Name: Lotus Sutra Grand Commentary · Volume 1 · Miaofa Lianhua Jing Dacheng Xuantan (法华经大成 · 第一 · No. 619-D 妙法莲华经大成悬谈)
Author: 大义集

別論因緣。則有多種。今略示十義。一法應爾故而說此經。夫王道坦坦。千古同規。一乘實相。諸佛齊證。所以一切諸佛。法爾於無盡世界。常轉如是無盡妙法。教化眾生。無有休息。故下文人天眾集。說經入定。雨華動地。一光智境全彰。圓開其端。二士曲唱傍通。助發其緒。引二萬燈明佛。皆說此經。乃至大通智勝佛。威音王佛。皆說妙法蓮華經。佛佛道同。古佛如是。今佛應然。文云我常在此娑婆世界。說法教化等。二暢本懷故而說此經。道場悟已。即欲開示。柰何根鈍。不堪受持。故爾四十年前。將此妙法。抑之在懷。五乘隨機。本懷不暢。只至而今靈山高會。方說此經。本懷始暢。文云。如我昔所願。今者已滿足。又云。如來所以出。為說佛慧故。三順時機故而說此經。夫至道無古今。應機有時節。久默斯要。不務速說。故四十年前不說此經者。時未至故。機不堪故。文云。眾生諸根鈍。著樂痴所盲。如斯之等類。云何而可度。循循善誘。根器純熟。教被乘時。得預高會。文云。今正是其時。決定說大乘。如是妙法。諸佛時乃說之。兼之一化將終。涅槃時至。順時順機。不得不說。四會權乘故而說此經。四十年前。將一乘說三乘。一性說五性。權為小機。止啼黃葉。故有三乘之別。五性之分。豈知五性是一性。三乘是一乘哉。如來說法。但教化菩薩。無聲聞緣覺。今經三根得記。泯二乘之權果。全付家業。廢草庵之滯情。聲聞得記作佛。會歸總是菩薩。若不會歸。必權終權矣。五示真實故而說此經。十方佛土中。唯有一乘法。無二亦無三。三乘方便。受解緣別。今經開方便門。示真實相。指示衣珠髻珠。出離化城火宅。共登長者之室。前至菩提寶所。皆示真實之談也。六酧宿緣故而說此經。夫根深則枝茂。源遠則流長。宿因既深。教起亦大。故經云。我在大通智勝佛時。各各教化無量恒河沙眾生從我聞法。此諸眾生。於今有住聲聞地者。我常教化阿耨菩提。大通未了之案。今當酧之。廣如化城說。七顯佛慧故而說此經。文云。我見佛子等。志求佛道者。咸以恭敬心。皆來至佛所。我即自思惟。如來所以出。為說佛慧故。佛慧即實相。三周法竟。多寶塔現。即顯示平等佛慧也。文云。塔中出大音聲。歎言善哉釋迦牟尼。能以平等大慧教化眾生。云平等者。無生滅冤親故也。八開本迹故而說此經。師之本迹。但取最初先得真應。名之為本中間大通威音時。今之王宮誕相。道樹成尊時。皆為迹也。如梵網云。八千番示生娑婆。大寶積云。八萬億番來臨此土。今經開本壽量。塵點劫前更塵點。點盡塵點劫未休。非生現生。非滅現滅。常在此處說法教化。豈今日菩提成尊云乎。文云。我實成佛已來。久遠若斯。但以方便教化眾生。作如是說。若夫弟子本迹。久已成佛。今為簧皷。內秘外現。豈真聲聞哉。九成始終故而說此經。始即本也。本即華嚴。故吉藏立華嚴為根本法輪。終即末也。末即法華。故吉藏立法華為攝末歸本法輪。所謂非海無以潛流。非本無以攝末。始終一貫。本末一事。故下文云。始見我身。聞我所說。即皆信受。入如來慧。即始說華嚴。如日初出先照高山。又云。除先修習學小乘者。我今亦令得聞是經。入於佛慧。即終說法華。如日沒時。還照高山等。一本一末。成始成終。事無不窮。理無不盡。出世本懷。畢於此矣。十利今後故而說此經。說三周法。授三根記。凡有聞法者。無一不成佛。今之利益也。如來滅後。聞此經一句一偈。我亦與授阿耨菩提之記。後之利益也。若以佛在當機為今。今之見聞為後。今之見聞為今。後之見聞為後。如是弘傳無盡。利益無窮。如食金剛。終竟不銷。通上若總若別。教起因緣已竟。

Now, regarding the causes and conditions of this teaching, there are many aspects to consider. Here I will briefly present ten key points.

**First: The Dharma naturally manifests this way, so this sutra is taught.** The kingly path is broad and even, constant through the ages. The one vehicle of ultimate reality is realized by all Buddhas alike. Therefore, all Buddhas, by the very nature of Dharma, continually turn this inexhaustible, wondrous Dharma in endless worlds, teaching and transforming beings without rest. Thus, in the text, we see the assembly of gods and humans gather, the sutra is spoken, they enter samadhi, flowers rain down, the earth trembles, and a single light reveals the entire realm of wisdom, opening the beginning of this teaching. Two great teachers, through their complementary efforts, further this; from the two million Lamp-Light Buddhas who all taught this sutra, to the Buddhas Great Universal Wisdom Excellence and Awesome Sound King, all taught the *Lotus Sutra of the Wondrous Dharma*. The path of all Buddhas is the same—the ancient Buddhas were thus, and the present Buddha is likewise. The text says, "I constantly teach and transform beings in this Saha world."

**Second: The Buddha's original wish is fulfilled, so this sutra is taught.** After awakening at the bodhimanda, the Buddha immediately wished to reveal and teach this truth. But beings' faculties were dull, unable to receive and uphold it. So for forty years, this wondrous Dharma remained held within his heart. The five vehicles were taught according to capacity, yet his original intention was not fully realized. Only now, at this grand assembly on Sacred Vulture Peak, does he speak this sutra, and his original wish is finally fulfilled. The text says, "As I vowed in the past, now it is fully accomplished," and also, "The Thus Come One appears in the world to teach the wisdom of Buddhahood."

