翻譯名義集 7.139

English (machine translation) 7.139

Language: English

7.139.1

[Expedient Means (upāya)] [Kumāra]jīva said: "Although the perfection of wisdom has clear illumination as its essence and accomplishes the myriad practices, when comparing its function, it does not equal expedient means as the father. In the Sanskrit sound, it contains the meaning of 'father.' There are two kinds of expedient means: first, understanding profound emptiness without grasping at marks to realize realization; second, because the principle of the real mark is profound and none can believe and accept it, one must rely on expedient means to entice and guide the multitude of living beings, causing them to awaken gradually. Because the meaning of expedient means is profound and its merit weighty, it is the father." The Commentary on the Vimalakīrti says: "'Expedient' (fang) is the partial phenomenon to which wisdom arrives; 'means' (bian) is the bodhisattva's ability to skillfully apply it. Skillfully employing all phenomena to benefit beings according to their capacities is therefore called expedient means (fangbian)." Jingxi said: "In the Commentary on the Lotus Sūtra, in order to reveal the real, it is divided into three explanations: namely, as dharmic function, as a portal, and as secret and wonderful. Now, setting aside the two and taking only dharmic function: the portal discusses entering into, and secret-and-wonderful opens the provisional. Since the provisional has not yet been opened here, the latter explanation is omitted. The portal is not taken because bodhisattvas can enter it, while the two vehicles lack it. Among bodhisattvas, taking it provisionally according to their proper station, indirect entry is further set aside, so it is not spoken of for now, though based on principle it also accords. Using the single meaning of portal to enter according to one's proper station is identical to dharmic function, so for now only [dharmic function] is used. The single meaning of dharmic function also penetrates the secret teaching; one can also fully use those three meanings to discuss the 'Expedient Means' chapter of the Lotus Sūtra." The six principles of Confucian poetry take 'having no depraved thoughts' as their guiding aim. The five periods of the Buddhist teaching take 'opening the Buddha's knowledge and vision' as the ultimate. Truly, it is the exalted assembly of an entire teaching, the genuine supreme ultimate of all Buddhas: like empty space embracing all colors, like the vast sea receiving the myriad streams. Therefore, peeping at the heaven of principle through a tube, ladling the ocean of Dharma with a snail shell, I have roughly savored the true exposition; how could it merely be dust and dew to an attained master? First, we distinguish the chapter title, and next, we discuss the chapter's meaning. First, distinguishing the chapter title: the sūtra says, 'After a long time, the Buddhas' Dharma must certainly state the truth.' Since the text dispenses with expedient means, the title should be named 'The Real'; why establish the present chapter under a provisional name? It is like hanging a county plaque over the gate of a prefecture. Furthermore, when the Buddha arose from samādhi, he proclaimed of himself: 'The wisdom of the Buddhas is extremely profound and measureless.' This praises both the provisional and the real together. Preceding masters then said: 'If this flower does not exist, that is all; but if it exists, flower and fruit are both contained. If this sūtra is not preached, that is all; but if it is preached, both provisional and real are distinguished together.' Since the sūtra clarifies both the provisional and the real together, why should the title single out 'Expedient Means' alone? From this doubt arose, and preceding masters in succession collectively established seven meanings to unfold the intention of the title. First, the provisional has the merit of revealing the real. When the King of the Dharma first taught, the conditions and capacities were not yet mature; he concealed the real and applied the provisional, the provisional obscuring the real. In the wonderful proclamation at Vulture Peak, he universally gathered the provisional vehicles, definitively settling the śrāvaka Dharma as the king of all sūtras. That secret having been opened, it becomes wonderful today. Since this provisional has the merit of revealing the real, the compilers named it the 'Good Expedients Chapter.' Second, the name is partial while the meaning is complete. If 'The Real' were designated, it would contradict expedient means. Although the provisional name of the present chapter is partial, its real dharmic essence is completely equipped, thus manifesting the mutual beauty of the provisional and the real. Third, neither the name nor the essence changes. Here there are four propositions: the first is that the name changes while the essence does not change, as in 