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English version 2. The Doctrine of Refuting Self-Nature (破性宗): Represented by texts like the *Tattvasiddhi Śāstra* (成实论), it refutes the inherent self-nature of dharmas (法), asserting that only phenomena exist. 3. The Doctrine of Refuting Characteristics (破相宗): Represented by texts like the *Prajñā Sūtras* (般若经), it refutes the notion that the characteristics and states of dharmas are real, asserting their emptiness. 4. The Doctrine of Revealing Reality (显实宗): Represented by texts like the *Nirvana Sutra* (涅槃经), *Avatamsaka Sutra* (华严经), and *Lotus Sutra* (法华经), it reveals the true meaning of the Middle Way (中道), like abandoning the illusory city (化城) and returning to the treasure land (宝所). This sutra belongs to the fourth doctrine. Based on the text to classify the teachings, there are three types of teachings. According to the categories to measure the schools, there are eight schools. The three teachings are: 1. The Doctrine of Predominantly Speaking of Existence (多说有宗), referring to the teachings of the *Agama Sutras* (阿含经) and other Hinayana (小乘) teachings; 2. The Doctrine of Predominantly Speaking of Emptiness (多说空宗), referring to the *Mūlamadhyamakakārikā* (中论), *Śata Śāstra* (百论), *Dvādaśa-mukha Śāstra* (十二门论), *Prajñā Sūtras* (般若经), etc.; 3. The Doctrine of Non-Existence (非有宗), referring to the *Avatamsaka Sutra* (华严经), *Saṃdhinirmocana Sūtra* (深密经), *Lotus Sutra* (法华经), and this sutra, etc. Conditioned (有为) and unconditioned (无为) dharmas can be called 'existence' (有), 'I' (我) and 'mine' (我所) can be called 'emptiness' (空). These three teachings are widely and clearly explained. There are eight schools: 1. The School of Self and Dharma, Existence and Non-Existence (我法空有宗), represented by the Vātsīputrīyas (犊子部), etc.; 2. The School of Existence of Dharma, Non-Existence of Self (有法无我宗), represented by the Sarvāstivādins (萨婆多部), etc.; 3. The School of Dharma Without Coming and Going (法无去来宗), represented by the Mahāsāṃghikas (大众部), etc.; 4. The School of Present, Penetrating, Provisional, and Real (现通假实宗), represented by the Sautrāntikas (说假部), etc.; 5. The School of Mundane Illusion, Real Truth (俗妄真实宗), represented by the Lokottaravādins (说出世部), etc.; 6. The School of All Dharmas Are Mere Names (诸法但名宗), represented by the Ekavyāvahārikas (一说部), etc.; 7. The School of Ultimate Meaning Is All Emptiness (胜义皆空宗), represented by the *Prajñā Sūtras* (般若经) and Nāgārjuna (龙树)'s *Mūlamadhyamakakārikā* (中论), *Śata Śāstra* (百论), etc.; 8. The School of Reasonably Perfect and Real (应理圆实宗), represented by the *Avatamsaka Sutra* (华严经), *Lotus Sutra* (法华经), and