大方廣佛華嚴經疏 2.7

2.7

第四總相會通，曲分為二：先通會諸教、後會化儀前後。今初。諸德立教，各自所據。今雖立五，亦會取諸說，略有五重：一或總為一，謂唯是如來一大善巧攝生方便，一音所演。則前之二師立一音者，不失道理。二或開為二，此更有三：一對小顯大，初是半字、後四皆滿，則無違二藏等言。二對權顯實，前則二是三乘、後三為一乘，則不違《法華》四乘。三者三四二教雖則泯二異前，而對三顯一曲巧順機，後一直顯本法一向不共，如《智論》說，此同印公平道屈曲。三或分為三，初一小乘、次一三乘、後三一乘。或唯後一是不共一乘，《智論》指此以為不共，《大品》等經共二乘說故。此三亦順四乘。又梁論第八云「如來成立正法有三種：一立小乘、二立三乘、三立一乘。第三最勝故，名善成立。」此亦同《妙智經》。真諦三藏《部異執疏》第二卷中亦同此說。四或分為四，此亦二門：一中間三教，存三泯二別，故開之為四。一別教小乘，如四《阿含》等；二同教三乘，如《深密》等；三同教一乘，如《法華》等；四別教一乘，如《華嚴經》。二約歷位無位，開漸及頓，故分為四。總合二三，以為漸教，餘皆如名。五或分為五，如前所立，以漸中有始終故，然取多分略指數經，實非局判，以一經中容多教故。

Fourth, in the general harmonization and integration, it is divided into two: first, generally harmonizing the various teachings; second, harmonizing the sequence of the methods of conversion. First, the former: the various masters, in establishing teachings, each had their basis. Although five are established now, we also harmonize and adopt the various explanations, which has roughly five tiers: 1. They are collectively taken as one: that is, it is solely the one great skillful means of the Tathāgata for gathering beings, expounded in a single voice. Then the previous two masters who established the single voice do not lose the correct principle. 2. They are opened into two, which further has three [aspects]: First, contrasting the Hinayāna to reveal the Mahāyāna: the first is the half-word, and the latter four are all the full [word]; then there is no contradiction with the statements of the two piṭakas. Second, contrasting the provisional to reveal the real: the first two are the Triyāna, and the latter three are the Ekayāna; then there is no contradiction with the Lotus Sūtra's four vehicles. Third, although the third and fourth teachings obliterate the two [vehicles] unlike the earlier ones, they adapt to capacities with intricate skill by contrasting the three to reveal the one; the last one directly reveals the fundamental Dharma, completely unshared, as expounded in the Mahāprajñāpāramitopadeśa; this is the same as Master Yin's 'level path and winding path.' 3. They are divided into three: the first one is the Hīnayāna, the next one is the Triyāna, and the latter three are the Ekayāna. Or only the last one is the unshared Ekayāna—the Mahāprajñāpāramitopadeśa points to this as unshared, because sūtras like the Pañcaviṃśati are expounded in common with the two vehicles. These three also accord with the four vehicles. Furthermore, the eighth fascicle of the Liang Treatise states: 'There are three kinds in the Tathāgata's establishing the correct Dharma: 1. establishing the Hīnayāna; 2. establishing the Triyāna; 3. establishing the Ekayāna. The third is the most supreme, hence called well-established.' This is also the same as the Jñānavaipulyasūtra. The second fascicle of Tripiṭaka Master Paramārtha's Commentary on the Nikāyabhedavibhaṅgavyākhyāna also shares this explanation. 4. They are divided into four, which also has two approaches: First, for the middle three teachings, by distinguishing between preserving the three and obliterating the two, they are opened into four: 1. the distinct teaching of the Hīnayāna, like the four Āgamas and so forth; 2. the shared teaching of the Triyāna, like the Saṃdhinirmocana and so forth; 3. the shared teaching of the Ekayāna, like the Lotus Sūtra and so forth; 4. the distinct teaching of the Ekayāna, like the Buddhāvataṃsaka-mahāvaipulya-sūtra. Second, in terms of passing through stages or having no stages, opening the gradual and sudden, they are thus divided into four: combining the second and third together to make the gradual teaching, with the remainder named as before. 5. They are divided into five, as established earlier; because within the gradual there are the initial and final, taking the majority and pointing briefly to several sūtras is not a restrictive determination, since a single sūtra may contain multiple teachings.