第二時利差別。復分為二。初敘古說。後述今文。敘古說中。復分為二。初敘古說。後敘其非。敘古說者。後魏有菩提流支法師。此名覺愛。唯立一時教。佛得自在。都不起心有說不說。但眾生有感。於一切時。謂說一切法。譬如天樂隨眾生念出種種聲。亦如末尼隨意所求雨種種寶。花嚴經云。如來一語中。演出無邊契經海。維摩經云。佛以一音演說法。眾生隨類各得解。或有恐怖或歡喜。或生厭離或斷疑。故無一教定頓定漸。又無量義經言。我得道來四十餘年。常說諸法不生．不滅．不去．不來．無此．無彼．無得．無失．一相．無相。但由眾生悟解不同得諸果異。法花亦言。一雨普潤。三草二木生長不同。優婆塞經言。三獸渡河淺深成別。故知諸教但總一時無二三等。又古來大德立有頓漸二教。為諸菩薩大根大莖。說花嚴．楞伽．大雲．法鼓．勝鬘等經。一會之中說二諦理盡名之為頓。大不由小起故名為頓。始從佛樹終至雙林。從淺至深漸次說法。因果．三歸．五戒．十善等法。三乘有教阿含等經。維摩．思益．大品空教。法花一乘．涅槃等說常住佛性。皆是漸教會通三乘。大由小起名為漸也。又菩提流支法師。亦立二時教。楞伽經說。漸頓者莫問聲聞菩薩。皆漸次修行從淺至深。名為漸也。頓者如來能一時頓說一切法。名之為頓。又有二教。一者半教。二者滿教。涅槃經言云。何解滿字及與半字義。又云為聲聞乘而說半字。為菩薩乘而說滿字。又勝鬘經言。有作四聖諦．無作四聖諦。聲聞知有作。佛知無作。瑜伽等說。安立諦．非安立諦。唯說安立名為半教。通說非安立名為滿教。又有二教。一生空教。二法空教。二十唯識論云。依此教能入數取趣無我。所執法無我復由餘教入。此以二空二障以明半滿。又有二教。一勝義諦。二世俗諦。晉時有隱士劉虬立五時教。或有說云。真諦三藏立五時教。然菩提流支法師。別作文疏破之。真諦居梁。流支在魏。故知不是真諦等作。第一時者。佛初成道為提謂波利等五百賈人。但說三歸．五戒．十善世間因果教。即提謂等五戒本行經是。未有出世善根器故。第二時者。佛成道竟三七日外十二年中。唯說三乘有行之教未為說空。即阿含等小乘經是。第三時者。佛成道竟三十年中。說彼三乘同行空教。即維摩．思益．大品等經是。第四時者。佛成道竟四十年中。說有一乘。猶未分明演說佛性常住實有。尚說無常佛。顯一乘佛果以為真實。即法花經是。以前未明一乘義故。此中猶未分明演說常住佛性故。第五時者。謂雙林中。說諸眾生悉有佛性常住佛教。即涅槃經．大悲經等是。此雖可爾。既無經論誠文說之。未可依信。前來總是敘古說也。敘其非者。只如第一菩提流支法師唯立一時教者。若廢事談理。及在一會有大小機。可如所說。若唯被大如勝鬘經。或但被小如遺教經。或初有大無小。如花嚴經至入法界品方有聲聞。初有小無大。雖未見文理必應爾。如斯等教義類甚多。或有諸經全分多分大小教異。言唯一時深為猛浪。豈無一會頓發三乘之心。及無漸入大乘者也。第二古德說有頓漸。理雖可然。定判諸經為頓．漸者。義即難解。只如花嚴經中入法界品。五百聲聞在于會坐列名歎德。又舍利弗將六千弟子從自房出。文殊師利為說十法。即發無上正等覺心。楞伽經中亦列聲聞在于會坐。法鼓經中說窮子喻與法花經信解品同。勝鬘經說三種意生身一乘之義。攝大乘云。引攝一類不定性故。非為頓教。花嚴等經未必從首至末皆是為被大根行說。竝名為頓。定說五時所說之經為漸教者。後當敘非。第三又菩提流支法師。依楞伽經立頓．漸二教者。此亦不然。彼經以佛能頓說法以說為頓。以三乘人漸次修學名之為漸。以行為漸。非約教時。亦不可取。又第四依涅槃經等立半滿教者。彼皆據所明理有盡不盡。以明半滿。不定依逗機直往迂會以明半滿。第五劉虬立五時者。今者且依菩提流支法師斥破。是義不然。提謂經說。五百價人將受五戒。先懺悔彼五逆十惡謗法等罪。得四大本淨．五陰本淨．六塵本淨．吾我本淨。時提謂等得不起法忍。三百價人得柔順忍。二百價人得須陀洹果。四天王等得柔順忍三百龍王得信忍。自餘天等發無上道意。十億天人皆行菩薩十善。提謂長者滅三界苦得不起法忍。即是初地。或第八地。又普曜經第二七日。提謂等五百價人施佛麨蜜。佛與授記汝於來世當得作佛名曰齊成。云何但言第一時中世間教也。雖作此破義亦難知。既有賈人得預流等。何不此日名轉法輪。至五比丘法輪方轉。由未分明說三乘者同所觀諦故。未名轉法輪。次第二時十二年中唯說有教者。覺愛破云。是亦不爾。成道五年說大般若正明實相。又第七年為八菩薩說般舟三昧經。正明眾生五蘊本空。又第九年說抰掘摩羅經。第十年中說如來藏經。皆明涅槃佛性深理。又提謂．普曜等經皆明菩薩行。又與價人授記成佛。明初成道已說大乘。又摩訶般若大品經中說。佛在鹿野轉四諦輪。無量眾生發聲聞心。無量眾生發獨覺心。無量眾生發阿耨多羅三藐三菩提心。行六波羅蜜。無量菩薩得無生法忍。住於初地．二地．三地．乃至十地。無量一生補處菩薩一時成佛。又成道竟第二七日說十地經。云何乃言十二年內唯說有教不說大乘。只如法花經云。於三七日中常思惟是事。即成道竟三七日中不說法也。彌沙塞律云。初成道竟三昧七日。十地經云。七日不說法。顯示自受法樂故。為令眾生於如來所增愛敬故。然律及薩婆多傳云。過六七日梵天來請。方乃說法始度五人。即四十二日方說法也。十二由經云。成道竟一年不說法經十二年方度五人。智度論云。初成道竟五十七日佛不說法。有人解云。即五十个七日。與十二由經一年不說法同也。如此經傳說成佛道不說法日已各不同。何得以已胸臆之心說十二年唯說有教。又若前後唯度一機可如所說。機器千品。何得一準。今依古說略破初二。自餘三時廣如菩提流支法師別傳所破。此即別破立教不同。然此所立雖理可然。既無教文未可依據。竝違解深密經所說時也。上來總是敘其非也。并前竝為敘古說也。
