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四悉檀
復次。佛欲說第一義悉檀相故。說是般若波羅蜜經。有四種悉檀
。一者世界悉檀。二者各各為人悉檀。三者對治悉檀。四者第一義悉檀。四悉檀中一切十二部經。八萬四千法藏。皆是實無相違背。佛法中有。以世界悉檀故實有。以各各為人悉檀故實有。以對治悉檀故實有。以第一義悉檀故實有。
世界悉檀
世界者。有法從因緣和合故有無別性。譬如車轅軸輻輞等和合故有無別車。人亦如是。五眾和合故有無別人。若無世界悉檀者。佛是實語人。云何言我以清淨天眼見諸眾生隨善惡業。死此生彼受果報。善業者生天人中。惡業者墮三惡道。
復次經言。一人出世多人蒙慶。福樂饒益。佛世尊也如法句中說。「神自能救神。他人安能救神。自行善智是最能
自救。」如瓶沙王迎經中佛說。「凡人不聞法。凡人著於我。」又佛二夜經中說。「佛初得道夜至般涅槃夜。是二夜中間所說經教。一切皆實不顛倒。」若實無
人者。佛云何言我天眼見眾生。是故當知有人者。世界悉檀故。非是第一義悉檀。
問日。第一悉檀是真實。實故名第一。餘者不應實。
答曰。不然。是四悉檀各各有實。如如法性實際。世界悉檀故無。第一義悉檀故有。人等亦如是。世界悉檀故有。第一義悉檀故無。所以者何。人五眾因緣有。故有是人等。
譬如乳。色香味觸因緣有。故有是乳。若 乳實無。乳因緣亦應無
。今乳因緣實有故。乳亦應有。非如一人第二頭第三手無因緣而有假名。如是等相。名為世界悉檀。
待續
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The Four Siddhantas (Teaching
Modes)
Additionally, it was because the Buddha wished to set forth
the characteristics of the supreme meaning siddhanta that he
spoke this Mahaprajnaparamita Sutra. There are four kinds of
siddhantas (teaching modes). The first is the worldly
siddhanta. The second is the individually-adapted siddhanta.
The third is the therapeutic siddhanta. The fourth is the
supreme meaning siddhanta.
All twelve classifications of sutra text
are generally subsumed within the four siddhantas. Every
dharma among the 84,000 dharmas of the Dharma treasury is
actual and mutually non-contradictory. The existence [of
these dharmas] within the Buddha Dharma is an actual
existence on account of the worldly siddhanta, is an actual
existence on account of the individually-adapted siddhanta,
is an actual existence on account of the therapeutic
siddhanta, and is an actual existence on account of the
supreme-meaning siddhanta.
[The Worldly (laukika) Siddhanta]
[Cart Simile]
What is meant by the "worldly siddhanta"? Existent dharmas
exist on account of the coming together of conditions. Aside
from this, they have no other nature. This is like a cart
which exists on account of the coming together of shafts,
axles, spokes, rims and so forth. Aside from this, there is
no other "cart." People are also like this. They exist on
account of the coming together of the five aggregates. Aside
from this, there is no other "person."
If it was the case that there was no
worldly siddhanta, why would the Buddha who is a man of true
speech, say, "With the pure heavenly eye I see beings
passing away here and being born there in accordance with
good and bad actions, undergoing resultant retribution.
Those whose actions have been good are born among the gods
and men. Those whose actions have been bad fall into the
three bad paths?
Additionally, a sutra states, "With the
coming into the world of one single person, many people are
given occasion for celebration and gain the benefit of
blessings and bliss. He is the Buddha, the World Honored
One."
As The Dharma Sentences states, "It is
the spiritual being (lit. "spirit" = purusa) itself which is
able to deliver the spiritual being. How could some other
person deliver [one's] spiritual being? It is one's own
cultivation of wholesome wisdom which is most able to bring
about one's own deliverance."
And as the Buddha said in The Sutra on
the Encounter with King Bimbasara, "The common person does
not hear the Dharma. The common person is attached to a
self."
Again, in The Sutra on the Two Nights the
Buddha said, "From the night in which the Buddha realized
the way to the night of the parinirvana: The sutra teachings
which have been spoken between these two nights are all
actual and not in error."
If in actual fact there is no "person,"
why did the Buddha say, "With my heavenly eye I see living
beings... "? One ought to know from this that [where the
scriptures speak of] the existence of persons, it is on
account of the worldly siddhanta. It is not the case that it
represents the supreme-meaning siddhanta.
Question: The supreme-meaning siddhanta
is true. It is because it is true that it is referred to as
"supreme." The others should not be [regarded as] true.
Reply: Not so. Truth exists in each of
these four siddhantas.
From the worldly siddhanta standpoint,
true suchness, the nature of dharmas, and ultimate reality
do not exist. From the supreme-meaning siddhanta standpoint,
they do exist. This is also the case for "persons" and so
forth. From the standpoint of the worldly siddhanta, they
exist. From the standpoint of the supreme-meaning siddhanta,
they do not exist. Why is this? It is on account of the
existence of the causes and conditions of the five
aggregates that "persons" and so forth exist.
[Milk Simile]
This is like milk which exists on account of the existence
of the causes and conditions of color, odor, flavor and
tangibility. If milk was actually nonexistent, then the
causes and conditions of milk should also be nonexistent.
Now, because the causes and conditions of milk actually do
exist, milk should [be admitted as] existing also. It is not
as if [we were speaking of] a person's second head or third
hand, in which case there would be no corresponding causes
and conditions, but only the existence of false names.
[Teachings with] characteristics such as these fall within
the scope of the "worldly siddhanta."
~ To be continued
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