大方廣佛華嚴經搜玄分齊通智方軌 1.5

1.5

第二明藏攝分齊者，斯之玄寂，豈容言哉？但以大悲垂訓道無私隱，故致隨緣之說，法門非一、教別塵沙，寧容限目？如約以辨，一化始終教門有三：一曰漸教、二曰頓教、三曰圓教。初門漸內所詮三故，教則為三；約所為二故，教則為二。言其三者：一曰修多羅，此云線，亦名經，以線能貫華、經能持緯，義用相似。但以此方重於經名、不貴線稱，是以翻譯逐其所重，故廢線名存於經目。譬聖言教能貫穿法相，使不差失，令法久住。經與線相似，此從譬立名，即詮定教也。二毘那耶，此云滅，以身口意惡焚燒行者，義同火然，戒能滅之，故稱滅，此從功能彰目。教從所詮亦名為滅，即詮戒教也。三者阿毘達摩，此云無比法，亦名對法。能破煩惱及分別法相，無分別慧最為殊勝，更無有法能比此者，故曰無比法，此從無他得名。教從所詮亦名無比法，此即詮慧教也。名對法者，即阿毘是能對智、達摩是所對境法，即境用立名。此後二藏，並從所詮得名也。問：若然者，何故《攝論》云「為說三種修學，別立修多羅。為成依戒依心學故，立毘那耶。」以此文驗，即經詮三行、戒詮二行、慧詮一行。答：有二義，一剋性門、二兼正門。剋性如前說。兼正門有二義：一本末義。經為本教，餘二次第末也。二者兼正門。經中定為正，戒慧兼也。律論亦爾，准可知耳。此經即修多羅藏攝也。所為二故教即為二者，根有利鈍、法有深淺，故約聲聞鈍根，就分別性立於三藏，成聲聞行法故也。為菩薩利根，約無分別等三無性義立三藏，為成菩薩行法故也。問：經云「為諸緣覺說因緣觀法。」即緣覺亦有教，何故不立藏？答：依《普曜經》，三乘教即立三藏。今依《攝論》及《地持》等，但假教即入聲聞藏，故不立也。此以二義明之：一聲聞聲聞，是人本來求聲聞道，樂觀四諦，今遇佛說四諦法得道。先有種性，今復聞聲，故曰聲聞聲聞。如經中說「求聲聞者，如來為說四真諦法。」據此為言。二緣覺聲聞者，先求緣覺道，今遇佛說因緣教法。如經中說「求緣覺者，如來為說十二緣法。」就此為論。初義總相知法，後義別相知法，利鈍雖殊，同期小果，總為一藏也。若上利根出無佛世，自悟因緣而得道果，有行無教，據斯廢也。依《普曜經》，望理教別也。就聲聞中，有其二種，謂初執性教及順破性等諸部執教。破性教者，分知法空，同依四諦趣於小果，故同入聲聞藏也。二菩薩藏，內有二：一者先習大法，後退入小，今還進大。故經說言「除先修習學小乘者，我今亦令入是法中。」名漸入也。二者久習大乘，今始見佛，則能入頓。故經說言「或有眾生世世已來常受我化，始見我身、聞我所說，即皆信受入如來慧也。」此經即入大乘教攝也。第二頓教攝者，故下經云「若眾生下劣，其心厭沒者，示以聲聞道，令出於眾苦。復有眾生，諸根少明利，樂於因緣法，為說辟支佛。若人根明利，饒益於眾生，有大慈悲心，為說菩薩道。若有無上心，決定樂大事，為示於佛身，說無量佛法。」以此文證，知有一乘及頓教三乘差別。又依真諦《攝論》：一者一乘、二者三乘、三者小乘也。問：頓悟與一乘何別？答：此亦不定，或不別，或約智與教別。又一淺一深也，一乘藏即下十藏也。相攝准之。第三言圓教者，為於上達分階佛境者，說於解脫究竟法門，滿足佛事，故名圓也。此經即頓及圓二教攝。所以知有圓教者，如下文云「如因大海有十寶山」等准之。問：此經何故上來通三乘分別及攝者？答：為此經宗通有同別二教、三乘境見聞及修等故也。如《法華經》三界之中三車引諸子出宅，露地別授大牛之車。仍此二教同在三界為見聞境。又聲聞等為窮子，是其所引，故知小乘之外別有三乘，互得相引主伴成宗也。藏攝分齊訖。

Second, as for clarifying the scope of subsumption under the [piṭaka] canons: how could this profound quiescence admit of words? Yet, because through great compassion his bequeathed instructions have a Way that is neither partial nor hidden, they gave rise to teachings that accord with conditions. The Dharma gates are not one, and the teaching distinctions are like dust and sands—how could they admit of limited categories? If we analyze them in summary, the teaching gates from the beginning to the end of a single lifetime's teaching are three: first, the gradual teaching; second, the sudden teaching; third, the perfect teaching.
