually bodhisattvas of the two teachings, distinct and complete. Within their own teaching, the name of the ninth bodhisattva stage is still retained. When the conditions of capacity are ripe, their manifesting the attainment of Buddhahood is in fact [attained by] the distinct grounds and complete abodes coming to manifest the highest and largest body in the world. It is not that Buddhahood can be attained through the doctrinal path of the shared teaching. The shared teaching does not even possess the meaning of actual attainment of Buddhahood, how much less the Tripiṭaka teaching! The Buddha-fruit of the Tripiṭaka teaching is also merely an inferior response body manifested by the distinct grounds and complete abodes.
1.49
As for the ten dharmas constituting the vehicle: First, clarifying the object of contemplation: the six destinies, aggregates, and entrances, whether the contemplator or that which is contemplated, are all like illusions. Second, clarifying the arousal of the mind: the two vehicles contemplate the real for their own practice; the bodhisattva embodies illusions and includes others, giving joy and pulling out suffering, compared to images in a mirror. Third, calming the mind in the stopping and contemplation that is like empty space. Fourth, using illusory wisdom to destroy illusory delusions of view and thought. Fifth, although knowing that the cyclic flow of suffering and origination, the six hindrances, and so forth are all like illusions, one also penetrates them by means of the illusory path and cessation, the six perfections of the reversal of extinction, and so forth. Sixth, with an ungraspable mind, cultivating the thirty-seven factors of enlightenment. Seventh, embodying the impermanence, suffering, and emptiness of the Tripiṭaka dharmas, remedying them as illusions. Eighth, recognizing the illusory sequential ranks such as dry wisdom without erroneously conflating them. Ninth, patiently enduring all internal and external obstacles in the rank of dry wisdom to enter the stage of nature. Tenth, not clinging to the semblance dharma-attachment of the stage of nature, but entering the [stages of the] eight persons and seeing to realize the real. The distinction between sharp and dull faculties is as explained before.
1.50
The distinct teaching means that its doctrinal principle, wisdom and severing, practice and ranks, and cause and fruit are distinct from the preceding two teachings, the Tripiṭaka and the shared, and distinct from the subsequent complete teaching; hence it is named 'distinct.' (Its teaching solely encompasses bodhisattvas; its principle consists of the three truths kept distinct; its wisdom consists of the three wisdoms in gradual stages; its severing consists of the three delusions in sequence; its practice consists of the differences of the five practices; its ranks do not encompass each other; its cause is a single cause that transcends far above and is not identical with the two extremes; and its fruit is a single fruit that does not fuse the distinctions of the various ranks.) This teaching explains the immeasurable four truths (suffering has immeasurable characteristics because the ten dharma realms are different; origination has immeasurable characteristics because the afflictions of the five abodes are different; the path has immeasurable characteristics because the Buddha-dharmas as numerous as the sands of the Ganges are different; cessation has immeasurable characteristics because the various pāramitās are different). It also explains the inconceivable arising and perishing twelve links of dependent origination (branch and leaf ignorance is the cause of fragmented rebirth; fundamental ignorance is the cause of rebirth of transformation). It also explains the inconceivable six perfections and ten perfections (within the sixth, prajñā, it further opens the four kinds of expedient wisdom—expedient means, vow, power, and knowledge—together completing the ten perfections; within each perfection, all dharmas are gathered, all dharmas are produced, and all dharmas are accomplished, vast as the sands of the Ganges). It also explains the two truths revealing the middle (illusory existence and illusory existence as identical with emptiness are both named the conventional; non-existence and non-emptiness are the real). It also explains the complete entering the distinct two truths (illusory existence and illusory existence as identical with emptiness are both named the conventional; non-existence and non-emptiness, with all dharmas tending toward non-existence and non-emptiness, is the real). It also explains the distinct three truths (opening the conventional into two truths confronting the real as the middle; it is merely the principle of the middle). It also explains the complete entering the distinct three truths (the two truths are the same as before, but pointing out that the true middle path is fully endowed with Buddha-dharmas). It discloses [the teaching] to bodhisattvas of dull faculties beyond the realms, causing them to cultivate the three contemplations in gradual stages (first emptiness, next the provisional, and afterwards the middle), escape the two kinds of birth-and-death—fragmented and of transformation—and realize the unlocated nirvāṇa of the middle path.
