妙法蓮華經玄義 會異

Why can the same medicine not be given to everyone? Because illnesses differ, the flavors that can be taken differ, and the proper times for taking medicine differ. When Dharma does not fit the faculty, even good medicine can become a new attachment.

The worldly siddhānta first gives people a correct view of the world of causes and conditions. One knows, for example, that a cart exists through the combination of wheels, spokes, axle, and rims, neither grasping the cart as a fixed entity nor denying the usable cart before one’s eyes. The individually adapted siddhānta sees each person’s previous goodness and gives the Dharma that can genuinely produce goodness in that person. The counteractive siddhānta sees the illness and dispenses medicine; desire, anger, and delusion each have a corresponding treatment. The ultimate-meaning siddhānta brings language and the mind’s grasping to rest, yet can still use four gates to lead people to what cannot be expressed.

The four are not four sealed drawers. Any teaching can simultaneously have four aspects: establishing a world, nurturing wholesome roots, breaking unwholesome Dharmas, and enabling a person to awaken and enter; what differs is which aspect is primary at this moment. This applies to speaking and also to silence. For one weary of words, a sage’s silence can instead bring benefit. When a person’s faculties do not correspond, however much is said is like putting defiled food into a precious vessel.

“Attainment” and “use” must therefore be distinguished. Someone may have realized something personally yet not know how to liberate others. Someone who has not reached the other shore may be like an ill guide who prepares boats and rafts and sends others across first. Only the Buddha has perfected personal realization and perfectly knows when to speak, when to remain silent, and what to say to whom.

Opening the provisional to reveal the real likewise does not mean finally retaining only the ultimate meaning and discarding the worldly, individually adapted, and counteractive. The poor son must still be recognized again as a son, the great carts must still be given to the children, the jewel in the robe can still be exchanged for what is needed, and the good medicine must still counteract illness. What is opened is that none of the four skillful means remains separated from the wondrous; compassion’s skillful means do not thereby cease to function.

The heart-essence of Integrating Differences is to see one act of teaching through four pairs of eyes: to see differences of causes and conditions, to see this person’s wholesome roots, to see the illness present now, and to see the reality that language cannot possess. When all four eyes are open, the five chapters are no longer merely methods of explaining a scripture. They become the complete compassion with which the Buddha teaches sentient beings.

This is the second part of Fascicle One of the Fahua Xuanyi (Profound Meaning of the Lotus), whose title attributes it to Master Zhiyi of Tiantai.

First Integrating the Five Chapters through the Four Siddhāntas

The seventh pass explains integrating differences. Someone asks: everything the Buddha teaches is taught according to the four siddhāntas. Can the five meanings now used to explain this scripture be integrated with the four siddhāntas?

The answer is that this question will now be clarified. First correlate the four siddhāntas with the five chapters, and then explain the four siddhāntas in detail.

First, the worldly siddhānta corresponds to explaining the name. A scripture’s title encompasses the whole scripture, and the worldly siddhānta likewise stands first among the four and comprehends the other three. They therefore correspond.

Second, the ultimate-meaning siddhānta corresponds to discerning the substance. Ultimate meaning most clearly indicates the real and therefore corresponds to the scripture’s substance.

Third, the individually adapted siddhānta corresponds to clarifying the purport. The purport concerns the cause and fruit of one’s own practice, while the individually adapted siddhānta makes each person’s wholesome roots grow. Both point toward the accomplishment of cause and fruit, and their meanings are therefore the same.

Fourth, the counteractive siddhānta corresponds to discussing the function. Function can break doubt and obstruction, while counteraction can cure the illnesses of sentient beings’ minds. Their work is the same.

Fifth, distinguishing the four siddhāntas corresponds to classifying the teaching. The work of the characteristics of teaching is precisely to distinguish different similarities and differences; the specific content will be explained below.

Another question is asked: if the four siddhāntas and the five chapters can be correlated, why are they arranged in a different order? The answer is that the four siddhāntas are the Buddha’s wisdom, which becomes fourfold in response to conditions of sharp and dull faculties. A person of sharp faculties need hear only the worldly siddhānta and can awaken to ultimate meaning through differentiated teaching; corresponding it only with explaining the name and discerning the substance is already sufficient. A person of dull faculties has not yet awakened and must first produce goodness through the individually adapted siddhānta, then break evil through the counteractive siddhānta, and only afterward enter ultimate meaning. All four must therefore be used. The original intent of the five chapters accounts for both sharp and dull faculties, while the four siddhāntas here are explained specifically from the side of the gradual guidance required by dull faculties. The meaning of their correlation is the same, but their sequence is therefore different.

Another question is asked: the Dazhidu Lun specifically explains the Mahāprajñāpāramitā Sūtra and does not directly explain the Lotus Sutra. How can its four siddhāntas be used to explain the five meanings of the present scripture? The Treatise on the Middle can penetrate all the scriptures; why is it not used instead?

The answer is that the Dazhidu Lun says the four siddhāntas encompass the eighty thousand Dharma treasuries and the twelve divisions of scripture. How could the Lotus Sutra not be among them? Since the Treatise on the Middle can penetrate all scriptures, it should likewise be applicable. If the contents of the entire treatise were cited extensively, the treatment would be broad but the method not necessarily skillful. The present explanation takes only the three words “Middle,” “Contemplation,” and “Treatise” to elucidate the five chapters.

The word “Middle” elucidates substance, “Contemplation” elucidates purport, and “Treatise” elucidates function. The skillful means of breaking Dharmas, establishing Dharmas, and benefiting sentient beings taught in the Yingluo can all be understood through the work of a treatise. A treatise can investigate principles, break attachments, establish the Three Jewels and Four Truths, and enable people to realize the four fruits of a śramaṇa; hence “Treatise” elucidates function. The principle of Middle Contemplation is inconceivable and elucidates “wondrous.” The objects of contemplation include provisional and real and elucidate “Dharma.” Contemplative wisdom has cause and fruit and elucidates “lotus blossom.” Contemplative wisdom is expressed through verbal teaching and elucidates “sutra.” The three words of the treatise’s title also accord with the four siddhāntas. They can therefore be correlated with the five meanings and reveal the intent of universal penetration.

If the Treatise on the Middle is further used to elucidate other scriptures and teachings, the first line of its verse can elucidate the Tripiṭaka Teaching, the second the Shared Teaching, the third the Distinct Teaching, and the fourth the Perfect Teaching; the Lotus is likewise elucidated by the fourth line. It is clear that not only can the two treatises elucidate these five chapters, but the five chapters themselves can penetrate all scriptures and treatises.

Outline of the Tenfold Explanation of the Four Siddhāntas

The four siddhāntas are explained below in ten parts: first, explaining the name; second, distinguishing characteristics; third, establishing the explanation; fourth, correlating them with the truths; fifth, giving rise to contemplation and teaching; sixth, sage speech and sage silence; seventh, attainment and use or their absence; eighth, provisional and real; ninth, opening the provisional to reveal the real; and tenth, penetrating the scripture.

First: Explaining the Name

“Siddhānta” is an Indic term. Some say it has no corresponding translation in Chinese and, like the word sūtra, contains many meanings, so it is retained as a transliteration. Others translate it as purport, completion, ink, seal, reality, accomplishment, ultimate, and so forth, but cannot determine which explanation is correct.

The Bodhisattvabhūmi Sūtra says that all conditioned activities are impermanent, all conditioned activities are suffering, all dharmas are without self, and nirvāṇa is quiescent extinction; these four are called the four udānas. Udāna can be translated as “seal” or as “purport.” “Seal” indicates a standard that is fixed and cannot be changed. Buddhas and bodhisattvas possess this Dharma and also use it to transmit teaching; this explains seal from the perspective of teaching. The existence, nonexistence, neither existence nor nonexistence, and other Dharmas taught by worldly wisdom in the scripture have fixed standards and have been transmitted in succession from the silent munis of the past; this explains seal from the perspective of practice. The scripture further speaks of ascending higher, courageously emerging, and even going beyond the highest existence atop the three realms: it is supreme, the common refuge of the assembly, and absent from the world. This explains the meaning of purport.

That scriptural passage, however, plainly explains udāna. Why have various masters used “purport” and “seal” to translate the four siddhāntas? Since this point does not accord, the remaining translations are also difficult to trust.

