法華傳記 2.19

2.19

As for the Amitārtha-sūtra, taking the one markless Dharma, it broadly generates numerous teachings containing unreckonable meanings; hence it is called 'Amitārtha' (Immeasurable Meanings). Now, the multitude of living beings in the three realms turn in accordance with their meanings, while the single, ultimate Perfect Enlightenment penetrates according to capacities. Those who transmigrate, arising and ceasing, are inevitably in suffering and hope for joy: this is the resonance that appeals to the Sage. He who manifests in accord with the Way bestows compassion and applies loving-kindness: this is the response that saves the world. As capacities differ and teachings vary, their gradations form seven [stages]. First, for Bhallika and others, he taught the five precepts, which is the first: the wholesome roots of humans and devas. Next, for Kauṇḍinya and others, he turned [the wheel of] the four truths, which is the second: conferring the śrāvaka-yāna. Next, for those of middling faculties, he expounded the twelvefold dependent origination, which is the third: conferring the pratyekabuddha-yāna. Next, for those of superior faculties, he brought forth the six pāramitās, which is the fourth: conferring the Mahāyāna. The various teachings ought to blend, and the doubts of the multitude must be guided. Next, he preached the Amitārtha-sūtra. Having already stated the graded differences in attaining the Way, he further declared that the true reality had not yet been revealed, causing the subtle capacity of seeking reality to be aroused, thereby opening the beginning of the single ultimate, which is the fifth. Therefore, the Lotus Sūtra continued the proclamation to reveal the One and eliminate the three, complying with their hearts seeking reality and casting off the designation of having set forth expedients here, which is the sixth. Although the expedients were opened and the real manifested, the correct principle of eternal presence was still veiled; between the twin trees and overlooking the cliff, he then voiced the profound sound of purity and self, which is the seventh. Beyond this, though the Dharma doors are many, gathering their overarching convergence, their count is exhausted in these [seven stages]. It is just as myriad sounds do not go beyond the five tones, and the hundred schools are all contained within the six philosophies. As for this Amitārtha-sūtra, although the Lotus Sūtra records its title at the head, in China its text had not yet been seen. Whenever I attended the lecture seats, I never failed to set aside discussions to sigh and wish to see this text. Suddenly there was Bhikṣu Huibiao of Mount Wudang. Born of a prominent clan, he was a nephew of the illegitimate emperor Yao Lue. On the day the state fell, he was captured by He Danzhi of the Jin army. Being several years old, clever and intelligent, Danzhi gave him the style-name Mingling and reared him as an adopted son. Shortly afterward, he allowed him to go forth into the monastic life, and [Huibiao] then diligently sought the Way. Wandering and searching north and south, he did not avoid ease or danger. In the third year of the Jianyuan era of the Qi dynasty, he again sought out unusual texts and searched for esoteric works, going far to the south of the Nanling Mountains. At Chaoting Monastery in Guangzhou, he encountered the monk Dharmagatayaśas from Central India, who could write clerical script with his hand and understood the language of Qi with his mouth. [Dharmagatayaśas] wished to transmit this sūtra, but did not know to whom to bestow it. Biao then earnestly made his request, arriving with utmost devotion in mind and body. After the passing of months and moons, he obtained merely a single copy. He then returned north of the ridges carrying it, and entered Mount Wudang. On the eighteenth day of the ninth month of the current third year of the Yongming era, carrying it on his head, he came out of the mountains and presented it to be propagated. Receiving and viewing the true text, joy and reverence were mingled with sincerity; singing praises was not enough, and dancing with hands could not express it. Thereupon, devoutly inquiring into previous understandings and drawing out to polish away mediocre thoughts, I respectfully composed this preface, which states: Ever since the ultimate teaching responded to the world, it differed from the mundane; the divine way saves beings, forming distinctions according to sympathetic resonances. East of the Xuanpu Garden it is called the Great One; west of Jibin it is named the Perfect Enlightened One. The eastern country clarifies calamity and blessing within a hundred years; the western regions discern misfortune and fortune across the three existences. Aspiring to nonbeing and cultivating emptiness have the same principle. If one has desire for nonbeing, one already lacks the share to attain nonbeing; if one applies the mind to emptiness, how could one have the illumination of entering emptiness? Yet those who lecture on and seek the Buddhist teachings either say that merging with the principle can be gradual, or say that entering emptiness must be sudden. Let me attempt to speak of this to provide a trap [for the hare] for these deep considerations. Those who advocate the gradual hold that in the completion of the myriad things, none lacks a gradual progression: solid ice is based on treading frost; a nine-tiered [terrace] is built from piled earth. When a practitioner enters emptiness, though not yet fully aligned, it is like felling wood: remove an inch, and an inch is gone; remove a foot, and a foot is gone. Gradually climbing the three emptinesses, how is this not gradual? Those who advocate the sudden hold that the efficacy of aspiring to goodness does not surpass contemplating dharmatā. Dharmatā arises from conditions and is neither existent nor non-existent; forgetting deliberation regarding neither existence nor non-existence, when the illumination of principle is this one, then it is called understanding emptiness. If one preserves the mind on neither existence nor non-existence, object and wisdom remain two, and one is not yet freed from existence. Suppressing the fetters within existence is not non-existence, as evidenced by daily diminution; discussing the mind on the basis of emptiness has not yet attained the efficacy of entering the principle. And to say that one admits an arhat upon a single hearing, or determines anutpāda in a single morning—these are words of accommodation and guidance, not statements that fit reality. Sublime attainment is not gradual; the principle is firmly inevitable. Since the two discourses part ways and the two opinions contend for paths, rejecting one and adopting the other, none could correct it. Investigating the masters who attained the import, it began with Zhi Daozhi and Dao'an's discourses on anutpāda, taking the seventh dwelling as the wisdom of the Way and implicitly affirming the tenth dwelling, so that the various realms share the ability in traces. Although their words differ, their illumination is one. Master An's distinction of differences regarded those who contemplate the three vehicles as the day of the first basket of earth, and praised those of samādhi and wisdom as the reality of ultimate accomplishment. Recording this refers to the beginning; seeking may follow capacities, but when the three enter understanding, their wisdom is non-dual. The parables are also removed: once the great hardship is leveled, there are no longer three; once the perilous road is pacified, the conjured city vanishes. This means calling one 'three'; that there are not three awakenings is clear! Master Zhu Daosheng said: 'The aids to the Way can lead to nirvāṇa, but this is not the designation of an arhat; the six perfections can reach buddhahood, but this is not the name of the king of trees.' In the parable of cutting wood, because the wood remains, feet and inches can be gradual; in the realization of anutpāda, because rebirth is exhausted, its illumination must be sudden. Examining the doctrinal teachings of the three vehicles, all take the exhaustion of rebirth and the cessation of illumination, casting off existence and entering emptiness, to be the Way; one must not take metaphors from tangible vessels. Now, the Amitārtha[-sūtra] also takes marklessness as its foundation. If what is realized were truly different, how could it be called markless? If the entering illumination must be identical, how could one say there is the gradual? To speak of the gradual where there is no gradual is merely the empty teaching of an esoteric fish trap. The Tathāgata also said: 'With an empty fist one deceives a small child, and by this means one delivers living beings.' Subtle texts accommodate the coarse, and gradual preachings may allow forgetting the image to grasp the meaning; the doctrine of suddenness is superior. I merely raise the general outline; let those who discuss it choose. (From the Chu Sanzang Jiji, fascicle nine.)