四教義卷第八
天台山修禪寺智顗禪師撰
Composed by Chan Master Zhiyi of Xiuchan Temple on Tiantai Mountain
第二約通教辨位。以釋淨無垢稱義者。通教既詮因緣即空之理。三乘同稟契理證道。必有淺深。故須判位。通教入道亦具四門。四門者。一實門。二不實門。三亦實亦不實門。四非實非不實門。此四門入諸法實相。出智度論。中論雖不作門名。四句既能通行人入第一義。今立門名觀其義意。謂於理無失。至下辨體當略釋。今判三乘同入第一義。智斷之階級。此通教具有四門入道。而經論多用空門。若論逗機化物隨緣而說四門。豈可偏用經論義。便事須如此。是故今約通教明三乘位。正就空門以辨也。就此即為五意。一略明半滿辨位有同不同。二明約通教開三乘。三正辨通教三乘次位。四料簡。五正約位釋淨無垢稱義。第一略明半滿辨位有同不同者。若三藏半字教門。明位大同小異。如毘曇成實釋三藏教。辨賢聖位雖復小異。而大意是同。不足疑也。若摩訶衍滿字教門通論。只是一摩訶衍教。若細尋義理。即有三教明位高下不同。其不達大乘方便實可疑也。故大品經云。有菩薩從初發心。即與薩婆若相應。此恐約通教明入位。亦是法華經小樹增長之譬也。又大品經云。有菩薩從初發心。即遊戲神通。淨佛國土成就眾生。此恐約別教以明入位。即是法華經所明大樹增長之譬。又大品經云。有菩薩從初發即坐道場度眾生。當知是菩薩為如佛。此恐約圓教初入位。亦是法華經明一地所生之譬也。故大智度論釋燈炷品云。有人言。從乾慧地為初焰。佛地為後焰。有人言。歡喜地為初焰。佛地為後焰。有人言。初發心為初焰。佛地為後焰。如此解釋不同者。恐此是諸大乘論師釋滿字教門。三教明位不同。各取此意已釋初焰後焰。問曰。何意三藏教明位多同。摩訶衍教。開為三教。判位不同耶。答曰。半字教門止明界內。一世斷結使入涅槃。小乘狹劣明事淺近。不可動逾。若是滿字教門廣大深遠。備明界內外行位法門權實無方。說諸菩薩行類相貌位次不同無罣礙也。故涅槃經云。譬如隘道不容二人並行。解脫不爾。多所容受。即真解脫。真解脫內權實行位何所不容。故龍樹菩薩作大智度論。種種因緣破迦旃延。引毘婆沙釋三藏義。明菩薩義。正是欲申摩訶衍教。不可思議行類階級隨緣不同。第二略明約通教開三乘者。此通教約因緣即空之理。分三乘也。三人同稟通教。見第一義諦。同斷三界見思得一切智。同求有餘無餘二種涅槃。此義既同。故約通教義以辨位也。而分為三乘者。聲聞總想體法入空。智慧力弱但斷正使。根性不同。亦有二種解脫。如前三藏教中分別。緣覺福德利根。能少分別。別想體法入空。生無佛世不因聞法。時至道熟自然曉悟。見第一義斷三界結盡侵除習氣。是名辟支佛乘。根性不同亦有二種。一者小辟支迦羅。二大辟支迦羅。已如前說。若菩薩具修總想別想智慧。體因緣即空。起大悲誓願。以修諸行見第一義。斷界內煩惱。用誓願扶習還生三界。用道種智遊戲神通。淨佛國土成就眾生。三乘善根淳熟即坐道場。用一念相應智慧。斷煩惱習盡。得一切種智。名之為佛。轉生滅無生滅二種法輪。化三乘眾生入無餘涅槃。是為大乘。故大品經云。三乘之人同用以第一義諦無言說道斷煩惱。但是人煩惱習盡不盡為異。又中論云。諸佛以甘露味教化眾生。諸法實相是真甘露味也。佛說實相分為三種。若得諸法實相滅諸煩惱。名聲聞乘。若生大悲發無上意。名為大乘。若佛滅度後。時世無佛因遠離生智。名辟支佛乘。問曰。若爾與前三藏教明三乘何異。答曰。前已處處說見第一義不殊。但教門有拙度巧度之別。觀門則有折體見真之殊。彼明菩薩從初發心乃至補處。未言斷結使。此明菩薩從初發心即斷結使。乃至補處正使久盡殘習微薄。此為大異。復次三藏教。約生滅四諦十二因緣六波羅蜜三法分三乘。今明通教則不如此。三乘同觀無生四諦。見第一義。而分三乘之別者。事如前解。三乘同體假入空。觀十二因緣見第一義。而分三乘之別者。事如前釋。三乘同觀六波羅蜜。見第一義。而分別三乘之別者。如前分別。如此豈同三藏教之三乘也。問曰。菩薩可修六度。二乘何得亦同修六度耶。答曰。涅槃經云。福德莊嚴有為有漏無漏。是聲聞法。何處有慳貪聲聞。破戒瞋恚放逸散亂愚癡羅漢辟支佛也。但二乘之人。不能遍行其事成就眾生。何曾不同修六度第一義諦無言說道。而能斷結也。問曰。上引中論所明。即應是大乘聲聞緣覺也。答曰。不然。此雖通從大乘門入。而二乘取涅槃證即身滅度。故中論簡別。得諸法實相滅諸煩惱。名聲聞乘。若生大悲發無上意。名為大乘。若佛不出世。辟支佛人因遠離生智。此二既無大悲。何得名為大乘聲聞緣覺耶。故法華經云。身子自歎云。我等同入法性。云何如來以小乘法而見濟度。然是我咎非世尊咎也。此即自述得法性實相。非是大乘聲聞。若如迦葉領解。聞法華開權顯實云。我等今日真是聲聞。以佛道聲令一切聞也。故不得言見諸法實相。即是大乘聲聞辟支佛也。第三正明通教三乘位者。即為二意。一明三乘共行十地。二簡名別義通。一明三乘共行十地位者。即為二意。一標名。二解釋。一標名者。一乾慧地。二性地。三八人地。四見地。五薄地。六離欲地。七已辦地。八辟支佛地。九菩薩地。十佛地。故大品經云。菩薩從初乾慧地至菩薩地。皆行皆學而不取證。佛地亦學亦證。故言三乘通位也。二解釋者。釋乾慧地。三乘初心通名乾慧地者。