Master Nanyue followed the pattern of the combined Sanskrit and Chinese designation “great nirvāṇa” and held that “xi” is Chinese while “tan” is Sanskrit. Xi means universally, while tan is translated as giving. The Buddha universally gives four kinds of Dharma to all sentient beings, and they are therefore called siddhāntas.

Second: Distinguishing Characteristics—Zhiyi’s Direct Explanation

First is the worldly siddhānta. A cart, for example, has the name “cart” only through the combination of wheels, spokes, axle, rims, and other parts; no cart exists independently apart from those parts. A person has the name “person” only through the combination of the five aggregates; no person exists independently apart from them. If there were absolutely no persons, why would the Buddha, who speaks truthfully, say that he sees sentient beings in the six paths? From the perspective of worldly provisional names, persons therefore do exist.

Someone objects: a person exists only in the worldly siddhānta and not in ultimate meaning. Ultimate meaning can be real, but the other three siddhāntas should therefore not be real. The answer is that each of the four is real on its own level. Thusness, Dharma-nature, and so forth cannot be grasped when viewed through worldly differences but are real when viewed through ultimate meaning. Persons and so forth lack self-nature when viewed through ultimate meaning but can be established when viewed through the worldly.

All names and characteristics—the five aggregates, twelve sense fields, eighteen elements, and so forth—are separated from one another and are called the world. Non-Buddhists are deluded about these differences and do not penetrate the characteristics of Dharma. Some maintain that the world exists without cause or condition; others hold that it exists through false causes and conditions. The Great Sage accords with what sentient beings desire to hear and explains to them separately the worldly Dharmas of correct causes and conditions, enabling them to gain a correct worldly view. This is the characteristic of the worldly siddhānta.

Second is the individually adapted siddhānta. The Great Sage observes the mind of each person and teaches Dharma. People’s minds differ, and the same matter can be permitted for one but not permitted for another. Sentient beings, for example, are born into a mixed world through mixed karma and experience mixed contact and mixed feeling. The Poqunna Sūtra further says that no fixed person receives contact and no fixed person receives feeling. This is taught for two kinds of people who doubt future lives and disbelieve transgression and merit, falling into either annihilationism or eternalism. Although attachment is incidentally broken, the primary purpose is still to produce faith and increase wholesome roots by giving people the wholesome Dharma suited to them. It is therefore called the individually adapted siddhānta.

Third is the counteractive siddhānta. A particular Dharma can be established when it serves as a counteraction, but if one asks whether it has a fixed reality, none can be found. A person with heavy desire is taught to contemplate impurity; one with heavy anger is taught to cultivate loving-kindness; one with heavy delusion is taught to contemplate causes and conditions. Different Dharma-medicines are taught for different unwholesome illnesses and are universally given to sentient beings. This is the characteristic of the counteractive siddhānta.

Fourth is the ultimate-meaning siddhānta. It has an inexpressible side and an expressible side. The inexpressible is the real Dharma realized by buddhas, pratyekabuddhas, and arhats. Language reaches its end, the activities of mind cease, there is neither arising nor cessation, and Dharma is like nirvāṇa. Whatever is described as a place reached by conditioned activities belongs to the worldly; what is described as a place they cannot reach belongs to ultimate meaning.

From the expressible side, the four statements—everything is real, everything is unreal, everything is both real and unreal, and everything is neither real nor unreal—can all be used to indicate the true mark of all dharmas. Throughout the scriptures the Buddha teaches the ultimate-meaning siddhānta according to faculties. This is also the meaning in this tradition of entering the real through four gates. The Treatise on the Middle uses the simile of a swift horse that enters the right road upon seeing the shadow of the whip. But if one hears the four statements and then grasps them, all become conceptual proliferation rather than ultimate meaning.

Zhang’an’s Private Explanation in Fifteen Passes

Here the recorder Zhang’an separately explains the four characteristics in fifteen passes so they will be easier to understand. This passage is Zhang’an’s supplement, not Zhiyi’s direct teaching in the preceding section.

First, whether phenomena or principle are taught, immediate delight in the listener is worldly; the arising of an existing wholesome mind is individually adapted; the removal of a newly arisen unwholesome thought is counteractive; and awakening thereby to the noble path is ultimate meaning.

Second, teaching provisional and real together is worldly. The treatise gives as examples the existence of a cart through the combination of wheels, spokes, axle, and rims and the existence of a person through the combination of the five aggregates. Teaching only the provisional person is individually adapted; the treatise sometimes says there is a person and sometimes that there is none. Teaching only real Dharmas is counteractive; something can be established as a counteraction, but its real nature cannot be found. Simultaneously transcending provisional and real is ultimate meaning, where the path of language is severed and the activities of mind cease.

Third, the distinction between wholesome and unwholesome persons after causes and conditions combine is worldly. A wholesome person existing through the combination of wholesome conditions is individually adapted. An unwholesome person existing through the combination of unwholesome conditions, whose evil is treated with Dharma, is counteractive. Simultaneously transcending wholesome and unwholesome is ultimate meaning.

Fourth, the real Dharmas of the five aggregates separated from one another are worldly. Wholesome five aggregates continuing into wholesome five aggregates is individually adapted. Using wholesome five aggregates to break unwholesome five aggregates is counteractive. Undefiled five aggregates are ultimate meaning.

Fifth, the difference between wholesome and unwholesome Dharmas is worldly. Teaching that present wholesome Dharmas can produce future wholesome Dharmas is individually adapted. Using present wholesome Dharmas to break present unwholesome Dharmas is counteractive. Transcending wholesome and unwholesome is ultimate meaning.

Someone asks: persons in general include both wholesome and unwholesome people, so why is producing goodness alone described as individually adapted? The answer is that wholesome karma is the vehicle upon which a person rides and enables that person to produce goodness, so it is called “for a person.” Another question follows: if the individually adapted primarily produces goodness, why can it also sever evil? The answer is that producing an existing wholesome root is the primary and original function of the individually adapted siddhānta, while severing newly arisen evil is incidental. Treating an existing unwholesome illness is the primary and original function of the counteractive siddhānta, while producing new goodness is incidental.

Sixth, the separation of past, present, and future is worldly. Attention to a wholesome fruit in a future life is individually adapted. Addressing present unwholesome Dharmas is counteractive. Transcending the three times is ultimate meaning.

Seventh, the separation of the inner and outer ordinary stages among the four wholesome roots is worldly. The growth of wholesome roots at the warmth and summit stages is individually adapted. The general and specific stations of mindfulness used to treat delusion are counteractive. The highest worldly Dharma approaching the real is ultimate meaning.

Eighth, the difference between the path of seeing and the path of cultivation is worldly. The path of seeing producing real goodness is individually adapted. The path of cultivation treating remaining delusion is counteractive. The path of no-more-learning is ultimate meaning.

Ninth, the differences among named stages such as neither learning nor no-more-learning are worldly. Beginning to see learning is individually adapted. Continuing to cultivate learning is counteractive. Reaching no-more-learning is ultimate meaning.

Tenth, the worldly siddhānta contains the function of the individually adapted, the individually adapted contains the function of the counteractive, and the counteractive contains the function of ultimate meaning. Within ultimate meaning, the other three siddhāntas are no longer taken as ultimate.

Eleventh, a single siddhānta can also possess all four. Teaching the correct world through the separation of aggregates, sense fields, and elements is worldly. Establishing a person through the combination of causes and conditions is individually adapted. Using the correct world to break a false world is counteractive. Hearing the correct world and awakening is ultimate meaning.

Twelfth, the individually adapted siddhānta also possesses all four. Receiving mixed contact and mixed feeling through the causes and conditions of mixed karma is worldly. Permitting a particular person in the same matter is individually adapted. Not permitting another person is counteractive. Saying that no fixed person receives contact or feeling is ultimate meaning.

Thirteenth, the counteractive siddhānta also possesses all four. The Buddha uses three kinds of Dharma to treat the illnesses of people’s minds; the difference between medicine and illness is worldly. Treating a particular person with Dharma is individually adapted. Medicine precisely fitting the illness is counteractive. The fixed realities of medicine and illness being unobtainable is ultimate meaning.