Asaṅga (无著)'s teachings on the Middle Way (中道). This sutra is included in the School of Reasonably Perfect and Real, that is, taking Pure Land (净土) as its doctrine. There are two more schools: 1. The School of Not Speaking Dharma (不说法宗); 2. The School of Speaking Dharma (说法宗). First, the School of Not Speaking Dharma, Nāgārjuna (龙军) and others believe that the Buddha only has three dharmas, namely great samadhi (大定), wisdom (智), and compassion (悲), long away from playfulness (戏论), and never spoke dharma. Due to the power of the Buddha's compassion and original vow, the meaning of the scriptures naturally arises in the consciousness of sentient beings. Although it arises directly relying on the power of one's own good roots, it is called the Buddha's teaching in order to emphasize the conditions. Therefore, Asaṅga (无性) said: As one falls into the eight occasions, the gathering of true and untrue teachings appears in the consciousness of the listener. --------------------------------------------------------------------------------
Chinese
现，以为教体。故经云：始从成道终至涅槃，于其中间不说一字，如母啮指子生唤解。二者亲光等言：佛身具有蕴处界等，由离分别名无戏论，岂不说法名无戏论，谓宜闻者善根本愿缘力，如来识上文义相生。此文义相是佛利他善根所起，名为佛说；闻者识上虽不亲得，然似彼相分明显现，故名我闻等。世亲说言：谓余相续识差别故，令余相续差别识生，彼此互为增上缘故。由此护法等随机就事教说三乘。此经即是大乘所摄，三藏之中菩萨藏收，十二分中无问自说教。 问：“白莲华教待请方宣，净土经文因何自说？” 答：“说《法华》而待请，恐生轻慢之情；谈净土以自宣，为显慈悲之意。旨者旨趣，令舍秽土趣向净方之旨也。” 第三彰经体用者，且体即教体，以五门分别：一、摄相归性，皆以真如为体；二、摄境从心，一切唯识；三、摄假从实，即不相应摄归色心心所；四、体用别论门，即能缘四蕴收本质相分，各别摄自他有差别故；五、聚集显现门，如闻诸行无常四字，聚集显现以为教体，唯取佛本质声名句文四法为体。若取影像教体，便成有漏。若唯取有漏影像为体者，即应真实三宝应唯有漏无记。若不尔者，如何影像教体？故知但取无漏声名句文为体，声是实，名句文等是假。更有 现代汉语译本：现在，将这些理解作为教义的本体。所以经书上说：‘从开始成道到最终涅槃，在这期间没有说过一个字’，就像母亲咬手指，孩子因为疼痛而哭喊一样自然。亲光等人说：‘佛身具有蕴、处、界等，因为远离分别念所以称为无戏论。’难道说法不属于无戏论吗？这是说，适合听闻的人具有良好的善根、愿力和因缘，如来识上文句的意义自然产生。这些文句的意义是佛陀利他善根所产生的，所以称为佛说；听闻者识上虽然没有直接获得，但似乎那些相分明显地显现出来，所以称为‘我闻’等等。世亲说：‘因为其余相续识的差别，使得其余相续差别识产生，彼此互为增上缘的缘故。’因此，护法等人随机应事地教说三乘。这部经就是大乘所摄，在三藏之中属于菩萨藏所收录，在十二分教中属于无问自说教。 问：‘《白莲华经》（指《法华经》）的教义要等待请求才宣讲，净土的经文为什么自己宣说呢？’（白莲华教：指《妙法莲华经》，待请方宣：需要有人请法才宣讲。净土经文：指净土宗的经典，因何自说：为什么自己宣讲。） 答：‘宣讲《法华经》而等待请求，是恐怕产生轻慢的情绪；谈论净土而自己宣讲，是为了彰显慈悲的用意。’旨者，是旨趣的意思，是令人舍弃污秽的国土，趣向清净的净土的旨趣。 第三，彰显经的体和用，而且体就是教体，用五门来分别：一、摄相归性，都以真如为本体；二、摄境从心，一切都是唯识所现；三、摄假从实，即将不相应的法摄归于色、心、心所；四、体用别论门，即能缘的四蕴收摄本质相分，各自摄取自他有差别；五、聚集显现门，例如听到‘诸行无常’四个字，聚集显现而成为教体，只取佛的本质声、名、句、文四法作为本体。如果取影像教体，便会成为有漏。如果只取有漏的影像作为本体，那么真实的佛法僧三宝就应该只有有漏无记。如果不是这样，那么如何解释影像教体呢？所以要知道只取无漏的声、名、句、文作为本体，声音是真实的，名、句、文等是虚假的。还有
English
