華嚴經探玄記 1.48

1.48

第五明現傳者，當今諸德於大乘中自有二說：一立三乘大乘，以此宗許入寂二乘定不成佛，是故約彼五性差別具說三乘。二立一乘大乘，以此宗許入寂二乘亦並成佛，是故約此佛性遍有唯說一乘。前師引教成立云：如《大般若經》第五百九十云「若有情類於聲聞乘性決定者，聞此法已，速能證得自無漏地。於獨覺乘性決定者，聞此法已，速依自乘而得出離。於無上乘性決定者，聞此法已，速證無上正等菩提。若有情類雖未證入正性離生，而於三乘性不定者，聞此法已，皆發無上正等覺心。」又《解深密經》第二云「乃至更說法要，謂相無自性性、勝義無自性性，乃至諸聲聞乘種性有情亦由此道此行迹故正得無上安穩涅槃。一切聲聞獨覺菩薩皆共此一妙清淨道、皆同此一究竟清淨，更無第二。我依此故，密意說言唯有一乘，非於一切有情界中無有種種有情種性，或鈍根性、或中根性、或利根性有情差別。」解云：此約三乘同一所觀無性道故，密意說此名為一乘，理實三乘各證涅槃非是一也。又《瑜伽論》第三十七云「補特伽羅成就者，略說四種：有聲聞種性，以聲聞乘而成就之；有獨覺種性，以獨覺乘而成就之；有佛種性，以無上乘而成就之；無種性者，即以善趣而成就之。」《善戒》、《地持》皆同此說。又《解深密經》云「一向趣寂聲聞種性補特伽羅，雖蒙諸佛施設種種勇猛加行方便化導，終不能令當坐道場證阿耨多羅三藐三菩提。」《深密解脫》亦同此說。《十輪經》第九卷亦說三乘各定差別。如是等文並非小乘，是大乘中許三差別，是故各為三乘大乘教也。二後師引彼一乘大乘教者，《涅槃經》三十三云「一切眾生同有佛性，皆同一乘、同一解脫，一因一果同一甘露，一切當得常樂我淨，是名一味。」又《法華》第一云「十方佛土中，唯有一乘法，無二亦無三，除佛方便說。」又云「初以三乘引導眾生，然後但以大乘而度脫之。」又第三云「我滅度後，復有弟子不聞是經，不知不覺菩薩所行，自於所得功德生滅度想入於涅槃。我於餘國作佛，更有異名，是人雖生滅度之想入於涅槃，而於彼土求佛智慧。」《大智度論》第九十五亦同此說。又《法華論》中四聲聞內退菩提心及應化，此二聲聞佛與授記，決定及增上慢此二根未熟故，菩薩與授記，方便令發心。解云：既但云未熟，不言無根，故知定當得佛菩提。又復云方便令發心，即是發菩提心也。又《入楞伽》第二第四第七皆同說二乘無實涅槃，但是三昧力住，後必當得無上菩提。《法華論》云「第四人者方便令入涅槃城故。涅槃城者，諸禪三昧城。過彼城已，令入大般涅槃城。」此同《楞伽》住三昧樂，離分段故假說涅槃。而實有彼變易身，故於淨土中行菩薩道。《勝鬘經》云「言諸二乘得涅槃者，是佛方便，唯有如來得般涅槃。」又此經及《無上依經》、《寶性論》、《佛性論》皆說入滅二乘於三界外受變易身。又《密嚴經》中，二乘必無灰斷永滅。如是等文亦是大乘，不許三乘決定差別，是故名為一乘教。