'honestly casting aside expedient means, speaking only of the unsurpassed path'; down to the fourth, where neither the name nor the essence changes, as in 'we now are true śrāvakas.' Because the name does not change, it is named the 'Expedient Means Chapter.' Fourth, manifesting the opening of the provisional as non-dual. The Lotus Sūtra opens the provisional and reveals the real; outside the provisional there is no real. Dharmic function can penetrate, and its essence itself is secret and wonderful. If it were designated 'The Real,' it would only constitute relative opposition; to manifest the merit of the non-relative, it is titled the 'Expedient Means Chapter.' Fifth, manifesting the teaching that expounds delusion. The Ancestor said: 'Were it not for this sūtra, who would deign to praise this teaching that expounds delusion?' Because pointing out the deluded and defiled mind is itself the expedient means of one's own practice, one knows that this provisional has great power to expound delusion. Sixth, application and opening are identical. What was applied in the past was an expedient that is itself the real. What is opened today is opening the expedient as being none other than the real; thus one sees the non-duality of application and opening. Seventh, distinguishing it from past sūtras. Although the Vimalakīrti and the Repaying of Kindness both establish the name of 'expedient means,' since they are provisionals external to the essence, how could they compare with the identical-essence expedient means of the present chapter? What has been spoken of since old does not go beyond these seven. The former master considered that former views were excessively entangled and missed the mark. He independently established two meanings—'conforming to the text' and 'tracing the intention'—to unfold the chapter title: First, 'conforming to the text': when the compilers established the chapters conforming to the text, the general and the specific had to be distinguished. Why? In the five-character title, the Dharma generally designates the provisional and the real, while the metaphor brings up both flower and fruit. Therefore, throughout the three turnings opening and revealing the two gates of origin and trace, the entirety of the text does not go beyond the phenomena of the provisional and the real. If the present chapter were also to establish both headings of provisional and real, it would not differ from the general title. Second, 'tracing the intention': words exist for the sake of the intention. This sūtra opens the provisional and reveals the real, and its intention lies in the provisional. Thus it says that the past Buddhas, through countless expedient means, various causes and conditions, and various parables, expounded all phenomena for living beings, because these phenomena are all for the sake of the One Buddha Vehicle. Without the provisional, there is no way to illuminate the real; hence he causes capacities to understand the real precisely through provisional phenomena. Therefore it is said: without pointing to what is opened, there is no reason to speak of the real; by fully relating the application of the provisional, the intention lies in opening it. Thus the author of the commentary, explaining 'opening the portal of expedient means to show the aspect of the real,' says: 'To show' means to point out, pointing out the place where one sees the real. And where is the place where one sees the real? It is in the previously partial, provisional expedient means. Today, stating that these expedient means possess the real aspect, since these are expedient means that are themselves the real, they are distinct from the expedient means of past sūtras, and therefore receive the name of secret and wonderful. For this reason the compilers titled it 'Expedient Means.' The moment one speaks of 'expedient means,' it is itself 'the real.' Thus Śāriputra doubted: 'For what reason do you earnestly praise expedient means?' One knows from this that 'expedient means' is truly the general designation for opening the provisional, and truly the great name for revealing the real! Someone may ask: 'If it is called expedient means now because of opening the provisional, since the Vimalakīrti had not yet opened the provisional, why was it called expedient means? And since it was called expedient means, why was the provisional not opened?' The answer is: 'Regarding the mention of expedient means in that sūtra, the commentary states: "This chapter properly clarifies aiding the Buddha in proclamation, skillful expedients, and benefiting beings according to their capacities, causing them to enter wisdom and give rise to roots; hence it is called expedient means. Although it speaks of expedient means, how could the capacities present in the assembly know what they realized to also be expedient means?" Therefore, in the past name of expedient means, the provisional had not yet been opened.'

