法華玄論 3.9

3.9

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.