[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 1.45 # 華嚴經探玄記 1.45 華嚴經探玄記 1.45 - **Language:** Classical Chinese ### [1.45](https://indike.org/pramana/in.bauddha.taisho.1733.1.45) 第三述西域說者，真諦三輪、笈多四教、波頗五說，竝如別說。又法藏於文明元年中，幸遇中天竺三藏法師地婆訶羅，唐言日照，於京西太原寺翻譯經論。余親于時乃問：「西域諸德於一代聖教頗有分判權實以不？」三藏說云：「近代天竺那爛陀寺同時有二大德論師：一名戒賢、二稱智光，並神解超倫、聲高五印，群邪稽顙、異部歸誠，大乘學人仰之如日月，獨步天竺各一人而已。以所承宗別，立教不同，謂戒賢即遠承彌勒、無著，近踵護法、難陀，依《深密》等經、《瑜伽》等論立三種教，謂佛初鹿園說小乘法，雖說生空，然猶未說法空真理，故非了義，即四《阿含》等經。第二時中雖依遍計所執自性說諸法空，然猶未說依他圓成唯識道理，故亦非了義，即諸部《般若》等教。第三時中方就大乘正理具說三性、三無性等唯識二諦，方為了義，即《解深密》等經。又此三位各以三義釋：一攝機、二說教、三顯理。且初唯攝聲聞，唯說小乘，唯顯生空。二唯攝菩薩，唯說大乘，唯顯二空。三普攝諸機，通說諸乘，具顯空有。是故前二攝機教理各互有闕，故非了義；後一機無不攝、教無不具、理無不圓，故為了義。 > Third, in recounting the explanations from the Western Regions: Paramārtha's three wheels, Jñānagupta's four teachings, and Prabhākaramitra's five expositions are all as explained elsewhere. Furthermore, in the first year of the Wenming era, Fazang was fortunate to meet Tripiṭaka Master Divākara of Central India—translated into Chinese as Rīzhào—who was translating sūtras and śāstras at Taiyuan Temple west of the capital. I personally asked him at that time: "Did the various venerable masters of the Western Regions ever classify the provisional and real among the sacred teachings of the \[Buddha's\] lifetime?" The Tripiṭaka master replied: "In recent times, at Nālandā Monastery in India, there were simultaneously two great venerable treatise masters: one named Śīlabhadra and the other named Jñānaprabha. Both had divine comprehension transcending their peers, and their renown resounded throughout the Five Indias. Hosts of heterodox teachers bowed their heads before them, and different sects submitted in sincerity; students of the Mahāyāna looked up to them like the sun and the moon, each being a peerless figure striding alone in India. Because the lineages they inherited were distinct, the teachings they established were different. That is to say, Śīlabhadra, distantly inheriting Maitreya and Asaṅga, and recently following Dharmapāla and Nanda, established three kinds of teachings based on sūtras such as the Saṃdhinirmocana and treatises such as the Yogācārabhūmi: He maintained that when the Buddha first expounded the Hinayana Dharma in the Deer Park, although he taught the emptiness of the person, he had not yet taught the true principle of the emptiness of phenomena; therefore, it was not the definitive meaning—this refers to the four Āgamas and other sūtras. In the second period, although he taught that all phenomena are empty based on the nature of imagined conceptualization, he had not yet taught the doctrine of Vijñaptimātra regarding the other-dependent and fully accomplished natures; therefore, this was also not the definitive meaning—this refers to the various Prajñā teachings and others. In the third period, only then did he fully expound the three natures, the three non-natures, and other Vijñaptimātra doctrines of the two truths in accordance with the correct principles of the Mahāyāna, which only then was the definitive meaning—this refers to the Saṃdhinirmocana Sūtra and others. Moreover, these three stages are each explained in terms of three aspects: first, the capacities accommodated; second, the teachings expounded; third, the principles revealed. Specifically, the first stage accommodates only śrāvakas, expounds only the Hinayana, and reveals only the emptiness of the person. The second accommodates only bodhisattvas, expounds only the Mahāyāna, and reveals only the two emptinesses. The third universally accommodates all capacities, comprehensively expounds all vehicles, and fully reveals both emptiness and existence. Therefore, the first two each have deficiencies in their accommodated capacities, teachings, and principles, and thus are not the definitive meaning; the latter accommodates all capacities, lacks no teaching, and is complete in principle, and thus is the definitive meaning. > — English (machine translation) (machine translation) - [Previous: 1.44](https://indike.org/pramana/in.bauddha.taisho.1733.1.44) - [Next: 1.46](https://indike.org/pramana/in.bauddha.taisho.1733.1.46) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1733.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.1.45) — English, machine translation ## Linked texts (1) - [新華嚴經論](https://indike.org/pramana/in.bauddha.taisho.1739.3.25) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.1.45](https://indike.org/pramana/in.bauddha.taisho.1733.1.45) · Pramāṇa