華嚴經探玄記 1.26

1.26

第二菩薩藏中，准諸聖教亦有三類：一小乘中菩薩藏，謂詮示菩薩依三十四心等次第成佛，亦不論於十地行位，仍復不同聲聞等者是也。如《婆娑》、《俱舍》說。二大乘共教中菩薩藏，謂詮示菩薩次第行位，雖說有迴心、直進不同，俱依十地行布漸次修至佛果，如《瑜伽》菩薩地及諸大乘經論中說。三不共教中菩薩藏，詮示菩薩依普賢行位五位圓融，謂一位即一切位、一行即一切行，圓極法界無礙自在始終皆齊，一一位滿即成十佛主伴具足等。故《智論》云「般若波羅蜜有二：一者共，謂此《大品經》及餘方等經與諸聲聞共說故。二者不共，謂不思議經，不與聲聞共說故。」解云：此中共大之小非愚法、共小之大非別教，是故有三菩薩藏也。問：菩薩、聲聞二藏別故，即彼二人各別得果。菩薩藏中既分三位，應三種菩薩各別成佛。答：成佛唯一，但機有淺深，教說三類，匪謂成佛體實有三。今就教開，不約佛體。問：若三說俱稱理，佛體亦成三；若成佛理是一，二說即為虛。答：於一成佛，通有三義：一以本從末門，如小乘說，以同聲聞故。二開本異末門，如共教說，以與聲聞相對辨異故。三末盡唯本門，如不共教說，二乘聾盲無對異故。佛體圓融具斯三義，是故三說各異、佛無若干，是故今菩薩藏中有此三類。

Second, within the bodhisattva pitaka, according with the various holy teachings, there are also three classes: First, the bodhisattva pitaka within the Hīnayāna. This refers to expounding that the bodhisattva attains Buddhahood sequentially on the basis of the thirty-four minds and the like, without discussing the practices and stages of the ten bhūmis, yet still differing from the śrāvakas and others, as expounded in the Mahāvibhāṣā and the Abhidharmakośa. Second, the bodhisattva pitaka within the common teaching of the Mahāyāna. This refers to expounding the sequential practices and stages of the bodhisattva: although there are differences between turning one's mind and proceeding directly, both rely on the layout of the ten bhūmis to gradually cultivate toward the Buddha fruit, as expounded in the Bodhisattvabhūmi of the Yogācārabhūmi and in various Mahāyāna sūtras and treatises. Third, the bodhisattva pitaka within the uncommon teaching. This expounds that the bodhisattva relies on the practices and stages of Samantabhadra, wherein the five stages are perfectly interpenetrating; that is, one stage is all stages, one practice is all practices, perfectly culminating in the unobstructed freedom of the dharmadhātu, equal from beginning to end; upon the fulfillment of each individual stage, one immediately becomes a ten-bodied Buddha, completely endowed with host and retinue. Therefore, the Dà zhìdù lùn states: 'Prajñāpāramitā has two [types]: first, the common, referring to this Pañcaviṃśati-sāhasrikā Prajñāpāramitā Sūtra and other vaipulya sūtras, because they are expounded in common with the śrāvakas; second, the uncommon, referring to the Inconceivable Sūtra, because it is not expounded in common with the śrāvakas.' The explanation says: Here, the small of the common Mahāyāna is not foolish in the Dharma; the great of the common Hīnayāna is not the distinct teaching; therefore, there are three bodhisattva pitakas. Question: Since the two pitakas of bodhisattva and śrāvaka are distinct, those two kinds of persons each separately attain their fruition. Since three stages are differentiated in the bodhisattva pitaka, the three kinds of bodhisattvas should each separately attain Buddhahood. Answer: Attaining Buddhahood is only one; but faculties have shallowness and depth, and the teaching expounds three classes; it does not mean that the essence of attaining Buddhahood actually has three. Now it is divided according to the teachings, not with respect to the Buddha's essence. Question: If all three expositions accord with principle, the Buddha's essence would also become three; if the principle of attaining Buddhahood is one, two of the expositions would be false. Answer: In the one attainment of Buddhahood, three meanings are comprehensively present: First, the approach of following the branch from the root, as expounded in the Hīnayāna, because it is identical with the śrāvaka. Second, the approach of opening the root to differentiate the branch, as expounded in the common teaching, because it is contrasted with the śrāvaka to discern differences. Third, the approach where the branches are exhausted and only the root remains, as expounded in the uncommon teaching, because the two vehicles are deaf and blind, having nothing with which to contrast and differentiate. The Buddha's essence perfectly interpenetrates and possesses these three meanings; therefore, the three expositions each differ, while the Buddha has no multiplicity. Hence, there are these three classes within the present bodhisattva pitaka.