**Third: Responding to the right time and opportunity, this sutra is taught.** The supreme path transcends past and present, but responding to beings requires proper timing. For a long time, this essential teaching was kept in silence, not spoken hastily. For forty years, it was not taught because the time had not come and beings' capacities were not yet ready. The text says, "Beings have dull faculties, blinded by attachment to pleasure and delusion. How can such beings be saved?" Through patient, gradual guidance, their roots matured. The teaching arrived at the right moment, and they could join this grand assembly. The text says, "Now is precisely the time to decisively teach the Great Vehicle." Such wondrous Dharma is spoken by Buddhas only at the right time. Moreover, this life's teaching mission was nearing its end, and the time of nirvana was approaching. In accord with time and capacity, it had to be spoken.

**Fourth: Unifying the expedient vehicles, this sutra is taught.** For forty years, the one vehicle was taught as three vehicles, the one nature as five natures. Expedient means were used for those of lesser capacity—like holding up a yellow leaf to stop a child's crying. Thus, there were distinctions of three vehicles and five natures. But who would have known that the five natures are actually one nature, and the three vehicles are actually one vehicle? The Thus Come One's teaching is solely to instruct bodhisattvas; there are truly no voice-hearers or pratyekabuddhas. In this sutra, all three capacities receive predictions of Buddhahood, dissolving the provisional fruits of the two lesser vehicles. The full family inheritance is handed over, releasing attachment to the grass hut. Voice-hearers receive predictions and become Buddhas—all are gathered back into the bodhisattva path. Without this unification, the provisional would forever remain provisional.

**Fifth: Revealing ultimate truth, this sutra is taught.** Throughout the lands of the ten directions, there is only the one vehicle of Dharma—no second, no third. The three vehicles are expedient means, differing according to beings' conditions of understanding. This sutra opens the door of expedient means and reveals the true aspect. It points to the jewel sewn in the garment, the jewel in the topknot, and leads beings out of the phantom city and the burning house, bringing them all to the elder's abode, advancing toward the precious treasure of bodhi. These are all teachings that reveal ultimate reality.

**Sixth: Repaying past connections, this sutra is taught.** Deep roots yield lush branches; distant springs yield long streams. Since the causes from past lives were profound, the teaching that arises is likewise great. Thus the sutra says, "In the time of Buddha Great Universal Wisdom Excellence, I taught countless beings as numerous as the sands of the Ganges, and they heard the Dharma from me. Among these beings, some now dwell in the stage of voice-hearer. I constantly taught them anuttara-samyak-sambodhi." The unresolved matter from the time of Great Universal Wisdom must now be settled—this is extensively explained in the parable of the phantom city.

**Seventh: Manifesting Buddha-wisdom, this sutra is taught.** The text says, "I see the children of the Buddha who seek the Buddha path, all with reverent minds coming to the Buddha's place. I then thought to myself: 'The Thus Come One appears in the world to teach the wisdom of Buddhahood.'" Buddha-wisdom is ultimate reality. When the three-week teaching was complete, the jeweled stupa of Many Treasures Buddha appeared, revealing the equal Buddha-wisdom. The text says, "From within the stupa came a great voice praising: 'Excellent, excellent, Shakyamuni! You are able to teach and transform beings with the great wisdom of equality.'" By "equality" is meant the absence of distinctions such as birth and death, foe and friend.

**Eighth: Opening the original and the manifested, this sutra is taught.** Regarding the teacher's original and manifested aspects—only the initial attainment of true response can be called "original." The intermediate appearances—during the time of Great Universal Wisdom, during the time of Awesome Sound King, and the present birth in the royal palace and awakening beneath the bodhi tree—are all manifestations. As the *Brahma Net Sutra* says, the Buddha has manifested birth in the Saha world eight thousand times. The *Great Jewel Heap Sutra* says he has come to this world eighty thousand billion times. This sutra opens the teaching on the original lifespan—eons beyond counting, before which there were even more eons, and counting those eons, still the eons do not end. He appears to be born yet is not born; he appears to enter nirvana yet does not. He constantly teaches and transforms beings in this very place. How could this be merely today's awakening under the bodhi tree? The text says, "Since I actually attained Buddhahood, it has been this long—immeasurably distant. But through expedient means, I teach and transform beings, speaking in this way." As for the disciples' original and manifested aspects—they had long since attained Buddhahood, yet now they play the role of teachers, concealing their inner realization while outward appearances show them as students. How could they truly be voice-hearers?

**Ninth: Completing the beginning and end of the teaching, this sutra is taught.** The beginning is the root, and the root is the *Avatamsaka Sutra*. Thus, Jizang established the *Avatamsaka* as the fundamental Dharma-wheel. The end is the branches, and the branches are the *Lotus Sutra*. Thus, Jizang established the *Lotus* as the Dharma-wheel that gathers the branches back to the root. Without the ocean, there can be no hidden currents; without the root, the branches cannot be gathered. Beginning and end form one continuous thread—root and branches are one matter. Thus the text says, "Those who first saw my body and heard my teaching all faithfully accepted it and entered the Thus Come One's wisdom"—this refers to the initial teaching of the *Avatamsaka*, like the rising sun first illuminating the highest mountains. It also says, "Except for those who previously cultivated the lesser vehicle, I now also cause them to hear this sutra and enter the Buddha's wisdom"—this refers to the final teaching of the *Lotus*, like the setting sun again illuminating the highest mountains. One root, one branch—perfecting the beginning, completing the end. Nothing in any matter is left unexamined, nothing in any principle is left unexhausted. The fundamental intention of appearing in the world is fully accomplished here.

**Tenth: Benefiting present and future beings, this sutra is taught.** The three-week teaching is spoken, and the three capacities receive predictions of Buddhahood. All who hear the Dharma—none fail to become Buddhas. This is the present benefit. After the Thus Come One's nirvana, those who hear even a single phrase or verse of this sutra—I also give them the prediction of anuttara-samyak-sambodhi. This is the future benefit. If we consider those present at the Buddha's teaching as "present," then our hearing and seeing now is "future." And our hearing and seeing now is "present" for later beings. Thus, this transmission continues without end, and its benefits are inexhaustible—like eating diamond, which never dissolves. Combining all the above, whether general or specific, the causes and conditions for this teaching are now complete.