**Second, Differences in the Timing of Teachings.** This is further divided into two parts. First, the ancient theories are recounted. Afterwards, the present text's view is presented.
**A. Recounting the Ancient Theories.** This is further divided into two. First, the ancient theories are recounted. Then, their flaws are recounted.
**1. Recounting the Ancient Theories.**
a. In the Later Wei dynasty, there was the Dharma Master Bodhiruci (meaning "Awakened Love"). He established only **One Period of Teaching**. He held that the Buddha, having attained complete mastery, did not engage in mental deliberation about whether to teach or not. It is simply that when sentient beings have the capacity to receive it, at all times, he teaches all Dharmas. It is like celestial music producing various sounds according to the thoughts of sentient beings, or like a wish-fulfilling jewel raining down various treasures according to what is sought. As the *Avataṃsaka Sūtra* says: "From a single utterance of the Tathāgata, an ocean of boundless sūtras flows forth." The *Vimalakīrti Sūtra* says: "With a single sound, the Buddha expounds the Dharma; sentient beings, each according to their kind, understand it. Some feel fear, some feel joy, some give rise to renunciation, some have their doubts cut off." Therefore, there is no single teaching definitively categorized as Sudden or Gradual. Furthermore, the *Infinite Meanings Sūtra* states: "Since attaining the Way over forty years ago, I have constantly taught that all dharmas are unproduced, unextinguished, not coming, not going, without this, without that, without gain, without loss, of one mark, markless." It is only because sentient beings' understanding and realization differ that they attain various fruits. The *Lotus Sūtra* also says: "One rain universally moistens, but the three grasses and two trees grow differently." The *Upāsaka Sūtra* says: "When three animals cross a river, the depth they experience differs." Therefore, it is known that all teachings are simply encompassed within one period, without distinctions of two, three, and so on.
