English
English version: After the other *Fangdeng* (Vaipulya) teachings, the Buddha and Bodhisattvas spoke the Mahayana for the sake of those of the Small Vehicle. These two kinds of teachings are called the secret teaching of the Mahayana, while the *Lotus Sutra* teaches the Great Dharma to those of the Small Vehicle in an explicit way. These five pairs of ten teachings all appear in the text of the <Faith and Understanding> chapter. Question: Are the *Mahaprajnaparamita Sutra* (Great Wisdom Sutra) and others only gradual teachings of the Mahayana, or are they also sudden teachings? Answer: There are generally four possibilities: First, sudden but not gradual, which refers to the *Avatamsaka Sutra* (Flower Garland Sutra) taught by the Buddha to the Bodhisattvas immediately after his enlightenment; second, gradual but not sudden, which refers to the teachings for humans and gods, as well as the Two Vehicles; third, both gradual and sudden, which is the teaching of the *Mahaprajnaparamita Sutra*. The *Mahaprajnaparamita Sutra* is taught to Bodhisattvas, and for Bodhisattvas, it is a sudden teaching because it fully explains all the Mahayana Dharma. The <Faith and Understanding> chapter says, 'The Buddha ordered us to speak of the supreme path, and those who practice this will attain Buddhahood,' therefore it is called sudden. However, ordering those of the Small Vehicle to speak of the Great Dharma is a means to enter the One Vehicle, so for those of the Small Vehicle, it is called gradual. Fourth, neither gradual nor sudden, the above three possibilities are all teaching methods. Because these teaching methods aim to reveal the path beyond words, it is impossible to discuss whether they are gradual or sudden. Fifth, the distinction between explicit and secret teachings can be further divided into four categories: First, generally distinguishing between explicit and secret teachings based on various sutras and treatises; second, specifically citing the *Mahaprajnaparamita Sutra* and the *Lotus Sutra* to discuss explicit and secret teachings; third, discussing explicit and secret teachings within the *Lotus Sutra* itself; fourth, providing a brief analysis. Generally speaking, regarding the distinction between explicit and secret teachings in sutras and treatises, the Buddha's teachings throughout his life can be summarized into four approaches: First, Bodhisattvas of the explicit teaching do not secretly transform *Shravakas* (voice-hearers), which is the teaching of the *Avatamsaka Sutra*. Because the capacity of those with great potential is already mature, they are taught with the explicit