Fifth, clarifying what is currently transmitted: Among the masters of the present day, there are naturally two accounts within the Mahāyāna: 1. Establishing the Mahāyāna of the three vehicles, because this lineage holds that the two vehicles entering quiescent extinction definitely do not become Buddhas; therefore, with respect to those differences among the five natures, they fully teach the three vehicles. 2. Establishing the Mahāyāna of the One Vehicle, because this lineage holds that the two vehicles entering quiescent extinction also all become Buddhas; therefore, with respect to this universal presence of the Buddha-nature, they solely teach the One Vehicle. The former masters quote scriptures to establish this, saying: As the Mahāprajñāpāramitā Sūtra, fascicle 590, states: 'If there are types of sentient beings who are determined in the nature of the śrāvaka vehicle, having heard this Dharma, they are swiftly able to realize their own uncontaminated stage. Those determined in the nature of the solitary-enlightened vehicle, having heard this Dharma, swiftly rely on their own vehicle to attain emancipation. Those determined in the nature of the unsurpassable vehicle, having heard this Dharma, swiftly realize unsurpassable, complete, perfect bodhi. If there are types of sentient beings who, although not yet having realized and entered the certainty of correctness, are undetermined in their nature regarding the three vehicles, having heard this Dharma, they all arouse the mind of unsurpassable, complete, perfect enlightenment.' Furthermore, the Saṃdhinirmocana Sūtra, fascicle 2, states: '...down to further expounding the essentials of the Dharma, namely the nature of the non-self-nature of characteristics and the nature of the non-self-nature of the ultimate truth, down to: Sentient beings of the disposition of the śrāvaka vehicle also, by means of this path and this track of practice, truly attain the unsurpassable, peaceful nirvāṇa. All śrāvakas, solitary enlightened ones, and bodhisattvas all share this one wondrous pure path, and all share this one ultimate purity, with no second. Relying on this, with hidden intent I said that there is only one vehicle; it is not that within all realms of sentient beings there are no various dispositions of sentient beings, with distinctions of sentient beings of dull faculty, middling faculty, or sharp faculty.' Explanation: This is said with hidden intent to be called the One Vehicle because the three vehicles share the same path of non-self-nature that is contemplated; in actual principle, each of the three vehicles realizes nirvāṇa, and they are not one. Furthermore, the Yogācārabhūmi, fascicle 37, states: 'Regarding the accomplishments of the pudgala, briefly speaking there are four kinds: there are those of the śrāvaka disposition, who are accomplished by means of the śrāvaka vehicle; there are those of the solitary-enlightened disposition, who are accomplished by means of the solitary-enlightened vehicle; there are those of the Buddha disposition, who are accomplished by means of the unsurpassable vehicle; those without disposition are accomplished by means of the wholesome destinies.' The Śīlasaṃyuktasūtra and Bodhisattvabhūmi all agree with this teaching. Furthermore, the Saṃdhinirmocana Sūtra states: 'A pudgala of the disposition of the śrāvaka who solely inclines toward quiescent extinction, even though receiving the provision of various energetic applications and expedient guidance from all Buddhas, ultimately cannot be caused to sit in the place of enlightenment and realize anuttarā-samyak-saṃbodhi.' The Saṃdhinirmocana-vimocana also agrees with this teaching. Fascicle 9 of the Daśacakra Sūtra also teaches the determined distinctions of each of the three vehicles. Such passages as these are not Hinayāna, but rather accept the distinctions of the three within the Mahāyāna; therefore, they each constitute the Mahāyāna teaching of the three vehicles. Second, regarding the latter masters citing that Mahāyāna teaching of the One Vehicle: The Nirvāṇa Sūtra, fascicle 33, states: 'All sentient beings equally possess Buddha-nature; they all share the One Vehicle, share the one liberation, one cause and one fruit, and share the one ambrosia; all shall attain eternity, bliss, selfhood, and purity; this is called the single taste.' Furthermore, fascicle 1 of the Saddharmapuṇḍarīka Sūtra states: 'In the Buddha lands of the ten directions, there is only the Dharma of the One Vehicle; there are no two, nor are there three, except for the Buddha's expedient teachings.' It also states: 'At first, through the three vehicles I guided sentient beings, and afterward solely through the Mahāyāna did I deliver them.' Furthermore, fascicle 3 states: 'After my parinirvāṇa, there will further be disciples who do not hear this sūtra, who do not know and are not aware of the practices of the bodhisattva; producing the thought of extinction regarding their own attained merits, they enter nirvāṇa. When I become a Buddha in other lands under different names, although these people produce the thought of extinction and enter nirvāṇa, yet in that land they seek the Buddha's wisdom.' Fascicle 95 of the Dà zhìdù lùn also agrees with this teaching. Furthermore, in the Saddharmapuṇḍarīkopadeśa, among the four kinds of śrāvakas, those who retrogress from the bodhimind and the transformed ones—to these two śrāvakas the Buddha gives prediction; as for the determined ones and those of excessive pride, because these two faculties are not yet mature, bodhisattvas give them prediction, expediting their arousing of the mind. Explanation: Since it only says they are not yet mature and does not say they lack the capacity, we therefore know they definitely shall attain the Buddha's bodhi. Furthermore, it says expediting their arousing of the mind, which means arousing the bodhimind. Furthermore, fascicles 2, 4, and 7 of the Laṅkāvatāra Sūtra all equally state that the two vehicles have no real nirvāṇa, but only abide by the power of samādhi, and later will definitely attain unsurpassable bodhi. The Saddharmapuṇḍarīkopadeśa states: 'Regarding the fourth person, it is to expediently cause them to enter the city of nirvāṇa. The city of nirvāṇa is the city of dhyāna samādhis. Having passed beyond that city, they are caused to enter the city of mahāparinirvāṇa.' This agrees with the Laṅkāvatāra's abiding in the bliss of samādhi: because they are free from segmented [birth and death], it is nominally called nirvāṇa. In reality, they have that body of inconceivable transformation, and therefore practice the bodhisattva path in pure lands. The Śrīmālādevī Sūtra states: 'To say that the two vehicles attain nirvāṇa is the Buddha's expedient; only the Tathāgata attains parinirvāṇa.' Furthermore, this sūtra, the Anuttarāśraya Sūtra, the Ratnagotravibhāga, and the Buddhagotrasāstra all state that the two vehicles entering extinction receive bodies of inconceivable transformation outside the three realms. Furthermore, in the Ghanavyūha Sūtra, the two vehicles definitely do not have ash-like severance and perpetual extinction. Such passages as these are also Mahāyāna and do not accept the determined distinction of the three vehicles; therefore, this is called the teaching of the One Vehicle.