Fourteenth, the ultimate-meaning siddhānta also possesses all four. The differences from “everything is real” through the four statements are worldly. The Dharma attained in the minds of buddhas and pratyekabuddhas is pure and wholesome and is individually adapted. All verbal theories, views, and attachments can be broken while ultimate meaning penetrates them; this is counteractive. The path of language being severed and Dharma being like nirvāṇa is ultimate meaning.

Fifteenth, the explanation is again made comprehensively from both general and specific perspectives. Viewed generally, the different names of the four siddhāntas form a distinction and are worldly. The four siddhāntas universally teaching and transforming sentient beings is individually adapted. All four breaking falsehood is counteractive. Awakening to the path through hearing any one of them is ultimate meaning. Viewed specifically, the truths of suffering and origination clarify the worldly; the treating aspect of the truth of the path clarifies the individually adapted; what is treated by the truth of the path clarifies the counteractive; and the truth of cessation clarifies ultimate meaning.

Someone asks: explaining the four characteristics according to the Dazhidu Lun is already sufficient. Why make so many further distinctions? Zhang’an answers: the treatise says that the four siddhāntas encompass the eighty-four thousand Dharma treasuries. What fault is there in privately distinguishing them according to fifteen classes of Dharma?

Third: Establishing the Four Siddhāntas through the Four Accommodations

The four siddhāntas were taught by Nāgārjuna, while the four accommodations are regarded by this treatise as the Buddha’s teaching in a meditation scripture. The meaning becomes clearer when a scriptural passage is now used to establish a treatise teaching. The four accommodations are: first, accordance with desire; second, accordance with what is fitting; third, accordance with counteraction; and fourth, accordance with ultimate meaning.

“Desire” is named from cultivating the cause, while “worldly” is named from the result attained. The meaning of the Dazhidu Lun is that all wholesome and unwholesome actions have desire as their root. The meaning of the Vimalakīrti-nirdeśa Sūtra is that people are first drawn by the hook of their desires and later led into the Buddha path. The Buddhist scripture presents the form of the cause cultivated by a practitioner, while the treatise explains the resulting correct worldly view. Accordance with desire therefore establishes the worldly siddhānta.

“Accordance with what is fitting” follows the Dharma suited to a practitioner. “Individually adapted” is named from the teacher’s discernment of faculties and knowledge of whether something is permissible. The treatise says that in a single matter something may be permitted or not permitted: what should be permitted is permitted, and what should not be permitted is not. For example, counting the breath suits a goldsmith’s son, while contemplation of impurity suits a washerman’s son; if exchanged, they yield no benefit. The scripture presents what the practitioner is capable of receiving, while the treatise clarifies the teacher’s discernment of faculties. The two establish each other. For the remaining two—accordance with counteraction and accordance with ultimate meaning—the scripture and treatise have the same names and purports.

Fourth: Correlating the Four Siddhāntas with the Four Truths

The briefest method directly correlates the four siddhāntas with one set of Four Truths, as stated above. Explained extensively, each kind of Four Truths is correlated with all four siddhāntas; one must not distribute the four siddhāntas across the Four Truths only once.

In a further general correlation, the arising-and-ceasing Four Truths correspond to the worldly siddhānta, the non-arising Four Truths to the individually adapted siddhānta, the immeasurable Four Truths to the counteractive siddhānta, and the unconstructed Four Truths to the ultimate-meaning siddhānta.

Fifth, First Part: The Four Siddhāntas Give Rise to Contemplative Practice

Subtle principle cannot be understood without contemplative practice, and contemplative practice that accords with principle cannot arise apart from the four siddhāntas.

When cultivating contemplation that enters emptiness from the provisional, one first contemplates the Dharma of correct causes and conditions. Internal causes and external conditions, close and remote, each differ. Without diligent desire, cultivation cannot be accomplished, so one must be diligent day and night, joyful at heart and never lax. This is the first contemplation arising through the worldly siddhānta.

To enter emptiness through contemplation of the provisional, one must also know what suits each person. If contemplation is suitable, the three factors of awakening—discernment of Dharma, diligence, and joy—are used to make contemplation arise. If calming is suitable, the three factors tranquility, equanimity, and concentration are used to make calming arise. Mindfulness applies to both calming and contemplation. When Dharma is applied according to what suits the person, the wholesome mind can arise. This is the individually adapted siddhānta.

If the mind suffers from sinking or floating, the counteractive siddhānta must be used. When the mind sinks, mindfulness, discernment of Dharma, diligence, and joy raise it. When the mind floats, mindfulness, equanimity, tranquility, and concentration settle it. Skillful use of the individually adapted siddhānta gradually deepens wholesome roots; skillful use of the counteractive siddhānta gradually thins afflictions.

When one deeply cultivates whichever of the seven factors of awakening one relies upon, suddenly releases one’s previous grasping, and then finely cultivates through that factor, real clear vision can arise and ultimate meaning be seen. This is using the four siddhāntas to give rise to contemplation that enters emptiness from the provisional, accomplishing all-wisdom and giving rise to the wisdom-eye.

When cultivating contemplation that enters the provisional from emptiness, skillful use of the four siddhāntas attains path-variety wisdom and gives rise to the Dharma-eye; the situation is the same. When cultivating contemplation of the Middle Way’s ultimate meaning, skillful use of the four siddhāntas attains the knowledge of all modes and gives rise to the Buddha-eye; this too is the same. The three contemplations cultivated within one mind likewise require skillful use of the four siddhāntas.

Fifth, Second Part: The Four Siddhāntas Give Rise to Teaching

Next comes the arising of teaching. The meaning of the Dazhidu Lun is that the Buddha always delights in silence and does not enjoy teaching lightly. The Vimalakīrti-nirdeśa Sūtra also reveals meaning through silence. The Lotus Sutra says that reality cannot be expressed in words. The Mahāparinirvāṇa Sūtra says that arising-arising through not-arising-not-arising are all inexpressible, yet also says that because causes and conditions exist, they can still be expressed; the ten Dharmas of causes and conditions can serve as causes of arising.

That the ten causes and conditions can still be expressed means that the ten links from ignorance through existence jointly form sentient beings. These sentient beings each possess different faculties capable of moving the Tathāgata to teach four kinds of Dharma.

First, if sentient beings formed by the ten causes and conditions have lower-grade desires, they can produce phenomenal goodness within the three realms and are suited to breaking delusion through a relatively direct and awkward method, analyzing Dharmas to enter emptiness. The Tathāgata turns for them the Dharma wheel of the arising-and-ceasing Four Truths and gives rise to the Tripiṭaka Teaching.

Second, if they have middling-grade desires, they can produce principial goodness within the three realms and are suited to breaking delusion through a more skillful method, embodying Dharmas as immediately empty. The Tathāgata turns for them the Dharma wheel of the non-arising Four Truths and gives rise to the Shared Teaching.

Third, if they have higher-grade desires, they can produce phenomenal goodness beyond the three realms and are suited to breaking delusion separately in sequence and entering the Middle Way step by step. The Tathāgata turns for them the Dharma wheel of the immeasurable Four Truths and gives rise to the Distinct Teaching.

Fourth, if they have supreme-grade desires, they can produce principial goodness beyond the three realms. When one delusion is broken, all delusions are broken with it, and they enter the Middle Way perfectly and suddenly. The Tathāgata turns for them the Dharma wheel of the unconstructed Four Truths and gives rise to the Perfect Teaching.

Each kind of teaching in turn contains twelve divisions of scripture, and all arise through the four siddhāntas.

First are the twelve divisions in the Tripiṭaka Teaching. Sentient beings desire to hear worldly phenomena of correct causes and conditions, so the Tathāgata directly teaches the provisional and real Dharmas of the five aggregates, eighteen elements, twelve sense fields, and so forth; this is discourse. Repeating these worldly phenomena in verses of four, five, six, seven, eight, or nine syllables is repeated verse. Directly predicting sentient beings’ future affairs, even predicting that pigeons and sparrows will become buddhas, is prediction. Separately composing a verse about worldly phenomena is independent verse. Teaching worldly phenomena without being asked is unrequested teaching. Establishing prohibitions on the basis of unwholesome worldly affairs is causes and conditions. Teaching worldly phenomena through similes is simile. Teaching worldly affairs of the past is past events. Teaching the events of one’s own past births is past lives. Extensively teaching great worldly affairs is extensive discourse. Teaching unprecedented worldly events is unprecedented events. Analyzing worldly affairs through questions and challenges is discussion.