乾慧地即是三賢之位也。一五停心。二別想念處。三總想念處。一五停心者。就此為三意。一分別拙巧不同。二正明五停心之位。三簡真偽。一分別拙巧不同者。三藏所明初賢。與通教不同。彼約信解生滅四諦修五停心。今約無生四諦信解修五停心。二種信解既拙巧不同故。入停心之位。目足不同也。二正明五停心位。所言賢者。本是隣聖之義。亦是直善之名。今言直善即為二意。一釋直義。二釋善義。一釋直義者。信解直正異於外人邪僻。又不同拙度之曲。離此二邊名之為直。所以然者。三乘之人同聞無生四諦。信解分明故得然也。信無生苦諦者。信五陰十二入十八界不生。皆如幻化如夢響水月鏡像。畢竟空無所有。是則解苦無苦。苦雖無苦。若不知無苦。則為苦所苦。名曰愚夫。若知無苦此則無苦。而有真諦信無生。集諦者了一切煩惱業行。皆如夢幻響化水月鏡像。畢竟空無所有。無有和合相。若不知無所有。則有結業流轉。故知無所有是則解集無集。是故無集而有真諦信無生。滅諦者。知一切生滅之法皆不可得。設使有法過於涅槃。亦如夢幻響化水月鏡像。本自不生今亦無滅。若不知不生不滅。則生滅終不自滅。若知不生不滅。則生滅自然而滅。是則有滅而有真諦也。信無生道諦者。信一切至涅槃道。皆如夢幻響化水月鏡像。無有二相。是則不見通與不通。若見有二相有通不通。則無明壅塞。若知不二之相。不見通與不通。則任運虛通入第一義。是則知道有道而有真諦也。若三乘之人。初入佛法信解此悟分明。名正直心。但菩薩因此無生四諦。起慈悲誓願故名摩訶薩也。問曰。若知諸法皆無所有。是則不見真與不真。何須結無生四真之名。答曰。此皆約思益經涅槃經制義。非凡情自立。得意忘言。無生四真之名何足疑礙。二釋善義者。即是五停心之善法也。此之五法能發諸禪。禪名棄惡。亦名功德叢林。止行二善無過於禪。禪因五法。此之五法內善之本也。行人初心信解雖直。但以五種不善。隨其重者常心馳散。不得暫停。如風中燈。照物豈了。欲知因緣即真。必須一心禪寂。如水澄清珠相自現。是故覺觀多者。教令修數息。因數息故心不動散。得欲界定住未到地。能發初禪乃至四禪四無色定。如明鏡不動。淨水無波。目足備故入清涼池。是名直善。直善之人能發無漏。故說隣聖曰賢也。是以大品經云。阿那般那即是菩薩摩訶衍。以不可得故。此約初停心。明賢人乾慧地之位。不淨觀對破貪欲明停心。入初賢乾慧之位亦如是。故大品經云。不淨觀即是菩薩摩訶衍。以不可得故。慈心界方便因緣明停心。入初賢乾慧之位亦如是。三簡真偽者。問曰。三乘初心。信解無生四諦有真偽不。答曰。迦羅迦菓鎮頭迦菓偽多真少。末世學三乘之人。雖知無生四諦。不識正因緣義。即是迦羅迦菓。若無道心貪著名利。即是迦羅迦菓。不知善巧修習止觀。即是迦羅迦菓。破法不遍。即是迦羅迦菓。不知通塞。即是迦羅菓。不知道品調適進極修習。即是迦羅迦菓。不知對治助開三解脫門。即是迦羅迦菓。不知位次生增上慢。即是迦羅迦菓。不能安忍內外強軟兩賊。即是迦羅迦菓。是則迦羅迦菓乃有九分。如女人不別將還家食眷屬皆死。若能了知畢竟無所有。而精解此之得失。發諸順道法門而不愛著。即是鎮頭迦菓。纔有一分也。故中論云。佛去世後人根轉鈍。聞大乘法中說畢竟空。不知何因緣故空。即是生見疑。若都畢竟空。云何分別有罪福報應等。如是則無世諦第一義諦。取此空相而生貪著。於畢竟空中生種種過。龍樹菩薩造論意在此也。智度論云。第三邪見破因緣果報。亦破一切法與觀真空何異。龍樹論主八番復次簡別真偽具出(云云)。問曰。五停心善法有真偽不。答曰。一家次第禪門明發禪覺支。若過若不及有二十種。壞禪邪覺。即是迦羅迦菓。十種成禪善覺。即是鎮頭迦菓也。問曰。信解無生四諦。智慧辨才即是波若。何須數息五停心觀耶。答曰。大智論云。空無相無作。雖是智慧。若無定心即是顛智慧狂智慧。豈可說顛狂之人。是初賢乾慧地。二明別想四念處乾慧地位者。三乘之人住靜定心。修三種念處事相。略如前三藏教分別。但此通教所明性念處。但觀五陰即空。法性之智慧。名為性念處。是以大品經云。即色是空非色滅空。色性自空空即是色。離空無色離色無空。受相行識亦復如是。若觀此屬愛屬見。身邊二見四見十四見。及一切諸色皆不淨。虛妄不實本自不生(破色四邊見生。有四十八番乃至九十六番。類前體假入空觀可知之)不生即是空。空即法性。法性非垢非淨。即破垢淨二倒。是真不淨義。名身念處。若觀屬愛屬見一切諸受皆苦。虛妄不實本自不生(破愛四邊見生。有四十八番乃至九十六番。類前可知)不生即空。空即法性。法性非苦非樂。破苦樂倒。是真苦義。名受念處。若觀屬愛屬見。一切心皆無常。虛妄不實本自不生(破心四邊見生。有四十八番乃至九十六。類前可知)不生即空。空即法性。法性非常非無常。即破常無常倒。是真無常義名心念處。若觀屬愛屬見。一切想行二陰皆無我。虛妄不實本自不生(破想行四邊見生。有四十八番乃至九十六番。類前可知)不生故即空。空即法性。法性非我非無我。即破我無我倒。是真無我義名法念處也。三乘之人。觀五陰第一義諦修四念處時。四念處中四種精進名正勤。四種禪定名如意足。信等五種善生名之為根。善根增長遮諸煩惱。名之為力。分別道用名為七覺。安穩道中行名八正道。此性四念處。對(破身邊二見四見生。結成四十八番乃至九十六番。明無生四念處。意甚難解。自非徹思終不可知之)若修共念處事相如前。