大方廣佛華嚴經疏 2.7

2.7

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.