佛祖統紀 3.60

3.60

Probing capacities during the three weeks. The author states: Various texts speak of the three weeks as probing capacities; people hold no differing opinions on this. However, the Xuanwen states: 'In that initial part there were no śrāvakas at all; in the later part there were, yet although present in the assembly, they were like the deaf and mute.' Therefore Yishenzhi, relying on this, rejected it, saying: 'If in the initial part there were none at all, what was there to probe?' Now, expounding this in two senses is the only way to do complete justice to the principle: First, that during the three weeks in the initial part there were none at all—this was the Tathāgata's pedagogical intention in probing and suiting capacities. Second, that in the later part there were [śrāvakas present], appearing like the deaf and mute—this was the Tathāgata's pedagogical activity in probing and suiting capacities. Regarding the pedagogical intention: as the 'Expedient Means' chapter says, 'When I first sat at the bodhimaṇḍa, I contemplated for three weeks.' The Qian says: 'In the first week, he contemplated wishing to preach the Perfect [teaching]; in the second week, he contemplated wishing to preach the Distinct [teaching]; in the third week, he contemplated wishing to preach the Shared [teaching]. Because none had the capacities, he only preached the Tripiṭaka [teaching].' The Qian also says: 'In terms of great capacities, it was the time of the peaceful site; in terms of small capacities, it was the time after achieving [awakening] when he contemplated and had not yet preached.' The Miaole says: 'The small saw a stay of three weeks; the great beheld that from beginning to end there was no change.' These are all the Tathāgata's pedagogical intention in probing and suiting capacities. Regarding the pedagogical activity: as the Wenju says, 'At the final assembly of the Avataṃsaka, the gradual was first opened.' The Miaole explains this, saying: 'The older sūtra says: When the Buddha was in the Jeta Grove, he entered the Lion's Sprint Samādhi. Śāriputra came forth from the Jetavana; he did not see the Tathāgata's sovereign ornamentation, nor did he see the retinue of great bodhisattvas. Having no eye of wisdom to see them, neither could he praise them. This is the text [describing them] as if deaf and mute. That final assembly corresponds to the beginning of the gradual' (text). Now, examining the words of the two patriarchs, both indicate that the deaf and mute were in the later part, the beginning of the gradual. One clearly knows this was within the twelve years at the Deer Park. This is like the Miaoxuan stating that the rebuke of the Vaipulya must have been prior to the twelve years. Inferring from this, we know that the final assembly in the Jeta Grove was precisely the Tathāgata's activity of probing capacities. Because the śrāvakas had previously practiced the Hīnayāna and were not yet capable of hearing the Mahāyāna, they appeared like the deaf and mute; therefore, he made use of Vimalakīrti to spur them forward. Thus, both probing capacities and rebuking took place within the twelve years; of this there is no doubt. The Sijiaoyi places the deaf and mute in the Avataṃsaka, and the rebuke in the Vaipulya; this is merely discussed in terms of the textual divisions, and in fact is not the definitive principle. Moreover, the sūtra says that Bodhisattva Praṇidhānaprabha and others each spoke ten verses to admonish the śrāvakas; the very first verse rebuked them, saying: 'All pratyekabuddhas / and those great śrāvakas / are utterly unable to know / the realm of bodhisattva practice' (this is text where the later part is subsumed into the preceding paradigm). These are all the pedagogical activities of probing capacities. People of old could not distinguish among the various texts; not understanding the Tathāgata's pedagogical intentions and pedagogical activities, they viewed them indiscriminately, and thus many divergent views arose.