已知此經有如是大事因緣。未委此經於藏教分中。何所攝屬。故次前明之。通言藏者。皆能含攝出生一切義理故。言三藏者。一修多羅藏。亦名修妬路。亦名素怛囕。此皆梵音楚夏。古譯為契經。契謂契理契機。經謂貫穿攝化。契理合機之經。依主受名。契經即藏。持業釋也。若按五印土有四名。謂線。席經。井索。聖教。皆修多羅之異稱。古德見此方儒墨皆稱為經。遂借彼席經以目聖教。則雙兼二義。俱順兩方。借義助名。更加契字。揀異席經。故稱契經。又雜心論云。經有五義。一曰涌泉。謂流注無竭故。二曰出生。謂展轉滋多故。三曰顯示。謂能顯事理故。四曰繩墨。謂楷正定邪故。五曰結鬕。謂線能貫華故。此五義不出貫攝二義以佛聖教。貫穿攝持。所應說義。所化生故。二毗柰耶藏。亦名毗尼。梵音略耳。此云調伏。謂調練三業。制伏過非。調練通於止作。制伏唯明止惡。就所詮之行彰名。即調伏之藏。依主受名。或能詮藏有調伏之能。有財釋也。毗尼或翻為滅。有三義。一滅業非。謂不殺等。二滅煩惱。謂不貪等。三得滅果。即無為果。或名尸羅。此云清凉。從因果得名。謂離熱惱因。得清涼果故。亦名波羅提木叉。此云別解脫。就因得名。有二。一揀異定道名之為別。二三業七支各別防非。亦名為別。亦名隨順解脫。就果立名。謂隨順有為無為二種果故。亦名性善。性本善故。三阿毗達摩藏。此云對法。法有二種。一勝義法。謂即涅槃。是善是常。故名為勝。二法相法。通四聖諦。對亦二義。一者對向。向前涅槃。二者對觀。觀前四諦。其能對者。皆無漏淨慧。及相應心所等。亦名優波提舍。此云論議。亦名磨呾哩迦。此云本母。謂以教與義。為本為母故。此三藏約所詮有二義。一者尅性。則經詮三學。律唯戒心二學。論唯慧學。二約兼正。經正詮定。毗尼詮戒。論詮於慧。兼則各三。今此經者。在三藏之中。正唯修多羅藏所攝。餘二不攝。良以此經。非律非論故。若以經義攝彼三藏。三藏俱含。良以此經。亦有議論之慧。如龍女身子。文殊智積等。亦有起行之戒。如三軌四行等。

I know that this sutra carries such a great and profound significance. Now we must determine where it fits within the classification of the canonical teachings. Therefore, this matter is addressed before moving on.

Generally speaking, the term "canon" (zang) refers to that which can contain and give rise to all meanings and principles. When we speak of the "Three Canons" (sanzang), the first is the Sutra Canon, also known as *Xiutuolu* or *Sutanna*—these are variations in pronunciation based on regional differences in the original Sanskrit. In ancient translations, it was rendered as "Scripture of Accordance" (qijing). "Accordance" means being in harmony with both the principle and the capacity of living beings. "Scripture" means threading through and transforming beings through guidance. A scripture that accords with both the principle and the capacity of beings is named by its function, as it embodies both meaning. Likewise, "Sutra" is the Canon itself, understood through the pivotal function of the teaching.

According to the five regions of India, there are four terms—thread, mat, well-rope, and sacred teaching—all of which are different names for "Sutra." Ancient masters noticed that in this country, the writings of Confucians and Mohists were all called "scriptures" (jing), so they borrowed the term "mat-scripture" to refer to the sacred teaching, thereby encompassing both meanings and accommodating both traditions. They added the character "accordance" (qi) to distinguish it from ordinary "scripture," thus calling it "Scripture of Accordance" (qijing).

Furthermore, the *Miscellaneous Commentary* states that a sutra has five meanings: 1. "Spring water"—its flow is inexhaustible; 2. "Birth"—it generates more and more; 3. "Revelation"—it illuminates both phenomena and principles; 4. "Ink-line"—it corrects what is right and determines what is wrong; 5. "Garland-string"—it threads flowers together like a string.

These five meanings do not go beyond the two functions of threading and containing, because the sacred teaching of the Buddha threads and holds all that should be spoken and all beings to be transformed.

The second is the Vinaya Canon, also known as *Pini*, an abbreviated transliteration. It means "taming and subduing"—taming the three actions of body, speech, and mind, and subduing faults and transgressions. "Taming" applies to both stopping wrongdoings and performing virtuous deeds, while "subduing" specifically refers to ceasing evil. It is named according to the practices it expounds, so it is called the "Canon of Taming"—a name based on its subject matter. Alternatively, the canon itself has the capacity to tame, which is a descriptive designation. *Vinaya* is also translated as "cessation," with three meanings: 1. Ceasing negative actions, such as not killing; 2. Ceasing afflictions, such as not being greedy; 3. Attaining the fruit of cessation, which is the unconditioned fruit.

It is also called *Shila* (moral discipline), which means "coolness," named from cause and effect—by departing from the cause of inner turmoil, one attains the fruit of coolness. It is also called *Pratimoksha*, meaning "individual liberation," named from the cause. There are two aspects: 1. It is called "individual" to distinguish it from meditative concentration and the path; 2. The three actions and seven types of ethical conduct each individually prevent wrongdoing—this too is called "individual."

It is also called "liberation in accordance," named from the fruit, meaning it accords with both the conditioned and unconditioned fruits. It is also called "innate goodness," because goodness is its fundamental nature.

The third is the Abhidharma Canon, which means "confronting the Dharma." "Dharma" has two kinds: 1. The ultimate Dharma, namely Nirvana, which is both good and eternal, hence called supreme; 2. The dharma of characteristics, which encompasses the Four Noble Truths.

"Confronting" also has two meanings: 1. Confronting toward—moving toward Nirvana; 2. Confronting with insight—observing the Four Noble Truths.

That which confronts is the undefiled, pure wisdom and its associated mental factors. It is also called *Upadesha*, meaning "discussion," and *Matrika*, meaning "mother-text," because it serves as the root and mother for both teaching and meaning.

These Three Canons, in terms of what they expound, have two aspects: 1. From a strict perspective, the Sutra expounds the Three Studies; the Vinaya only covers the two studies of discipline and concentration; the Abhidharma covers only the study of wisdom. 2. From the perspective of primary and supplementary, the Sutra primarily expounds concentration, the Vinaya expounds discipline, and the Abhidharma expounds wisdom. In supplementary terms, each contains all three.

