《法華經》於中國佛教的判教地位 ── 從鳩摩羅什到法藏=The Position of the Lotus Sūtra in the Theories of Teaching Classification in Chinese Buddhism: From Kumārajīva to Fa-tsang
法華經=the Lotus Sūtra; 判教=theories of teaching classification; 南北朝佛學=Buddhism in Southern and Northern Dynasties; 天台佛學=Ten-tai Buddhism; 隋唐諸宗=Buddhist Schools in Sui and Tang Dynasties
The Lotus Sutra has great influence on Chinese Buddhism since Kumarajiva translated it into Chinese. As more and more Buddhist texts were translated into Chinese, and the interpretations of Chinese Buddhist scholars differed, the position of this sutra in the theories of teaching (判教) constantly changed. Before the Mahaparinirvana-sutra had been translated, Buddhist scholars compared the Lotus with the Prajnaparamita-sutra and emphasized that the two were mutually complementary and had equal position. When the Mahaparinirvana-sutra was included in the theories of teaching classification, at first the scholars still emphasized their relationship of mutual complement, but also implied a difference in depth between the teachings of the two sutras. As the theories developed, the ranking of teachings became more obvious. During the Southern and Northern Dynasties, the theory of Buddha-nature was highly appreciated, and the Lotus Sutra which did not expound the meaning of Buddha-nature was usually ranked under the Mahaparinirvana-sutra. Hui-yen of Jing-ing Monastery(淨影慧遠), however, claimed that the Lotus Sutra also expounded the meaning of Buddha-nature, and was equal in depth to the Mahaparinirvana-sutra. Hui-si(慧思) made a deep interpretation which established the Lotus Sutra as the king of sutras. His disciple Chi-I(智顗) established the system of Ten-tai teachings thoroughly. Under his theory of teaching classification, this sutra enjoyed a unique position. Unlike the Avatamsaka Sutra which teaches only the great bodhisattvas from the beginning, the Lotus Sutra enhances hearers' ability first before going on to the pperfect teaching, with the aim to enable every hearer to become a Buddha. According to the four doctrines of teaching (化法四教) and the four manners of teaching (化儀四教), the Lotus Sutra gained a purely perfect meaning. After the Lotus Sutra had been raised to the highest position in Ten-tai's theory of teaching classification, other great masters could not but give their views on the sutra. Yet, according to their views, the position of the sutra was lowered. Ji-tsang(吉藏) claimed that the central meaning of all sutras was "non-acquisition as true vision"(無得正觀), and the differences in teachings could be seen as the skillful means of the Buddha. He also suggested a teaching classification of three periods of teaching according to the Lotus Sutra to give this sutra a special position, for it includes all teachings. Kui-ji(窺基) viewed the Lotus Sutra as the highest teaching along with some other texts. As he held the viewpoint of yogacara, he subordinated the Lotus Sutra to the theory of yogacara. Fa-tsang(法藏) viwed both the Avatamsaka Sutra and the Lotus Sutra as one-vehicle, just that the former was a special one-vehicle which was way beyond the other sutras and the latter was a common one-vehicle which was connected with the three vehicles. Thus, the position of the Avatamsaka Sutra is higher than the Lotus Sutra.
