大方廣佛華嚴經疏 1.36

1.36

第二明教攝者，教有二種：一者通相，十二分教亦分大小，至下〈十藏品〉辯；二者諸宗立教不同，今當略釋。夫教海沖深、法雲彌漫，智光無際、妙辯叵窮，以無言之言詮言絕之理、以無變之變應無窮之機，極位所承，凡情難挹。今乘理教之力，略啟四門：一大意合離、二今古違順、三分宗立教、四總相會通。今初。且西域東夏弘闡之流，於一代聖言，或開宗分教、或直釋經文，以皆含得失故耳。且不分之意，略有五焉：一則理本一味，殊塗同歸，故不可分也；二一音普應、一雨普滋故；三原聖本意，為一事故；四隨一一文，眾解不同故；五多種說法，成枝流故。以斯五義，故不可分。分之乃令情構異端、是非競作，故以不分為得。其分教者，亦有多義：一理雖一味，詮有淺深，故須分之使知權實。二約佛雖則一音，就機差而教別。三本意未申，隨他意語而有異故。四言有通別，就顯說故。五雖分權實，須善會佛意，有開顯故。又王之密語，所為別故。不識權實，以深為淺，失於大利；以淺為深，虛其功故。莊嚴聖教令深廣故、諸聖教中自有分故、諸大菩薩亦開教故。以斯多義，開則得多而失少、合則得少而失多。但能虛己求宗，不可分而分之，亦何爽於大旨，故今分之。

Second, clarifying subsumption by the teachings: teachings are of two kinds: first, general characteristics, wherein the twelve divisions of teaching are also divided into Mahāyāna and Hīnayāna, to be analyzed below in the "Chapter on the Ten Collections"; second, the differing establishment of teachings among the various traditions, which shall now be briefly explained. Now, the ocean of teachings is deep and vast, the Dharma cloud spreads everywhere; the light of wisdom is boundless, and wondrous eloquence cannot be exhausted. With wordless words it expounds the principle beyond words; with changeless transformation it responds to limitless capacities. Received by those in the supreme stages, ordinary minds can hardly draw from it. Now, relying on the power of principle and teaching, [I] briefly open four sections: first, the convergence and divergence of the general intent; second, the agreements and conflicts between present and past; third, distinguishing traditions and establishing teachings; fourth, general synthesis and integration. Now to the first: Among the lineages that propagated and expounded in the Western Regions and the Eastern Land, regarding the sacred words of [the Buddha's] whole life, some established traditions and divided teachings, while others directly commented on the sūtra texts, because both contain advantages and disadvantages. Now, the reasons for not dividing are briefly five: first, principle is fundamentally of one flavor and different paths return to the same destination, so it cannot be divided; second, one voice universally responds and one rain universally nourishes; third, tracing back to the Sage's original intent, it is for the sake of the One Event; fourth, in following each single text, the many understandings are not uniform; fifth, multiple ways of explaining the Dharma become splintered branches. For these five reasons, it cannot be divided. Dividing it merely causes minds to construct divergent extremes and compete in dispute over right and wrong; hence not dividing is regarded as correct. As for dividing the teachings, there are also many reasons: first, although principle is of one flavor, its expositions have shallow and deep aspects, so it must be divided to make known the provisional and the real; second, although in terms of the Buddha there is only one voice, with respect to the differences in capacity the teachings are distinct; third, before the original intent was expressed, words were spoken in accordance with the minds of others and thus differed; fourth, words have general and specific applications, which are based on explicit teachings; fifth, although provisional and real are distinguished, one must skillfully understand the Buddha's intent, as there is revealing and opening. Furthermore, like the secret words of a king, their purposes are distinct. If one does not recognize the provisional and the real, taking the deep as shallow causes one to lose great benefit; taking the shallow as deep renders one's efforts in vain. [Dividing] adorns the sacred teaching to make it deep and broad; within the various sacred teachings there are divisions of their own; and the great bodhisattvas also opened teachings. Due to these many reasons, opening gains much and loses little, while combining gains little and loses much. If one can only empty oneself to seek the overarching doctrine, dividing what cannot be divided does not violate the great purport in the least; hence we divide it now.