華嚴經探玄記 1.25

1.25

第五開種類者，就聲聞藏中，准諸經論曲開三種：一諍論聲聞藏，謂契經四阿含、調伏五部、對法二十，互相違諍，所說不同，不妨聖果，是故總名為諍論藏。二稱實聲聞藏，謂如《瑜伽》聲聞地及聲聞決擇，詮示聲聞行位果等，皆悉稱實與理相應，不同《婆娑》及諸異論，以補處所說非諸異論所能諍故，是故總名稱實聲聞藏。問：此中所說既與小乘諸部不同，豈聲聞人有兩種耶？答：此約教中說聲聞法盡、理不盡故開為二，非謂聲聞亦有差別。三假立聲聞藏，如大乘經中，為引聲聞令迴心故，所立法門亦同聲聞名數而說，如無作四諦及道品等。如諸大乘經中說，不能繁引。既非菩薩所學，是故名為假立聲聞藏。問：此中名雖同小乘，義實是大，何得總說為聲聞藏？答：只為此義，名為假立。問：諸聲聞人根熟迴心所學，即是菩薩藏收，此假立藏於彼何用？答：但聲聞迴心有二種，一勝、二劣。勝者一往入大，不藉此藏；劣猶怖大，是故方便同彼名數令易信受，故立此門。

Fifth, discerning categories: within the śrāvaka pitaka, according with the various sūtras and treatises, three kinds are subdivided: First, the śrāvaka pitaka of dispute. This refers to the sūtras of the four Āgamas, the vinaya of the five divisions, and the abhidharma of the twenty schools; as they contradict and dispute with one another, their expositions being not uniform, yet they do not hinder [attaining] the noble fruition, it is therefore collectively named the pitaka of dispute. Second, the śrāvaka pitaka according with reality. This refers to [texts] such as the Śrāvakabhūmi and the Śrāvaka-viniścaya in the Yogācārabhūmi, which expound the practices, stages, fruitions, and so forth of the śrāvakas, all according with reality and corresponding with principle, differing from the Mahāvibhāṣā and the various heterodox treatises; because what is expounded by [Maitreya,] the one bound to one more birth, cannot be disputed by the various heterodox treatises, it is therefore collectively named the śrāvaka pitaka according with reality. Question: Since what is expounded here differs from the various Hīnayāna schools, could there be two kinds of śrāvakas? Answer: This is opened into two on the basis that in the teaching, the exposition of śrāvaka phenomena is exhaustive while that of the principle is not; it does not mean that the śrāvakas themselves have differences. Third, the conventionally established śrāvaka pitaka. For instance, in the Mahāyāna sūtras, in order to guide śrāvakas to turn their minds, the doctrinal teachings established are expounded in accordance with the names and enumerations of the śrāvakas, such as the uncreated four noble truths and the factors of awakening. As expounded in the various Mahāyāna sūtras, they cannot be cited at length. Since these are not what bodhisattvas study, it is therefore called the conventionally established śrāvaka pitaka. Question: Although the names here are identical to the Hīnayāna, the meaning is actually Mahāyāna; how can it be collectively called a śrāvaka pitaka? Answer: It is precisely for this reason that it is named conventionally established. Question: What the śrāvakas whose faculties have matured and who have turned their minds study is subsumed under the bodhisattva pitaka; of what use is this conventionally established pitaka to them? Answer: But there are two kinds of śrāvakas who turn their minds: first, the superior; second, the inferior. The superior directly enter the Mahāyāna without relying on this pitaka; the inferior still fear the Mahāyāna, and therefore, by upāya, [the teaching] accords with their names and enumerations to make it easy for them to faithfully accept it; hence this gate is established.