但以膖相脹相爛相壞相。背捨勝處皆如夢幻。畢竟不可得為異也。若修緣念處分別名義如前。但知名字性離即解脫相無句義。是菩薩句義。如是通達一切名義。即是緣念處。三乘人修此三種念處。皆以正勤如意足根力覺道善巧調適。觀五陰一切諸法。不取不捨能伏一切屬愛屬見八十八使三界二十五有一切結集。故言善滅諸戲論也。略說三乘通觀別想四念處住乾慧地。但菩薩雖知五陰畢竟空寂。而大悲誓願不捨眾生。以無所得調伏諸根修行六度。即是摩訶衍。故大品經云。四念處是菩薩摩訶衍。以不可得故。問曰。通教性念處。理既是通破八倒。何須別對。答曰。三藏教別想四念處。既別破四倒。明乾慧地。今乾慧位。既是齊對其別破拙。但破四倒。今明別破之巧。故還用別以破八倒也。三明總想四念處乾慧地位者。總想三種四念處。如前三藏教分別。但以如幻如化體法即空為異耳。是為無生總想四念處。住是總想念處中。若修身念處。即觀五陰十二入十八界一切諸法。總破八倒。是名身念處。受心法念處亦如是。住是總想四念處。修正勤如意足根力覺道。雖未發煗法相似無漏法水。而總想觀五陰智慧深利。勝別想四念處。是則名總想四念處乾慧地外凡之位也。問曰。三乘人通觀第一義諦。同破八倒應同見佛性。何故通教人入二涅槃也。答曰。破八倒有四種意。一破八倒不結枯榮。是則通別圓不定。二破八倒結成四枯定成通教。三破八倒結成四榮定成別教。四破八倒結成榮枯。即是圓教。今明破八倒。用淨名訶迦旃延破三藏五義。說摩訶衍五義。即結成四枯。故二百比丘心得解脫。正屬通教意也。二明性地者。若因總想念處成三十七品。初發善有漏五陰名煗法。煗法義如前說。增進初中後心入頂法忍法。乃至世第一法義。名為性地內凡。性地之義。皆如前說。但以從乾慧地習無生方便異故。所說性地初中後心解慧善巧亦有殊別。拙巧雖復不同。而俱伏界內見諦之惑也。三明八人地者。即是三乘信行法行二人。體見假以發真斷見諦惑。在無間三昧。即八人之位也。四見地者。即是三乘同見第一義無生四諦之理。同斷見惑八十八使盡。問曰。上明體法入空。後破屬愛屬見。今何故見惑前盡。屬愛在後方斷。答曰。見新愛舊。體假入空雖復俱破。見則易盡愛則難除。譬如斷藕若手折斷藕斷絲連。若用刀斷藕絲俱絕。次第證果之人。見惑雖盡思惑猶在。超越證之人則見思俱斷也。五薄地者。體愛假即真發六品無礙。斷欲界六品證第六解脫。欲界煩惱薄也。六離欲地者。即是三乘之人。體愛假即真斷欲界五下分結盡。離欲界煩惱也。七已辦地者。即是三乘之人。體色無色愛即真。發真無漏斷五下分結七十二品盡也。斷三界事惑究竟故。言已辦地也。八辟支佛地者。緣覺菩薩發真無漏功德力大。故能侵除習也。九菩薩地者。從空入假道觀雙流。深觀二諦進斷習氣。色等無明得成界外法眼道種智。遊戲神通淨佛國土。成就眾生。覺佛十力四無所畏十八不共法大慈大悲斷習氣將盡也。十佛地者。大功德力資智慧。一念相應慧觀真諦。習氣究竟盡也。故智度論云。聲聞智慧力弱。如小火燒木。雖燃猶有炭在。緣覺智慧力勝。如大火燒木。木燃炭盡餘有灰在。諸佛智慧力大如劫燒火。大灰炭俱盡。亦如兔馬象三獸渡河之喻也。問曰。菩薩佛地名異。二乘何得言通也。答曰。名雖有異同是無學應供。得二涅槃。共歸灰斷。證果是一名義不殊。是則名義究竟俱同也。二簡名別義通者。即為二意。一約前三乘共十地。菩薩別立三忍名。二明用別教名名別義通。一明用通教位立別位。名別而義通者。義通以如前說。今言名別者。別為菩薩。立伏忍柔順忍無生忍之名也。所以者何。乾慧地三乘同伏見惑。而菩薩更加伏忍之名者。菩薩信因緣即空。而於無生四諦降伏其心。起四弘誓願。雖知眾生如虛空。而發心度一切眾生。是菩薩欲度眾生如度虛空。故金剛般若經云。菩薩應如是降伏其心。所謂滅度無量無邊眾生。實無眾生得滅度者。次明三誓願降伏其心亦如是。故在乾慧地修停心時。別名為伏忍異二乘也。別想總想念處。皆名伏忍亦如是。復次三乘之人。同發善有漏五陰。生相似解皆能柔伏見惑。順第一義諦理。而菩薩獨受柔順忍名者。菩薩非但伏結順理。又能為一切眾生。伏心遍行六度。一切事中福德智慧皆令究竟。如三藏教門。三阿僧祇修六度。乃至不惜身命至中忍滿。今此菩薩亦如是。以空無想無願。調伏諸根。欲為眾生滿足六度。故名順忍也。復次三乘之人。同發真無漏。若智若斷同名無生。而菩薩獨受無生法忍名者。以其見第一義諦。雖斷結使而不生取證之心。故別受無生法忍之名。所以者何。若生取證心即墮二乘地。不得入菩薩第九地。復次三乘同得神通。而二乘不能用神通。成就眾生淨佛國土。故不名得受遊戲之名。菩薩能爾。故名菩薩受遊戲神通之名。阿那含雖斷五下分結。而不能捨深禪定來生欲界。和光利物而不同塵。菩薩能如是。故別說為離欲清淨也。問曰。通教三乘同觀二諦。約位云何分別。答曰。二乘雖觀二諦。一向體假入空用真斷結。至無學果。菩薩亦觀二諦。始從乾慧終至見地。多用從假入空觀。得一切智慧眼多用真也。從薄地學遊戲神通。多修從空入假觀。得道種智法眼多用俗也。從辟支佛地。學二觀淳熟雙照二諦。入菩薩地。自然流入薩婆若海。是則無功用心。修種智佛眼。佛地圓明成一切種智。佛眼圓照二諦究竟也。故大智度論云。聲聞法中名乾慧地。於菩薩即是伏忍。聲聞法中名性地。於菩薩法中名柔順忍。聲聞法中名八人地。於菩薩法中名無生法忍。