English
English version: Although the teachings of Buddhism are as numerous as the sands of the Ganges, they can be summarized in two ways, encompassing everything: one is teaching for those with lesser faculties, called the Hinayana (Small Vehicle); the other is teaching for those with greater faculties, called the Mahayana (Great Vehicle). After the Buddha's Nirvana, when the Dharma was collected, the teachings of the Buddha at any time that were Hinayana were called the Śrāvakapiṭaka (Basket of Disciples), and the teachings at any time that were Mahayana were called the Bodhisattvapiṭaka (Basket of Bodhisattvas). Thus, the meanings of the Small and Great Vehicles are distinguished, as well as the differences between shallow and profound teachings. Question: How can we know that there are only two Piṭakas (collections)? Answer: The Mūlamadhyamakakārikā (Treatise on the Middle Way) states: 'Previously, in the Śrāvakapiṭaka, the Twelve Nidānas (links of dependent origination) were explained. Later, for those who had already practiced and were capable of receiving profound Dharma, the true nature of dependent origination was explained using the Mahayana Dharma.' The Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) states: 'Ānanda and Kāśyapa compiled the Three Piṭakas, while Maitreya, Ānanda, and Mañjuśrī compiled the Mahayana Piṭaka.' The Bodhisattvabhumi (Stages of a Bodhisattva) states: 'The twelve divisions of scripture are called the Śrāvakapiṭaka, and the Vaipulya Sutras are called the Bodhisattvapiṭaka.' Furthermore, the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra), the Vimalakīrti Nirdeśa Sūtra (Vimalakirti Sutra), the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra), and the Nirvana Sutra (Mahāparinirvāṇa Sūtra) all praise the Great Vehicle of today in contrast to the Small Vehicle of the past. From this, we know that the Buddha's teachings throughout his life consistently elucidated both the Small and Great Vehicles. Question: This Sutra (the Lotus Sutra) states that there is only one Buddha Vehicle (Ekayāna). Why then are the two Vehicles, Small and Great, established? Answer: The Tathagata (Thus Come One) taught both the Small and Great Vehicles because he responded to the different capacities of beings. Although he taught two Vehicles, it was ultimately to reveal the One Buddha Vehicle. The 'Parable of the Medicinal Herbs' chapter states: 'Regarding all dharmas, he expounds them with wisdom and skillful means, and all the dharmas he speaks lead to the ground of all-knowing wisdom (Sarvajñatā).' Therefore, we know that the teachings have no different expressions, and beings have no different understandings. However, it is because of differences that non-difference is revealed. When differences no longer exist, then the statement of non-difference also ceases. Therefore, it is said, 'This Dharma cannot be shown, and words are extinguished in silence.' If one clings to the two Piṭakas of the Small and Great Vehicles, or stubbornly insists on only one Vehicle, this will result in the two views of oneness and difference, and one will not have awakened to the original silence. Such a person is not a student of the Buddha's Dharma. Question: Regarding the beginning and end of the Lotus Sutra, how many kinds of teachings are there? Answer: There may be one teaching, two teachings, three teachings, four teachings, or even ten teachings. Saying there is one teaching means... --------------------------------------------------------------------------------