b. Also, virtuous elders of the past established **Two Teachings: Sudden and Gradual**. * The **Sudden Teaching** is for Bodhisattvas with great roots and stems. Sūtras like the *Avataṃsaka*, *Laṅkāvatāra*, *Great Cloud*, *Drum of the Dharma*, and *Śrīmālā* are taught. In a single assembly, the principles of the Two Truths are exhaustively explained, hence it is called "Sudden." Because the great does not arise from the small, it is called "Sudden." * The **Gradual Teaching** encompasses teachings from under the Bodhi Tree until the Parinirvana between the twin Sāla trees. The Dharma is taught progressively from shallow to deep. This includes teachings on cause and effect, the Three Refugees, the Five Precepts, the Ten Wholesome Deeds, and other Dharmas; the Three Vehicles' teachings on existence like the *Āgama* sūtras; the teachings on emptiness in the *Vimalakīrti*, *Viśeṣacintā*, and *Mahāprajñāpāramitā* sūtras; the One Vehicle teaching of the *Lotus Sūtra*; and the teaching of the eternal Buddha-nature in the *Nirvāṇa Sūtra*. All these are Gradual Teachings that reconcile and lead through the Three Vehicles. Because the great arises from the small, it is called "Gradual."
c. Furthermore, Dharma Master Bodhiruci also established **Two Periods of Teaching**. * The *Laṅkāvatāra Sūtra* speaks of "gradual and sudden": Regardless of being Śrāvakas or Bodhisattvas, all gradually cultivate practice from shallow to deep—this is called "Gradual." As for "Sudden," it refers to the Tathāgata's ability to suddenly expound all Dharmas in one moment—this is called "Sudden."
d. There are also **Two Teachings: Half and Full**. * The *Nirvāṇa Sūtra* asks: "How does one understand the meaning of the full word and the half word?" It also says: "For the Śrāvaka Vehicle, the half word is taught; for the Bodhisattva Vehicle, the full word is taught." * Also, the *Śrīmālā Sūtra* speaks of the "Four Holy Truths with Outflows" and the "Four Holy Truths without Outflows." Śrāvakas know those with outflows; the Buddha knows those without outflows. * The *Yogācārabhūmi* and others speak of "Established Truths" and "Non-Established Truths." Teaching only the Established is called the Half Teaching. Teaching comprehensively the Non-Established is called the Full Teaching.
e. There are also **Two Teachings: Selflessness (of Persons) and Selflessness (of Dharmas)**. * The *Viṃśatikā Vijñaptimātratāsiddhi* (*Twenty Verses*) states: "Relying on this teaching, one can enter into the selflessness of persons. The selflessness of dharmas, which are apprehended, is entered into through other teachings." This uses the two emptinesses (of person and dharmas) and the two obstructions to clarify half and full.
f. There are also **Two Teachings: Ultimate Truth and Conventional Truth**.
g. During the Jin dynasty, the recluse Liu Qiu established **Five Periods of Teaching**. Some say that Paramārtha (Zhendi) also established five periods. However, Dharma Master Bodhiruci composed a separate commentary refuting this. Since Paramārtha resided in Liang and Bodhiruci was in Wei, it is known this was not Paramārtha's work. 1. **First Period**: Immediately after the Buddha's enlightenment, for Trapuṣa and Ballika and the other five hundred merchants, he taught only the Three Refugees, Five Precepts, and Ten Wholesome Deeds—teachings on worldly cause and effect (as in the *Trapuṣa Sūtra* on the Five Precepts). This was because they did not yet possess the capacity for supramundane wholesome roots. 2. **Second Period**: After the first three weeks following enlightenment, for twelve years, he taught only the teachings on existence for the Three Vehicles, not yet teaching emptiness. These are the *Āgama* and other Hīnayāna sūtras. 3. **Third Period**: For thirty years after enlightenment, he taught the shared teaching on emptiness for the Three Vehicles. These are sūtras like *Vimalakīrti*, *Viśeṣacintā*, and *Mahāprajñāpāramitā*. 4. **Fourth Period**: For forty years after enlightenment, he taught the One Vehicle. However, he had not yet clearly expounded that the Buddha-nature is eternal and truly existent. He still taught a Buddha subject to impermanence, revealing the One Vehicle's Buddha-fruit as true reality. This is the *Lotus Sūtra*. Before this, the meaning of the One Vehicle was not clear, and here the eternal Buddha-nature was still not clearly expounded. 5. **Fifth Period**: Under the twin Sāla trees, he taught that all sentient beings possess the eternal Buddha-nature. These are the *Nirvāṇa Sūtra*, *Great Compassion Sūtra*, etc. Although this seems plausible, since there is no reliable scriptural or treatise text explicitly stating it, it cannot be relied upon or believed.
