III. Distinctions in Exoteric Buddhism 三、显教差别
Coauthored by Teacher Qi and His Junior Disciple | 2018-06-23 | Download | AI assisted translation
| “显”是显露、发显、开显，显示，也就是开示的意思。“教差别”就是教义的差别，或者说是有差别的教义。“显教差别”就是在有差别的教义中，《楞伽经》开示的是哪一种教义。那么，佛教的教义怎么有了差别呢？都有哪些不同的教义呢？这要从佛法形成宗派说起。 |
“Xian” means to reveal, bring to light, disclose, or show; that is, to expound. “Differences in teachings” means differences in doctrine, or doctrines that differ from one another. Thus, “revealing differences in teachings” asks which kind of doctrine the Laṅkāvatāra Sūtra expounds among the various differing doctrines. But how did Buddhist doctrine come to differ in this way? What different doctrines are there? To answer this, we must begin with the formation of Buddhist schools. |
| 自从佛法传入中华大地，由于诸大德所依的经论不同，逐渐形成各个宗派。都有哪些宗派呢？简略地分为四大类吧，那就是： |
After the Buddhadharma was transmitted into the land of China, different schools gradually took shape because the great masters relied on different sūtras and treatises. What schools were there? Broadly speaking, they may be divided into four major categories: |
| 一、有相宗。 |
1. The School of Characteristics. |
| 二、无相宗。 |
2. The School of No Characteristics. |
| 三、法相宗。 |
3. The Dharma Characteristics School. |
| 四、实相宗。 |
4. The School of True Characteristics. |
| 上述四类宗派所说的教义，都有什么差别呢？下边从六个方面加以介绍： |
What differences are there among the doctrines taught by these four categories of schools? They will be introduced below from six perspectives: |
| 一、从法数的方面。什么是“法数”呢？就是五蕴、六入、十二处、十八界等。有相宗立七十五法，认为有法可得。即使是“无为法”，也执为实有。一般称其为小乘。无相宗破除前述法相，人法两空，归于空寂，一无所有。 |
1. In terms of dharma categories. What are “dharma categories”? They include the five aggregates, six sense bases, twelve sense fields, eighteen dhātu realms, and so forth. The School of Characteristics establishes seventy-five dharmas and holds that dharmas can be apprehended. Even “unconditioned dharmas” are grasped as truly existent. It is generally known as the Hīnayāna. The School of No Characteristics demolishes the aforementioned dharma characteristics: both person and dharmas are empty, returning to empty quiescence, where nothing whatsoever exists. |
| 法相宗立三性、三无性、有为、无为、色、心等百法，皆依识心所建立，宣扬“万法唯识”。实相宗认为前述各种法数，皆依如来藏缘起而显现，空不碍有、有不碍空、即空即有、即有即空。 |
The Dharma Characteristics School establishes one hundred dharmas, including the three natures, the three non-natures, conditioned and unconditioned dharmas, form, and mind. All are established in dependence on consciousness and mental factors, and it proclaims that all phenomena are consciousness-only. The School of True Characteristics holds that the various dharma categories mentioned above all manifest through the dependent arising of the tathāgatagarbha: emptiness does not obstruct presence, presence does not obstruct emptiness; it is emptiness and presence, and presence and emptiness. |
| 二、从心识的方面。有相宗只说六识。无相宗破六识归空。法相宗立八识。实相宗认为八识皆是如来藏随缘所显，也显生灭，也显不生灭，性相交彻，圆融无碍。 |
2. In terms of mind and consciousness. The School of Characteristics speaks only of the six consciousnesses. The School of No Characteristics dissolves the six consciousnesses into emptiness. The Dharma Characteristics School establishes eight consciousnesses. The School of True Characteristics holds that all eight consciousnesses are manifestations of the tathāgatagarbha in accordance with conditions: they manifest both arising and ceasing, and non-arising and non-ceasing; nature and characteristics thoroughly interpenetrate, harmoniously and without obstruction. |
| 三、从缘起的角度。有相宗说缘起实有。无相宗说缘起本空。法相宗说亦空亦有。实相宗说非有非空，相无不尽故非有，性不碍缘故非空。 |