聲聞法中名為見地。於菩薩法中是無生法忍果。聲聞法中名為薄地。於菩薩法中名為遊戲五神通。聲聞法中名離欲地。於菩薩法名為離欲清淨阿羅漢地。於聲聞法即是佛地。三藏佛三十四心發真斷三界結盡。與羅漢齊也。大品經云。阿羅漢若智若斷。是菩薩無生法忍。辟支佛地。大品經云。辟支佛若智若斷。是菩薩無生法忍。即對菩薩八地侵除習氣。九地過辟支佛地入菩薩位。菩薩位者九地十地。是則十地菩薩當知如佛齊。此習氣未盡。過菩薩地則入佛地。用誓願扶習氣。生閻浮提八相成道。五相如前料簡。大小乘同異。如大智論分別。六成道相者。菩提樹下得一念相應慧。與無生四諦理相應。斷一切煩惱習盡。具足大慈大悲十力四無所畏十八不共法四無礙智。一切功德智慧。名之為佛。七轉法輪相者。權智開三藏生滅四諦法輪。實智說摩訶衍無生四諦法輪。通三乘人也。八入涅槃相者。雙樹入無餘涅槃。如薪盡火滅。留舍利為一切天人之福田也。是名通教大乘八相成道。是則三乘之人。同見真諦之理。同得二種涅槃。但大乘有八相成道之異。是為通教大乘。別為菩薩立名位也。二明用別教位名。名別而義通者。即是三乘同觀第一義諦之理。取別教之名。辨菩薩位也。就此即為二意。一正約名別義通辨位。二料簡。一正約名別義通辨位者。名別者即是十信三十心十地之名也。鐵輪位即是乾慧地伏忍。三十心即是性地柔順忍。八人地見地。即是初歡喜地。得無生忍故。大品經云。須陀洹若智若斷。皆是菩薩無生法忍。薄地向果。向即離垢地果即明地。故大品經云。阿那含若智若斷。是菩薩無生法忍。阿那含向果。向即炎地果即是難勝地。故大品經云。阿那含智斷是菩薩無生法忍。羅漢地向果。向是現前地果是遠行地。故大品經云。阿羅漢智斷是菩薩無生法忍。辟支佛地。即是第八不動地。侵除習氣也。故大品經云。辟支佛智斷是菩薩無生法忍。菩薩即第九善慧地。第十法雲地。當知如佛。佛地如前說。坐道場時一念相應慧。斷二障習氣盡。所謂煩惱障法障之習氣也。化一切有緣眾生竟。入無餘涅槃。如薪盡火滅。八相成道如前說。是則用別教名辨位。名異而義同。猶屬通教之位也。第四料簡者。問曰。從初地至七地對四果出何經論耶。答曰。經論非不對當。但高下不同。末代法師對當亦多殊異。所以然者。或云。見地止對初地。此如今所用。或取三地併對見地。仁王經明四地併對見地。此則難可定依。但通教見地。本是無間之道。不出觀證須陀洹。豈得從初地斷見乃至三地或云四地也。若斷別惑不共二乘。如此明義。或當有之。又或言六地斷結羅漢齊。或言。七地名阿羅漢。此難定執。前後兩果經論對既不定。其間二果以意可知。既不可定依。今用義推作比對位。雖一往少便終不可定執也。第五約通教明位釋淨無垢稱義者。大士位在補處真諦之理性自晈然。名之為淨。界內二障正惑已盡習氣微薄。故名無垢。智慧內與真諦相應。外能稱三乘根性神通說法。故云稱也。是則略辨通教大士受淨無垢稱之名。所以須示現此菩薩之像者。用此形聲。託疾為國王長者。說如夢幻之法。勸求菩提。又破三藏教三乘對守拙度之迷僻也。若尋什師生肇注維摩。同用此意。陳梁諸法師講此經文。判菩薩位歷意高下雖少少不同。今家往望皆併是用通教意釋此經耳。
**Second Section: Distinguishing Positions According to the Universal Teaching, to Explain the Meaning of "Pure, Undefiled, and Well-Named."**
Since the Universal Teaching explains the principle that conditioned causes are identical with emptiness, and the Three Vehicles (Hearers, Solitary Realizers, Bodhisattvas) all study this principle, they must all realize the truth and be certified to the Path. However, there will inevitably be shallow and deep levels of realization, so it is necessary to distinguish their positions.
The Universal Teaching's entry to the Path also has four approaches. The four approaches are: 1) the real approach, 2) the unreal approach, 3) the approach that is both real and unreal, and 4) the approach that is neither real nor unreal. These four approaches lead one into the ultimate reality of all dharmas. This comes from the *Great Treatise on the Perfection of Wisdom*. Although the *Middle Treatise* does not use the name "approach," these four types of statements can lead practitioners to see the ultimate meaning. Now we establish the name "approaches" because, when we examine the meaning, it is not mistaken in terms of principle. Later, when we discuss the essential nature, we will briefly explain it.
Now, we are distinguishing the stages of wisdom and cutting off delusions for the Three Vehicles that equally enter the ultimate meaning. This Universal Teaching has these four approaches to entry. However, scriptures and treatises mostly use the approach of emptiness. If we are discussing adapting to the faculties of living beings and teaching according to conditions, we teach according to all four approaches. How could we exclusively use one approach as the ultimate meaning? So this is necessary.
Therefore, now concerning the Universal Teaching, we will clarify the positions of the Three Vehicles. We will specifically use the approach of emptiness to distinguish them. This can be divided into five parts:
1. **A brief explanation of the similarities and differences in distinguishing positions between the Hālved (incomplete, Hīnayāna) and the Full (complete, Mahāyāna) teachings.** 2. **A brief explanation of the opening of the Three Vehicles according to the Universal Teaching.** 3. **A correct explanation of the sequential positions of the Three Vehicles according to the Universal Teaching.** 4. **Clarification and Analysis.** 5. **A correct explanation of the meaning of "Pure, Undefiled, and Well-Named" according to these positions.**
**Part I: The similarities and differences in distinguishing positions between the Hālved and Full teachings.**
Regarding the Scriptural Teaching of the Three Pitakas (Hīnayāna), the positions explained are roughly similar but with minor differences. For example, the *Abhidharma Kosha* and the *Satyasiddhi Shastra* both explain the Hīnayāna Teaching's distinctions between ordinary beings and sages. Although there are small differences, their basic meaning is the same, and this is not doubtful.