In this present sutra, within the Three Canons, it is solely included in the Sutra Canon, not in the other two—because this sutra is neither Vinaya nor Abhidharma. However, if one takes the meaning of this sutra to encompass the Three Canons, then all three are included—because this sutra also contains the wisdom of discussion, as seen in the figures of the Dragon Girl, Shariputra, Manjushri, and Ajita, and it also contains the discipline of practice, as seen in the three principles and four practices.

如來一代所說。通名十二分教。西天東土。有十八師判教。廣如華嚴懸談。今略引其名。一後魏菩提流支。北印土人。宣武永平年至洛陽。判一音教。以如來一音同時。大小並陳。一音具異。二姚秦羅什。龜慈人。弘始三年至長安。判一圓音教。以一音平等。無二無私。機聞自殊。三西秦曇無讖。中印土人。玄始元年至中國。判二教。謂半字教。即聲聞藏。滿字教。即菩薩藏。四隋朝遠法師。燉煌郡人。判二教。同上。五隋延法師。判二教。謂頓漸。約漸悟機。大由小起。所設具有三乘。約頓機。直往於大。不由於小。六唐海印法師。判二教。一曲屈教。釋迦逐機性故。二平道教。舍那逐法性故。七齊朝隱士。劉虬。字伯龍。判二教。謂頓漸。以華嚴為頓。餘皆漸故。八宋朝岌法師。判三教。謂有相教。無相教。常住教。九真諦法師。西印土人。判三教。一轉法輪教。二轉照法輪教。三轉照持法輪教。十宋慧觀法師。判五教。一有相。二無相。三抑揚。四同歸。五常住教。十一後魏光統律師。判三教。謂頓漸圓。十二唐吉藏法師。判三教。一根本法輪教。二枝末法輪教。三攝末歸本法輪教。十三梁光宅法師。判四乘教。以臨門三車。即權教三乘。與等賜大車。即實教大乘。十四陳隋智者大師。判四教。十五海東曉法師。判四教。一三乘別教。如四諦緣起經等。二三乘通教。如般若深密等。三一乘分教。如梵網等。四一乘滿教。如華嚴等。十六賢首弟子。慧苑法師。判四教。一迷真異執教。二真一分半教。三真一分滿教。四真具分滿教。十七波頗。判五種教。一四諦教。阿含也。二無相教。般若也。三觀行教。華嚴也。四安樂教。謂涅槃說常樂故。五守護教。謂大集經守護正法事故。十八賢首大師。康居人。判五教。已上諸師判教。各有理據。皆謂莊嚴聖教故。茲今海內流傳。唯有二宗。一天台大師。依此經判一代時教。為藏通別圓。如四教儀說。二賢首大師。依華嚴經判為五教。謂小始終頓圓。初小教者。以隨機宜。說諸法數。一向差別。揀邪正。辨凡聖。分欣厭。明因果。故名為小。若約法相。止七十五法。但說人空。縱少說法空。亦不明顯。但依六識三毒。建立染淨根本。未盡法源。故多諍論。部執不同。二始教者。亦名分教。以深密第二第三時教。同許定性聲聞。無性闡提。俱不成佛。故今合之。總為一教。此既未盡大乘法理。故名為初。有不成佛。故名為分。廣說法相。少說法性。所說法性。即法相數。說有百法。決擇分明。故少諍論。說有八識。唯是生滅。依生滅識。建立生死及涅槃因。法爾種子。有無永別。是故五性決定不同。故說一分眾生決不成佛。名生界不減等。如是義類。廣有眾多。三終教者。亦名實教。定性二乘。無性闡提。悉當成佛。方盡大乘至極之說。故立為終。以稱實理。故名為實。少說法相。多說法性。所說法相。亦會歸性。所立八識。通如來藏。隨緣成立。生滅與不生滅和合而成。非一非異。一切眾生一性平等。但是真如隨緣成立。依他無性。即是圓成。一理齊平。故說生界佛界。不增不減等。如是義類。亦有眾多。四頓教者。但一念不生即名為佛。不依地位漸次而說。故立為頓。如思益云。得諸法正性者。不從一地至於一地。楞伽云初地即為八。乃至無所有何次等。不說法相。唯辨真性。亦無八識差別之相。一切所有唯是妄想。一切法界唯是絕言。五法三自性俱空。八識二無我雙遣。呵教勸離。毀相泯心。生心即妄。不生即佛。亦無佛無不佛。無生無不生。如淨名默然。即其意也。五圓教者。明一位即一切位。一切位即一位。故十信滿心。即攝五位成等正覺。依普賢法界。帝網重重。主伴具足。故名圓教。所說唯是無盡法界。性海圓融。緣起無礙。相即相入。如因陀羅網。重重無際。微細相容。主伴無盡。十十法門。各攝法界故。良以賢首五教。與天台化法四教。但開合不同。彼則開前合後。此則開後合前。小即藏教。第二始教。有二。一始教。但說諸法皆空。即彼通教。二分教。但說一切法相。即彼別教。第三終教。明如來藏隨緣。成諸染淨。緣起無性。一切皆如。即彼圓教中雙照義也。第四頓教。唯辨真性。即彼圓教中雙遮義也。第五圓教。明性相俱融。即彼圓教中遮照同時義也。此三教所詮。唯是一心。具一切法。即彼圓教不思議中道也。故此三皆屬圓攝。此則合彼通別為一始教。開彼圓教為終頓圓三教。彼即開此始教為通別二教。合此終頓圓為一圓教。雖開合有異。而法體無殊也。若論所攝。此經於五教中。正屬圓教所攝。若以經攝教。統該前四。以圓滿具足。開權顯實。一代所歸。五時極唱故。

Throughout the Buddha’s lifetime, all his teachings were collectively known as the Twelve Divisions of the Scriptures. In both India and China, eighteen masters have classified these teachings into various systems, as detailed in the *Avatamsaka Commentary*. Here we briefly list their names.

1. **Bodhiruci of the Later Wei** — From northern India, he arrived in Luoyang in the Yongping era under Emperor Xuanwu. He classified the Buddha’s teaching as the Single Sound Doctrine, holding that the Buddha’s one voice simultaneously expressed both the greater and lesser vehicles, with the one sound containing all distinctions.

2. **Kumārajīva of the Later Qin** — From Kucha, he arrived in Chang’an in the third year of Hongshi. He taught the Single Perfect Sound Doctrine, holding that the one sound is equal, without duality or partiality, and that beings perceive it differently according to their capacities.