teaching. Those with small capacity are not yet capable and are not suitable for secret transformation, just like displaying precious treasures is only for close relatives, while the impoverished son is still prostrate on the ground and unable to receive the treasures. Second, *Shravakas* of the explicit teaching do not secretly transform Bodhisattvas, which is the *Tripitaka* (Three Baskets) teaching. Guiding and accommodating is precisely for those of the Two Vehicles, and others are sent to not secretly transform Bodhisattvas. Third, Bodhisattvas of the explicit teaching secretly transform *Shravakas*, which is the *Prajna* (Wisdom) teaching. Adorning the Buddha-land and transforming beings is precisely teaching the great Bodhisattvas, entrusting wealth and life, and secretly transforming those of the Small Vehicle. --------------------------------------------------------------------------------
Chinese
心。四、显教菩萨显化声闻，即法花教也。大士疑除故显教菩萨，罗汉作佛故显化声闻。此之四门即是次第，三句属菩萨藏收，显教声闻不蜜化菩萨属三藏教摄。然《华严》、《大品》及以三藏，当教明义唯有一辙，《法花》结会始终是则具足四门。 问： 若《华严》但显教菩萨不密化声闻者，则应但明大法，何故亦辨小乘？如〈贤首品〉云“或说声闻小乘门，或说缘觉中乘门，或说无上大乘门”，乃至〈性起品〉中具说五乘之教，何由尔耶？ 答： 总谈一化复有傍正四门：一、正显真实傍开方便，则华严教也。为诸菩萨说究竟因果，故正显真实；夫为菩萨必须化物故，亦令大士知三乘是权，故傍开方便。二、正闭方便正隐真实，则三藏教也。不明三乘是权，故正闭方便；不显唯有一乘，故正隐真实。三者、正显真实傍闭方便，则波若等教。明大乘究竟，故正显真实；未开三乘是权，故傍闭方便。四、正开方便正显真实，即法花之教。以辨三乘是权。故正开方便；明唯有一乘，故正显真实。 问： 《法花》明三乘是权，可得显一乘是真实；《大品》未辨三乘是权，云何得显一乘是真实耶？ 答： 《法华》对权显实，《大品》辨二乘为劣、大乘为胜，故以大 乘为真实也。 问： 何文辨《法花》与《大品》已明真实？ 答： 〈信解品〉云“一切诸佛所有秘藏，但为菩萨演其实事，而不为我说斯真实”，故知《大品》已显真实。又《大品》自为菩萨说，故显佛乘是真实；未为声闻说佛乘，故不明三乘是方便。《法花》正为声闻人说佛乘是真实，故开三乘是方便。 问： 若《大品》明小乘为劣、大乘为胜，名已显真实者，三藏之教亦明二乘为劣、大乘为胜，亦应已显佛乘是真实？ 答： 《大品》等教正明大乘傍及小乘，故正显真实；三藏之教正明小乘傍及佛乘，故不正显真实。又大品教具足显了说佛乘，故正显真实；三藏之教虽明佛乘犹是隐覆之说，故不正显真实。何以知然？如三藏教明王宫实生、双林实灭，从凡得圣树王成佛，故《法花》云“长者脱珍御服着弊垢衣，以是方便得近其子”，此是说三藏教中佛明是方便，故知明小教虽明佛乘为胜，犹未显真实。此傍正四门，三句属菩萨藏，正闭方便正隐真实属声闻藏。余经当教明义唯有一门，《法华》结会始终具足四句，此皆一途依〈信解品〉大判为言，众经更异文，亦有别余义也。 第二、《大品》对《法华》论显密。 问： 《智度论》 现代汉语译本： 乘是真实之法。 问： 凭什么说《法华经》（Saddharma-puṇḍarīka-sūtra）和《大品般若经》（Mahā-prajñāpāramitā-sūtra）已经阐明了真实之义？ 答： 《法华经·信解品》中说：‘一切诸佛所有的秘密藏，只为菩萨演说那真实之事，而不为我说这些真实之法。’由此可知《大品般若经》已经显明了真实之义。而且，《大品般若经》本身就是为菩萨说的，所以显明了佛乘是真实的；因为没有为声闻（Śrāvaka）说佛乘，所以没有阐明三乘是方便之说。《法华经》正是为声闻人说佛乘是真实的，所以才开显三乘是方便之说。 问： 如果《大品般若经》阐明了小乘是低劣的，大乘是殊胜的，就可以称作已经显明了真实之义，那么三藏（Tripiṭaka）的教义也阐明了二乘是低劣的，大乘是殊胜的，也应该算是已经显明了佛乘是真实的了？ 答： 《大品般若经》等教义，主要是阐明大乘，附带提及小乘，所以是真正地显明真实之义；三藏的教义，主要是阐明小乘，附带提及佛乘，所以不是真正地显明真实之义。而且，《大品般若经》的教义，具足而显了地宣说了佛乘，所以是真正地显明真实之义；三藏的教义，虽然也阐明了佛乘，但仍然是隐晦的说法，所以不是真正地显明真实之义。为什么这样说呢？比如三藏教义中说，释迦牟尼佛（Śākyamuni）在王宫真实地出生，在双林真实地涅槃（Nirvāṇa），从凡夫修行得圣果，在菩提树下成佛，所以《法华经》中说：‘长者脱下珍贵的御服，穿上破旧的脏衣服，用这种方便的方法来接近他的儿子。’这是说三藏教义中佛的阐明是一种方便之说，所以可知小乘教义虽然也阐明了佛乘是殊胜的，但仍然没有显明真实之义。这傍正四门，三句属于菩萨藏（Bodhisattva-piṭaka），正闭方便正隐真实属于声闻藏。其他经典当教明义只有一门，《法华经》总结始终具足四句，这些都是根据《信解品》的大致判断而言，其他经典有不同的文字，也有其他的意义。 第二、《大品般若经》相对于《法华经》而言，是显与密的讨论。 问： 《智度论》（Mahāprajñāpāramitopadeśa）
