仁王般若經疏 1.11

1.11

第五明教相。夫欲弘宣正法，須識教之偏圓，方得了悟所稟之教。若具明教相，諸經不同，備如《法華玄義》釋，今略明之。若江東諸師，三種分教：一者頓教，謂佛初出世頓說深理也；二者漸教，謂從淺至深也；三者無方不定教，謂深淺無定也。但就漸教中有二說：一云漸有四時，此經是第二時說，是大乘。二云漸有五時，此經是第二時說，三乘通教也。二師並說《般若》是第二時說，故《大品》云「見第二法輪轉」。今謂不爾。若以《大品》對初教云是第二時者，《法華．譬喻品》云「昔於波羅捺，今復轉最妙。」且對初教，明亦應是第二時教。《涅槃》亦云「昔於波羅捺，今於拘尸那城說大涅槃。」亦對初教，應是第二時。後學宜自研尋，不可妄依舊說也。又十地論師四宗五宗分佛教，今不復繁文闊說。今依菩提流支直作半滿分教：若小乘教，名半字、名聲聞藏；大乘、名滿字、名菩薩藏。今尋諸經論，斯言當矣。所言小乘半教者，若明其至理，但人法二空，語其因果但說有作四諦。斯乃教不盡宗、語不極義，說稱小根、進成小行，有所缺德，名之為半，故云小乘名聲聞藏。大乘滿字教者，若明其理至極，平等無得正觀不二為宗，語其因果即說無作四諦，斯乃教稱大乘宗，語極圓旨，說稱大根、進成大行，具足無缺，名之為滿，故云大乘名菩薩藏也。今此經者，二藏之中是大乘滿字菩薩藏攝，是故經言「行獨大乘，三賢十聖忍中行，唯佛一人居淨土。」故云大乘滿教謂菩薩藏也。

Fifth, clarifying the doctrinal characteristics (jiaoxiang). Whoever wishes to propagate the saddharma must recognize whether a teaching is partial or complete, for only then can one attain an awakening to the teaching that one has received. If one were to clarify the doctrinal characteristics in full, the various sūtras differ, as is fully explained in the Fahua xuanyi; here I shall clarify them briefly. As for the various masters of Jiangdong, they divide the teachings into three kinds: the first is the sudden teaching, which means that when the Buddha first appeared in the world he suddenly expounded the profound principle; the second is the gradual teaching, which means proceeding from the shallow to the profound; the third is the indeterminate teaching without fixed direction, which means that shallowness and profundity are not fixed. However, regarding the gradual teaching, there are two explanations: one says that the gradual has four periods, and this sūtra was preached in the second period and is Mahāyāna; the other says that the gradual has five periods, and this sūtra was preached in the second period, being the shared teaching of the three vehicles. Both masters say that the Prajñā was preached in the second period, for the Pañcaviṃśatisāhasrikā Prajñāpāramitā states: "One sees the second turning of the wheel of the Dharma." I now maintain that this is not so. If, in contrast to the initial teaching, the Pañcaviṃśatisāhasrikā Prajñāpāramitā were said to belong to the second period, then the "Parable Chapter" of the Lotus Sūtra says: "Formerly in Vārāṇasī... now again I turn the most wondrous [wheel of the Dharma]." Thus, in contrast to the initial teaching, it too clearly should be a teaching of the second period. The Mahāparinirvāṇa-sūtra also says: "Formerly in Vārāṇasī... now in the city of Kuśinagara I expound the Great Nirvāṇa." This also, in contrast to the initial teaching, should belong to the second period. Later scholars ought to investigate this themselves and must not blindly rely on past explanations. Furthermore, the masters of the Daśabhūmikā-śāstra divide the Buddha's teachings into four or five traditions; I shall not elaborate on them here with redundant words. Now, relying on Bodhiruci, I directly make a division of the teachings into half-letter and full-letter: if it is the Hīnayāna teaching, it is called the half-letter and called the Śrāvakapiṭaka; if it is the Mahāyāna, it is called the full-letter and called the Bodhisattvapiṭaka. Investigating the various sūtras and treatises now, these words are truly apt. As for the so-called Hīnayāna half-teaching: if one clarifies its ultimate principle, it expounds only the two emptynesses of person and phenomena; speaking of its cause and effect, it speaks only of the four noble truths with activity. This is a teaching that does not exhaust the fundamental purport, its words do not reach the ultimate meaning, its expounding accords with inferior capacities, and its progress brings about inferior practice; because its virtue has deficiency, it is called "half"—hence it is said that the Hīnayāna is called the Śrāvakapiṭaka. As for the Mahāyāna full-letter teaching: if one clarifies the ultimate extreme of its principle, it takes non-duality of equality, non-attainment, and correct contemplation as its fundamental purport; speaking of its cause and effect, it expounds the unconditioned four noble truths. This teaching accords with the Mahāyāna fundamental purport, its words reach the ultimate, complete meaning, its expounding accords with superior capacities, and its progress brings about great practice; being complete without lack, it is called "full"—hence it is said that the Mahāyāna is called the Bodhisattvapiṭaka. Now, as for this sūtra, between the two piṭakas it is subsumed under the Mahāyāna full-letter Bodhisattvapiṭaka. Therefore the sūtra states: "Its practice is solely the Mahāyāna; practicing within the patience of the three levels of worthy ones and ten levels of noble ones, only the Buddha alone resides in the pure land." Therefore it is said that the Mahāyāna full teaching refers to the Bodhisattvapiṭaka.