花嚴經文義綱目 1.54

1.54

六諸乘者，《大智論》云「若小乘經初，唯列聲聞眾。若大乘經初，具列菩薩聲聞二眾。」義準，若一乘經，初唯列菩薩。所以知者？彼論以《大品》等為共教，別指《華嚴》為不共教，以不與聲聞共說故。又此上三門各有二說：初中二者，一若為成小教得小果等，唯列聲聞，此是愚法小乘，如《阿含》等經說。二為迴小乘顯所被機，唯列聲聞，是大乘迴心教，如《金剛波若經》初辨。二具二眾中亦二：一或先列聲聞、後列菩薩，此通始終頓三教，如《淨名》等經辨。二或先列菩薩、後列聲聞，此通頓教及同教，如《羅摩伽經》、《惟樓王經》、《和休經》等辨。三唯列菩薩，中二：一雖列菩薩，主伴不具，是同教一乘，如《十一面經》等辨。二若主伴具足，即別教一乘，如此經說。

Sixth, regarding the various vehicles: the Dazhidu lun states, "If at the beginning of a Hīnayāna sūtra, only the assembly of śrāvakas is listed; if at the beginning of a Mahāyāna sūtra, both assemblies of bodhisattvas and śrāvakas are fully listed." By reasonable extension of this principle, if it is an Ekayāna sūtra, only bodhisattvas are listed at the beginning. How is this known? Because that treatise takes the Pañcaviṃśatisāhasrikā and others to be the shared teaching, and specifically designates the Avataṃsaka as the unshared teaching, because it is not taught in common with śrāvakas. Furthermore, each of these three gates above has two explanations. Among the two in the first [gate]: first, if it is to accomplish the inferior teaching and attain inferior fruits and so forth, only śrāvakas are listed; this is the Hīnayāna of those foolish regarding phenomena, as spoken in sūtras such as the Āgamas. Second, in order to redirect the Hīnayāna and manifest the capacities addressed, only śrāvakas are listed; this is the Mahāyāna teaching of turning the mind, as analyzed at the beginning of the Diamond Sūtra. Among having both assemblies, there are also two: first, either listing the śrāvakas first and the bodhisattvas after; this covers the three teachings of the initial, final, and sudden, as analyzed in sūtras such as the Vimalakīrtinirdeśa. Second, or listing the bodhisattvas first and the śrāvakas after; this covers the sudden teaching and the shared teaching, as analyzed in the Luomojia jing, the Weilouwang jing, the Hexiu jing, and so forth. Among listing only bodhisattvas, there are two: first, although bodhisattvas are listed, host and retinue are not fully complete; this is the shared teaching Ekayāna, as analyzed in the Ekadaśamukha-sūtra and so forth. Second, if host and retinue are fully complete, this is the distinct teaching Ekayāna, as spoken in this sūtra.