7.139.2

Next, discussing the chapter's meaning: our patriarch, in explaining the chapter title beforehand, established three kinds of skill-in-means (upāya): method and function, ability to lead through, and secret and wonderful. Now, I shall first explain them generally and then explain them separately. First, regarding the general explanation: among these three kinds of skill-in-means, the first two pertain to the past teachings, and the latter one belongs to the present sūtra. The first is called 'method and function' (fǎyòng). The Commentary states: '"Method" (fāng) means standard (fǎ); "function" (biàn) means application (yòng). Standards have the square and the round; applications have variance and concordance. The three provisional [teachings] are the carpenter's square and what is square; the one real is the compass and what is round.' The Record says: 'First, it takes its name based on the three teachings that can be applied. Standard is that which is applied, and function is that which can apply. Although both standard and function pervade the four teachings, there are differences of square and round, variance and concordance; therefore, the title of skill-in-means is established from the provisional. Because the provisional is not identical to the real, when distinguished against the past, it constitutes external provisionality separate from the essence, which is not the intent of the present chapter. The mention of the round in the text simply belongs to the real, brought in by way of contrast.' The second is called 'ability to lead through' (néngtōng). The Commentary states: 'Furthermore, skill-in-means is an entrance (mén). An entrance is named for its ability to lead through, leading through to that which is reached. Provisionality and expedients are all inducements that serve as an entrance to the real; that the real is revealed is a merit derived from skill-in-means, so it is named after its ability to reveal.' The Record says: 'Next, in the second explanation, the provisional belongs to that which can lead through, and the three teachings can also be called skill-in-means. However, although it does not directly take what can [lead through] as the round, because it acts as a distant signifier, the round that is signified also carries the signifier as skill-in-means. Therefore, we know that neither is this the intent of the present chapter.' It also says: 'Now, using the three to signify the one, the three act as signifiers for the one real; thus, the three are named the signifiers. This means that the teachings, practices, persons, and principles of the former three teachings are all signifiers.' It also says: 'Neither destroying nor being identical, entering the real from the provisional, it thus obtains the name "cultivation". If before this, among the two flavors and three teachings, sharp-rooted bodhisattvas attained it overtly; the two vehicles of the two teachings attained it only secretly. Because they attained entry, it is called an entrance.' The third is called 'secret and wonderful' (mìmiào). The Commentary states: '"Method" (fāng) means secret (mì); "function" (biàn) means wonderful (miào). When the wonderful reaches the method, it is truly secret. Pointing out that the priceless jewel inside the inner garment is no different and no distinct from the single jewel upon the king's topknot; pointing out that the hired laborer is the elder's son is also no different and no distinct. Words such as these are secret and are wonderful. As the sūtra says: "Only I know this characteristic, / And so do the Buddhas of the ten directions. / Stop, stop! There is no need to speak; / My Dharma is wonderful and difficult to conceive." Therefore, explaining fāng as secret and biàn as wonderful is precisely the intent of the present chapter.' The Record says: 'Reaching the third explanation, the method is none other than the three provisionals being identical to the one real. Pointing to this provisional that is identical to the real is what is properly named skill-in-means in the present sūtra.' It also says: 'The third explanation is precisely the intent of the present chapter. However, in the first two explanations, in the past they could only be named the partial or named the entrance, kept secret and unspoken. Now, opening their partial entrance, it is identical to the locus of the round; thus it is called secret and wonderful. Openly displayed and brilliant, it is therefore called truly secret.' Someone asked: 'The Miaole ji states: "Being identical to the provisional yet real is the underlying essence; being identical to the real yet provisional is the essence of the thing itself." I do not know whether the third title of secret and wonderful is established from the underlying essence, or is named from the essence of the thing itself?' Answer: 'This is because the essence of the thing itself is identical to the underlying essence; hence it says that that secret having been opened, it becomes wonderful at present. It also says: "The third passage also opens the previous two, which are neither the agent nor the object. Together with the ability to lead through, they are both opened to become the object. The skillfulness within the object is named skill-in-means." Therefore, the wonderful skill-in-means is distinct from the method and the entrance that can lead through. It also says: "Therefore, the round that is separate from the partial also possesses internal skill-in-means, hence