1.51
It also discusses the six identities within its own teaching.
1.52
Identity in principle is the exclusive middle. True suchness and the dharma-nature accord with conditions yet do not change; in birth-and-death it is not defiled, and realizing nirvāṇa it is not pure. It far transcends the two extremes and is not identical with all dharmas. Therefore, relying on the complete teaching, it is judged as the exclusive middle.
1.53
Identity in name is understanding the meaning. One reverently believes that true suchness and the dharma-nature cannot be diminished by worldlings nor increased by sages; it is only because of being veiled by adventitious defilements that it is not realized. One must first rely on conditional cultivation to assist in giving rise to true cultivation before it can be conclusively realized.
1.54
Identity in contemplation practice is the rank of the outer-worldling ten faiths: first, the mind of faith; second, the mind of mindfulness; third, the mind of vigor; fourth, the mind of wisdom; fifth, the mind of concentration; sixth, the mind of non-retrogression; seventh, the mind of dedication; eighth, the mind of protecting the Dharma; ninth, the mind of precepts; tenth, the mind of vows. Having first reverently believed in the middle path, one temporarily uses the contemplation of arising-and-perishing dependent origination to suppress the afflictions of view and thought of the three realms; hence it is named the patience of suppression. It is on par with the [stages of] dry wisdom and nature of the shared [teaching].
1.55
Identity in semblance refers to the inner ordinary stage of the thirty minds, the three ranks of worthies. First, the ten abodes: 1. the abode of generating the mind [of bodhi], which severs the delusions of view in the three realms and is equal to the stage of seeing in the shared [teaching]; 2. the abode of cultivating the ground; 3. the abode of practice; 4. the abode of noble birth; 5. the abode endowed with expedients; 6. the abode of the upright mind; 7. the abode of non-retrogression, which completely severs the delusions of thought in the three realms and is equal to the stage of what has been done in the shared [teaching]; 8. the abode of the pure youth; 9. the abode of the Dharma prince; 10. the abode of coronation, which severs the [delusions like] dust and sand within the realms and is equal to the Buddha stage of the shared [teaching]. These ten abodes are called the lineage of practice (studying and practicing the contemplation of emptiness); using the contemplation of entering emptiness from the provisional, one sees the truth of the real, opens the wisdom eye, and achieves the knowledge of all phenomena. Journeying three hundred yojanas, one realizes non-retrogression of position. Next, the ten practices: 1. the practice of joy; 2. the practice of beneficial action; 3. the practice of non-resentment; 4. the practice of inexhaustibility; 5. the practice of freedom from delusion and confusion; 6. the practice of skillful manifestation; 7. the practice of non-attachment; 8. the practice of veneration; 9. the practice of wholesome dharmas; 10. the practice of true reality. These ten practices are called the nature lineage (distinguishing the provisional nature); using the contemplation of entering the provisional from emptiness, one broadly studies the four teachings and four gates, severs the [delusions like] dust and sand beyond the realms, sees the truth of the conventional, opens the Dharma eye, and achieves the knowledge of the paths. Next, the ten dedications: 1. the dedication of rescuing sentient beings while being free from the characteristics of sentient beings; 2. the dedication of non-destruction; 3. the dedication of equality with all buddhas; 4. the dedication of reaching all places; 5. the dedication of the inexhaustible treasury of merit; 6. the dedication of according with equal wholesome roots; 7. the dedication of according with and equally viewing all sentient beings; 8. the dedication of the characteristic of suchness; 9. the dedication of unfettered liberation; 10. the dedication of the immeasurable Dharma realm. These ten dedications are called the path lineage (the Middle Way being able to penetrate); one practices the contemplation of the middle to subdue avidyā, journeys four hundred yojanas, dwells in the land of expedients with remainder, and realizes non-retrogression of practice.
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- 教觀綱宗 — Classical Chinese