These twelve divisions can first arise through the worldly siddhānta and make sentient beings rejoice. The twelve forms of teaching can also be used to produce goodness in sentient beings, which is individually adapted; to break their evil, which is counteractive; and to enable their awakening and entry, which is ultimate meaning. The four siddhāntas thereby give rise to the twelve divisions of scripture in the Tripiṭaka Teaching.

Next are the twelve divisions in the Shared Teaching. Sentient beings desire to hear the meaning of emptiness, so the Tathāgata directly teaches that among the five aggregates, twelve sense fields, and eighteen elements there is no Dharma that is not immediately empty; this is discourse. Repeating in verses of four through nine syllables that aggregates, elements, and sense fields are immediately empty is repeated verse. Saying that a person able to penetrate aggregates, elements, and sense fields as immediately empty will become a buddha in the future is prediction. A separately composed verse that says they are immediately empty is independent verse. Teaching immediate emptiness without being asked is unrequested teaching. Teaching that penetrating aggregates, elements, and sense fields as immediately empty is itself the precepts is causes and conditions. Using such similes as illusion and transformation for the immediate emptiness of aggregates, elements, and sense fields is simile. Teaching that worlds and lands of the past are immediately empty is past events. Teaching that the aggregates, elements, and sense fields of past births are immediately empty is past lives. Extensively teaching immediate emptiness is extensive discourse. Teaching the rare event that aggregates, sense fields, and elements are immediately empty is unprecedented events. Analyzing immediate emptiness through questions and challenges is discussion.

These twelve divisions first teach immediate emptiness in accord with sentient beings’ desires and make them rejoice. The twelve forms of teaching immediate emptiness can also be used to produce goodness, break evil, and enable people to awaken to principle. The four siddhāntas thereby give rise to the twelve divisions of scripture in the Shared Teaching.

Next are the twelve divisions in the Distinct Teaching. If sentient beings desire to hear of all worlds, all aggregates, elements, and sense fields, as well as inexpressible worlds and inexpressible aggregates, elements, and sense fields, the Tathāgata directly teaches all worlds and aggregates and sense fields that face upright, turn over, face upward, or stand inverted. He teaches all defiled lands, pure lands, lands of ordinary beings, lands of sages, various inexpressible worlds, and various inexpressible aggregates, sense fields, and elements; this is discourse. Repeating these in verses of four through nine syllables is repeated verse. A separately composed verse is independent verse. Predicting buddhahood for one who knows lands, aggregates, sense fields, and elements is prediction. Possessing the precepts by knowing these differences as they really are is causes and conditions. Teaching through similes is simile. Teaching the affairs of lands in the past is past events. Teaching the events of past births is past lives. Teaching vast affairs is extensive discourse. Teaching rare events is unprecedented events. Distinguishing them through questions and answers is discussion.

The Tathāgata uses these twelve forms of teaching in accord with sentient beings’ desires and makes them rejoice. He also uses them to produce goodness, break evil, and enable entry. The four siddhāntas thereby give rise to the twelve divisions of scripture in the Distinct Teaching.

Last are the twelve divisions in the Perfect Teaching. If sentient beings desire to hear that inexpressible lands and inexpressible aggregates, elements, and sense fields are all thusness and the true mark, the Tathāgata directly teaches that the dependent and primary recompenses of all lands are themselves the Land of Constant Quiescent Light; all aggregates and sense fields are themselves awakening, and apart from them there is no other awakening; a single color or fragrance is without exception the Middle Way, and apart from color and fragrance there is no other Middle Way; and eye, ear, nose, tongue, and the other faculties are all gates of quiescence, while apart from those faculties there is no other gate of quiescence. This is discourse. Repeating the meaning in verse is repeated verse. A separately composed verse is independent verse. Teaching it without being asked is unrequested teaching. Predicting buddhahood for one who knows this meaning is prediction. Possessing the precepts through knowing this meaning is causes and conditions. Teaching through similes is simile. Indicating a past world is past events. Indicating a past birth is past lives. Extensively teaching the meaning is extensive discourse. Teaching rare events is unprecedented events. Distinguishing it through questions and answers is discussion.

These twelve forms of teaching first accord with sentient beings’ desires and make them rejoice. They also make wondrous goodness arise, break evil suddenly, and enable people suddenly to accord with principle. The four siddhāntas thereby give rise to the twelve divisions of scripture in the Perfect Teaching.

Gathering them further according to different teachings: the two kinds of four siddhāntas in the Distinct and Perfect Teachings give rise to the Avataṃsaka teaching; only one set of four siddhāntas gives rise to the Tripiṭaka Teaching; four sets of four siddhāntas give rise to the Vaipulya teaching; three sets of four siddhāntas give rise to the Prajñā teaching; and only one set of four siddhāntas again gives rise to the Lotus teaching. This is the meaning of the Dazhidu Lun’s statement that the four siddhāntas encompass the twelve divisions of scripture.

The meaning of the Bodhisattvabhūmi Sūtra is that a bodhisattva enters the mātṛkā and composes a non-inverted treatise so that the true Dharma will long abide in the world. A bodhisattva abides in corresponding meditative concentration, contemplates the differing faculties and conditions of sentient beings after the Buddha’s extinction, and therefore composes treatises that penetrate scriptures and teachings.

Vasubandhu used two sets of four siddhāntas to compose the Commentary on the Sūtra of the Ten Grounds and penetrate the Avataṃsaka. Śāriputra used the first set of four siddhāntas to compose the Abhidharma, and five hundred arhats composed the Vibhāṣā to penetrate the Tripiṭaka Teaching, emphasizing attainment of the path through existent Dharmas. Harivarman also used the first set to compose the Satyasiddhi Śāstra and penetrate the Tripiṭaka Teaching, emphasizing attainment of the path through emptiness. Kātyāyana likewise used the first set to compose the Pele Treatise and penetrate the Tripiṭaka Teaching, seeing attainment of the path through both emptiness and existence.

Nāgārjuna used four sets of four siddhāntas to compose the Treatise on the Middle: three sets directly penetrate the Great Vehicle, while one incidentally penetrates the Tripiṭaka Teaching. Maitreya used two sets to compose the Bodhisattvabhūmi and penetrate the Avataṃsaka. Asaṅga likewise used two sets to compose the Mahāyānasaṃgraha. Nāgārjuna used three sets to compose the Dazhidu Lun and penetrate the Mahāprajñāpāramitā Sūtra. Vasubandhu used one set to penetrate the Lotus Sutra. Tradition says that Vasubandhu and Nāgārjuna each composed a Nirvāṇa Treatise, but these works had not yet reached this land and can only be inferred by analogy. The various treatises of immortals with the five powers, Śakra’s wholesome treatise, and Great Brahmā’s treatise on leaving desire likewise use only the first siddhānta and carry an intent of skillful benefit.

Chinese worldly classics can also be read according to the four siddhāntas. The classics’ teachings on letters, conduct, sincerity, and trustworthiness, their ordering of ritual and poetry and the benefit left to later generations, belong to the worldly. Selecting officials by virtue and extending rewards to future generations belong to the individually adapted. Punitive campaigns against rebels and not setting aside punishment even for minor offenses belong to the counteractive. Tranquil government, a political Way conforming to the mind of Heaven, and the human king occupying the highest position belong to the worldly ultimate-meaning siddhānta.

Sixth: Sage Speech and Sage Silence

The meaning of the Questions of Brahmā Viśeṣacintin Sūtra is that the Buddha told the monks they should perform two things: either teach Dharma as a sage or remain silent as a sage. Sage speech has already been distinguished above; the following specifically explains sage silence.

The four kinds of Four Truths are all Dharmas realized by sages of the Three Vehicles and cannot be known by ordinary people at lower stages, so they are inexpressible. Even if they are forcibly taught, it is like setting up a lamp for a blind person. How could someone without eyes benefit? They are therefore inexpressible and called sage silence.