The above completes the recounting of the ancient theories.
**2. Recounting Their Flaws.**
a. Regarding the **first theory** (Bodhiruci's One Period): If one dismisses specific events and discusses only principle, or if within a single assembly there are beings of both great and small capacities, then it could be as stated. However, if a teaching is exclusively for the great, like the *Śrīmālā Sūtra*, or exclusively for the small, like the *Sūtra of the Buddha's Bequeathed Teaching*, or initially has the great but not the small (like the *Avataṃsaka*, where Śrāvakas only appear in the *Gaṇḍavyūha* chapter), or initially has the small but not the great (while no text explicitly states this, it must logically be so), then teachings of such categories are numerous. There are sūtras entirely or largely differing in teaching for great and small vehicles. To claim there is only one period is extremely reckless. How could there not be assemblies where the minds of the Three Vehicles are suddenly awakened, or where beings gradually enter the Great Vehicle?
b. Regarding the **second theory** (ancient elders' Sudden and Gradual): While the principle is acceptable, definitively judging all sūtras as either Sudden or Gradual is difficult to understand. For example, in the *Gaṇḍavyūha* chapter of the *Avataṃsaka Sūtra*, five hundred Śrāvakas are seated in the assembly, listed by name and praised for their virtues. Also, Śāriputra led six thousand disciples from their quarters, and Mañjuśrī explained ten Dharmas to them, whereupon they aroused the mind of supreme, perfect enlightenment. The *Laṅkāvatāra Sūtra* also lists Śrāvakas seated in the assembly. The *Drum of the Dharma Sūtra* recounts the parable of the poor son, identical to the *Lotus Sūtra's* "Faith and Understanding" chapter. The *Śrīmālā Sūtra* explains the three kinds of mind-made bodies and the meaning of the One Vehicle. The *Mahāyānasaṃgraha* says it "guides and attracts a class of those with indeterminate nature," thus it is not exclusively a Sudden Teaching. Sūtras like the *Avataṃsaka* are not necessarily, from beginning to end, solely for those with great roots and practices to be labeled entirely "Sudden." As for definitively calling the sūtras taught in the five periods "Gradual Teachings," their flaws will be recounted later.
c. Regarding the **third theory** (Bodhiruci's Sudden/Gradual based on *Laṅkāvatāra*): This is also incorrect. That sūtra takes the Buddha's ability to teach suddenly as "Sudden," and the Three Vehicles' people's gradual cultivation and learning as "Gradual." This refers to practice as gradual, not to teaching periods. This is also not acceptable.
d. Regarding the **fourth theory** (Half/Full based on *Nirvāṇa Sūtra*, etc.): Those all base themselves on whether the principle explained is exhaustive or not to clarify half and full. They do not definitively base it on whether the teaching directly addresses a capacity or leads it circuitously to clarify half and full.
e. Regarding the **fifth theory** (Liu Qiu's Five Periods): We will now follow Dharma Master Bodhiruci's refutation. This meaning is incorrect. * The *Trapuṣa Sūtra* states that the five hundred merchants, before receiving the Five Precepts, first repented sins like the five heinous acts, ten evils, and slandering the Dharma. They attained the fundamental purity of the four great elements, the five aggregates, the six sense objects, and the self. At that time, Trapuṣa and others attained the Non-retrogressing Dharma Patience; three hundred merchants attained the Conformative Patience; two hundred merchants attained the fruit of Stream-enterer; the Four Heavenly Kings and others attained Conformative Patience; three hundred dragon kings attained the Patience of Faith; the remaining gods and others aroused the mind of supreme enlightenment; one billion heavenly beings practiced the Bodhisattva's Ten Wholesome Deeds; the elder Trapuṣa eradicated the sufferings of the three realms and attained the Non-retrogressing Dharma Patience, which is the First Ground or even the Eighth Ground. Also, the *Lalitavistara* says that on the second seven-day period, Trapuṣa and the five hundred merchants offered the