Chinese
，一切皆是一乘教，如〈药草喻品〉云“于一切法以智方便而演说之，其所说法皆悉到于一切智地”，以所表理既无二，能表之教亦一也。言二教者，谓大小乘二，如上说也。言三教者，谓根本法轮、枝末之教及摄末归本，亦如前说也。言四教者，〈方便品〉偈文明于四教，谓四调柔：一、以人天乘调柔，令离三涂；次、以二乘调柔，令离三界。此二调柔，令离界内惑也。三、以自教调柔，令二乘人得口自说大法，以自知教调伏其心；四、以他教调柔，诸佛菩萨为其说大法令小入大。此二教使其离三界外小乘惑也。此四调柔二乘人令入一乘，为一乘之方便也。故〈信解品〉云“如富长者以方便力柔伏其心乃教大智”也。 言十教者，一者顿教，谓初成道时即以大乘顿化穷子，但根性未堪，是故息化也。二者渐教，从说人天乘乃至《法华》，皆是渐说大乘也。然顿教正化直往菩萨，渐教则化回小入大人也。就渐教之中复开二种：一、世间教，即人天乘，如冷水洒面譬也；二、出世间教，从趣鹿园说二乘教，终竟《法华》也。就出世间教中复有二种：一、小乘教，二、大乘教。初趣鹿园说小乘教，从《波若》已去谓大乘教也。就大乘教中复有二种：一者、自说大乘，即《大品》付财命说之事；二者、他教，从《大品 现代汉语译本：一切都是一乘（Ekayana，唯一佛乘）的教义，如《药草喻品》所说：‘对于一切法，以智慧方便来演说，其所说法都能够到达一切智地（Sarvajna-bhumi，佛的智慧境界）’，因为所表达的道理没有两种，所以能表达的教义也是唯一的。所说的二教，是指大乘（Mahayana）和小乘（Hinayana）两种，如上面所说。所说的三教，是指根本法轮（Dharma-cakra，佛陀初转法轮）、枝末之教以及摄末归本，也如前面所说。所说的四教，《方便品》的偈文明确说明了四种调柔：第一，用人天乘（通往人道和天道的教法）来调柔，使众生脱离三涂（地狱、饿鬼、畜生）；第二，用二乘（声闻乘和缘觉乘）来调柔，使众生脱离三界（欲界、色界、无色界）。这两种调柔，使众生脱离界内的迷惑。第三，用自教（菩萨的自证之教）来调柔，使二乘人能够亲口宣说大法，用自己证悟的教义来调伏他们的心；第四，用他教（诸佛菩萨的教导）来调柔，诸佛菩萨为他们宣说大法，使小乘人进入大乘。这两种教义使他们脱离三界外的小乘迷惑。这四种调柔是为了让二乘人进入一乘，是为了一乘的方便。所以《信解品》说：‘如同富有的长者用方便的力量来调柔、降伏他们的心，然后才教导他们大智慧’。 所说的十教，第一是顿教（突然的教导），指佛陀最初成道时就用大乘法来顿然教化穷子（比喻根器未成熟的众生），但因为他们的根性还不能承受，所以就停止了教化。第二是渐教（逐渐的教导），从宣说人天乘乃至《法华经》，都是逐渐宣说大乘。然而，顿教主要教化直接趋向菩萨道的众生，渐教则教化回小向大的众生。在渐教之中又分为两种：第一，世间教，即人天乘，如同用冷水洒面一样；第二，出世间教，从在鹿野苑（Mrigadava，佛陀初转法轮之地）宣说二乘教，到最终讲完《法华经》。在出世间教中又有两种：第一，小乘教；第二，大乘教。最初在鹿野苑宣说小乘教，从《般若经》（Prajna-paramita）开始就是大乘教。在大乘教中又分为两种：第一，自说大乘，即《大品般若经》中譬喻的付财命之事；第二，他教，从《大品
English
English version: All is the teaching of the Ekayana (One Vehicle), as the ‘Herbs Parable’ states: ‘Regarding all dharmas, [the Buddha] expounds them with wisdom and skillful means, and all that is expounded leads to the ground of all-wisdom (Sarvajna-bhumi).’ Because the principle expressed is not twofold, the teaching that expresses it is also one. The ‘two teachings’ refer to the Mahayana (Great Vehicle) and Hinayana (Small Vehicle), as mentioned above. The ‘three teachings’ refer to the fundamental Dharma-cakra (Wheel of Dharma), the branch teachings, and the return of the branches to the root, as also mentioned previously. The ‘four teachings’ are clearly stated in the verses of the ‘Expedient Means’ chapter, referring to the four ways of taming: First, taming with the human and heavenly vehicle, causing beings to leave the three evil realms (hell, hungry ghosts, animals); second, taming with the two vehicles (Sravaka and Pratyekabuddha), causing beings to leave the three realms (desire realm, form realm, formless realm). These two ways of taming cause beings to leave the delusions within the realms. Third, taming with the self-teaching (the Bodhisattva's self-realized teaching), enabling those of the two vehicles to personally proclaim the Great Dharma, using their own realized teaching to subdue their minds; fourth, taming with the other-teaching (the teachings of Buddhas and Bodhisattvas), where Buddhas and Bodhisattvas expound the Great Dharma for them, causing those of the Small Vehicle to enter the Great Vehicle. These two teachings cause them to leave the Small Vehicle delusions outside the three realms. These four ways of taming are to lead those of the two vehicles into the One Vehicle, as a skillful means for the One Vehicle. Therefore, the ‘Belief and Understanding’ chapter states: ‘Like the wealthy elder who uses the power of skillful means to tame and subdue their minds, and then teaches them great wisdom.’ The ‘ten teachings’: First, the sudden teaching (instantaneous teaching), referring to when the Buddha initially attained enlightenment and suddenly taught the Great Vehicle to the poor son (a metaphor for beings whose capacities are not yet mature), but because their capacities were not yet able to bear it, he ceased the teaching. Second, the gradual teaching (progressive teaching), from expounding the human and heavenly vehicle up to the Lotus Sutra, all are gradually expounding the Great Vehicle. However, the sudden teaching mainly transforms those who directly tend towards the Bodhisattva path, while the gradual teaching transforms those who turn from the Small to the Great. Within the gradual teaching, there are again two types: First, the worldly teaching, which is the human and heavenly vehicle, like sprinkling the face with cold water; second, the supramundane teaching, from expounding the two vehicle teaching in Mrigadava (Deer Park, where the Buddha first turned the Wheel of Dharma), to the end of the Lotus Sutra. Within the supramundane teaching, there are again two types: First, the Small Vehicle teaching; second, the Great Vehicle teaching. Initially, the Small Vehicle teaching was expounded in Mrigadava, and from the Prajna-paramita (Perfection of Wisdom) Sutras onwards, it is the Great Vehicle teaching. Within the Great Vehicle teaching, there are again two types: First, the self-expounded Great Vehicle, which is the matter of entrusting wealth and life as exemplified in the Great Perfection of Wisdom Sutra; second, the other-teaching, from the Great Perfection of Wisdom Sutra --------------------------------------------------------------------------------
Chinese
》已后诸方等教，佛与菩萨为小乘人而说大乘也。此二种教谓密说大乘，至于《法花》谓显教小乘人大法也。此之五双十教，并现〈信解品〉文也。 问： 《大品》等但是渐说大乘，亦是顿耶？ 答： 凡有四句：一、顿而非渐，则初成道为诸菩萨说花严教也；二、渐而非顿，谓人天及二乘教也；三、亦渐亦顿，即《大品》教也，为菩萨说《大品》，《大品》于菩萨为顿，以《大品》中具足明一切大乘法故。〈信解品〉云“佛敕我等说最上道，修习此者当得成佛”，故名为顿。而命小人说于大法，为入一乘方便故，于小乘人名为渐也。四者、非渐非顿者，上之三句并是教门，因此教门欲显无言之道，不可论其渐顿也。 第五、明显密门，又开四别：一、通就诸经论明显密，二、别举《大品》对《法花》论显密，三、就《法花》内自论显密，四、料简之。 总明经论显密者，大明一化凡有四门：一、显教菩萨不蜜化声闻，即花严教也。大机已熟故显教之，小器未堪不宜密化，故罗烈珍玩正为宗亲，穷子躄地未堪授珍宝故。二、显教声闻不蜜化菩萨，即三藏教也。诱引将顺正为二乘，更遣余人不蜜化菩萨。三、显教菩萨蜜化声闻，即波若教也。严土化人正教大士，付财命说密化小 现代汉语译本：在《法华经》之前的其他方等经典中，佛陀和菩萨为了小乘根性的人而宣说大乘佛法。这两种教法可以称为秘密宣说的大乘，而到了《法华经》，则是显明地教导小乘根性的人以大乘佛法。这五双十教，都出现在《信解品》的经文中。 问： 《大品般若经》等经典只是渐次宣说的大乘，还是也属于顿悟的教法呢？ 答： 总共有四种情况：第一，属于顿悟而非渐悟的，是指佛陀最初成道时为诸位菩萨宣说的《华严经》教法；第二，属于渐悟而非顿悟的，是指为人天众生以及二乘根性的人所说的教法；第三，既属于渐悟也属于顿悟的，就是《大品般若经》的教法。为菩萨宣说《大品般若经》，《大品般若经》对于菩萨来说是顿悟的教法，因为《大品般若经》中完备地阐明了一切大乘佛法。〈信解品〉中说：‘佛陀命令我们宣说最上的道，修习此道的人应当能够成佛’，因此称为顿悟。但是命令小乘根性的人宣说大乘佛法，是为了进入一乘佛法的方便，所以对于小乘根性的人来说是渐悟的教法。第四，既不属于渐悟也不属于顿悟的，以上的三种情况都是教法之门，通过这些教法之门想要显现无法用言语表达的道，因此不可以讨论其是渐悟还是顿悟。 第五，明显教和秘密教的区分，又可以分为四种：第一，总的来说，从各种经论来区分明显教和秘密教；第二，特别举出《大品般若经》和《法华经》来讨论显教和密教；第三，就在《法华经》内部来讨论显教和密教；第四，进行简要的分析。 总的来说，经论中显教和密教的区分，总的来说，佛陀一生的教化有四种方式：第一，显教的菩萨不秘密地教化声闻，这就是《华严经》的教法。因为大根器的众生已经成熟，所以用显教来教化他们，小根器的众生还没有堪能接受，不适合用秘密的方式来教化，就像罗列珍贵的宝物，正是为了宗亲，而穷困的儿子还趴在地上，没有能力接受珍宝。第二，显教的声闻不秘密地教化菩萨，这就是三藏教。诱导和顺从正是为了二乘根性的人，再派遣其他人不秘密地教化菩萨。第三，显教的菩萨秘密地教化声闻，这就是般若教。庄严佛土教化众生，正是教导大菩萨，交付财物和性命，秘密地教化小乘根性的人。