禪源諸詮集都序 2.2.4

2.2.4

Therefore, one must engage in gradual learning.] Hence we know that the meanings of sudden and gradual are exceedingly essential. Now, the original intention of this text, although it only recounts the commentaries of Chan, is because Bodhidharma's single lineage is the pervasive substance of the Buddha Dharma, yet what the various houses expound also differs respectively. Now compiling them into a single canon brings both principle and phenomena into complete fulfillment; furthermore, regarding the gateways of awakening, understanding, cultivation, and realization, it is also thoroughly comprehensive from beginning to end. Therefore, what is recounted of sudden and gradual must exhaust its full meaning, so that the bloodline is continuous and the roots and branches are well ordered. If one desires to see this coherence of roots and branches, one must first investigate thoroughly: where do the teachings expounded in these three kinds of sudden-exposition and gradual-exposition teachings originally come from? Where are they presently located? Moreover, one must look up with reverence at the intention of the Buddhas in expounding these teachings: for what purpose originally was this done? Then, the beginning and end, roots and branches, of the entirety of the great canon will instantly become clear and understood. Now, as for investigating where the doctrinal teachings come from: originally, they flow forth from the World-Honoured One's substance of the one true mind, transmitted successively until reaching the ears of people of that time, and the eyes of people of the present time. What is expounded as their meaning is also merely the substance of the one true mind upon which ordinary beings and sages rely, flowing forth in accordance with conditions, everywhere permeating all places and permeating the bodies and minds of all sentient beings. If each, in their own mind, silently reflects and ponders in accordance with principle, it becomes manifest just like this, just like this (the Avataṃsaka Sūtra states: "Pondering just like this, it becomes manifest just like this"). Next, regarding the contemplation of the Buddha's original intention in expounding the sūtras: the World-Honoured One himself stated: "My original intention was solely for the sake of the one great causal matter that I appeared in the world. The 'one great matter' means desiring to cause sentient beings to open the Buddha's knowledge and vision, and so forth up to causing them to enter the path of the Buddha's knowledge and vision. Whatever is done is always for this one matter, solely to demonstrate and awaken sentient beings by means of the Buddha's knowledge and vision. There are no other vehicles, neither two nor three. Such is also the Dharma of the Buddhas of the three periods of time and the ten directions. Although I expound all dharmas for sentient beings by means of immeasurable and countless upāyas, various causes and conditions, parables, and words, these dharmas are all for the sake of the one Buddha vehicle. Therefore, when I first accomplished true enlightenment beneath the bodhi tree, I universally saw all sentient beings all accomplish true enlightenment, and so forth up to universally seeing all sentient beings all attain parinirvāṇa (the 'Adornment' chapter of the Avataṃsaka Sūtra states: 'The Buddha first accomplished true enlightenment in the bodhimaṇḍa in Magadha. That ground was solid, formed of vajra. That bodhi tree was lofty, broad, and majestic.' The 'Manifestation' chapter states: 'When the Tathāgata accomplished true enlightenment, he universally saw sentient beings,' and so on, each as in the text); I universally saw that within the defilements of greed, anger, and ignorance of all sentient beings, there is the Tathāgata's body and wisdom, constantly undefiled and fully endowed with marks of virtue (the text of the Tathāgatagarbha Sūtra); there is not a single sentient being that does not possess the wisdom of the Tathāgata, yet due to false thoughts and attachments they do not realize it. I wish to teach them through the holy path so as to cause them to be forever free from false thoughts, and from within their own bodies to attain vision of the Tathāgata's vast wisdom, no different from mine (this is the text of the 'Manifestation' chapter of the Avataṃsaka Sūtra, only changing the character dāng to yù to make the phrasing smooth. The Lotus Sūtra also states: 'I originally made a vow, desiring to cause all multitudes to be no different from me'). Thereupon, for