Buddha honey, and the Buddha predicted they would become Buddhas named "Uniform Accomplishment" in a future life. How can one say only worldly teachings were given in the first period? Although this refutation is made, its meaning is also hard to ascertain. If there were merchants who attained Stream-entry and so forth, why wasn't that day called the Turning of the Dharma Wheel? It was only with the five ascetics that the Dharma Wheel was turned. This is because the common object of observation (the Truth) for the Three Vehicles had not yet been clearly explained, so it was not called turning the Dharma Wheel. * Next, regarding the **second period** (twelve years of only existence teachings): Bodhiruci refutes this, saying it is also incorrect. In the fifth year after enlightenment, the *Mahāprajñāpāramitā Sūtra* was taught, precisely clarifying true reality. In the seventh year, the *Pratyutpanna Samādhi Sūtra* was taught for eight Bodhisattvas, precisely clarifying that sentient beings' five aggregates are fundamentally empty. In the ninth year, the *Aṅgulimālīya Sūtra* was taught. In the tenth year, the *Tathāgatagarbha Sūtra* was taught. Both clarify the profound principle of Nirvāṇa and Buddha-nature. Furthermore, the *Trapuṣa* and *Lalitavistara* sūtras both clarify Bodhisattva conduct, and predictions of Buddhahood were given to the merchants, showing that the Great Vehicle was taught immediately after enlightenment. Also, the *Mahāprajñāpāramitā Sūtra* states that the Buddha turned the Wheel of the Four Truths in the Deer Park, where innumerable beings aroused the Śrāvaka mind, innumerable beings aroused the Pratyekabuddha mind, innumerable beings aroused the mind of Anuttarā-samyak-saṃbodhi, practiced the six pāramitās, innumerable Bodhisattvas attained the Non-production Dharma Patience, abiding on the First, Second, Third, up to the Tenth Grounds, and innumerable one-life-away Bodhisattvas simultaneously attained Buddhahood. Also, the *Daśabhūmika Sūtra* was taught in the second seven-day period after enlightenment. How then can one say that within twelve years only existence teachings were given, not the Great Vehicle? For instance, the *Lotus Sūtra* says, "For three times seven days I constantly pondered this matter," meaning that for three weeks after enlightenment he did not teach. The *Mahīśāsaka Vinaya* says that immediately after enlightenment he was in samādhi for seven days. The *Daśabhūmika Sūtra* says he did not teach for seven days to display his own enjoyment of Dharma bliss and to increase sentient beings' affection and respect for the Tathāgata. However, the Vinaya and the *Sarvāstivāda* tradition say that after six or seven days, Brahmā came to request teaching, and only then did he teach, first converting the five ascetics—meaning forty-two days passed before teaching. The *Dvādaśa-nikāya-śāstra* says that for one year after enlightenment he did not teach, and only after twelve years did he convert the five ascetics. The *Mahāprajñāpāramitā-śāstra* says that for fifty-seven days after enlightenment the Buddha did not teach. Some explain this as fifty sevens (i.e., 350 days), similar to the *Dvādaśa-nikāya-śāstra's* one year of not teaching. Since these scriptures and traditions differ on the number of days after enlightenment without teaching, how can one arbitrarily claim that for twelve years only existence teachings were given? Furthermore, if he only taught one type of capacity throughout, it might be as stated. But capacities are of a thousand kinds; how can there be a single standard? We have now, based on ancient theories, briefly refuted the first two periods. The refutation of the remaining three periods is detailed in Dharma Master Bodhiruci's separate biography. This constitutes the specific refutation of differing period-establishments. However, although the principles behind these established periods may seem reasonable, since they lack scriptural authority, they cannot be relied upon. They all contradict the periods spoken of in the *Saṃdhinirmocana Sūtra*.
The above completes the recounting of their flaws. Together with the previous section, this constitutes the recounting of the ancient theories.
