勝鬘寶窟 1.22

1.22

Next is to explain the differences among the teachings. Masters in the south say: There are three kinds of teachings: first, the sudden teaching; second, the gradual teaching; third, the indeterminate teaching without fixed direction. The sudden teaching refers to the class of the Avataṃsaka-sūtra. The gradual teaching proceeds from the Deer Park up to the Mahāparinirvāṇa-sūtra, where the sequence of five periods is designated as gradual. The third, indeterminate teaching lies outside the previous two kinds, and this revered Śrīmālā-sūtra is precisely it. Hence, this sūtra surpasses the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra, encompasses the Saddharmapuṇḍarīka-sūtra, and reaches the same ultimate level as the Mahāparinirvāṇa-sūtra. Although it takes the ekayāna as its essence, it explicitly speaks of eternal permanence, and thus shares the same principle with the Mahāparinirvāṇa-sūtra. Although it speaks of the three refuges of one essence, it takes the ekayāna as its culmination, and thus encompasses the teachings of the Saddharmapuṇḍarīka-sūtra. Since its principles suit both teachings, it belongs to the indeterminate teaching; furthermore, because it responds specially to particular capacities and is not the discourse given at the twin Śāla trees, it differs from the Mahāparinirvāṇa-sūtra. Those who establish the three teachings say: The Laṅkāvatāra-sūtra, the Mahābherīhāraka-sūtra, and this sūtra all belong to the indeterminate teaching, but the Mahābherīhāraka-sūtra preceded this sūtra. How is this known? The Mahābherīhāraka-sūtra was expounded in Śrāvastī for King Prasenajit; only after the king first attained faith in the Mahāyāna before the Buddha did he send a letter to inform his daughter, whereupon the present discourse took place. Therefore, we know that the Mahābherīhāraka-sūtra preceded this sūtra. The fourth fascicle of the Laṅkāvatāra-sūtra states: 'Through my supernormal power I established Śrīmālā and those bodhisattvas endowed with the two wisdoms, causing them to proclaim the tathāgatagarbha and the ālayavijñāna.' Its text also states: 'Queen Śrīmālā, relying on the Buddha's majestic spiritual power, proclaimed the realm of the tathāgata.' From this, we know that the Laṅkāvatāra-sūtra came after this sūtra. On the summit of Mount Laṅkā in the Southern Sea, for the great bodhisattvas dwelling in the ocean, it expounded the eight consciousnesses, the two kinds of death, the five entrenchments, the markless, eternally permanent tathāgatagarbha of the ekayāna, and so on. The Mahābherīhāraka-sūtra was spoken to Mahākāśyapa, clarifying the nature of the tathāgata's eternally abiding true self. It also sets forth similes such as the conjured city and the impoverished son, matters resembling the Saddharmapuṇḍarīka-sūtra. The Buddha expounded the Mahābherīhāraka-sūtra because King Prasenajit came to the Buddha beating drums and blowing conches. Regarding its precedence and succession relative to this sūtra, the principle is truly like this. The three teachings and five periods are not what is adopted here. Masters in the north set forth five periods and established four doctrinal tenets, namely: causes and conditions, nominal designation, the untrue, and the true. The merits and flaws of such doctrines are fully discussed in the Commentary on the Lotus Sūtra. From the time Bodhiruci arrived until the present day, the Buddha's teachings have generally been divided into the two tenets of the half-word and full-word teachings, which are also called the two piṭakas of śrāvakas and bodhisattvas. Since these are attested in authentic passages of sūtras and treatises, they cannot be dismissed. However, when sentient beings hear of the two piṭakas, they give rise to the dual minds of Great and Small. Yet one must know that the ultimate Way has never been small or great; responding to conditions of great capacity, it is forced to be called great, and following conditions of small capacity, it is nominally called small. The intention is to lead them, through these concepts of great and small, to fully awaken to the ultimate principle which is neither great nor small. Since one does not abide in both affirmations, how could one hold both negations in mind? If one recognizes this overarching purport, the three piṭakas will be without fault. Question: When the two piṭakas are expounded for persons of the Great and Small, what kinds of persons are those of the Great and Small? Answer: Bodhisattvas are of two kinds: first, bodhisattvas of direct progress; second, those who turn from the Small to enter the Great. The bodhisattva-piṭaka is expounded for these two kinds of persons. When expounded for the person of direct progress, it may also be termed sudden, because they do not enter the Great from the Small. When expounded for the person who turns from the Small, it is designated as gradual, because they enter the Great from the Small. This sudden and gradual are as spoken in the Saddharmapuṇḍarīka-sūtra: 'When these sentient beings first saw my body and heard what I expounded, they immediately had faith, accepted it, and entered the wisdom of the Tathāgata.' This is the sudden of direct progress. 'Excepting those who previously practiced and studied the Hīnayāna—such persons as these I now also cause to hear this sūtra and enter the Buddha's wisdom.' This is the gradual of turning from the Small. The śrāvaka-piṭaka is also expounded for two kinds of persons: first, śrāvakas of the original vehicle; second, those who retreat from the Great to adopt the Small. The śrāvaka-piṭaka is expounded for these two kinds of persons. Now, between the two piṭakas, this sūtra is subsumed under the bodhisattva-piṭaka; between the two kinds of bodhisattvas, it is included under direct progress. Because from the age of seven upward, she had never entered the Small and suddenly heard the Mahāyāna, she is therefore called a person of direct progress. Question: Both the Great and Small vehicles possess the three piṭakas; under which piṭaka among the three is this sūtra subsumed? Answer: Since the title calls it a sūtra, and 'sūtra' means sūtra, it is subsumed under the sūtra-piṭaka. Question: Why is it not subsumed under the other two piṭakas? Answer: The sūtras are pervasive, and furthermore serve as the root of the three piṭakas; that which comprehensively expresses all phenomena is called a sūtra. The original teaching that specifically expresses moral conduct is called vinaya. That which discriminates and clarifies the former two is called abhidharma. Thus the Vibhāṣā states: 'Various miscellaneous discourses are called sūtras. Elaborate explanations of monastic precepts are called vinaya. Expounding general marks and specific marks is called abhidharma.' The Mahāparinirvāṇa-sūtra states: 'This is the profound meaning of the sūtras; this is the mark of gravity and lightness in the vinaya; this is the abhidharma discriminating the phrases of the teachings.' Hence we know that these three, regarding the expressing teachings, have their root and branches; regarding what is expressed, they have differences in being comprehensive or specific. Therefore, this sūtra is subsumed under the first piṭaka.