大乘義章 1.6

1.6

次辨其非。劉虬所云佛教無出頓漸二門，是言不盡，如佛所說四《阿含經》、五部戒律，當知非是頓漸所攝。所以而然，彼說被小，不得言頓；說通始終，終時所說不為入大，不得言漸。又設餘時所為，眾生聞小取證，竟不入大，云何言漸？是故頓漸攝教不盡（此是一非）。又復五時七階之言，亦是謬浪。若言初時為提謂等說人天法，不論出道，何所依據？人天教門，如來一化，隨諸眾生有宜便說，豈局初時？又《提謂經》說諸眾生吾我本淨，吾我本淨是眾生空。又說諸法皆歸本無，諸法本無即是法空。又復提謂為眾懺悔五逆等罪，悟解四大五陰本淨，陰大本淨亦是法空。二空即是出世直道，云何名為人天教門？又說法時，提謂波利聞法獲得不起法忍，時四天王得柔順忍，三百賈人得成信忍，三百龍王得信忍根，阿須輪等發菩提心，山神樹神水火神等皆得十善作菩薩道，二百賈人得須陀洹。不起法忍者，是七地已上無生忍也。柔順忍者，四地已上所得忍也。信忍在於初二三地，信忍之根當應在彼解行終心。菩提心者，解行之初。言得十善作菩薩者，當應在彼種性已上，亦可在彼賢首已去。須陀洹者，小乘初果。此皆成就出世正道，云何名為人天教門？又《普曜經》明佛與彼提謂波利二人授記當得作佛，號曰密成。明知所說非人天教。又提謂等聞法已去，不向鹿苑。憍陳如等未豫斯會，云何以此與後作漸？是大難解。

Next is to assess their errors. Liu Qiu's assertion that the Buddha's teachings do not go beyond the two gateways of sudden and gradual does not exhaustively account for them. For the four Āgama sūtras and the Vinaya of the five schools preached by the Buddha must be known not to be subsumed under either the sudden or the gradual. Why is this so? That teaching was directed to the Hīnayāna, so it cannot be called sudden; its preaching spanned from beginning to end, and what was preached at the end was not for the sake of entering the Mahāyāna, so it cannot be called gradual. Furthermore, even assuming it was aimed at sentient beings at other times, if they heard the Hīnayāna, attained realization, and ultimately never entered the Mahāyāna, how could it be called gradual? Therefore, the sudden and gradual do not exhaustively subsume the teachings. (This is the first error.) Furthermore, the assertion of the five periods and seven stages is likewise erroneous and wild. If it is said that in the first period he preached the dharma of humans and devas for Trapuṣa and others without discussing world-transcending paths, on what textual basis does this rely? As for the gateway of teaching for humans and devas, throughout the Tathāgata's dispensation he preached it whenever it was appropriate for sentient beings; how could it be confined to the initial period? Moreover, the Trapuṣa-sūtra states that the 'I' and 'self' of all sentient beings are fundamentally pure; the fundamental purity of 'I' and 'self' is the emptiness of sentient beings. It also states that all dharmas return to fundamental non-being; the fundamental non-being of all dharmas is the emptiness of dharmas. Furthermore, when Trapuṣa repented for the assembly the five heinous sins and other transgressions, he awakened to and understood the fundamental purity of the four great elements and five aggregates; the fundamental purity of the aggregates and great elements is likewise the emptiness of dharmas. The two emptinesses are precisely the direct path of transcending the world; how could this be called a teaching gateway for humans and devas? Furthermore, when the Dharma was preached, Trapuṣa and Bhallika heard the Dharma and obtained the forbearance of non-arising of dharmas; at that time the Four Heavenly Kings obtained anulomikī-kṣānti; three hundred merchants achieved faith forbearance; three hundred dragon kings obtained the roots of faith forbearance; asuras and others gave rise to bodhicitta; mountain spirits, tree spirits, water and fire spirits, and so forth all obtained the ten virtues to practice the bodhisattva path; and two hundred merchants obtained the stage of srotāpanna. The forbearance of non-arising of dharmas is the anutpattika-dharma-kṣānti of the seventh ground and above. Anulomikī-kṣānti is the forbearance obtained from the fourth ground and above. Faith forbearance lies in the first, second, and third grounds, and the roots of faith forbearance should correspond to the culminating mind of understanding and practice. Bodhicitta is the beginning of understanding and practice. As for those said to obtain the ten virtues to practice the bodhisattva path, this should correspond to the lineage-nature stage and above, or it may be from the stage of the virtuous leaders onward. The srotāpanna is the first fruit of the Hīnayāna. Since all of these accomplish the correct world-transcending path, how could it be called a teaching gateway for humans and devas? Furthermore, the Lalitavistara clarifies that the Buddha bestowed a prediction upon the two men, Trapuṣa and Bhallika, that they would attain buddhahood, with the title Guptasiddhi. Hence it is clearly known that what was preached was not a teaching for humans and devas. Furthermore, after Trapuṣa and the other heard the Dharma, they departed and did not go to the Deer Park. Kauṇḍinya and the others had not yet participated in this gathering; how could this serve as the gradual [precursor] to what followed? This is exceedingly difficult to explain.