述今文中又分為二。初述今文。後略示教。述今文者。如解深密經第一卷瑜伽決擇第七十六。世尊廣為勝義生菩薩。依遍計所執體相無故。說相無自性性。依依他起上無遍計所執自然生故。說生無自性性。及即依此說無遍計所執一分勝義無自性性。依圓成實上無遍計所執故。又說一分勝義無自性性。說三種無性皆依遍計所執性已。勝義生菩薩深生領解。廣說世間毘濕縛藥．雜采畫地．熟蘇．虛空諸譬喻已。世尊讚歎善解所說。勝義生菩薩復白佛言。世尊初於一時。在婆羅泥斯仙人墮處施鹿林中。唯為發趣聲聞乘者。以四諦相轉正法輪。雖是甚奇甚為希有。一切世間諸天人等。先無有能如法轉者。而於彼時所轉法輪。有上有容是未了義。是諸諍論安足處所。世尊在昔第二時中。唯為發趣修大乘者。依一切法皆無自性無生無滅本來寂靜自性涅槃。以隱密相轉正法輪。雖更甚奇甚為希有。而於彼時所轉法輪。亦是有上有所容受。猶未了義。是諸諍論安足處所。世尊於今第三時中。普為發趣一切乘者。依一切法皆無自性。無生無滅。本來寂靜自性涅槃。無自性性。以顯了相轉正法輪。第一甚奇最為希有。于今。世尊所轉法輪。無上無容是真了義。非諸諍論安足處所。爾時世尊告勝義生菩薩曰。勝義生。若善男子或善女人。於諸不了義經聞已。信解．書寫．護持．供養．流布．受誦．溫習．如理思惟。以其修相發起加行。比所說了義言教聞已信解。乃至廣說。以其修相發起加行所集功德。百分不及一。乃至鄔波尼殺曇分亦不及一。此所生福難可喻知。吾今略說。如爪上土比大地土。或如牛跡中水比四大海水。百分不及一。乃至鄔波尼殺曇分亦不及一。說此經時。六百千眾生發菩提心。三百千聲聞遠塵離垢得法眼淨。一百五十千聲聞。永盡諸漏心得解脫。七十五千菩薩。得無生法忍。金光明經亦說三時。謂轉．照．持涅槃經說。初令皆服乳。次教總斷乳。後教有應服有不應服者。與解深密所說。義同。瑜伽釋中此三時少異。義意無別。由此誠證。若以偏．圓機宜漸次。教但三時。非一非五。上來總是述今文也。略示教者。四阿笈摩等是初時教。諸說空經是第二時教。以隱密言總說諸法無自性。故花嚴．深密．唯識教等第三時也。以顯了言說三無性非空非有中道教故。由諸異生起自無始迷執有我不了我無。沈沒愛河輪迴癡海。故佛初說四諦法輪。令知我空唯有其法。憍陳那等最初得道。彼聞法有證我皆空。便執諸法為真實有。封著小果不求大位。佛為方便復說法空破除有執故。次時中說般若等。言一切法本性皆無。須菩提等迴心趣大。彼聞法空隱密言教。便撥諸法性相都無。何所造修。何所斷捨。佛為除此復說唯識三性等教。勝義生等信解修學。遍計所執無。知法我俱遣。依他圓成有。照真俗雙存。無無所無所以言無。有有所有所以言有。言有而有亦可言無。遍計所執真俗無故。言無而無亦可言有。當情我法二種現故。令除所執我法成無。離執寄詮真俗稱有。妄詮我法非無非不無。當情似有。據體無故。妄詮真俗非有非不有。非稱妄情。體非無故。我法無故俱是執皆遣。真俗有故諸離執皆存。由此應言。迷情四句四句皆非。悟情四句四句皆是。說境我法空破初執有。說心真俗有破次執空。諸偏見者初聞說有。便即快心於空起謗。後聞說空亦復協意便謗於有。今言非空非有中道教者第三時也。約理及機漸入道者大由小起。乃有三時諸教前後。解深密經說唯識是也。若非漸次而入道者大不由小。即無三時諸教前後。約其多分即初成道花嚴等中說唯心是。多分頓漸無別教門。隨一會中所應益故。花嚴說有聲聞在會。深密亦有聲聞發心。勝鬘經中亦說一乘意生身等。攝大乘說。為不定人說一乘故。法花經中分別功德品言。佛說如來壽量品時。有八世界微塵數眾生發菩提心。如是等文上下非一。故知法花亦被頓悟。花嚴亦有漸悟之人。若依覺愛定唯一時無漸次者。即違深密說有三時。若依劉虬定有五時前後次第。復無文說。然違三時。今總不依。若據眾生機器及理。可有頓漸之教。然不同於古說。若不約機．理定判一經為頓為漸。時增減者頓漸不成。故唯識云唯我於凡愚不開演。非遮不定及定性故。此依證果。若謂人天即有四時。其二乘者方便學法。是彼初學故略不說。今依師授略敘古今時利差別。其諸有智任情取捨。
The explanation of the present text is further divided into two parts. First, the present text is explained; afterward, the teachings are briefly indicated.
**Explaining the Present Text**
As stated in the first volume of the *Saṃdhinirmocana Sūtra*, in the seventy-sixth section on the determinations of yoga, the World-Honored One extensively taught the Bodhisattva Paramārthasamudgata:
Based on the fact that the imagined nature has no essence of its own, he taught the characteristic of having no inherent nature.
Based on the fact that on the dependent nature, there is no imagined nature that arises spontaneously, he taught the characteristic of having no arising nature.
And based on this, he taught that a portion of the ultimate truth has no inherent nature due to the absence of the imagined nature.