the sake of such sentient beings, at the bodhimaṇḍa, matching the Great Vaipulya Dharmadhātu, I expounded the causal flowers of myriad virtues to adorn the original nature, causing them to accomplish the Buddha fruition of myriad virtues. Those who in past kalpas planted roots of goodness together with me, having previously been gathered in by me in the ocean of kalpas through the four methods of winning over (also text from the 'Adornment' chapter), when they first saw my body (the Rocana body in the yawning samādhi) and heard what I expounded (expounding the Avataṃsaka above), all faithfully accepted it and entered the Tathāgata's wisdom, and so forth until in the Jeta Grove I entered the lion-yawning samādhi, and the great assembly all realized the dharmadhātu. Excepted were those who had previously cultivated and studied the Hīnayāna (when the Buddha spoke at the Lotus assembly, he said: 'Formerly in the Avataṃsaka assembly, the five hundred śrāvakas were as if deaf and blind, not seeing the Buddha's realm and not hearing the perfect and fused Dharma.' This is it. Next, it says: 'I now also cause them to hear this sūtra and enter the Buddha's wisdom.' That is, directly after forty years, in the Lotus assembly, all received prediction; this is it) and those who were drowned in the waters of greed and attachment, and the like (also the 'Manifestation' chapter says: 'The Tathāgata's wisdom fails to produce growth and benefit only in two places: namely, those of the two vehicles who have fallen into the vast and deep pit of the unconditioned, and sentient beings who have destroyed their roots of goodness and are non-receptive vessels, drowned in the waters of great wrong views, greed, and attachment. Yet toward them he never feels weary abandonment.' Explanation: that is, those who studied the Hīnayāna as spoken of in the Avataṃsaka receive prediction again in the Lotus assembly; and for those who were not present at this assembly, they are also successively caused to receive prediction. This is what is meant by 'never feeling weary abandonment'). Sentient beings such as these have faculties that are dull and attached, blinded by their delight in ignorance, and difficult to deliver. For three times seven days I reflected upon such matters: 'If I solely praise the Buddha vehicle, they will sink into suffering; because of slander and disbelief, they will swiftly enter evil destinies. If I transform them with the Hīnayāna, even for a single person, I would fall into stinginess and greed; this matter cannot be.' Moving forward or backward being difficult, I then thought back upon the power of upāya practiced by past Buddhas, and only then realized that past Buddhas all used the Hīnayāna to entice and guide, and afterward caused people to reach the ultimate One Vehicle. 'Therefore, with the path I have now attained, I should also expound the three vehicles.' When I was reflecting thus, the Buddhas of the ten directions all appeared, and with Brahma voices consoled and praised me: 'Splendid, Śākyamuni, supreme guide! Having attained this unsurpassable Dharma, you follow all Buddhas and employ the power of upāya.' Because I heard this consolation and complied with the intention of all Buddhas, I then went to the country of Vārāṇasī to turn the Wheel of the Dharma of the Four Noble Truths, delivering the five persons such as Kauṇḍinya, and gradually in various places up to thousands and tens of thousands (like the goat cart). I also expounded the twelvefold dependent origination for those seeking to be pratyekabuddhas (like the deer cart). I also expounded the six pāramitās for those seeking the Mahāyāna (like the bullock cart. All of these above correspond to the first teaching, that relies on the nature to explain phenomenal marks through implicit intention. These three carts are all inside the house; pointing to them as being outside the gate is an analogy for the three vehicles of the provisional teachings, and so forth). In the interim, I also expounded the profound Prajñāpāramitā for them, purifying those śrāvakas mentioned above and urging forward the lesser bodhisattvas (this corresponds to the second teaching, that refutes phenomenal marks to reveal the nature through implicit intention). Gradually seeing that their faculties were mature, on Vulture Peak I finally revealed the knowledge and vision of the Tathāgata, and universally bestowed on all of them the prediction of anuttarā samyaksaṃbodhi (the ultimate One Vehicle, like the white bullock cart at the crossroads).