3. **Dharmakṣema of the Western Qin** — From central India, he arrived in China in the first year of Xuanzhi. He classified the teachings into two: the Half-Character Teaching, which refers to the Śrāvaka canon, and the Full-Character Teaching, which refers to the Bodhisattva canon.

4. **Master Yuan of the Sui Dynasty** — From Dunhuang, he likewise classified the teachings into two, as above.

5. **Master Yan of the Sui Dynasty** — He also made a two-fold classification: the Sudden and the Gradual. For those awakened gradually, the great arises from the small, and the teaching includes all three vehicles. For those awakened suddenly, one goes directly to the great without passing through the small.

6. **Master Haiyin of the Tang Dynasty** — He classified the teachings into two: the Bending Teaching, whereby Śākyamuni adapts to beings’ natures, and the Level Teaching, whereby Vairocana accords with the nature of reality.

7. **Liu Qiu of the Qi Dynasty** — Also known as Bolong, he was a recluse. He too made a two-fold classification of the Sudden and the Gradual, with the Avatamsaka as the sudden teaching and all others as gradual.

8. **Master Ji of the Song Dynasty** — He established a three-fold classification: the Teaching of Characteristics, the Teaching of No Characteristics, and the Teaching of Permanence.

9. **Master Paramārtha** — From western India, he also gave a three-fold classification: the Teaching of Turning the Dharma Wheel, the Teaching of Illuminating by Turning the Dharma Wheel, and the Teaching of Sustaining by Turning and Illuminating the Dharma Wheel.

10. **Master Hui Guan of the Song Dynasty** — He taught a five-fold classification: 1) Characteristic, 2) Characteristic-less, 3) Elevating and Demoting, 4) Converging to One, and 5) Permanence.

11. **Master Guangtong of the Later Wei** — He classified the teachings into three: Sudden, Gradual, and Perfect.

12. **Master Jizang of the Tang Dynasty** — He offered three teachings: the Fundamental Dharma Wheel, the Branch Dharma Wheel, and the Dharma Wheel that Gathers the Branches Back to the Root.

13. **Master Guangzhai of the Liang Dynasty** — He made a four-vehicle classification: the three carts at the gate represent the provisional three vehicles, and the great cart equally bestowed represents the real great vehicle.

14. **Great Master Zhiyi of the Chen and Sui Dynasties** — He classified the teachings into four.

15. **Master Wonhyo of Korea** — He too made a four-fold classification: 1) The Distinct Teaching of the Three Vehicles, as in the sutras on the Four Noble Truths and dependent origination; 2) The Common Teaching of the Three Vehicles, as in the Prajñā and Sandhinirmocana Sutras; 3) The Partial Teaching of the One Vehicle, as in the Brahma’s Net Sutra; 4) The Complete Teaching of the One Vehicle, as in the Avatamsaka Sutra.

16. **Master Huiyuan** — A disciple of Xianshou (Fazang), he proposed a four-fold scheme: 1) The Teaching of Misconceptions about Reality, 2) The Half Teaching of One Aspect of Reality, 3) The Complete Teaching of One Aspect of Reality, and 4) The Complete Teaching of Both Aspects of Reality.

17. **Prabhākaramitra** — He made a five-fold classification: 1) The Teaching of the Four Truths (the Agamas), 2) The Teaching of No Characteristics (the Prajñā), 3) The Teaching of Contemplative Practice (the Avatamsaka), 4) The Teaching of Peace and Joy (the Nirvana Sutra, which speaks of permanence and bliss), and 5) The Teaching of Protection (the Great Collection Sutra, which concerns protecting the Dharma).

18. **Great Master Xianshou (Fazang)** — From Kangju, he classified the teachings into five.

All these masters’ classifications have their own logic and purpose, each aiming to glorify the sacred teachings. Today, only two traditions are widely transmitted:

**1. The Tiantai Tradition** — Based on this sutra, Great Master Zhiyi classified the Buddha’s entire teaching into the fourfold scheme of the Tripitaka, Common, Distinct, and Perfect teachings, as explained in the *Outline of the Fourfold Teachings*.

**2. The Huayan Tradition** — Great Master Fazang, based on the *Avatamsaka Sutra*, classified the teachings into five: the Small, Initial, Final, Sudden, and Perfect teachings.

**The Small Teaching** — This addresses beings according to their capacities, explaining various dharmas in a strictly differentiated manner, distinguishing right from wrong, ordinary from sacred, renunciation from attachment, and cause from effect. Hence it is called “small.” Regarding dharma characteristics, it recognizes only seventy-five dharmas. It primarily teaches the emptiness of the person; even when it touches on the emptiness of dharmas, it does not develop it clearly. It relies only on the six consciousnesses and the three poisons to establish the basis of purity and defilement, without exhausting the source of all dharmas. This leads to much controversy and the formation of different schools.

**The Initial Teaching** — Also called the Partial Teaching, this combines the second and third periods of the *Sandhinirmocana Sutra*. Both agree that those of fixed spiritual capacity and those without the potential for Buddhahood can never attain Buddhahood, hence they are combined into one teaching. Since this does not exhaust the full principle of the Great Vehicle, it is called “initial.” Because it maintains that some never become Buddhas, it is called “partial.” It speaks extensively of phenomenal characteristics and little of true nature; the true nature it speaks of is still within the framework of phenomena. It establishes one hundred dharmas, clearly distinguishing their characteristics, and thus gives rise to fewer disputes. It teaches eight consciousnesses, but all of them are mundane and subject to arising and ceasing. Based on these impermanent consciousnesses, it establishes the causes of both cyclic existence and nirvana. The impregnated seeds are eternally fixed, and the five spiritual potentials are irrevocably distinct. Hence it says that some beings can never achieve Buddhahood and that the realm of sentient beings is never exhausted. Such doctrines are numerous.

**The Final Teaching** — Also called the Real Teaching, it holds that even the fixed followers of the two lesser vehicles and those without the potential for Buddhahood will eventually attain Buddhahood. Only then does the Great Vehicle reach its ultimate expression. Because it accords with the ultimate truth, it is called “real.” It speaks less of phenomenal characteristics and more of true nature; even its explanations of phenomena are reconciled with true nature. The eight consciousnesses are seen as pervaded by the Thus-Come One’s treasury (tathāgatagarbha), arising in accord with conditions. The conditioned and unconditioned are fused together, neither identical nor separate. All beings share one equal nature. Everything is the Thus-Come One’s treasury arising through conditions. What is dependent and lacks self-nature is itself the perfectly accomplished nature. All is one principle, perfectly level, and therefore it says the realm of beings and the realm of Buddhas neither increase nor decrease. Such doctrines are also numerous.