If we speak generally of the Great Vehicle Mahāyāna Teaching (the Full, complete teaching), it is just a single Great Vehicle teaching. However, if we carefully examine its meaning and principle, we see there are three distinct teachings within it, with different explanations for the relative positions. Those who do not understand the Great Vehicle's skillful means may find this truly confusing.
Therefore, the *Great Perfection of Wisdom Sutra* says, "There are Bodhisattvas who, from the first moment of resolving their minds, immediately correspond with the omniscience of a Buddha." This probably refers to entering a position according to the Universal Teaching. This is the analogy of the "small tree's growth" from the *Lotus Sutra*.
Again, the *Great Perfection of Wisdom Sutra* says, "There are Bodhisattvas who, from the first moment of resolving their minds, immediately play with spiritual powers, purify Buddha lands, and fully develop sentient beings." This probably refers to entering a position according to the Distinct Teaching. This is the analogy of the "great tree's growth" from the *Lotus Sutra*.
Again, the *Great Perfection of Wisdom Sutra* says, "There are Bodhisattvas who, from the first moment of resolving their minds, immediately sit on the seat of enlightenment (the Bodhimanda) and save sentient beings. Know that this Bodhisattva is like a Buddha." This probably refers to the initial entry into the position according to the Perfect Teaching. This is the analogy of "born from the same ground" from the *Lotus Sutra*.
Therefore, the *Great Treatise on the Perfection of Wisdom*, in its explanation of the "Lamp Wick Chapter," says: "Some say that the first flame is from the Stage of Dry Wisdom, and the final flame is the Buddha Stage." "Some say the first flame is the Stage of Joy, and the final flame is the Buddha Stage." "Some say the first flame is the initial resolve for enlightenment, and the final flame is the Buddha Stage." Why are these explanations different? This is probably because these Mahāyāna treatise writers were explaining the Full Teaching. Because the three teachings explain position differently, each took this idea to explain the first and final flames.
**Question:** Why is it that the positions explained in the Hīnayāna Teaching are mostly the same, while the Great Vehicle Teaching is opened into three teachings with different judgments of position?
**Answer:** The Halved Teaching only explains the inner world (the realm of birth and death). It explains cutting off afflictions in one lifetime to enter Nirvāṇa. The Hīnayāna is narrow and inferior, its explanations are shallow and immediate, and cannot be challenged.
As for the Full Teaching, it is vast, profound, and far-reaching. It fully explains both the inner and outer worlds, the stages of practice, the classifications of dharmas, the provisional and real teachings, all manner of skillful means. It explains the appearances, types, levels, and different positions of all Bodhisattva practices, without any obstruction.
Therefore, the *Nirvāṇa Sutra* says: "It is like a narrow path that cannot accommodate two people walking side-by-side. Liberation is not like that; it can contain much. This is true liberation. Within true liberation, what cannot provisional and real practices and positions accommodate?"
Therefore, Bodhisattva Nāgārjuna, in writing the *Great Treatise on the Perfection of Wisdom*, refuted Kātyāyana for various reasons. He quoted the *Vibhāṣā* to explain the meaning of the Three Pitakas, and to explain the meaning of a Bodhisattva. His purpose was precisely to reveal the Great Vehicle Teaching: that the inconceivable types and stages of practice adapt to conditions, and are therefore different.
**Part II: The opening of the Three Vehicles according to the Universal Teaching.**
This Universal Teaching, based on the principle that conditioned origination is identical with emptiness, distinguishes the Three Vehicles. These three types of practitioners (Hearer, Solitary Realizer, Bodhisattva) equally study the Universal Teaching. They equally see the ultimate truth (the First Noble Truth). They equally cut off the erroneous views and desires of the three realms, and equally attain all-knowledge (knowledge of the path). They equally seek two kinds of Nirvāṇa: Nirvāṇa with remainder and Nirvāṇa without remainder.
Since these aspects are common, we can distinguish positions based on the meaning of the Universal Teaching. However, they are divided into Three Vehicles because:
* **Hearers:** They use a collective contemplation to realize emptiness by contemplating the Dharma correctly. Their wisdom is weak, so they only cut off the primary afflictions (the nature of the afflictions). Their inherent natures are also different, so there are two kinds of liberation, as explained in the previous Hīnayāna Teaching. * **Solitary Realizers:** They have great merit and sharp faculties. They can discriminate to some degree. They use an individual contemplation to realize emptiness by contemplating the Dharma correctly. They are born in a world without a Buddha and do not depend on hearing the Dharma. When the time comes and their realization matures, they naturally awaken. They see the ultimate truth, cut off all the bonds of the three realms, and eliminate the residual habits. This is called the Solitary Realizer Vehicle. Their root natures are also different, resulting in two types, the Small Solitary Realizer and the Great Solitary Realizer, as previously explained. * **Bodhisattvas:** They fully cultivate the wisdom of both collective and individual contemplations. They realize that conditioned origination is identical with emptiness. They generate the great compassionate vow. Thus, they cultivate all practices, see the ultimate truth, and cut off afflictions within the three realms. Using their vows to support their habitual tendencies, they are reborn in the three realms. They use the wisdom of knowing the path (knowledge of different paths for guiding beings) to play with spiritual powers, purify Buddha lands, and fully develop sentient beings. When the wholesome roots of the Three Vehicles are fully matured, they sit on the seat of enlightenment. Using the wisdom of a single moment of concentration, they cut off all residual afflictions completely. They attain omniscience (knowledge of the ultimate nature of all things). This is called a Buddha. They turn the wheel of the Dharma, both the teaching of conditioned arising and cessation, and the teaching of non-arising and non-cessation. They guide beings of the Three Vehicles into Nirvāṇa without remainder. This is called the Great Vehicle.
