華嚴經探玄記 1.46

1.46

「第二智光論師，遠承文殊、龍樹，近稟提婆、清辯，依《般若》等經、《中觀》等論亦立三教，謂佛初鹿園為諸小根說小乘法，明心境俱有。第二時中為彼中根說法相大乘，明境空心有唯識道理，以根猶劣，未能令入平等真空，故作是說。於第三時為上根說無相大乘，辯心境俱空平等一味，為真了義。又此三位亦三義釋：先攝機者，初時唯攝二乘人機。第二通攝大小二機，以此宗計一分二乘不向佛果。三唯攝菩薩，通於漸頓，以諸二乘悉向佛果，無異路故。二約教者，初唯說小乘，次通三乘，後唯一乘。三約顯理者，初破外道自性等故，說緣生法定是實有。次即漸破二乘緣生實有之執，說此緣生以為似有，以彼怖畏此真空故，猶存假有而接引之。後時方就究竟大乘說此緣生即是性空平等一味不礙二諦，是故法相大乘有所得等屬第二教，非真了義。此三教次第，如智光論師《般若燈論》釋中，具引《蘇若那摩訶衍經》說，此云《大乘妙智經》，此昔所未聞也。」

"The second, the treatise master Jñānaprabha, distantly inheriting Mañjuśrī and Nāgārjuna, and recently receiving [the lineage of] Āryadeva and Bhāviveka, likewise established three teachings based on sūtras such as the Prajñāpāramitā and treatises such as the Mūlamadhyamakakārikā: He maintained that when the Buddha was first in the Deer Park, he expounded the Hinayana Dharma for those of inferior faculties, elucidating that both mind and object exist. In the second period, for those of medium faculties, he expounded the Mahāyāna of the characteristics of phenomena (dharmalakṣaṇa), elucidating the Vijñaptimātra principle that objects are empty and the mind exists; because their faculties were still inferior and they could not yet be made to enter equal true emptiness, he gave this exposition. In the third period, for those of superior faculties, he expounded the Mahāyāna of signlessness, discerning that both mind and object are empty, equal, and of one taste, which is the truly definitive meaning. Moreover, these three stages are also explained in terms of three aspects: First, regarding the capacities accommodated: the first period accommodates only the capacities of people of the two vehicles. The second comprehensively accommodates both the great and small capacities, because according to the tenets of this school, a portion of the two vehicles do not direct themselves toward the fruit of buddhahood. The third accommodates only bodhisattvas, encompassing both the gradual and the sudden, because all those of the two vehicles direct themselves toward the fruit of buddhahood, there being no other path. Second, regarding the teaching: the first expounds only the Hinayana, the next encompasses the three vehicles, and the last is solely the one vehicle. Third, regarding the principles revealed: first, in order to refute the heterodox views of primordial nature and the like, he stated that conditioned phenomena are definitely real existents. Next, he gradually refuted the two vehicles' attachment to conditioned phenomena as real existents, stating that these conditioned phenomena are merely apparent existence; because they feared this true emptiness, he still retained nominal existence to guide them forward. Only in the later period, in accordance with the ultimate Mahāyāna, did he expound that these conditioned phenomena are themselves of empty nature, equal, and of one taste, not obstructing the two truths. Therefore, the Mahāyāna of the characteristics of phenomena, with its apprehending and so forth, belongs to the second teaching and is not the truly definitive meaning. The sequence of these three teachings, as quoted extensively by treatise master Jñānaprabha in his commentary on the Prajñāpradīpa-śāstra from the *Sujñānamahāyāna-sūtra*—rendered here as the Sūtra of Mahāyāna Wondrous Wisdom—was something never heard before in the past."