**The Sudden Teaching** — This holds that the single moment of thought, unborn, is itself Buddhahood. It does not rely on progressive stages or gradual attainment, and is therefore called “sudden.” As the *Sutra of Questions on Wisdom* says: “One who attains the true nature of all dharmas does not pass from one stage to the next.” The *Laṅkāvatāra Sutra* says: “The first stage is already the eighth; even non-attainment and all such distinctions are unnecessary.” It does not elaborate on phenomenal characteristics but only points to true nature. There is no distinction among the eight consciousnesses. All that exists is mere conceptualization. The entire realm of reality transcends speech. The five dharmas and three self-natures are all empty; the eight consciousnesses and two kinds of selflessness are all set aside. It rejects reliance on scriptures and encourages abandonment of conceptual frameworks. It deconstructs forms and extinguishes the mind. To give rise to a thought is delusion; to give rise to none is Buddhahood. There is no Buddha and no non-Buddha, no birth and no non-birth. This is the meaning of Vimalakīrti’s silence.

**The Perfect Teaching** — This reveals that one stage contains all stages, and all stages are contained in one. Thus, when the ten stages of faith are fulfilled, they include the five stages and culminate in perfect enlightenment. Based on Samantabhadra’s realm of reality, it is like Indra’s net — interpenetrating without end, with host and attendants fully present. Hence it is called “perfect.” What it speaks of is nothing but the boundless realm of reality — the ocean-like nature, perfectly fused, with dependent origination free of obstruction, where all is mutually identical and mutually interpenetrating. Like Indra’s jeweled net, it is vast without limit, with the subtle and the small encompassing one another, hosts and attendants without end. Each of the ten-by-ten sets of teachings encompasses the entire realm of reality.

Although the fivefold classification of Fazang and the fourfold classification of Tiantai differ, they are merely variations of combining and dividing, not differences in substance. Tiantai expands the earlier types and combines the later ones; Huayan expands the later ones and combines the earlier. Specifically:

- The Small Teaching corresponds to the Tripitaka Teaching. - The Initial Teaching includes two parts: The first, focusing on the emptiness of all dharmas, corresponds to the Common Teaching; the second, focusing on the characteristics of all dharmas, corresponds to the Distinct Teaching. - The Final Teaching, which explains the tathāgatagarbha arising through conditions to produce purity and defilement, with dependent origination empty of self-nature and all things thusness, corresponds to the “simultaneous illumination of both aspects” within the Perfect Teaching. - The Sudden Teaching, which only points to true nature, corresponds to the “simultaneous negation of both aspects” within the Perfect Teaching. - The Perfect Teaching, which reveals the fusion of nature and characteristics, corresponds to the “simultaneous negation and illumination” within the Perfect Teaching.

The content of these last three teachings is all one mind encompassing all dharmas — this is the inconceivable middle way of the Perfect Teaching. Thus, these three are all included within the Perfect Teaching.

In summary, Tiantai combines the Common and Distinct teachings into one Initial Teaching and opens the Perfect Teaching into the Final, Sudden, and Perfect teachings. Huayan opens the Initial Teaching into the Common and Distinct teachings and combines the Final, Sudden, and Perfect into one Perfect Teaching. Though the opening and combining differ, the underlying reality is no different.

As for the classification of this sutra, within the fivefold scheme, it is primarily included in the Perfect Teaching. If we use the sutra to encompass all teachings, it includes all four preceding types, for it is perfectly complete, opens the provisional to reveal the real, marks the culmination of the Buddha’s entire career, and represents the supreme proclamation of the five periods.

舊云部。古德見濫於部帙之部。改為十二分。一契經。謂始從如是。終至奉行。二應頌。謂與長行相應而頌故。三授記。謂佛記弟子當來成佛事故。四諷頌。謂孤起不頌長行故。五因緣。謂因請因事方說故。六自說。謂不因請而說故。七本事。謂說佛及弟子往因事故。八本生。謂說佛及餘人往昔受身故。九方廣。謂說方正廣博。平等稱性普利樂故。十未曾有。謂德業殊勝。法體希奇故。十一譬喻。謂比類發明。誘令信解故。十二論議。謂妙理深奧。直言不了。須分別審明故。若論所攝。十二分中。正屬契經。若以經攝分。收餘十一。經中多頌。則攝應頌。正授聲聞成佛。則攝授記。龍女讚偈。則攝諷頌。三請殷殷。三周開示。則攝因緣。出定召告。則攝自說。嚴王轉邪。藥王焚身。則攝本事。生為王子。生為國王。則攝本生。平等大慧。凡聖同均。則攝方廣。法如優曇。光瑞變涌。則攝未曾有。廣說譬喻。則攝譬喻。有問有答。則攝論議。上藏教分攝竟。

The old name was "Division of Texts." Ancient masters saw that "Division" was confused with the "Division" in the classification of scriptures, so they changed it to the Twelve Divisions. First, the Sutras—this refers to texts that begin with “Thus have I heard” and end with “rejoicing in the teaching.” Second, Repeated Verses—these are verses that correspond to and echo the prose passages. Third, Prophecies—these are statements where the Buddha predicts that disciples will attain Buddhahood in the future. Fourth, Verses—these are standalone verses that do not echo preceding prose. Fifth, Narratives of Causes—these are teachings given because of specific requests or particular events. Sixth, Spontaneous Teachings—these are teachings given without any request, spoken directly by the Buddha. Seventh, Past Events—these recount the past deeds and causes of the Buddha and his disciples. Eighth, Past Lives—these tell of the previous incarnations of the Buddha and others. Ninth, Extensive Teachings—these speak of what is correct, vast, and all-encompassing, equal and in accord with true nature, universally benefiting and bringing joy. Tenth, Marvelous Events—these describe extraordinary virtue and unparalleled wonder in the nature of the Dharma. Eleventh, Similes—these use comparisons and analogies to illuminate the truth, guiding people to faith and understanding. Twelfth, Discourses—these concern profound and abstruse principles that cannot be fully understood through direct statement alone, requiring careful analysis and clarification.