English
English version: The Vehicle is the Truth. Question: How do the texts of the *Saddharma-puṇḍarīka-sūtra* (Lotus Sutra) and the *Mahā-prajñāpāramitā-sūtra* (Great Perfection of Wisdom Sutra) demonstrate the truth? Answer: The ‘Faith Explanation’ chapter of the *Saddharma-puṇḍarīka-sūtra* states, ‘All the secret treasures possessed by all Buddhas are only for the Bodhisattvas to expound the actual matters, but they do not speak of this truth to me.’ Therefore, it is known that the *Mahā-prajñāpāramitā-sūtra* has already revealed the truth. Moreover, the *Mahā-prajñāpāramitā-sūtra* itself is spoken for Bodhisattvas, thus revealing that the Buddha Vehicle is the truth; because the Buddha Vehicle is not spoken for *Śrāvakas* (Voice-hearers), it does not clarify that the Three Vehicles are expedient means. The *Saddharma-puṇḍarīka-sūtra* precisely speaks to the *Śrāvakas* that the Buddha Vehicle is the truth, thus opening up the Three Vehicles as expedient means. Question: If the *Mahā-prajñāpāramitā-sūtra* clarifies that the Small Vehicle is inferior and the Great Vehicle is superior, and this is called revealing the truth, then the teachings of the *Tripiṭaka* (Three Baskets) also clarify that the Two Vehicles are inferior and the Great Vehicle is superior. Should it also be considered that the Buddha Vehicle has already been revealed as the truth? Answer: The teachings of the *Mahā-prajñāpāramitā-sūtra* and others primarily clarify the Great Vehicle and secondarily mention the Small Vehicle, thus truly revealing the truth. The teachings of the *Tripiṭaka* primarily clarify the Small Vehicle and secondarily mention the Buddha Vehicle, thus not truly revealing the truth. Moreover, the teachings of the *Mahā-prajñāpāramitā-sūtra* fully and clearly explain the Buddha Vehicle, thus truly revealing the truth. Although the teachings of the *Tripiṭaka* also clarify the Buddha Vehicle, it is still an implicit teaching, thus not truly revealing the truth. How is this known? For example, the *Tripiṭaka* teachings state that *Śākyamuni* (Buddha) was actually born in the royal palace and actually entered *Nirvāṇa* (extinguishment) in the twin *śāla* trees, attained sagehood from being a common person, and attained Buddhahood under the Bodhi tree. Therefore, the *Saddharma-puṇḍarīka-sūtra* says, ‘The elder takes off his precious royal garments and puts on tattered and dirty clothes, using this expedient means to get close to his son.’ This is saying that the Buddha's clarification in the *Tripiṭaka* teachings is an expedient means. Therefore, it is known that although the Small Vehicle teachings also clarify that the Buddha Vehicle is superior, they still have not revealed the truth. These four aspects of primary and secondary, three phrases belong to the *Bodhisattva-piṭaka* (Bodhisattva Collection), the true closing of expedient means and the true concealing of truth belong to the *Śrāvaka* collection. Other sutras only have one aspect of clarifying the meaning of the teachings, while the *Saddharma-puṇḍarīka-sūtra*, in its conclusion from beginning to end, fully possesses four phrases. These are all based on the general judgment of the ‘Faith Explanation’ chapter. Other sutras have different texts and also have other meanings. Secondly, the *Mahā-prajñāpāramitā-sūtra* is discussed in relation to the *Saddharma-puṇḍarīka-sūtra* in terms of explicitness and implicitness. Question: The *Mahāprajñāpāramitopadeśa* (Treatise on the Great Perfection of Wisdom) --------------------------------------------------------------------------------
Chinese
第一百卷云“《波若》非秘密法故付属声闻，《法花》是秘密法故付属菩萨”，云何称秘密非秘密耶？ 答： 秘密不秘密有二门：一、以大乘为秘密、小乘非秘密。大乘甚深不妄传授故秤秘密，小乘浅近可随宜而说故非秘密。如《智度论》云“显示教中说罗汉断烦恼清净，菩萨未断烦恼故不清净；秘密法中说诸菩萨得无生忍具六神通超出二乘之上故菩萨清净”。此则以小乘浅近故非秘密，大乘甚深故名秘密。二者、就大乘中复有秘密非秘密。如《大论》第百卷说“《波若》不明罗汉作佛故非秘密，《法花》明罗汉作佛故是秘密”。 问： 《法花》明罗汉作佛，何故是秘密？《波若》不明罗汉作佛，何故非秘密耶？ 答： 《法华》明罗汉作佛甚深难解故是秘密，《波若》明菩萨作佛其义易解故非秘密。故《智度论》云“罗汉作佛，至佛时乃解，论甚深者正可论其余事”。龙树既云未解、至佛时乃知，故罗汉作佛甚深难解。《涅槃．现病品》偈云“如佛所说阿罗汉，一切当皆至涅槃，如是甚深佛行处，凡夫下愚不能知”，故知罗汉作佛为难解也。 问： 罗汉作佛何故难解耶？ 答： 此望昔教为言故秤为难解。以昔教明罗汉烦恼已尽不复更生，如 现代汉语译本： 问：第一百卷说，‘《般若》（Prajna，智慧）不是秘密法，所以咐嘱给声闻（Sravaka，听闻佛法者）；《法华》（Lotus Sutra）是秘密法，所以咐嘱给菩萨（Bodhisattva，觉悟的众生）’，为什么这样说秘密和非秘密呢？ 答： 秘密和非秘密有两种解释：一、以大乘（Mahayana，佛教的一个主要分支）为秘密，小乘（Hinayana，佛教的另一个主要分支）为非秘密。大乘非常深奥，不轻易传授，所以称为秘密；小乘浅显易懂，可以根据情况随意宣说，所以不是秘密。如《智度论》（Mahaprajnaparamitopadesa Sastra）说：‘在显教中说罗汉（Arhat，已证悟者）断除了烦恼，是清净的，菩萨没有断除烦恼，所以不清净；在秘密法中说诸菩萨得到无生忍（Anutpattika-dharma-ksanti，对事物不生不灭的深刻理解），具备六神通（Sadabhijna，超自然能力），超越二乘（Sravaka和Pratyekabuddha）之上，所以菩萨是清净的’。这就是以小乘浅显易懂所以不是秘密，大乘非常深奥所以称为秘密。二者、在大乘中又有秘密和非秘密。如《大论》（Mahaprajnaparamitopadesa Sastra）第一百卷说：‘《般若》（Prajna，智慧）没有明确说明罗汉（Arhat，已证悟者）可以成佛，所以不是秘密；《法华》（Lotus Sutra）明确说明罗汉可以成佛，所以是秘密’。 问： 《法华》（Lotus Sutra）说明罗汉（Arhat，已证悟者）可以成佛，为什么是秘密？《般若》（Prajna，智慧）没有明确说明罗汉可以成佛，为什么不是秘密呢？ 答： 《法华》（Lotus Sutra）说明罗汉（Arhat，已证悟者）可以成佛，非常深奥难以理解，所以是秘密；《般若》（Prajna，智慧）说明菩萨（Bodhisattva，觉悟的众生）可以成佛，其含义容易理解，所以不是秘密。所以《智度论》（Mahaprajnaparamitopadesa Sastra）说：‘罗汉（Arhat，已证悟者）成佛，要到成佛时才能理解，要论非常深奥的道理，应该讨论其他事情’。龙树（Nagarjuna）既然说没有理解，要到成佛时才能知道，所以罗汉成佛非常深奥难以理解。《涅槃经．现病品》（Nirvana Sutra）的偈颂说：‘如佛所说阿罗汉，一切当皆至涅槃，如是甚深佛行处，凡夫下愚不能知’，所以知道罗汉成佛是难以理解的。 问： 罗汉（Arhat，已证悟者）成佛为什么难以理解呢？ 答： 这是相对于过去的教义来说的，所以称为难以理解。因为过去的教义说明罗汉的烦恼已经断尽，不再产生，如...