The worlds taught in the Avataṃsaka are layer upon layer and inexhaustible in number; “inexpressible upon inexpressible” reveals that principle at its utmost is beyond speech. This can clarify inexpressibility in terms of the immeasurable and unconstructed Four Truths and the Dharmas not-arising-arising and not-arising-not-arising; it is called sage silence.

Within the Tripiṭaka Teaching, when the monk Kauṇḍinya first gained real knowledge and vision, he was quiescent, without sound or written words. Śāriputra likewise said that the liberation he heard contained no speech. This clarifies inexpressibility in terms of the arising-and-ceasing Four Truths and the Dharma arising-arising; it is called sage silence.

In the Vimalakīrti-nirdeśa Sūtra, Vimalakīrti closes his mouth and gives no reply. In the Mahāvaipulya Mahāsaṃnipāta Sūtra, the state of the Bodhisattva Wordless cannot be known through wisdom or distinguished by consciousness; the path of language is severed, the activities of mind cease, there is neither arising nor cessation, and Dharma is like nirvāṇa. This clarifies inexpressibility through the four sets of Four Truths and is called sage silence.

Throughout the Mahāprajñāpāramitā Sūtra, all Dharmas are said to be unobtainable. Unobtainable means not obtainable through the body, mind, or mouth. This clarifies unobtainability through three sets of Four Truths and the Dharmas arising, not-arising, not-arising-arising, and not-arising-not-arising. Because it is unobtainable, it is inexpressible and called sage silence.

The Lotus Sutra says to stop, stop, with no need to speak further, for the Buddha-Dharma is subtle and difficult to conceive. It also says that this Dharma cannot be displayed, the marks of words are quiescent and extinct, it cannot be expressed in language, and it cannot be understood through thought and distinction. This clarifies inexpressibility through the unconstructed Four Truths and the Dharma not-arising-not-arising; it is called sage silence.

Someone asks: a sage teaches Dharma to make others rejoice and remains silent for his own peace. Since silence is only personal ease, does it not fail to benefit others? The answer is that sage silence primarily lets the sage abide and incidentally benefits others. If someone is weary of texts and dislikes language, the sage remains silent to make that person rejoice. In the Vinaya, a sage remains silent when accepting an offering so the donor will gain merit. The monk Pārśva refuted Aśvaghoṣa’s challenge through silence. When the Buddha sits cross-legged, abides in correct mindfulness, and keeps body and mind unmoving, he can likewise enable immeasurable people to awaken and attain traces of the path. All these silences arise through the four siddhāntas and can benefit everyone. How could one say they offer no benefit?

Someone further asks: the Dazhidu Lun says the four siddhāntas encompass the eighty-four thousand Dharma treasuries. How is this number established?

The answer is that the Bhadrakalpika Sūtra lists 350 Dharma gates from the Buddha’s initial arousal of the mind through the distribution of his relics. Each gate possesses the six perfections, making 2,100 perfections. These gates of perfection counteract four classes of affliction—desire, anger, delusion, and an equal mixture—making 8,400. Each class is then multiplied by ten, making 84,000.

When they are called the eighty-four thousand Dharma treasuries, they are encompassed by the worldly siddhānta. When they are called the eighty-four thousand gates of defilement, they belong to the individually adapted siddhānta from the perspective of the wholesome roots that can arise in sentient beings; the eighty-four thousand samādhis and eighty-four thousand dhāraṇī gates can be understood in the same way. When they are called the eighty-four thousand counteractions or eighty-four thousand gates of emptiness, they belong to the counteractive siddhānta. When they are called the eighty-four thousand perfections or eighty-four thousand boundless crossings, they belong to the ultimate-meaning siddhānta.

There is another calculation. The buddha-stage has 350 Dharma gates; each contains the ten wholesome actions, making 3,500 wholesome actions. Applying them to treat the four divisions of affliction makes 14,000, and further applying them to the six faculties makes 84,000.

Seventh: Attainment and Use

Only the Tathāgata ultimately realizes the four siddhāntas and can ultimately employ them in the most subtle way. At all stages below the Buddha, attainment and use differ and can be arranged in four alternatives: first, neither attaining nor using; second, attaining but not using; third, not completely attaining but being able to use; and fourth, both attaining and using.

Ordinary people and non-Buddhists circulate within suffering and origination and do not even know the names of the four siddhāntas, much less realize them. Because they have not realized them, they cannot genuinely use them. This is neither attaining nor using.

People of the Two Vehicles in the Tripiṭaka Teaching diligently cultivate for themselves: they know suffering, sever origination, cultivate the path, realize cessation, and enter the real. They can therefore be said to have attained the four siddhāntas. But they do not take the liberation of sentient beings as their task and therefore cannot use them. Even when they force themselves to use them, they often act improperly because they do not fit the faculties.

Vimalakīrti, for example, rebuked Pūrṇa: one who does not know a person’s faculties should not teach Dharma, and defiled food must not be put into a precious vessel. Pūrṇa spent ninety days teaching non-Buddhists and was mocked in return; Mañjuśrī visited briefly and teacher and disciples all submitted in faith. This is not knowing sentient beings’ desires and being unable to use the worldly siddhānta.

Śāriputra taught two disciples, but instead of wholesome roots arising, false doubts arose. This is inability to use the individually adapted siddhānta. Five hundred arhats taught Kāṭhina the Four Truths without any benefit; the Buddha changed to contemplation of impurity, and Kāṭhina immediately broke his unwholesome Dharma. This is inability to use the counteractive siddhānta. Śāriputra could not liberate Fuzeng, like a lesser physician who can only fold his hands before a grave illness. Five hundred sages likewise could not liberate him, but a single teaching by the Buddha enabled Fuzeng to realize arhatship. This is inability to use the ultimate-meaning siddhānta. The same applies to pratyekabuddhas, so it is called attaining but not using.

Although bodhisattvas of the Tripiṭaka Teaching know suffering and origination and also cultivate the path, they only suppress their bonds and have not yet realized the truth of cessation. They therefore attain only the first three siddhāntas. Although one remains unattained, they can use all four. It is like an ill guide who prepares boats and rafts and, while still on this shore himself, first conveys others to the farther shore. He has long made transforming others his task and liberates others before he himself has been liberated. This is not attaining but using.

Although people of the Two Vehicles in the Shared Teaching skillfully enter emptiness through the gate of embodying Dharmas, they still attain but do not use, just like people of the Two Vehicles in the Tripiṭaka Teaching. Bodhisattvas of the Shared Teaching both attain and use from their initial resolve through the sixth ground, although their use is not yet skillful. When they enter provisional existence at the seventh ground to transform others, their use becomes more excellent.

The ten abodes of the Distinct Teaching can attain only the four siddhāntas belonging to analysis of Dharmas and embodiment of Dharmas and cannot yet use them well. At the ten practices they first become able to use them. The ten dedications further attain approximate four siddhāntas and can use them approximately. After entering the first ground, they realize the real portion by portion and use it in reality portion by portion.

Disciples at the five grades in the Perfect Teaching cannot yet be called attaining and using. At purity of the six faculties, they attain and use approximately. At the first abode, they realize the real portion by portion and therefore attain and use it in partial reality. Only the Buddha ultimately attains and ultimately uses.

Eighth: Provisional and Real

Distinguishing four siddhāntas within each kind of Four Truths is only a general mode of teaching. The Dazhidu Lun says that many scriptures teach only three siddhāntas and not ultimate meaning; this treatise applies the statement to the Tripiṭaka Teaching. That teaching largely explains conditioned phenomena, extinguishing form to grasp emptiness, and reveals ultimate meaning less often. In relation to its bodhisattvas, the fourth can be opened from the first three; in relation to the Buddha, all four are complete. Even so, its method remains relatively awkward and is only skillful means adapted to lesser faculties.

The four siddhāntas taught through the Four Truths of the Shared Teaching embody Dharmas as immediately real and use a more skillful entrance. The Dazhidu Lun further says that the Prajñā scriptures are taught for the sake of explaining the ultimate-meaning siddhānta. Both Buddha and bodhisattvas can possess all four, but because they are still clarified in terms of the true truth as skillful means, they remain provisional.

The four siddhāntas taught through the Four Truths of the Distinct Teaching are explained in terms of the Middle Way and have a more profound meaning. Yet their sequence remains separate, their characteristics are not yet integrated, and their path of teaching remains provisional; they still cannot be called wondrous.