Therefore, the *Great Perfection of Wisdom Sutra* says: "The people of the Three Vehicles all use the same path of the ultimate truth, which is inexpressible, to cut off afflictions. The only difference is whether the personal afflictions, including residual habits, are fully eliminated or not."
Also, the *Middle Treatise* says: "All Buddhas teach living beings with the taste of the immortal nectar (Amrita). This taste is the ultimate reality of all dharmas. The Buddha explains this ultimate reality in three ways. If one attains the ultimate reality of all dharmas and extinguishes all afflictions, it is called the Hearer's Vehicle. If one generates great compassion and resolves unsurpassed enlightenment, it is called the Great Vehicle. If, after the Buddha's Parinirvāṇa, when there is no Buddha in the world, one attains wisdom through detachment, it is called the Solitary Realizer's Vehicle."
**Question:** If this is the case, how does it differ from the Three Vehicles explained in the Hīnayāna Teaching?
**Answer:** We have already said in many places that the seeing of the ultimate meaning is not different. However, the teachings differ in being inferior or superior in wisdom. The contemplative methods differ in contemplating emptiness through dismantling or contemplating emptiness through essence. The Hīnayāna Teaching explains that a Bodhisattva, from the first moment of resolve to the stage of Buddhahood, has not cut off afflictions. This Universal Teaching explains that a Bodhisattva cuts off afflictions right from the first moment of resolve. Up to the stage of Buddhahood, the primary afflictions have been eliminated for a long time, and only the thinnest residual habits remain. This is a major difference.
Furthermore, the Hīnayāna Teaching uses the three dharmas of the Four Noble Truths of arising and cessation, the Twelve Links of Dependent Origination of arising and cessation, and the Six Perfections (practiced with a mind that grasps them) to distinguish the Three Vehicles. Now, the Universal Teaching is not like this. The Three Vehicles equally contemplate the Four Noble Truths of non-arising. They see the ultimate meaning. The difference between the three vehicles is as explained above.
The Three Vehicles equally realize emptiness through the essence of the conditioned dharmas. They contemplate the Twelve Links of Dependent Origination from this perspective and see the ultimate meaning. The difference between the three vehicles is as explained above.
The Three Vehicles equally contemplate the Six Perfections from this perspective. They see the ultimate meaning. The difference between the three vehicles is as explained above. How can this be like the Three Vehicles of the Hīnayāna Teaching?
**Question:** A Bodhisattva can cultivate the Six Perfections. How can a member of the Two Vehicles (Hearer and Solitary Realizer) also cultivate the Six Perfections?
**Answer:** The *Nirvāṇa Sutra* says: "The adornment of merit, whether conditioned or unconditioned, with or without outflows, pertains to the Hearer's dharmas. Where can one find a miserly Hearer? A morally corrupt, angry, lazy, distracted, or ignorant Arhat? Or a Solitary Realizer?" But the people of the Two Vehicles cannot practice all these things comprehensively and fully develop sentient beings. Yet, without simultaneously cultivating the inexpressible path of the ultimate meaning within the Six Perfections, how could they cut off their bonds?
**Question:** The previous quotation from the *Middle Treatise*: is that referring to Great Vehicle Hearers and Solitary Realizers?
**Answer:** No. Although they enter through the Great Vehicle gate, the Two Vehicles attain Nirvāṇa and extinguish themselves in this very life. Therefore, the *Middle Treatise* distinguishes them: "If one attains the ultimate reality of all dharmas and extinguishes all afflictions, it is called the Hearer's Vehicle. If one generates great compassion and resolves unsurpassed enlightenment, it is called the Great Vehicle. If, when a Buddha does not appear in the world, a Solitary Realizer attains wisdom through detachment..." Since these two lack great compassion, how can they be called Great Vehicle Hearers and Solitary Realizers?
Therefore, the *Lotus Sutra* says: “Śāriputra lamented, saying: ‘We have all equally entered the Dharma-nature (ultimate reality). How can the Tathāgata save us with the small vehicle? This is my own fault, not the World-Honored One's fault.’” This is a description of attaining the ultimate reality of all dharmas, but this is not being a "Great Vehicle Hearer." This is like Mahākāśyapa’s understanding: upon hearing that the *Lotus Sutra* opens the provisional and reveals the real, he said: "Now, today, we are truly Hearers, enabling all beings to hear the Buddha's Path." So one cannot say that seeing the ultimate reality of all dharmas automatically makes one a Great Vehicle Hearer or Solitary Realizer.