English version: Now, these understandings are taken as the essence of the teaching. Therefore, the scriptures say: 'From the beginning of enlightenment to the final Nirvana, not a single word is spoken in between,' just like a mother biting her finger, and the child cries out in pain naturally. Pradyotana and others say: 'The Buddha's body possesses the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements), etc., and because it is free from discrimination, it is called non-conceptual elaboration (nirprapancha).' Does teaching not belong to non-conceptual elaboration? This means that those who are suitable to hear have good roots, vows, and conditions, and the meaning of the sentences naturally arises in the Tathagata's consciousness. The meaning of these sentences is produced by the Buddha's altruistic good roots, so it is called the Buddha's teaching; although the listener's consciousness does not directly obtain it, it seems that those aspects clearly appear, so it is called 'Thus I have heard,' etc. Vasubandhu says: 'Because of the difference in the continuity of other consciousnesses, other different consciousnesses are produced, and they mutually act as supporting conditions.' Therefore, Dharmapala and others teach the Three Vehicles according to the circumstances. This sutra is included in the Mahayana, collected in the Bodhisattva Pitaka among the Three Pitakas, and belongs to the self-spoken teaching among the twelve divisions of the teachings. Question: 'The teachings of the White Lotus Sutra (referring to the *Lotus Sutra*) are proclaimed only after being requested, why does the Pure Land scripture proclaim itself?' (*White Lotus teaching*: refers to the *Wonderful Dharma Lotus Flower Sutra*, *wait for request to proclaim*: needs someone to request the Dharma before proclaiming. *Pure Land scripture*: refers to the Pure Land school's scriptures, *why proclaim itself*: why proclaim itself.) Answer: 'Proclaiming the *Lotus Sutra* and waiting for a request is to avoid generating a feeling of contempt; talking about the Pure Land and proclaiming it oneself is to highlight the intention of compassion.' 'Intention' means the purpose, which is to make people abandon the defiled land and go towards the pure Pure Land. Third, to reveal the substance and function of the sutra, and the substance is the essence of the teaching, which is distinguished by five aspects: 1. Gathering phenomena into nature, all take Suchness (Tathata) as the substance; 2. Gathering the environment from the mind, everything is only consciousness; 3. Gathering the false from the real, that is, gathering non-associated dharmas into form, mind, and mental factors; 4. The aspect of separately discussing substance and function, that is, the four aggregates of the subject (the one who cognizes) collect the objective aspect, each collecting the differences between self and other; 5. The aspect of gathering and manifestation, for