華嚴經探玄記 1.50

1.50

Seventh, explaining opening and combining. These three vehicles and one vehicle each have two kinds. The two of the three vehicles are: First, the three vehicles of different times: as in the Saṃdhinirmocana Sūtra, where the first period was only the Hīnayāna and the second was only the Mahāyāna. Second, the three vehicles of the same time: as in the third period, which was spoken universally for those setting out in all vehicles. In this teaching, the aspect of the one vehicle is concealed while the aspect of the three vehicles is manifest; therefore, in terms of what is manifest, it is collectively named 'three vehicles'. The two of the one vehicle are: First, refuting differences to clarify unity: as in the Saddharmapuṇḍarīka Sūtra refuting the real extinction of the two [vehicles], and the Mahāparinirvāṇa Sūtra refuting the non-existence of Buddha-nature; both address the provisional and harmonize by refuting it, only then speaking of the one vehicle. Second, directly expressing unity through the essence: as in the Avataṃsaka Sūtra, which does not address the two vehicles because there is nothing to refute; for the sake of great bodhisattvas, it directly demonstrates the dharmadhātu and the manner of attaining Buddhahood. Therefore, when first spoken, the Avataṃsaka had no provisional [teachings] to harmonize, and when finally spoken, the Nirvāṇa harmonized all the previous provisional [teachings]; that is to say, without exhausting the provisional, the real cannot be revealed; thus both are named 'one vehicle'.

Furthermore, opened once more, each has three kinds. The three kinds of the three vehicles are: First, the three that are distinct at the beginning and identical at the end: this means that initially, in terms of causes, the cultivation of the four noble truths, conditioned arising, the six pāramitās, etc., are distinct, but at the end, in terms of the attainment of the result, both the body and wisdom of the persons of the three vehicles are identically annihilated; as explained in the Abhidharmakośa and so forth, this corresponds to the teaching of the Small Vehicle in the initial period. Second, the three that are identical at the beginning and distinct at the end: this means that identically hearing the prajñā and identically contemplating the absence of intrinsic nature, the persons of the three vehicles each attain their own result, as quoted previously. If based on the differences in the practices of the noble truths, conditioned arising, and the six pāramitās, this can also be called distinct at both beginning and end; this is the teaching of the second and third periods. Third, the three that are different close at hand and identical far off: this refers to the Saddharmapuṇḍarīka and so forth initially enticing them by the upāya of the three vehicles, and later identically causing them to be saved through the Mahāyāna.

The three kinds of the one vehicle are: First, the one that preserves the three, as spoken in the Saṃdhinirmocana and so forth; second, the one that negates the three, as in the Saddharmapuṇḍarīka and so forth; third, the one that manifests the essence, as in the Avataṃsaka and so forth. Therefore, speaking comprehensively, there are four alternatives: First, perhaps only three and no one, as in the Abhidharmakośa and so forth. Second, perhaps only one and no three, as in the Avataṃsaka and so forth. Third, perhaps both one and three; here there are two positions: first, the three are real and the one is provisional, as in the Saṃdhinirmocana and so forth; second, the one is real and the three are provisional, as in the Saddharmapuṇḍarīka and so forth. Fourth, perhaps neither one nor three, because in terms of principle it transcends words. In the Mahāprajñāpāramitā Sūtra, Śāriputra asked Subhūti: 'When the Tathāgata bestows predictions upon the devaputras, in which of the three vehicles do they receive prediction?' Subhūti replied: 'Within the characteristics of phenomena, there is neither one nor three; how can you ask in which vehicle they receive prediction?' Therefore, the one vehicle and the three vehicles are either preserved or eliminated, and the various explanations differ. Some, hearing that only the two vehicles are refuted, claim it refers solely to the indeterminate gotra; some, hearing that there are neither two nor three, claim that even the real teaching of the Mahāyāna is refuted; some, hearing that the Mahāyāna is not refuted, claim that the provisional teaching of the Mahāyāna is also preserved. The present explanation has two positions: first, in terms of facts, refuting the real extinction of the two vehicles; second, in terms of teaching, also harmonizing the provisional teaching of the Mahāyāna, because the provisional teaching of the Mahāyāna allows that those of the two vehicles who enter cessation do not attain Buddhahood. Merely refuting the two vehicles profoundly is itself refuting the three; therefore, refuting the two and refuting the three do not contradict each other.