Within the first category of the gradual, because that which is signified is threefold, the teachings are three; and because the addressees are twofold, the teachings are two.
As for the three: first is sūtra, here called "thread" (xian), and also called "warp/scripture" (jing). Just as a thread can string flowers together, and a warp can hold the weft, their function and meaning are similar. However, because this land values the name jing and does not prize the designation "thread," the translators followed what was esteemed; therefore they discarded the name "thread" and preserved the term jing. By analogy, the sage's verbal teaching can string together the characteristics of dharmas so that they are not lost or disordered, causing the Dharma to abide for a long time. The jing is similar to a thread; this name is established by analogy, and it is the teaching that signifies meditative absorption (samādhi).
Second is vinaya, here called "extinction" (mie). Because the evils of body, speech, and mind burn the practitioner, in meaning like fire burning, and the precepts can extinguish them, it is called "extinction"; this reveals its title from its function. As the teaching takes its name from what it signifies, it is also called "extinction"; this is the teaching that signifies the precepts (śīla).
Third is abhidharma, here called "incomparable dharma," and also called "facing the dharma" (duifa). It can destroy afflictions and discriminate the characteristics of dharmas. Non-conceptual wisdom (nirvikalpa-prajñā) is the most supreme, and there is no other dharma that can compare to it; hence it is called "incomparable dharma"; this derives its name from having no match. As the teaching takes its name from what it signifies, it is also called "incomparable dharma"; this is the teaching that signifies wisdom (prajñā). That it is named "facing the dharma" means that abhi is the wisdom capable of facing, and dharma is the objective realm of dharmas that is faced; thus the name is established from the object and function. These latter two piṭakas both derive their names from what they signify.
Question: If that is so, why does the Mahāyānasaṃgraha say: "In order to explain the three kinds of training, the sūtras are established separately. In order to accomplish the training based on precepts and the training based on the mind, the vinaya is established"? Testing against this passage, the sūtras signify the three practices, the vinaya signifies two practices, and wisdom [abhidharma] signifies one practice.
Answer: There are two meanings: first, the gateway of essential nature; second, the gateway of primary versus secondary.
The essential nature is as stated before. The gateway of primary versus secondary has two meanings: first, the meaning of root and branch: the sūtras are the root teaching, and the other two are successively the branches. Second, the gateway of primary and secondary: in the sūtras, samādhi is primary, while precepts and wisdom are secondary. The vinaya and abhidharma are also like this; you may infer them by analogy. This sūtra is subsumed under the sūtra-piṭaka.
As for the teachings being two because the addressees are two: faculties have sharp and dull, and the Dharma has deep and shallow. Therefore, with regard to the dull-rooted śrāvakas, the three piṭakas are established in terms of the parikalpita-svabhāva, in order to accomplish the practices and dharmas of the śrāvakas. For the sharp-rooted bodhisattvas, the three piṭakas are established in terms of the three non-natures such as non-conceptualization, in order to accomplish the practices and dharmas of the bodhisattvas.
Question: The sūtras state, "For the pratyekabuddhas, he preached the contemplation of causes and conditions." Thus the pratyekabuddhas also have teachings; why is no [separate] piṭaka established for them?
Answer: According to the Lalitavistara, three piṭakas are established for the teachings of the triyāna. Now, according to the Mahāyānasaṃgraha and the Bodhisattvabhūmi, etc., whatever relies on teachings is subsumed within the śrāvaka-piṭaka; therefore none is established separately. This is clarified through two meanings:
First, the "śrāvaka śrāvaka": this person originally sought the path of a śrāvaka and rejoiced in contemplating the four noble truths (catur-āryasatya); now, meeting the Buddha preaching the teaching of the four noble truths, he attains the Way. Having previously had the spiritual lineage, and now again hearing the voice, he is called a "śrāvaka śrāvaka." As the sūtra says: "For those seeking to be śrāvakas, the Tathāgata expounds the teaching of the four true truths." This is stated on that basis.