**Part III: Explanation of the Three Vehicles' positions according to the Universal Teaching.**
This is divided into two parts: 1. **Explanation of the Ten Stages Practiced in Common by the Three Vehicles.** 2. **Clarification of names that may differ but whose meaning is common (and vice-versa).**
**1. Explanation of the Ten Stages Practiced in Common by the Three Vehicles.** This itself is divided into two parts: * **Naming the Stages.** * **Explaining the Stages.**
***Naming the Stages:*** 1. Stage of Dry Wisdom. 2. Stage of Nature. 3. Stage of Eightfold Patience. 4. Stage of Seeing the Truth. 5. Stage of Thinning Desires. 6. Stage of Ridding Desires. 7. Stage of Completing the Task (Arhat). 8. Stage of the Solitary Realizer. 9. Stage of the Bodhisattva. 10. Stage of Buddhahood.
Therefore, the *Great Perfection of Wisdom Sutra* says: "A Bodhisattva, from the initial Stage of Dry Wisdom to the Stage of the Bodhisattva, does and learns everything but does not grasp the attainment. At the Buddha Stage, he both learns and attains." This is why it is called the "common positions for the Three Vehicles."
***Explaining the Stages:***
**A. Stage of Dry Wisdom:** The initial minds of the Three Vehicles are all called the Stage of Dry Wisdom. The Stage of Dry Wisdom corresponds to the position of the Three Wise Men. 1. Five Methods for Pacifying the Mind. 2. Individual Contemplation of the Four Foundations of Mindfulness. 3. Collective Contemplation of the Four Foundations of Mindfulness.
**A. The Five Methods for Pacifying the Mind**
This is divided into three parts: * Distinguishing inferior and superior methods. * Correctly establishing the position of the Five Methods. * Differentiating true from false.
*i. Distinguishing inferior and superior methods:* The initial "wise man" stage in the Hīnayāna Teaching is different from the Universal Teaching. The former practices the Five Methods based on faith and understanding of the Four Noble Truths of arising and cessation. Here, we practice the Five Methods based on faith and understanding of the Four Noble Truths of non-arising. Since the two types of faith and understanding differ in nature (inferior vs. superior), their entry into the stage of mind-pacification is also different.
*ii. Correctly establishing the position of the Five Methods for Pacifying the Mind:* What we call "wise men" (good beings) originally means "neighbor to a sage." It also means "straight and good."
*Explanation of the meaning of "straight" (upright):* Their faith and understanding are straight and correct, different from the deviant views of non-Buddhists. It also differs from the crookedness of the Hīnayāna's inferior wisdom. Avoiding these two extremes is called "straightness." Why is this? Because the practitioners of the Three Vehicles have all heard the Four Noble Truths of non-arising. Their faith and understanding are clear and distinct, so they achieve this.
* Faith in the Truth of Suffering as non-arising:* They believe that the five aggregates, twelve sense bases, and eighteen elements are uncreated, like illusions, dreams, echoes, water-moons, and mirror-images. They are ultimately empty, without any inherent existence. This is "understanding suffering as being without suffering." Although suffering is without suffering, if one does not know that suffering is without suffering, then one is truly troubled by suffering. Such a person is called an ignorant ordinary person. If one knows that suffering is without suffering, then there is no suffering. Thus, there is the ultimate truth.
* Faith in the Truth of Origination (Cause) as non-arising:* They totally understand that all mental activity (karma) and afflictions are like dreams, illusions, echoes, magical creations, water-moons, and mirror-images. They are ultimately empty, without any inherent existence. There is no nature of combination. If one does not know that they are without inherent existence, then they create bonds and karma, and continue to transmigrate. Therefore, knowing that they are without inherent existence is "understanding origination as being without origination." Thus, there is no origination, and there is the ultimate truth.
* Faith in the Truth of Cessation as non-arising:* They know that all dharmas of arising and ceasing cannot be obtained. Even if there were a dharma beyond Nirvāṇa, it would be like a dream, illusion, echo, magical creation, water-moon, or mirror-image. Originally, it did not arise, and now it does not cease. If one does not know non-arising and non-ceasing, then arising and ceasing will never cease by themselves. If one knows non-arising and non-ceasing, then arising and ceasing naturally cease. Thus, there is cessation and the ultimate truth.
* Faith in the Truth of the Path as non-arising:* They believe that all paths leading to Nirvāṇa are like dreams, illusions, echoes, magical creations, water-moons, and mirror-images. They have no dual nature. Thus, one does not see "path" and "non-path." If one sees a dual nature of path and non-path, then there is ignorance and obstruction. If one knows the non-dual nature and does not see path and non-path, then one can freely and effortlessly pass into the ultimate meaning. Thus, there is the path and the ultimate truth.
When the practitioners of the Three Vehicles first enter the Buddha's teaching and realize this understanding with clarity, this is called the "upright mind." However, the Bodhisatt
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