The four siddhāntas taught through the Four Truths of the Perfect Teaching have characteristics that perfectly interpenetrate and constitute the most real teaching. Here the four siddhāntas are real and also wondrous.

When these provisionals and reals are placed within the teachings of the five flavors: the milk flavor has four provisionals and four reals; curds has only four provisionals; raw ghee has twelve provisionals and four reals; refined ghee has eight provisionals and four reals; Nirvāṇa has twelve provisionals and four reals; and in the Lotus all four are real.

Someone asks: although bodhisattvas of the Tripiṭaka Teaching themselves attain the four siddhāntas, in comparison with the Shared Teaching they count as attaining only three. What, then, of the Shared Teaching in comparison with the Distinct? The answer has two aspects: relative to the Shared Teaching itself, one can say four are attained; compared with the Distinct Teaching, they count as only three.

Another question is asked: is it the same when the Distinct Teaching is compared with the Perfect? The answer is that the analogy does not hold, because the paths of realization in the Perfect and Distinct Teachings are the same.

The question continues: the Tripiṭaka and Shared Teachings both realize the true truth, so they should likewise attain all four. The answer is that although the true truth they realize is the same, bodhisattvas of the Tripiṭaka Teaching have not severed delusion and therefore lack one; both the Perfect and Distinct Teachings sever delusion and therefore possess all four.

The question continues again: even when the Tripiṭaka and Shared Teachings are said to possess four, compared with higher teachings they still possess only three and remain provisional. Since the Distinct Teaching possesses four rather than three, it should not remain provisional. The answer is that the paths of teaching and realization in the Tripiṭaka and Shared Teachings are both skillful means, so they can only be said to possess three and cannot ultimately be said to possess four. The path of teaching in the Distinct Teaching is provisional, while its path of realization is real. Viewed through its path of realization it possesses four; viewed through its path of teaching it remains provisional.

The final question is this: if the path of realization possesses four, should the path of teaching possess only three? The answer is that if everything before entry into the grounds is taken as the path of teaching, it is indeed as the question states.

Ninth: Opening the Provisional to Reveal the Real

Among all dharmas there is not one that is not wondrous; a single color or fragrance is without exception the Middle Way. It is only sentient beings’ emotional grasping that separates them from the wondrous. Out of great compassion, the Buddha accords with sentient beings and does not dispute with the world, so he first distinguishes many provisionals and reals.

The Sutra of Immeasurable Meanings is cited as saying that the three Dharmas, four fruits, and two paths taught for more than forty years had not yet been integrated. Now the gate of skillful means is opened and the mark of reality shown. Through the causes and conditions of the one great matter, only the unsurpassed path is taught, enabling sentient beings to open the Buddha’s knowing-and-seeing and enter the ultimate true mark. Removing the conjured city resolves coarse Dharma; everyone reaching the place of treasure enters wondrous Dharma.

The four kinds of wondrousness in the milk flavor do not differ from the wondrous meaning of the present scripture. Only the four provisionals within it need to be resolved so they enter the present wondrousness. Thus the scripture says that bodhisattvas who hear this Dharma have had all their nets of doubt removed. The four provisionals of curds, twelve provisionals of raw ghee, and eight provisionals of refined ghee are likewise all resolved and enter the wondrous. Thus the scripture says that the twelve hundred arhats will also all become buddhas; it further says that this scripture decisively clarifies the Dharma of the śrāvakas and is king of the scriptures, and that one who hears it and reflects carefully draws near the unsurpassed Buddha path. The wondrous meanings taught in the Vaipulya and Prajñā teachings likewise do not differ from the present wondrousness. This is the intent of opening the provisional to reveal the real.

Someone asks: when the different provisional siddhāntas are resolved, do they all become only the wondrous ultimate-meaning siddhānta? The answer is that when the provisional is brought into the wondrous, it is free and unobstructed. Even when wondrous ultimate meaning is spoken of, it is not separated from the other three; the other three are likewise not separated from ultimate meaning. One and three are mutually free. For now, the explanation follows one method and resolves each of the four provisional siddhāntas into the corresponding wondrous siddhānta.

First, resolving the different provisional worldly siddhāntas into the wondrous worldly siddhānta corresponds to the wondrousness of explaining the name. All the names of the characteristics and natures of the nine Dharma realms and ten suchnesses become the characteristics and natures of the Buddha-Dharma realm and encompass every name. It is also like the poor son and the elder meeting through their natural kinship, establishing the father-son relationship and renaming him “son.” The elder says that he is truly the father and the poor son truly his son.

Second, resolving the different provisional ultimate-meaning siddhāntas into the wondrous ultimate-meaning siddhānta corresponds to the wondrousness of the scripture’s substance. This is opening the Buddha’s knowing-and-seeing, indicating the mark of reality, and guiding sentient beings to the place of treasure.

Third, resolving the different provisional individually adapted siddhāntas into the wondrous individually adapted siddhānta corresponds to the wondrousness of the purport. It is like the elder in the scripture equally giving each child one great cart, enabling the wholesome cause to accomplish the Buddha-fruit.

Fourth, resolving the different provisional counteractive siddhāntas into the wondrous counteractive siddhānta corresponds to the wondrousness of function. It is like using the precious jewel in one’s robe to exchange for what is needed, or like the father leaving good medicine and telling his children to take it without fearing that the illness will not be cured. The scripture further says to cast skillful means directly aside and teach only the unsurpassed path. Sentient beings produce doubts because of their previous attachments, so the Buddha severs and removes them until doubt is completely exhausted. Some whose afflictions are already exhausted hear this scripture and even their remaining sorrow and distress disappear.

Finally, distinguishing the similarities and differences among the different provisional four siddhāntas and then resolving them into the wondrous siddhāntas of the present scripture leaves no fixed similarity or difference to be seen. What had never been taught in the past can now be heard by the whole assembly. This wondrousness is neither an ordinary sameness nor an ordinary difference and directly corresponds to the wondrousness of the characteristics of the teaching. The scripture says that although various paths are shown, in reality they are all for the One Vehicle. Although the Buddha distinguishes different similarities and differences, his intent is precisely to reveal the undifferentiated Dharma unrestricted by similarity and difference.

Tenth: Penetrating the Present Scripture through the Four Siddhāntas

Someone asks: if the present scripture is now penetrated through the four siddhāntas, where in the scripture are the four siddhāntas explicitly taught? The answer is that this intent appears throughout the scripture and cannot all be quoted. For now, only one Trace and one Origin passage will be cited briefly.

The general meaning of the “Skillful Means” chapter is that the Buddha knows the various practices of sentient beings, what they think deep in their minds, their past habits of karma, desires, natures, powers of diligence, and whether their faculties are sharp or dull. Through various causes and conditions, similes, and words, the Buddha teaches through skillful means according to what suits them. These are precisely the words of the four siddhāntas.

Among them, “desire” is what one wishes for and belongs to the worldly siddhānta. “Nature” is the wisdom-nature in sentient beings from which goodness can arise and belongs to the individually adapted siddhānta. “Power of diligence” can break evil and belongs to the counteractive siddhānta. “Sharp and dull faculties” indicates that two kinds of people enter the real in different ways and belongs to the ultimate-meaning siddhānta.

The general meaning of “The Lifespan of the Tathāgata” chapter is that the Tathāgata clearly sees without error. Because sentient beings have various natures, desires, practices, and recollective thoughts and distinctions, the Buddha, to make them produce wholesome roots, teaches in various ways through many causes and conditions, similes, and words. The Buddha’s work is never suspended even briefly.

Among these, “various natures” is individually adapted, “various desires” is worldly, “various practices” is counteractive, and “various recollective thoughts and distinctions” means investigating principle and transforming distorted recollections so that ultimate meaning is seen. Both the Trace and Origin passages contain all four intents, and both say that the Buddha teaches for sentient beings. They are clear evidence that the four siddhāntas establish teaching and transformation.

The pass on Integrating Differences begins with what appears to be a numerical mismatch: the five chapters contain five items, while the four siddhāntas contain only four. How can the two be integrated? The answer does not split one item into two merely to make the numbers agree. It first asks what each does within an act of teaching.