3. From the perspective of dependent arising. The School of Characteristics says that dependent arising truly exists. The School of No Characteristics says that dependent arising is fundamentally empty. The Dharma Characteristics School says that it is both empty and existent. The School of True Characteristics says that it is neither existent nor empty: because all characteristics are exhausted, it is not existent; because nature does not obstruct conditions, it is not empty. |
| 四、从回小向大的角度。有相宗认为最高的果位只能是阿罗汉和辟支佛，也就是说，声闻、缘觉，这二乘总不成佛。无相宗认为定性二乘才不成佛，不定性二乘如果回小乘心，发大乘心，可以入菩萨道。 |
4. From the perspective of turning from the lesser to the greater. The School of Characteristics holds that the highest fruition can only be that of an arhat or a pratyekabuddha; that is, śrāvakas and pratyekabuddhas—the two vehicles—can never become Buddhas. The School of No Characteristics holds that only the two vehicles of fixed nature cannot become Buddhas. If those of the two vehicles with indeterminate nature turn away from the aspiration of the lesser vehicle and arouse the aspiration of the Great Vehicle, they can enter the bodhisattva path. |
| 法相宗认为不定性二乘回小向大，最终可以成佛。实相宗认为，定与不定都必将回小向大，定性二乘要入涅槃然后才回，不定性二乘即身就回。 |
The Dharma Characteristics School holds that practitioners of the two vehicles with indeterminate nature can ultimately become Buddhas by turning from the lesser to the greater. The School of True Characteristics holds that both those of fixed and indeterminate nature will inevitably turn from the lesser to the greater: those of the two vehicles with fixed nature turn only after entering nirvāṇa, whereas those with indeterminate nature turn in this very body. |
| 五、从三乘一乘的角度。三乘就是声闻乘、缘觉乘、菩萨乘，一乘就是佛乘。有相宗只有三乘，没有一乘。无相宗也有三乘，也有一乘。法相宗认为三乘是显说，一乘是密说。实相宗认为只有一佛乘，无二亦无三，一切众生究竟成佛。 |
5. From the perspective of the three vehicles and the one vehicle. The three vehicles are the śrāvaka vehicle, the pratyekabuddha vehicle, and the bodhisattva vehicle; the one vehicle is the Buddha vehicle. The School of Characteristics has only the three vehicles, not the one vehicle. The School of No Characteristics has both the three vehicles and the one vehicle. The Dharma Characteristics School holds that the three vehicles are explicitly taught, whereas the one vehicle is taught secretly. The School of True Characteristics holds that there is only the one Buddha vehicle, with neither a second nor a third; all sentient beings ultimately become Buddhas. |
| 六、从论师的角度。有相宗，如达摩多罗等。无相宗，如龙树、提婆等。法相宗，如无著、世亲等。实相宗，如马鸣、坚意等诸大菩萨。 |
6. From the perspective of treatise masters. The School of Characteristics includes Dharmatrāta and others. The School of No Characteristics includes Nāgārjuna, Āryadeva, and others. The Dharma Characteristics School includes Asaṅga, Vasubandhu, and others. The School of True Characteristics includes such great bodhisattvas as Aśvaghoṣa and Sāramati. |
| 以上是从六个方面说四大类，若从具体的汉传宗派说：有相宗，如俱舍宗；无相宗，如成实宗；法相宗，如唯识宗；实相宗，如禅宗、天台、华严等宗。 |
The foregoing classifies the schools into four major categories from six perspectives. In terms of specific Chinese Buddhist schools: the School of Characteristics includes the Abhidharma-kośa school; the School of No Characteristics includes the Satyasiddhi school; the Dharma Characteristics School includes the Consciousness-Only school; and the School of True Characteristics includes such schools as Chan, Tiantai, and Huayan. |
| 那么，《楞伽经》开示的是上述哪一种教义呢？是实相宗的教义，同时也包括了前三宗。 |
Then which of the foregoing doctrines does the Laṅkāvatāra Sūtra expound? It expounds the doctrine of the School of True Characteristics, while also encompassing the first three schools. |