example, hearing the four words 'all conditioned things are impermanent', gathering and manifesting to become the essence of the teaching, only taking the Buddha's essential sound, name, sentence, and word four dharmas as the substance. If the image of the teaching is taken as the substance, it will become contaminated (with outflows). If only the contaminated image is taken as the substance, then the real Three Jewels (Buddha, Dharma, Sangha) should only be contaminated and neutral. If not, then how to explain the image of the teaching? Therefore, it should be known that only the uncontaminated sound, name, sentence, and word are taken as the substance, the sound is real, and the name, sentence, word, etc. are false. Furthermore, --------------------------------------------------------------------------------
Chinese
诸师出教体如别处说。用者彰秽显净为用，又显实证真之用也。 第四翻译时人者，此经前后有其四译：一、秦弘始四年二月八日罗什译，名“小无量寿经”；二、宋元嘉年中求那跋陀罗译，四纸；三、永徽六年大唐三藏于慈恩寺译，名“称赞净土佛摄受经”，十纸；四、后秦又译出《阿弥陀经偈颂》一纸，而失译主。今此所解者即是秦罗什法师所译。 问：“三时之中，此经是何时所摄？” “因此问故略明诸师判教：初明此土判教；二明西天判教。此土判教而有五人：一、魏时三藏菩提流支，此云觉受，以佛一代时教总判为一时。有二义不同，教似有多：一、教同根异。如天雨是一、所润三草二木不同等；教法是一，众生悟解不同，如声闻缘觉作四谛十二因缘解，菩萨作六度解，约根教似有异。二、理同证异。三乘证理不同，如三兽之度河浅深别，故判教一时。二、宋朝三藏昙无谶，判如来一代时教为顿、渐二时。顿教者，佛一代时有说二空、三性、三无性、八识、二无我等教，皆是顿教，所以《华严》声闻对目不闻等是。渐教者，佛一代时有说四谛、缘生、五八戒等，总名渐教。三、梁朝真谛三藏，判如来一代时教为三时：一有教、二空教、三非空非有教。且有教者，佛初成道七年已后说有 教，五年度五俱轮，第六年化舍利弗，第七年度三迦叶，总名有教。二空教，从第八年至三十八年已来总说八部《般若》等是。三非空非有教，从三十九年至临涅槃时说非空非有教，《法华》、《楞伽》、《思益》等是。四、隋朝崛多、笈多二三藏，判如来教为四时：一生空教、二法空教、三法相教、四观行教。一生空教，即十二年前说《阿含经》等是；二法空教，即三十八年前说八部《般若》；三法相教者，即三十八年后四十九已来说《楞伽》、《思益》、《法华》经等，广说百法、三性、三无性、八识、二无我等是；四观行教者，即说《华严》法界观等是。五、晋朝刘居士，山中隐逸自述意怀，判教为五时：一人天教、二生空教、三法空教、四俱空教、五非空非有教。人天教者，即佛成道后三七日内为提谓长者说三归五戒十善等，是未有出世善根器故。觉受难云：《提谓经》说五百贾人将受五戒，先忏悔五逆十恶谤法等罪。世尊言四大本净吾我本净，提谓得不起法忍即无生法忍，五百贾人得柔顺忍等，皆是证圣，岂是人天教耶？二生空教者，即十二年前说二乘之教是；三法空教，即三十年前说者是；四俱空教者，即三十八年前说八部《般若》是；五非空非有教者，即四十年已来说《法华》、《楞伽》等经是。 现代汉语译本 一、教（Jiào）：佛陀成道后，前五年教化五比丘，第六年教化舍利弗（Shèlìfú，智慧第一的弟子），第七年教化三迦叶（Sān Jiāshè，三位著名的婆罗门兄弟），总称为‘有教’。 二、二空教（Èr Kōng Jiào）：从第八年至第三十八年间，总共宣说了八部《般若经》（Bōrě Jīng）等。 三、非空非有教（Fēi Kōng Fēi Yǒu Jiào）：从第三十九年至临近涅槃时，宣说了非空非有教，《法华经》（Fǎhuá Jīng）、《楞伽经》（Léngqié Jīng）、《思益经》（Sīyì Jīng）等属于此类。 四、隋朝的崛多（Jué Duō）、笈多（Jí Duō）二位三藏法师，将如来的教法判为四个时期：一生空教、二法空教、三法相教、四观行教。 一生空教：即佛陀成道后十二年前所说的《阿含经》（Āhán Jīng）等。 二法空教：即三十八年前所说的八部《般若经》。 三法相教：即三十八年后至四十九年间所说的《楞伽经》、《思益经》、《法华经》等，广泛地宣说了百法、三性、三无性、八识、二无我等。 四观行教：即宣说《华严经》（Huáyán Jīng）的法界观等。 五、晋朝的刘居士，隐居山中，自述心意，将教法判为五个时期：一人天教、二生空教、三法空教、四俱空教、五非空非有教。 人天教：即佛陀成道后三七日内为提谓长者（Tíwèi Zhǎngzhě）说三归、五戒、十善等，因为当时还没有出世的善根器。 觉受难（Jué Shòu Nán）中说：《提谓经》（Tíwèi Jīng）中说五百商人将要受五戒，先忏悔五逆、十恶、谤法等罪。世尊说四大本净、吾我本净，提谓获得不起法忍，即无生法忍，五百商人获得柔顺忍等，都是证圣，怎么能说是人天教呢？ 二生空教：即十二年前所说的二乘之教。 三法空教：即三十年前所说的教法。 四俱空教：即三十八年前所说的八部《般若经》。 五非空非有教：即四十年后所说的《法华经》、《楞伽经》等。