Based on the fact that on the perfected nature, there is no imagined nature, he further taught that a portion of the ultimate truth has no inherent nature.
After explaining these three kinds of no-nature, all based on the imagined nature, the Bodhisattva Paramārthasamudgata deeply understood and extensively explained the worldly analogies of the Viṣṇu medicine, the mixed colors on the ground, clarified butter, and space.
The World-Honored One praised him for his excellent understanding of the teaching.
The Bodhisattva Paramārthasamudgata then addressed the Buddha, saying:
"World-Honored One, initially, at one time, in the Deer Park at Sarnath, you turned the wheel of Dharma solely for those inclined toward the Śrāvaka vehicle, using the characteristics of the Four Noble Truths. Although this was extremely marvelous and rare—something no one in the world, whether gods or humans, had ever done before—the Dharma wheel turned at that time was still limited and provisional, not yet the definitive meaning, and served as a basis for disputes.
"World-Honored One, in the second period, you turned the wheel of Dharma solely for those inclined toward the Great Vehicle, based on the principle that all phenomena have no inherent nature, are unborn and unceasing, inherently tranquil, and naturally nirvanic, using an implicit teaching. Although this was even more marvelous and rare, the Dharma wheel turned at that time was still limited and provisional, not yet the definitive meaning, and served as a basis for disputes.
"World-Honored One, now in the third period, you turn the wheel of Dharma for all those inclined toward any vehicle, based on the principle that all phenomena have no inherent nature, are unborn and unceasing, inherently tranquil, naturally nirvanic, and without inherent nature, using an explicit teaching. This is the foremost marvel, the most rare. Now, the Dharma wheel turned by the World-Honored One is unsurpassed, definitive, and not a basis for disputes."
Then the World-Honored One said to the Bodhisattva Paramārthasamudgata:
"Paramārthasamudgata, if a good man or good woman, upon hearing the non-definitive meaning scriptures, believes, understands, copies, upholds, makes offerings, disseminates, recites, reviews, and contemplates them according to reason, and based on their practice, engages in effort—the merit accumulated from this, compared to hearing the definitive meaning teaching, believing, understanding, and so forth, and based on their practice, engaging in effort, is not even one percent, not even an infinitesimal fraction. The blessings generated from this are beyond analogy. I will now briefly illustrate: like the dirt on a fingernail compared to the dirt of the great earth, or like the water in a cow's hoofprint compared to the water of the four great oceans—it is not even one percent, not even an infinitesimal fraction."
When this sutra was taught, six hundred thousand beings aroused the mind of enlightenment; three hundred thousand Śrāvakas became free from dust and defilement, attaining the pure Dharma-eye; one hundred fifty thousand Śrāvakas completely exhausted all outflows, their minds attaining liberation; and seventy-five thousand Bodhisattvas attained the patient acceptance of the non-arising of dharmas.
The *Suvarṇaprabhāsa Sūtra* also speaks of three periods: turning, illuminating, and upholding. The *Mahāparinirvāṇa Sūtra* says: first, all are made to drink milk; next, all are taught to stop drinking milk; afterward, some are taught to drink and some not to drink. This meaning is the same as that explained in the *Saṃdhinirmocana Sūtra*. In the *Yogācārabhūmi* commentary, these three periods are slightly different in wording, but the meaning is not different.
Based on this reliable evidence, if we consider the gradual progression of teachings according to the capacities of partial and complete vehicles, there are only three periods, not one or five. The above is the complete explanation of the present text.
**Briefly Indicating the Teachings**
The Four Āgamas and so forth are the teachings of the first period. The various sutras teaching emptiness are the teachings of the second period, as they implicitly teach that all phenomena have no inherent nature. The *Avataṃsaka Sūtra*, *Saṃdhinirmocana Sūtra*, *Vijñaptimātratā* teachings, and so forth are the third period, as they explicitly teach the three no-natures, the middle way that is neither empty nor existent.
Because ordinary beings, from beginningless time, have been deluded, clinging to a self and not understanding selflessness, they sink in the river of craving and cycle in the ocean of ignorance. Therefore, the Buddha first turned the wheel of Dharma of the Four Noble Truths, enabling them to know the emptiness of self and that only dharmas exist. Kaundinya and others were the first to attain the path. Hearing that dharmas exist and realizing the emptiness of self, they then clung to dharmas as truly existent, becoming attached to the lesser fruit and not seeking the greater stage.