The worldly stands first among the four, as the title of a scripture stands over the whole scripture. The ultimate meaning directly indicates the correct substance. The individually adapted causes wholesome causes to arise and makes accomplishment of the fruit possible, corresponding to the purport. The counteractive breaks evil and removes doubt, corresponding to function. As for the characteristics of the teaching, their work is precisely to distinguish clearly the similarities and differences among the four modes of teaching. The fifth chapter is not a fifth siddhānta; it discerns how the preceding four are used.

The Worldly Eye: Seeing Combined Differences without Inventing an Entity

A cart exists through the combination of wheels, spokes, axle, and rims. Apart from its parts there is no fixed cart, yet when the parts are combined, one cannot say that no cart at all stands before one. The same is true of a person composed through the combination of the five aggregates.

The worldly siddhānta first teaches people to see differences correctly. Aggregates, sense fields, and elements each have names and functions; when causes and conditions combine, persons and worlds can be established. Non-Buddhists may say that the world exists without a cause or explain it through false causes. The Buddha need not first abolish every name. At a level sentient beings can understand, he teaches the world of right causes and conditions so they gain a correct view.

This eye neither takes a provisional name as a fixed entity nor denies everyday cause and effect because things lack self-nature. It is like seeing an assembled cart: one knows the name “cart” can be used and also knows that no separate cart-nature exists outside the cart.

The Individually Adapted Eye: Why Can One Person Hear What Another Cannot?

People’s minds differ. The same Dharma can produce goodness in one person yet aggravate the illness of another. The individually adapted siddhānta does not first ask which sentence applies forever. It first asks how the previous goodness of this person here and now can be awakened.

The goldsmith’s son and the washerman’s son have different faculties. Counting the breath suits one and contemplation of impurity the other. If the practices are exchanged merely because each Dharma is correct in itself, neither person benefits. A scripture’s “accordance with what is fitting” attends to what the practitioner can receive; a treatise’s “individually adapted” attends to whether the teacher can discern faculties. When the two aspects accord, wholesome Dharma is not goodness in the abstract but goodness that can genuinely arise in this person at this time.

The individually adapted may also incidentally sever evil, but its primary function is to increase previous goodness. It is like tending a plant that already has root and sprout by first giving it suitable water and soil. If one sees only the illness of evil and forgets the wholesome root, teaching becomes nothing but suppression.

The Counteractive Eye: If Medicine Has No Fixed Reality, How Can It Still Cure Illness?

Those with much desire are taught to contemplate impurity; those with much anger are taught to cultivate loving-kindness; those with much delusion are taught to contemplate causes and conditions. Dharma-medicine is established in response to illness, and once the illness is gone, the medicine need not be grasped.

To say that this Dharma is effective as a treatment does not mean that it has an eternally unchanging reality. It is just like using warming medicine for an illness of cold and cooling medicine for an illness of heat. If an effective prescription is turned into the one universal answer, the medicine itself becomes an illness. The counteractive eye simultaneously sees the illness, the medicine, and whether the two correspond.

Counteraction is therefore not merely refuting an error. It must know where the evil arose, which Dharma can now break it, and when that Dharma should be discontinued. A correct world that breaks a false world is itself taught only to treat false grasping. If the correct teaching is then grasped as a fixed world, further opening and explanation are still needed.

The Eye of Ultimate Meaning: If It Is Inexpressible, Why Does the Buddha Still Teach?

Ultimate meaning has an inexpressible side and an expressible side. Where buddhas and sages realize it, language comes to rest and the activities of mind cannot lay hold of it. To equate any sentence with what is realized is to substitute the finger pointing at the moon for the moon.

Yet if nothing at all were taught, sentient beings would have no way to turn toward it. The Buddha can therefore teach through four gates: everything is real, everything is unreal, everything is both real and unreal, and everything is neither real nor unreal. None of the four statements is ultimate meaning itself, yet each can become an entrance for a particular person. A swift horse sees the shadow of the whip and enters the right road; a person of sharp faculties releases grasping upon hearing a single sentence. But if the four statements are seized and debated, the shadow of the whip instead becomes conceptual proliferation.

Inexpressibility protects reality from being possessed by words; expressibility protects the path that remains open to sentient beings. The eye of ultimate meaning is not closing one’s eyes and refusing to speak. When speaking, it knows the limits of what is said; when silent, it does not lose the capacity to benefit.

Zhang’an’s Fifteen Passes: How the Four Eyes Look across One Another

After Zhiyi directly distinguishes the four characteristics, Zhang’an separately unfolds fifteen groups in his private explanation. This layer does not recopy the root treatise. It lets the four siddhāntas in turn illuminate phenomena and principle, provisional and real, wholesome and unwholesome, the five aggregates, the three times, practices and stages, and the Four Truths.

The same person and Dharmas can be seen as worldly when established through differences, as individually adapted when wholesome roots grow, as counteractive when unwholesome Dharmas are broken, and as ultimate meaning when grasping through language comes to rest. Four can also be seen again within a single siddhānta: a correct world already has differences of names and characteristics, can establish correct views in people, can break a false world, and can enable the hearer to enter realization. The four eyes are not four sealed drawers; they can contain one another on different levels.

This also answers why so many explanations are needed after the characteristics have already been explained according to the treatise. If the four siddhāntas truly encompass the eighty-four thousand Dharma treasuries, they cannot stop at four definitions. They must show how they work in concrete settings of wholesome and unwholesome, provisional and real, present and future, and the paths of seeing, cultivation, and no-more-learning. The value of Zhang’an’s private explanation lies in its unfolding, not in presenting the fifteen groups as a catalogue originally found in Nāgārjuna.

The Four Accommodations and Four Truths: How Scripture and Treatise Illuminate Each Other

Accordance with desire speaks from sentient beings’ cultivation of a cause, while the worldly speaks from the correct view attained as a result. Accordance with what is fitting speaks from what a practitioner can bear, while the individually adapted speaks from a teacher’s discernment of faculties. Cause and fruit, receiving teaching and administering teaching, illuminate one another. Accordance with counteraction and accordance with ultimate meaning correspond even more directly in name and purport.

The four siddhāntas can also be correlated with the Four Truths. Briefly, one takes a single set of Four Truths and distinguishes the correlations as in the preceding text. Extensively, each of the four kinds of Four Truths possesses all four siddhāntas. Generally, each of the four kinds of Four Truths is correlated with one siddhānta.

Such correlation does not lock one term to another. It asks how a system of teaching establishes a world that can be heard, produces goodness, treats delusion, and leads people into the real.

Directed Inward, the Four Eyes Are Contemplation; Directed Outward, They Are Teaching

Subtle principle must be illuminated through contemplation, and contemplation must in turn be aroused through the four siddhāntas. Practice first produces diligent desire in relation to the object of right causes and conditions. One then chooses methods of calming and contemplation in accord with one’s own sinking or floating and one’s faculties. Wholesome roots thereby deepen, afflictions thereby thin, and finally one sees ultimate meaning by closely cultivating the factors of awakening.

If the mind sinks, it must be counteracted with factors of awakening that can raise it. If the mind floats, it must be counteracted with factors that can settle it. The same set of factors of awakening is applied according to the illness and cannot be fixed. This is so in entering emptiness from the provisional, in entering the provisional from emptiness, and in contemplating the Middle Way. Differences in wisdom do not eliminate the need for the four eyes to fit the faculty.

Directed outward, the four eyes give rise to teaching. Sentient beings formed through the ten causes and conditions have four grades of desire—lower, middling, higher, and supreme—and the Buddha teaches the four kinds of Four Truths according to what suits them: arising-and-ceasing, non-arising, immeasurable, and unconstructed. For each kind, he can employ twelve forms—discourse, repeated verse, prediction, independent verse, unrequested teaching, causes and conditions, simile, past events, past lives, extensive discourse, unprecedented events, and discussion—to make people rejoice, produce goodness, break evil, and enter realization.

The twelve forms are not a list of contents. They are the different voices through which the same intent of teaching finds expression. Sometimes there is direct teaching and sometimes repeated verse; sometimes the future is predicted and sometimes the past recounted; sometimes a simile is used and sometimes analysis proceeds through questions and answers. The four siddhāntas determine not only what is taught, but also to whom and how.