Second, the "pratyekabuddha śrāvaka": having previously sought the path of a pratyekabuddha, he now meets the Buddha preaching the teaching of causes and conditions. As the sūtra says: "For those seeking to be pratyekabuddhas, the Tathāgata expounds the twelve links of dependent origination." This is discussed on that basis.
The first meaning understands dharmas in their general characteristics; the second meaning understands dharmas in their specific characteristics. Although sharp and dull differ, they equally anticipate the lesser fruit; thus they together constitute a single piṭaka. If superior sharp-rooted ones appear in an age without a Buddha and awaken on their own to causes and conditions to attain the fruit of the Way, there is practice without teaching; it is on this basis that [a separate piṭaka] is omitted. According to the Lalitavistara, when viewed from the perspective of principle, the teachings are distinct.
Within the śrāvakas, there are two kinds: namely, the initial teachings of clinging to nature, and the various sectarian clinging teachings that accord with refuting nature. Those of the teachings refuting nature partially know the emptiness of dharmas, yet equally rely on the four noble truths to advance toward the lesser fruit; therefore, they equally enter the śrāvaka-piṭaka.
Second, within the bodhisattva-piṭaka, there are two: first, those who previously practiced the Great Dharma, later retreated into the lesser, and now advance again into the Great. Thus the sūtra says: "Excepting those who previously practiced and trained in the hīnayāna, I now also cause them to enter into this Dharma." This is called gradual entry. Second, those who have long practiced the mahāyāna and now behold the Buddha for the first time, immediately being able to enter suddenly. Thus the sūtra says: "Or there are sentient beings who from lifetime to lifetime have constantly received my transformation; upon first seeing my body and hearing what I preach, they all believe, accept, and enter the Tathāgata's wisdom." This sūtra is subsumed under the mahāyāna teaching.
Second, as for subsumption under the sudden teaching: therefore a later section of the sūtra states: "If sentient beings are inferior and their minds are sunken in dejection, he shows them the śrāvaka path to lead them out of manifold sufferings. Furthermore, there are sentient beings whose faculties are somewhat clear and sharp, who delight in the teaching of causes and conditions; for them he preaches the pratyekabuddha [path]. If a person's faculties are clear and sharp, benefiting sentient beings and possessing great compassion, he preaches the bodhisattva path for them. If there are those with the unsurpassed mind who resolutely delight in the great matter, he displays the Buddha's body for them and preaches the immeasurable Buddha-Dharma." Proved by this passage, we know there are distinctions between the ekayāna and the sudden teaching's triyāna. Furthermore, according to Paramārtha's Mahāyānasaṃgraha: first is the ekayāna, second is the triyāna, and third is the hīnayāna.
Question: What is the difference between sudden enlightenment and the ekayāna?
Answer: This is also not fixed: either they do not differ, or they differ in terms of wisdom versus teaching. Furthermore, one is shallow and the other deep; the ekayāna-piṭaka is indeed the ten piṭakas discussed below. Subsumption among them should be inferred accordingly.
Third, as for the perfect teaching: for those who have advanced upward and partially stepped onto the Buddha's stage, it expounds the ultimate Dharma gate of liberation, fulfilling the Buddha-work; hence it is called "perfect." This sūtra is subsumed under both the sudden and the perfect teachings. The reason we know the perfect teaching exists is as the text below says: "Just as relying on the great ocean there are ten jeweled mountains," which may be inferred accordingly.
Question: Why is this sūtra throughout the above open to the distinctions and subsumption of the triyāna?
Answer: Because the principal theme of this sūtra comprehensively possesses the common and distinct teachings, the realms of the triyāna, seeing, hearing, practicing, and so forth. Just as in the Saddharmapuṇḍarīka-sūtra, within the three realms, three carts entice the children to leave the burning house, and in the open ground he separately confers the great ox cart; yet these two teachings together exist within the three realms as objects of seeing and hearing. Furthermore, the śrāvakas and others are the poor son, who is the one enticed; hence we know that apart from the hīnayāna there is separately the triyāna, and they mutually entice each other as host and companion to form the doctrine. The scope of subsumption under the piṭakas is concluded.