As for the scripture itself, within the Twelve Divisions, it truly belongs to the Sutras. And if we speak of the scripture encompassing other divisions, it includes the remaining eleven. When the scripture contains many verses, it includes the Repeated Verses. When it directly bestows Buddhahood on voice-hearers, it includes Prophecies. The praise verses of the Dragon Girl represent Verses. The earnest threefold request and three rounds of instruction represent Narratives of Causes. Emerging from meditation to address the assembly represents Spontaneous Teachings. The conversion of King Wondrous Adornment and the self-immolation of the Medicine King represent Past Events. Birth as a prince, birth as a king—these represent Past Lives. The equal and great wisdom shared by all beings, ordinary and sage alike, represents Extensive Teachings. The Dharma, rare as the Udumbara flower, with radiant signs and miraculous transformations, represents Marvelous Events. The extensive use of similes represents Similes. Questions and answers represent Discourses. This concludes the division of the doctrinal teachings.

已知此經攝於圓教。未委圓教義理分齊云何。夫義者文之實也。理者事之主也。又義相也。理體也。由是聖人設教。理以統之。義以析之。理雖至一。而逐機遂有淺深。義雖成多。而歸理原無別體。是則諸經義理。既有淺深。而明經者若不辨析。何以知其分齊所詣乎。先略明五教分齊。依起信論。有五重淺深。亦不離前五教。但此則從淺至深。彼則從深向淺。故不同耳。初唯一心為本源。即一真法界。該四法界。此圓教分齊也。二依一心開二門。即該二教。一心真如門。謂心性不生不滅。即頓教分齊也。二心生滅門。謂如來藏與生滅和合。名阿賴耶識。即終教分齊也。三依此識明二義。一覺義。謂心體離念等。二不覺義。謂不如實知真如法一。不覺心動等。四依後義生三細。一依不覺故心動。名業相。二依動故能見。名轉相。三依見故境界妄現。名現相。即始教分齊也。五依最後生六麤。一智相。二相續相。三執取相。四計名字。五起業相。六業繫苦相。三四二相。小教分齊。第五人天分齊也。次別明此經圓義。然圓教義理。如海宏深。能攝百川。百川不攝大海。雖攝百川。同一鹽味。故隨一滴逈異百川。前之四教。不攝於圓。圓必攝於四。雖攝於四。圓以貫之。十善五戒亦圓教攝。尚非三四何況初二。今經功高一化。理冠群經。全收五乘之機。不說人天等教。言廢昔日之權。意顯今時之實。所謂圓收逗會教乘。總攝時機方便。如是圓理。無以加矣。總括全經十義該收。以顯圓妙。一出世本懷妙。原夫世尊以大事因緣故出現於世。開示眾生本有佛知佛見。令其悟入。唯此一事。更無餘事。悟此知見。即登佛地。故名一乘。出世唯此一事故。說法唯有一乘更無餘乘故。二放光現瑞妙。一光東照。生佛始終。昭然在目。意顯實相理境。乃諸佛所證。眾生所迷。要人人心領神會。當下薦取。三曲唱傍通妙。彌勒覩光中瑞相而問。為說妙法。為當授記。文殊引燈明故事而答。極盡精詳。指點分明。四出定歎德妙。一光之中智境全彰。不言之道終難領會。不得已而又假言說方便以開導之。乃告之曰。諸佛智慧甚深無量。其智慧門難解難入。不獨一往四十年中所說為智慧之門。即今入定放光現瑞之事。皆入智慧之門也。離言之道。唯佛與佛乃能究盡。非心識思量可到。故曰甚深無量。昔時曲說。容可不悟。今特直示。尚爾茫然。信乎難解難入也。五開權顯實妙。開三乘之權。顯一乘之實。以三車一車之淺。況三乘一道之深。說因緣久窮曠劫。筞疲怠前至寶所。六普授記莂妙。說三周法。授三根記。普記現在。懸記未來。凡所見聞。無不成佛。七佛慧平等妙。寶塔出現。樂說請問。如來三變淨土。却染淨之執。入塔就座。除生滅之見。無去無來。無冤無親。平等大慧。人人本具。八開迹顯本妙。本門弟子從地涌出。彌勒不識一人。執近迹疑遠本。父少子老。舉世不信。如來說壽量一品。開師門近迹。顯佛地遠本。如世良醫。方便治子。九六根清淨妙。五種法師。於此妙法。會旨情忘。根塵兩淨。五種功備。六千德圓。妙法神功。不可思議。十智行相成妙。全經開示。皆顯圓理。此理非智莫照。故先以文殊大智以創始。非行莫證。故後以普賢妙行以成終。若夫起行造修。在人自肯。如藥王焚身。觀音圓應等。皆是依圓理而起妙行。依妙行而成妙德。智行冥合。方成圓妙之果。所謂無不從此法界流。無不還歸此法界也。

已知此經義理宏深。未委此經被何機宜。夫聖人說法。必有所為之機。機有通別。通則普收一切。如涅槃云。一切眾生莫不有心。凡有心者皆當作佛。別則揀其當機。若約尋常料揀。五種非機。謂樂著名相以文為解者。繫滯行位高推聖境者。情尚於空觸言賓無者。自恃天真輕厭進習者。固執先聞擔麻棄金者。此五非機。反此皆機。謂令善於義莫著於文。一念頓超忘言默證。涌斥斷滅。筞勵勤修。昔謬即離今真實契。若論此經有十種機。前五非機。一無信不住。無信即不信也。文云優婆夷不信。四眾皆有。此舉重言。又不信之罪眾罪之首。如後經云。不信生謗。輕毀破法。乃至出法師過輕笑等報是也。二違真自去。違真即執俗也。文云優婆塞我慢。亦舉重言。若聞而能說。我見未忘。亦是增長魔業。三乖實退席。乖實即就虗也。文云未得謂得。未證謂證。佛許說已。五千退去。上三不堪大法。三止不說。正為此也。三請許說。此等即去。若論實行。眾中糟糠佛威故去。若論權行。大權示現為進增慢。四狹劣種大。一切二乘。雖歷諸會。聞說大法。但念空無相等。尚不發大心。何況得自受持。機志雖劣。緣種未熟。佛意在大。皆為一乘。五守權含實。謂三乘共教菩薩。隨宗所脩六度之行。未聞一乘實相。守是權理。文云行菩薩道者。不見不聞此經。去阿耨菩提尚遠。因根未熟。故謂非器。時節若至。實理自彰。此五非機。佛不厭捨。開而誘之。熏其成種。不輕一號遍記。謗者千劫受罪。罪畢復受教化。不信誹謗亦成善根。此法只恐不聞。逆順皆有益焉。後五是機。一正為之機。一乘圓機。久修梵行。方堪領受是法。所謂此眾無枝葉。唯有諸貞實。為此諸佛子。說是大乘經。我記如是人。來世成佛道。說三周法授三根記。乃至五百受記等。皆正為也。二兼為之機。學無學二千人等。雖在學地。未得無學。今聞廢三歸一之妙。悟四果三乘之假。信得一乘圓理。一心觀佛。神與境會。心歡喜充滿。如甘露見灌。即兼為也。三引為之機。即是求佛諸菩薩。大數有八萬。我見佛子等。志求佛道者。無量諸佛所而行深妙道。即引為也。四現為之機。即廣記也。文云。天龍八部四眾三乘。咸聞此經一句一偈。一念隨喜者。我亦與授記等。五遠為之機。即懸記也。文云。佛滅度後。得聞此經一念隨喜。皆與授記等。在機則有是有非。在佛如海納流。一切眾生具有智慧。凡有心者即是所為。法性圓成。感應道交。無非所被之機也。