it is called secret and wonderful." The name secret and wonderful seems identical to the third, yet its meaning is distinct. Why? The third takes opening and revealing as wonderful, whereas here it takes the exclusively round as wonderful. This distinguishes between the present and the past; the meanings of secret and wonderful are different. Contemplating our patriarch's establishment of the three explanations: without the first two, how could the lotus flower be manifested? Thus, the flower is used to bestow the provisional; if the third were lacking, how could it be manifested that the flower opens, the lotus appears, and the real is revealed? The essence pervades the entire teaching of a lifetime; the wonder is displayed across the seven scrolls. Without awakening dhāraṇī, who could proclaim such a meaning? Drilling into it, looking up to its firmness and height, one can never sigh in praise enough!' Next, explaining separately: in terms of divisions and teachings, the first two belong to the past teachings; both method and function and the ability to lead through are external provisionals of different essence. The latter one belongs to the present sūtra; the secret and wonderful skill-in-means is called the internal provisional of identical essence. Determining the characteristics of refuting and revealing with regard to this secret and wonderful skill-in-means: the past masters' standard teachings either determined it to be that which is refuted, or held that it is that which is revealed. The Tianzhu lineage, discussing the provisional of identical essence, determined it to be that which is refuted. First, based on the metaphor of the opening of the lotus flower: originally, the Buddha's appearance in the world was intended to reveal the real. Because faculties were not yet ready, he provisionally bestowed the past teachings; this is compared to the peach and plum blossoms. Arriving at the Lotus Sūtra, since the Dharma is purely round and peerlessly wonderful, he then pointed to the lotus flower to establish three metaphors: First, flowering for the sake of the lotus, which illustrates bestowing the provisional for the sake of the real. For during the four periods, bestowing the provisional had not yet been spoken of; this is called different essence. Now that the Sūtra of Innumerable Meanings says, "From the single pure path, two, three, and four are bestowed," it gathers the past different essence into the present identical essence. Since the provisional is bestowed from the real, it is compared to flowering for the sake of the lotus. Second, the flower opens and the lotus appears; this opens the provisional flower of the first phrase and reveals the lotus fruit of the second phrase. Therefore, in the "Section on the Five Buddhas," each has the two headings of opening the provisional and revealing the real. Opening the provisional means the text relates the past teachings to serve as the locus for revealing the real. Therefore, the identical essence of the Sūtra of Innumerable Meanings is what is refuted by the present Lotus Sūtra. Third, the flowers fall and the lotus is formed; this illustrates discarding the provisional and establishing the real. It completely discards the provisional identical to the real of the introductory section, and independently establishes the real identical to the provisional of the main body. Next, relying on the meaning of provisional temporary use: "provisional" means temporary, to be discarded again after being used; "real" means true record, the ultimate point of return. Thus one knows that the ten pairs of provisionals are all that which is refuted. Just as the mind, intellect, and consciousness are phenomenal provisionals, how could they belong to that which is revealed! Third, based on the patriarch's definitive explanation, as the Fuxing says: "Untying the provisional topknot of identical essence, and [revealing] the bright pearl of the true mark." Also, the Yili says: "As when citing the Lotus Sūtra, the division has only the one real. The text relates the past teachings to serve as that which is opened." Since it says the division has only the one real, therefore the provisional of identical essence is that which is refuted (Modern people also say: though opened according to name, it is not opened according to meaning; just as the perfect school refutes the ignorance that is identical to dharmatā, this parallels the present chapter opening the provisional that is identical to the real).

7.139.3

I observe that when past worthy masters refuted the expedient [means] of identical essence, they first were confused about establishing the metaphors, and second were ignorant regarding the opening of the expedient. First, as for their confusion about establishing the metaphors: [regarding] 'the blossom for the sake of the lotus'—as the Great Master said, 'For the sake of the ten subtleties, he unfolded the ten coarsenesses.' If [we take] 'the blossom for the sake of the lotus' as referring to the essence of dharmas, their application lay in the past, and so they all pertain to coarse dharmas. How could one indiscriminately take 'the blossom for the sake of the lotus' as entirely metaphorical of the subtle Dharma? This shows that the metaphorical vehicle and the establishment of the metaphors were muddled. Next, regarding the illustrated [meaning], 'for the sake of the real applying the expedient': from the Avataṃsaka at the beginning to the Prajñā at the