As an expedient means, the Buddha then taught the emptiness of dharmas to break this clinging to existence. Therefore, in the second period, he taught the *Prajñāpāramitā* and so forth, saying that all phenomena are inherently empty. Subhūti and others turned their minds toward the Great Vehicle. Hearing the implicit teaching of the emptiness of dharmas, they then negated both the nature and characteristics of all phenomena, asking: what is there to cultivate? What is there to abandon?
To remove this [error], the Buddha further taught the Vijñaptimātratā, the three natures, and so forth. Paramārthasamudgata and others believed, understood, and cultivated this. Knowing that the imagined nature is empty, both the self of persons and the self of dharmas are negated. Knowing that the dependent nature and the perfected nature exist, both the ultimate and conventional truths are illuminated and preserved.
Speaking of emptiness, it is empty because there is nothing to be empty. Speaking of existence, it exists because there is something that exists. Speaking of existence as existent, one can also speak of it as empty, because the imagined nature is empty in both ultimate and conventional truth. Speaking of emptiness as empty, one can also speak of it as existent, because the two kinds of self and dharmas appear to the deluded mind.
Thus, the clinging to self and dharmas is negated, becoming empty. Apart from clinging, provisional designations of ultimate and conventional are called existent. The false designations of self and dharmas are neither existent nor non-existent: they appear as existent to the deluded mind, but in reality, have no essence. The false designations of ultimate and conventional are neither existent nor non-existent: they do not correspond to false conceptions, but their essence is not non-existent.
Because self and dharmas are empty, all clinging is negated. Because ultimate and conventional exist, all that is free from clinging is preserved. Therefore, it should be said: for the deluded mind, all four propositions are incorrect; for the enlightened mind, all four propositions are correct.
Teaching the emptiness of the object—self and dharmas—breaks the initial clinging to existence. Teaching the existence of the mind—ultimate and conventional—breaks the subsequent clinging to emptiness. Those with biased views, upon first hearing the teaching of existence, immediately feel satisfied and slander emptiness. Later, hearing the teaching of emptiness, they again feel agreeable and slander existence.
Now, the teaching of the middle way, neither empty nor existent, is the third period. Considering the principle and the gradual entry of beings into the path, the great arises from the small; hence, there are three periods with teachings in sequence. The *Saṃdhinirmocana Sūtra* teaching Vijñaptimātratā is an example.
If beings enter the path not gradually but suddenly, the great does not arise from the small; then there are no three periods with teachings in sequence. For the majority, at the initial attainment of enlightenment, the *Avataṃsaka Sūtra* and others teach mind-only. For the majority, sudden and gradual teachings are not separate doctrines; they are taught according to what benefits the assembly in a given gathering.
The *Avataṃsaka Sūtra* mentions Śrāvakas present in the assembly. The *Saṃdhinirmocana Sūtra* also mentions Śrāvakas arousing the mind of enlightenment. The *Śrīmālādevī Siṃhanāda Sūtra* also speaks of the one vehicle, the mind-made body, and so forth. The *Mahāyānasaṃgraha* says the one vehicle is taught for those of indeterminate nature.
In the *Saddharmapuṇḍarīka Sūtra*, in the chapter on the distinctions of merits, it is said that when the Buddha taught the chapter on the lifespan of the Tathāgata, beings numbering as many as the dust particles of eight worlds aroused the mind of enlightenment. Such passages are found throughout the scriptures. Therefore, it is known that the *Saddharmapuṇḍarīka Sūtra* also includes those of sudden awakening, and the *Avataṃsaka Sūtra* also includes those of gradual awakening.
If, following Jue'ai, one definitely asserts only one period without gradual sequence, this contradicts the *Saṃdhinirmocana Sūtra* which speaks of three periods. If, following Liu Qiu, one definitely asserts five periods in sequential order, there is no scriptural statement for this, and it also contradicts the three periods. Now, we do not rely on either.
If we consider the capacities of beings and the principle, there can be sudden and gradual teachings, but this is different from the ancient theories. If we do not base it on capacity and principle to definitively judge a sutra as sudden or gradual, and if we increase or decrease the periods, then sudden and gradual cannot be established. Therefore, the *Vijñaptimātratā* says, "Only for the foolish ordinary beings do I not expound it," not excluding those of indeterminate nature or definite nature. This is based on the attainment of the fruit.
If we consider humans and gods, there would be four periods. As for the two vehicles, they are a provisional teaching for learning the Dharma; since this is their initial learning, it is briefly not discussed here.
Now, based on the instruction of my teacher, I have briefly outlined the differences between ancient and modern theories regarding periods and benefits. Those with wisdom may freely accept or reject them as they wish.