已知此經收機普遍。未委此經何為教體。清涼判為十種教體。一音聲語言體。二名句文身體。三通取四法體。四通攝所詮體。五諸法顯義體。六攝境唯心體。七會緣入實體。八理事無礙體。九事事無礙體。十海印炳現體。圭峯約之成四。一隨相門。謂聲名句文與所詮義。皆屬相故。依清涼通收四者。以聲為教主。名者次第行列。詮法自性。句者次第安布。詮法差別。文者次第聯合。上二所依。此名句文三者。屈曲為聲上詮表。唯聲不能詮義。唯名句文則無自體。兼此四事是為教體。以假實體用兼資也。此聲名句文。若無所詮之義。同乎篇韵。殊無意況。若徒義無文。妙理憑何顯示。文隨於義。義隨於文。文義相資。乃成教體。今經始從如是。終至而退。是聲名句文為體。其中所詮。一乘實相。中道了義。是所詮之義。以是二者。交相隨故而為教體。二唯識門。此文此義。皆識所變。而有本影四句。一唯本無影。即小乘教。不知教法皆唯識現。謂如來實有說法故。二亦本亦影。即始教。以佛自宣說。若文若義。皆從妙觀察智淨識所現。名本質教。聞者識上所變文義。名影像教。諸佛眾生互為增上故。三唯影無本。即終教。以離眾生心更無有佛。唯大悲大智為增上緣。令彼根熟眾生。心中現佛說法。是故佛教全是眾生心中影像。四非本非影。即頓教。非唯心外無佛。眾生心中影像亦空。以性本絕言。即不教之教。所謂尊者無說。我乃無聞。說聽皆無。唯識而已。是以識為教體。三歸性門。前以所變之萬境。攝歸能變之八識。今以所現之八識。攝歸能現之一心。謂此識無體。唯是真如故。下經云。是法不可示。言辭相寂滅。故以性為教體。四無礙門。心境理事。本自交徹故。境與事是隨相門。心是唯識門。理是歸性門。云交徹者。一心原有二門。真如即是生滅。故理不礙事境心。生滅即是真如。故事境心不礙於理。故以無礙為教體。若會上十門。隨相攝前五。唯識攝第六。歸性即第七。無礙即後三。今此經者。本地甚深之奧藏。乃一化之根源。五時之極唱。以前四說融為一味。方順圓宗。自淺至深。攝盡眾生。是屬圓教。總以一乘實相而為教體。略示十義。以顯圓妙。一入實相定。即入無量義處三昧也。無量義者。從一實相生無量法。眾集先說無量義經。經畢又入無量義定者。發實相妙法之端緒也。示於一事一理一動一寂之間。莫不具無量義然。後可入實相妙法。故此定為實相定也。二放實相光。即一光周亘。全彰實相妙體也。圓現法界事相。生佛始終。未說妙法先現此瑞者。依智境示諸法實相也。文云。今佛放光明。助發實相義。故此光為實相光也。三說實相法。即世出世間。諸法性相體力本末究竟等。一切諸法不離此十如是。則一切諸法無非實相。文云。唯佛與佛乃能究盡諸法實相。又云。諸法實相義。已為汝等說。故此法為實相法也。四開實相見。即開示眾生佛知佛見。令其悟入。更無餘事。佛知見者。徹了實相真知真見也。然此知見。本來清淨。但無明所覆。必假如來開示而得悟入。一經所詮。不出開示悟入佛之知見而已。故經云。如來如實知見。即為開實相見也。五喻實相理。如火宅內。等賜大車。使知無二無三。即喻廢權立實之理。乃至寶所喻大乘。繫珠明理性。鑿井得水喻聞法華等。無非多方開示。令人悟入一乘真理。故為喻實相理也。六記實相果。既悟實相妙法。當成佛果菩提。故記大因大果。經劫供佛。行菩薩道。廓其大心。成就萬德。萬德具備。方成十號果佛。文云。我以相嚴身。為說實相印。是為記實相果也。七示實相境。寶塔出現。顯示法身之象。三變淨土。全彰實報真境。所謂開方便門。示真實相。欲令眾生知此見此實相真境耳。故為示實相境也。八悟實相心。心本無相。離諸虗妄。真實有體。不可破壞。無相之相。強名實相也。斯則由開示而了悟此心。因信解而當下頓證。故云。安住實智中。我定當作佛。是悟實相心也。九修實相行。既悟實相妙心。當修實相妙行。果能三軌自持。四行自守。涉俗利生無不安樂。如戰勝有功而得髻珠之賞。故當修實相行也。十具實相德。由前內悟妙心。外修淨行。內外清淨。實相之德備矣。故普賢勸發云。如來滅後。云何能得是經。如來答以成就四法。必得是經。一者諸佛護念。已得理無礙法界。悟入實相。開佛知見。故得諸佛護念。二者植眾德本。已得事無礙法界。繁興大用。一事一行。皆名實相德本。三者入正定聚。已得理事無礙法界。寂照不二。故名實相定。四者發救眾生之心。已得事事無礙法界。發起普門事業。救脫眾生。各得證入實相。故得是名。成就此四。為具實相德也。若論一經所顯。一事一理。一句一字。乃至彈指謦欬。無非實相妙法。故此經以實相為體。