法華玄論 3.9

3.9

答：宋道場寺惠觀法師著《涅槃．序》明教有二種：一頓教，即華嚴之流；二漸教，謂五時之說。後人更加其一，復有無方教也。三大法師並皆用之，爰至北土還影五教製於四宗，今依大乘經論詳其得失。《釋論》云「佛法有二種：一者大乘藏、二者小乘三藏。」又云「佛法有二道：一者聲聞道、二菩提薩埵道。」前約法分兩，後就人開二。又《釋論》云「佛滅後迦葉與阿難結集三藏，文殊、彌勒亦與阿難結集摩訶衍藏。」《大經》云「字有二種：一半字、二滿字。為聲聞說半字，為菩薩說滿字。」又云「諸大眾凡有二種：一求小乘、二求大乘。昔於波羅捺為聲聞轉小法輪，今始於此拘尸那城為諸菩薩轉大法輪。」又《法華》云「昔於波羅捺轉生滅小輪，今至鷲山轉無生滅大輪。」又《法華》明二種教：一教聲聞、二教菩薩教，聲聞者，如雇之除糞；教菩薩者，如付窮子財。從付財已去，皆是教菩薩。又唯有草菴及以大宅，唯有中道化城及以寶所。又《攝大乘論》明聲聞法、菩薩法，聲聞法但斷惑障，菩薩法斷惑智二障。又《地論》明二藏，與釋論同。又《淨名》云「菩薩法藏所攝」，則知有聲聞法藏所攝。又《中論》云「聲聞法入第一義道，摩訶衍入第一義道。」又一切經初皆列二眾：一小乘眾、二大乘眾。如是等處處經論但明大小二乘，故唯有二種法輪，不應立三教也。又以理推之，眾生根有二種：一堪受佛道、二不堪受大道，堪受大道為說佛乘名為大乘，不堪受者為說小乘，故知但應有二，不應立三也。又三教之言，無的明據，不可用也。

Answer: Dharma Master Huiguan of Daochang Monastery under the Song wrote the "Preface to the Mahāparinirvāṇa-sūtra", clarifying that there are two kinds of teachings: the first is the sudden teaching, which refers to the stream of the Avataṃsaka; the second is the gradual teaching, which refers to the doctrine of the five periods. Later people added one more to them, further positing a teaching without fixed direction. The three great dharma masters all made use of this. When reaching the northern lands, they in turn reflected the five teachings and instituted four doctrines. Now, relying on Mahāyāna sūtras and treatises, I shall examine their merits and flaws in detail. The Dazhidulun states: 'The Buddha's Dharma is of two kinds: first, the Mahāyāna canon; second, the Hīnayāna tripiṭaka.' It also states: 'The Buddha's Dharma has two paths: first, the śrāvaka path; second, the bodhisattva path.' The former distinguishes two in terms of doctrine, while the latter establishes two in terms of persons. Furthermore, the Dazhidulun states: 'After the Buddha's parinirvāṇa, Kāśyapa and Ānanda compiled the tripiṭaka; Mañjuśrī and Maitreya also compiled the Mahāyāna canon along with Ānanda.' The Mahāparinirvāṇa-sūtra states: 'Letters are of two kinds: first, the half letters; second, the full letters. For śrāvakas he speaks the half letters, and for bodhisattvas he speaks the full letters.' It also states: 'The great assemblies are generally of two kinds: first, those seeking the Hīnayāna; second, those seeking the Mahāyāna. Formerly in Vārāṇasī he turned the lesser wheel of Dharma for śrāvakas; now, for the first time, here in Kuśinagara he turns the great wheel of Dharma for bodhisattvas.' Furthermore, the Lotus Sūtra states: 'Formerly in Vārāṇasī he turned the lesser wheel of arising and cessation; now, arriving at Vulture Peak, he turns the great wheel free of arising and cessation.' The Lotus Sūtra also clarifies two kinds of teaching: first, teaching śrāvakas; second, teaching bodhisattvas. Teaching śrāvakas is like hiring someone to clear away dung; teaching bodhisattvas is like bequeathing the wealth to the destitute son. From the bequeathing of the wealth onward, it is entirely the teaching of bodhisattvas. Furthermore, there are only the thatched hut and the great mansion; there are only the intermediate conjured city and the treasure trove. The Mahāyānasaṃgraha also explains the śrāvaka dharma and the bodhisattva dharma: the śrāvaka dharma only severs the obstruction of afflictions, while the bodhisattva dharma severs both the obstruction of afflictions and the obstruction to knowledge. The Daśabhūmikavyākhyāna also clarifies the two canons, in accord with the Dazhidulun. Furthermore, the Vimalakīrtinirdeśa states, 'Subsumed under the bodhisattva dharma-canon,' from which we know there is that which is subsumed under the śrāvaka dharma-canon. The Mūlamadhyamakakārikā also states: 'The śrāvaka dharma enters the path of ultimate truth; the Mahāyāna enters the path of ultimate truth.' Furthermore, the beginnings of all sūtras list two assemblies: first, the Hīnayāna assembly; second, the Mahāyāna assembly. In this way, various sūtras and treatises throughout clarify only the two vehicles, Mahāyāna and Hīnayāna. Therefore, there are only two kinds of wheels of Dharma; one should not establish three teachings. Moreover, deducing it through principle, the spiritual capacities of sentient beings are of two kinds: first, those capable of receiving the Buddha's path; second, those incapable of receiving the great path. For those capable of receiving the great path, he preaches the Buddha-vehicle, termed the Mahāyāna; for those incapable of receiving it, he preaches the Hīnayāna. Hence we know there should only be two; one should not establish three. Furthermore, as for the talk of three teachings, there is no precise and clear basis; it cannot be adopted.