end, these all involve the gradual separation of the three truths; all are for the sake of the real of the Lotus Sūtra, applying the expedients of the four periods and three teachings, hence called 'for the sake of the real applying the expedient.' If one solely uses this phrase to serve as a metaphor for the Sūtra of Immeasurable Meanings, then it reveals that the illustrated dharma is incomplete. Second, as for their being ignorant regarding the opening of the expedient: the four periods and three teachings are external to the essence and transform others; because the capacities were not yet pure and mature, [the Buddha] concealed the real to speak the expedient, so they were not ultimate and belonged to the coarse of different essence. Only now does [the Sūtra] point out that the past was not yet the real; once the biased sentiments clinging to the teachings are eliminated, one immediately knows that the inherent essence is originally subtle. When this dharma of transforming others is opened, it is entirely the expedient of his own practice. The non-duality of the expedient and the real is what is called 'identical essence.' Therefore, the ancestral master said: 'Once the real has been revealed, the entirety of the expedient is the real; one cannot say that the expedient is not ultimate.' Moreover, the ancestral master said: 'Who would be willing to regard the conditioned mental consciousness of the three realms as praised by the Buddha? Since it is praised by the Buddha, how could it not be what is revealed?' Next, regarding determining what is revealed: the entire lineage of Nanping holds that in the past the Bhagavat turned the wheel of Dharma for a long time; since the capacities to be transformed were mixed, the teachings applied were not uniform. Although he expounded the three teachings, he did not say that these are expedients identical with the real; although he expounded the complete vehicle, he did not say that this is the real identical with the expedient. Expedient and real each accommodated [different listeners], and the Great and Small were separated; therefore, the former teachings are called expedients of different essence. Later, convening on Vulture Peak, he proclaimed the subtle Lotus Sūtra, opening the former hidden dharmas to make them the present subtle teachings, with expedient and real harmoniously integrated; hence it is called identical essence. Since the coarse and subtle dharmas are mutually identical, the Buddha's transforming activities in both phenomena and principle are complete. If it were that which is refuted, it would then constitute the opening of the subtle. Therefore, the commentary states: 'The third interpretation opens the previous two; neither the active nor the passive, as well as the active passage, are all opened to become the passive.' This can prove that the secret and subtle is not that which is opened! As for the three metaphors of the lotus blossom, in texts such as the Fuxing, there are moreover five masters whose interpretations of the meaning differ: The first says there is a difference between relative discussion and self-referential discussion. If considered in terms of the relative comparison between the biased and the complete, the different essence is what is refuted, and the identical essence is what is revealed. By analogy with the previous three teachings, the three delusions must be severed, whereas in the complete teaching the three delusions are not severed. In terms of the complete [teaching's] self-referential discussion, one must sever forty-two grades [of ignorance]. Therefore, the expedient of identical essence also belongs to what is refuted. Now I say: in the relative discussion of the biased and the complete, the former three are called expedient and the complete teaching belongs to the real; how could there be a relative discussion? Rather, can the complete teaching be termed an expedient of identical essence that does not need to be refuted? Furthermore, now opening the expedient and revealing the real, opening the biased to reveal the complete, is precisely the relative discussion of the biased and the complete; yet on the contrary, taking the three metaphors of the lotus blossom as the self-referential discussion of the complete teaching and refuting the expedient of identical essence—does that not instead manifest that the present sūtra has no power to open the expedient at all? The second says: the sentiment of the capacities and the Buddha's intention. Although the sentiment of the capacities opens the different essence, the Buddha's intention is itself the identical essence. Now I say: the distinctive excellence belongs solely to the present sūtra; the Buddha's intention did not begin only now. According to this ancestral meaning, although opening and revealing according to the capacities is confined to the Lotus Sūtra, the Buddha's original secret intention pervaded all four periods. Thus, the sentiment of the capacities and the Buddha's intention are spoken precisely with reference to the past. If one relies on the past meaning to judge the present sūtra, it is like wishing to reach Hunan while facing toward and walking to the northern border: though one's mind is earnest, the road becomes ever more distant. The third says: the Dharma is originally subtle in itself; coarseness arises from the sentiment of sentient beings. Although opening the expedient of different essence, in fact the essence of the Dharma is originally