華嚴五十要問答 1.58

1.58

Question: What is the classification of the various sūtras into categories? Answer: For example, the four Āgama sūtras are limited to the Hīnayāna teaching. The Saddharmasmṛtyupasthāna-sūtra presents correct understanding and practice and distinguishes wrong understanding and practice, connecting to the triyāna teaching. Sūtras such as the Nirvāṇa-sūtra and the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra are the final teaching of the triyāna, spoken for śrāvakas whose faculties are mature. The Vajracchedikā-prajñāpāramitā is the initial teaching of the triyāna, initially bringing together śrāvakas foolish regarding the Dharma; the meaning is evident in the text. The Vimalakīrti, Viśeṣacintā, Kāruṇikārājā, Suvikrāntavikrāmīparipṛcchā, Kāśyapa, and Buddhapiṭaka sūtras, and so on, were spoken for bodhisattvas of direct advancement. Moreover, there are two kinds of direct advancement: first, direct advancement within the Mahāyāna; second, direct advancement bodhisattvas within the Hīnayāna. Between these two places of direct advancement, the teachings also have identities and differences, which may be understood by analogy with how they are subsumed. The single work of the Avataṃsaka is the distinct teaching of the Ekayāna; the other sūtras are the common teaching, because the Ekayāna, triyāna, and Hīnayāna rely on them jointly. Moreover, the Avataṃsaka is the principal, and the other sūtras are its retinue. Extrapolating from this, the doctrinal characteristics and meanings of the various divisions can also be understood. As for the Lotus Sūtra, its central doctrine is an Ekayāna sūtra, because the triyāna completes its practice within the three realms, while the Ekayāna is outside the three realms, providing hearing and seeing for the three realms; the remaining meanings can be known by analogy.