The composition of treatises to penetrate scriptures is the same. Treatise masters contemplated how sentient beings’ faculties and conditions differed after the Buddha’s extinction and therefore used the four siddhāntas on different levels to penetrate different scriptures and teachings. If one sees only the titles of books, a long catalogue can be read as a ranking of schools. Seen with the four eyes, the catalogue shows how treatises receive and carry forward scriptures and teachings according to faculties.

Silence Can Benefit, and Speech Can Miss the Faculty

Sage speech and sage silence are not a simple opposition between benefiting others and benefiting oneself. Reality exceeds language; to force teaching upon one unable to hear is like lighting a lamp for a blind person. Silence can instead bring joy to one weary of words and enable one who sees dignified conduct to awaken to the path. Vimalakīrti closing his mouth, the Bodhisattva Wordless, and the Buddha sitting cross-legged in correct mindfulness all show that silence is not blankness.

Conversely, even if a teacher has personally realized something, he cannot use it if he does not know the faculties involved. Putting defiled food into a precious vessel means failing to know the recipient. Teaching Dharma to a disciple for whom it does not correspond causes wholesome roots not to arise and false doubt to arise instead; the medicine does not fit the illness. Mañjuśrī visits briefly and both teacher and disciples submit; the Buddha changes the teaching to a single contemplation and the practitioner benefits. All show that skill in using Dharma lies in fitting the faculty.

Four alternatives therefore result: neither attaining nor using; attaining but not using; not yet fully attaining but being able to use; and both attaining and using. Attainment means personal realization; use means benefiting others. A lesser physician may know the general principles of illness but be unable to treat this grave disease. A guide who is ill may not yet have reached the other shore himself but can first use boats and rafts to take others across. Only in the Buddha are attainment and use both ultimate.

Provisional and Real Are Not Two Piles of Dharma but Degrees in the Opening and Combining of the Four Eyes

The same four siddhāntas possess different degrees of skillful means and reality in different teachings. Analyzing Dharmas to enter emptiness, embodying Dharmas as immediately empty, entering the Middle sequentially, and entering the Middle through perfect interpenetration can each benefit corresponding faculties. Yet one cannot call them all ultimate merely because each was effective at its time.

Opening the provisional to reveal the real likewise does not pour the first three eyes entirely into ultimate meaning and leave only one. Wondrous ultimate meaning is not separate from the worldly, individually adapted, and counteractive, and those three are not separate from ultimate meaning. One and three are mutually free. Provisional worldly siddhāntas are resolved into wondrous worldly siddhāntas, corresponding to explaining the name. Provisional ultimate-meaning siddhāntas are resolved into wondrous ultimate-meaning siddhāntas, corresponding to substance. Provisional individually adapted siddhāntas are resolved into wondrous individually adapted siddhāntas, corresponding to purport. Provisional counteractive siddhāntas are resolved into wondrous counteractive siddhāntas, corresponding to function. Distinguishing how they enter the wondrous corresponds to the characteristics of the teaching.

The poor son is recognized again as the true son, great carts are equally given to the children, the jewel in the robe is exchanged for what is needed, the good medicine is left behind to cure illness, and the conjured city is removed so everyone reaches the place of treasure. All these images show that the preceding skillful means were not without function. Opening and revealing break sentient beings’ grasping of skillful means as separated from the wondrous and as an endpoint.

Why Does the End Return to the Trace and Origin Passages of the Scripture?

After the tenfold explanation has traversed translating the name, distinguishing characteristics, contemplation and teaching, speech and silence, attainment and use, and opening and revealing, it must finally return to the Lotus Sutra itself.

The “Skillful Means” chapter says that the Buddha knows sentient beings’ practices, their profound thoughts, habits from the past, desires, natures, power of diligence, and whether their faculties are sharp or dull, then teaches in accord with them through causes and conditions and similes. Desire reveals the worldly; nature reveals the individually adapted; the power of diligence reveals the counteractive; sharp and dull faculties reveal entry into ultimate meaning.

“The Lifespan of the Tathāgata” chapter further says that sentient beings have various natures, desires, practices, and recollective thoughts and distinctions. To make them produce goodness, the Buddha teaches in various ways, and the Buddha’s work is never suspended even briefly. Nature corresponds to the individually adapted, desire to the worldly, practice to the counteractive, and transforming distorted recollective thought so that principle is seen to ultimate meaning.

One passage teaches skillful means within the Trace Gate, and the other teaches the Buddha’s work in the distant past within the Origin Gate. Neither passage explicitly lists the four terms, yet both completely reveal the four intents of establishing teaching. Integrating Differences is now complete: the five chapters have not been replaced by an imported treatise teaching, nor have the four siddhāntas remained only within a treatise. The four eyes return to the scripture and illuminate the full course of the Buddha’s teaching for sentient beings.

Through the Eye of the Shiqian

Zhanran first divides Integrating Differences into two great sections: correlating it with the five chapters and explaining the four siddhāntas. He also reminds the reader that the present scripture’s five chapters must be integrated through the perfect and wondrous four siddhāntas. That the worldly stands above the other three in the same place that a scripture’s title stands above the whole does not mean that an ordinary worldly siddhānta has exhausted the present scripture’s wondrous name.

The difference in sequence between the five chapters and the four siddhāntas is also explained in the mirror’s judgment of sharp and dull faculties. A person of sharp faculties can enter ultimate meaning directly from the worldly; a person of dull faculties must still produce goodness and break evil. The five chapters account for both, while the sequence of the four siddhāntas particularly unfolds the latter route. Their meanings can be integrated without their orders being identical.

The tenfold explanation is judged to contain seven general meanings followed by three meanings specific to the Lotus. Explaining the name first distinguishes older translations and then adopts Nanyue’s correct explanation. Distinguishing characteristics clearly separates the Master’s direct explanation from Zhang’an’s private fifteen passes. Establishing the explanation uses the four accommodations to illuminate the four siddhāntas. Correlation with the truths first proceeds separately and then generally. Giving rise to contemplation and teaching proceeds first through contemplation and then teaching. Speech and silence reveals that silence can also benefit. Attainment and use take personal realization and benefiting others as their criteria.

The private fifteen passes are further illuminated as an unfolding in two layers. First, phenomena and principle, provisional and real, wholesome and unwholesome, and practices and stages repeatedly configure the four characteristics. Then one siddhānta is shown to possess all four, followed by general, specific, and comprehensive treatments. This explains why the base text is so intricate and prevents Zhang’an’s pedagogical unfolding from being mistaken for the original classification of another treatise.

The mirror’s most important distinction of sources is that Zhang’an’s private fifteen passes cannot be retroactively made into an original classification of the root treatise, and that the meditation scripture attributed with the four accommodations cannot be forcibly identified merely because a title sounds similar. This eye preserves the levels of citation and interpretive explanation.

The eighth section, Provisional and Real, first distinguishes skillful means and reality according to different teaching gates and flavor-characteristics. The ninth, Opening and Revealing, then resolves all provisionals into the wondrous. The tenth, Penetrating the Scripture, concludes through the Trace and Origin passages. Each of the three has its own work; provisional and real, opening and revealing, and penetrating the scripture cannot be compressed into the sentence “all return to the real.”

Although the long passage on giving rise to teaching lists four kinds of faculties, four kinds of Four Truths, the twelve divisions of scripture, and a catalogue of treatises, the mirror’s framework remains throughout contemplation before teaching and the four siddhāntas giving rise to teaching. The long passage on speech and silence likewise does not use inexpressibility to overpower expressibility; it asks how silence can still benefit sentient beings through the four siddhāntas.

The section on attainment and use further distinguishes the stages of the Four Teachings to show that “attainment” and “use” cannot be judged along a single line from lower to higher. Some can realize for themselves but are unskilled in transforming others; others, not yet ultimate themselves, can first liberate people through great compassion. This mirror brings the treatise master’s physicians, guides, and stories of mismatched faculties back to the same criterion.

Finally, Zhanran closes the boundary by showing that both Trace and Origin possess the four siddhāntas; only then does the text turn to the separate explanation of the five chapters. Seen back through this mirror, the tenfold explanation is not a catalogue from a treatise expanded apart from the scripture. It is a circle that begins from the five chapters, gives mutual evidence through scriptures and treatises, and returns to two explicit passages in the Lotus.