subtle in itself, which is just the identical essence. Now I say: as the author of the commentary states, 'Merely open their sentiments, and the principle will naturally return to the origin.' And it also says, 'What is opened? That very thing which is capable of concealing.' Since he merely refutes the sentiment that is capable of concealing, how could he have ever opened the dharma that is the object of delusion? The fourth says: speaking with reference to what has already been opened; because the Fuxing interprets the topknot of the expedient of identical essence as already indicating the sūtra's trace gate of dissemination, this is spoken with reference to having already opened the different essence and completed the identical essence. Now I say: although the text of the 'Chapter on Peaceful Practices' comes later, the metaphor manifests earlier. It specifically points to the main body of the sūtra to open the coarse and reveal the subtle; these words lack a proper principle and are merely empty talk. The fifth says: the identical essence is what is opened, the intent being to reveal that the different essence also cannot be refuted. This statement is reckless; I am astonished and frightened by his words, which are boundless like the Milky Way. Now examining past masters: because they were ignorant of the meanings in the various texts of our Tiantai school, their discussions on opening the expedient have resulted in verbose words and scarce principle. Now I will arrange the various texts consecutively so as to resolve doubts like melting ice, bringing different paths to the same destination. First, explaining the metaphor: in ancient analyses of the lotus blossom, some exclusively used it as a metaphor for the subtle, while others also compared it to the coarse. (When compared with other flowers, the lotus blossom is entirely subtle; when distinguished within the lotus itself, the blossom also partakes of the coarse.) Now, examining what is illustrated, since it contains both the expedient and the real, it shows that the metaphorical vehicle also extends to both coarse and subtle. Now I shall first divide the expedient and the real of what is illustrated, and afterward distinguish the coarse and subtle of the metaphorical vehicle. In dividing the expedient and the real, grasping the key essentials, there are broadly five meanings: 1. cause and effect; 2. nine and one; 3. present and past; 4. ultimate and conventional; 5. original and trace. First, dividing by cause and effect: among the ten realms, the first seven 'suchnesses' belong to cause and are the expedient; the two 'suchnesses' of retributive effect are the real. Second, dividing expedient and real by nine and one: the Miaoxuan says, 'Other flowers, being coarse, serve as metaphors for the cause and effect of the ten suchnesses in the nine realms of existence. This flower, being subtle, serves as a metaphor for the cause and effect of the ten suchnesses in the Buddha realm.' Third, dividing according to present and past: taking the past as the expedient and taking the present as the real. Therefore, the Miaoxuan says, 'First,

7.139.4

Next, to clarify the coarseness and subtlety of the vehicles of metaphor: the *Profound Meaning* introduces the lotus: first, the blossom appearing for the sake of the lotus fruit represents deploying the provisional for the sake of the real; second, the blossoming of the flower represents opening the provisional, while the appearance of the lotus fruit represents revealing the real; third, the falling of the flower represents discarding the provisional, while the maturation of the lotus fruit represents establishing the real. One should traverse these three metaphors, elaborating and extending them. Now, as for the metaphor of the lotus flower, it was proclaimed by this sutra originally to compare to the subtle Dharma. Yet Tiantai took the first phrase, 'the blossom for the sake of the lotus fruit', to symbolize deploying the provisional for the sake of the real. In terms of this substance of the doctrine, whose application was in former times, the blossom symbolizes coarse teachings. Hence the *Profound Meaning of the Lotus Sutra* states: 'Furthermore, when the provisional and the real across the teachings are not yet integrated, that is the provisional; once they are integrated, opening the provisional and revealing the real, that is the real.' Because it previously accommodated capacities, the provisional obscured the real, and hence it is called 'different substance'. Therefore, this sutra breaks this biased attachment, declaring: 'Though various paths have been expounded, in truth they are for the Buddha Vehicle.' Since the Bhagavat spoke of deploying the provisional for the sake of the real, our patriarch consequently established the metaphor of the blossom appearing for the sake of the lotus fruit. According to this explanation, the moment this sutra proclaimed deploying the provisional for the sake of the real, those of sharp faculties immediately knew that this provisional is precisely the real. Because in the *Sutra of Immeasurable Meanings* they had already heard that this provisional arises from the real, their view of 'different substance' was already broken, yet it had not been opened and revealed. Those of dull faculties had to rely upon the second phrase: the blossoming of the flower represents opening the provisional, and the appearance of the lotus fruit represents revealing the real. Therefore it is said: 'Opening the gate of expedient means, demonstrating the aspect of the true reality.' The commentator (*Zhanran*) explained: 'Pointing to the real as the provisional, where the provisional obscures the real, is called the gate of expedient means being closed. Now pointing to the provisional as the real, seeing the real within the provisional, is called the gate of expedient means being opened.' This indicates that both 'dharma-utility' and 'capacity to penetrate' become secret and subtle. Third, the falling of the flower represents discarding the provisional, and the maturation of the lotus fruit represents establishing the real. It also says: 'Honestly abandoning expedient means, expounding only the unsurpassed path.' Because the three teachings of the four periods are, in their very substance, secret and subtle, once opened there is nothing outside them; coarse teachings no longer persist, which in sense corresponds to 'discarding'. In terms of the doctrine, opening and discarding are simultaneous, but in terms of the metaphor, opening comes first and discarding follows. Hence it is divided into three phrases, demonstrating the order of the beginning and the end. Second, explaining the sutra's phrase 'Opening the gate of expedient means, demonstrating the aspect of the true reality': Predecessors cited this as proof for opening the provisional of identical substance. One must realize that the patriarch cited this in two places. In the commentary, it proves the expedient means of 'capacity to penetrate'; here taking the meaning of a 'gate', one enters the realm of the perfect from the gate of capacity to penetrate of the previous three teachings, and therefore it is called 'opening the gate of expedient means'. The commentator then said: 'In former times it could only be called biased, called a gate; it did not mean that the opening of the gate was already made clear then.' But as for proving the opening of the provisional in the *Profound Meaning*, since within expedient means one immediately sees the true reality, he used this to demonstrate the mark of opening the provisional. Third, explaining the *Fuxing*'s interpretation of the provisional topknot of identical substance and the bright jewel of the true aspect: According to the 'Chapter on Peaceful and Joyful Practice', the king bestowing rewards symbolizes the Buddha imparting the path. Formerly, when the capacities fought against Māra and achieved slight merit, he merely bestowed upon them the teachings of dhyāna concentration and liberation, like rewarding them with fields and houses. When the *Lotus Sutra* thoroughly breaks through Māra's net and reaches all-knowledge, it is like the king untying the bright jewel from his topknot and bestowing it upon them. In former times, the provisional obscured the real, just as the topknot covered the jewel; from the standpoint of their capacities, they did not know it was provisional, which symbolizes the closure of 'different substance'. Now this sutra, accommodating capacities, points out that the provisional dharmas of the former three teachings are entirely secret and subtle expedient means. Therefore, it determines that the teaching of the śrāvakas is itself the king of all sutras. Since the sutra uses the king to symbolize the Buddha, in terms of when the Buddha opens the 'different substance', there is nothing that is not of 'identical substance'; hence it says 'untying the provisional topknot of identical substance'. Fourth, explaining the *Yili*'s statement: 'As citing the *Lotus Sutra*, the section consists solely of the one real.' The text recounts the past teachings as that which is opened. Tianzhu cited this 'section consists solely of the one real' to prove the refutation of identical substance. We now say that the coarse dharmas recounted, having been indicated as subtle, are such that the provisional and real are mutually identical, and the capable and the object are completely interfused; therefore it says that the *Lotus Sutra* consists solely of the one real. Fifth, explaining the section rubrics: In the chapters on the five Buddhas, there are two headings: opening the provisional and revealing the real. For the first four [Buddhas], they first open the provisional and next reveal the real. Now, for our Buddha, he first reveals the real and next opens the provisional. Tianzhu claimed that opening the provisional is the text recounting the past teachings, while revealing the real is refuting the provisional of identical substance. We now say that the moment the provisional is opened, the real is already intentionally revealed. But in terms of the sequence of exposition, when opening the provisional it has not yet explicitly stated the real, and only when the real is revealed does one understand the opening of the provisional. In setting down words to bequeath a model, two headings were consequently divided. Thus Lecturer Faming said: 'Words do not issue simultaneously; speech is not dispensed all at once.' How deeply meaningful this is! Admiring the bequeathed teachings of the Dharma King, I have studied and constantly practiced them, thereby gathering the discourses of past and present to investigate the path of the provisional and the real. Though insufficient to appraise their deep currents, I hope it does not deviate from reasoned inquiry. Compiled to present to future worthies, may it open the Buddha's wisdom.

Linked texts (1)

翻譯名義集 — 法雲, Classical Chinese