大方廣佛華嚴經隨疏演義鈔 7.25

7.25

In the commentary, from “As for why it is not named Hinayāna” onward, the fourth [clause] explains why it is not called Hinayāna, resolving the fifth objection. That is to say, an objection asks: Why not name it Hinayāna, instead of forcibly establishing “Tripiṭaka” and incurring many faults? Thus it is now resolved: Because there is the Mahāyāna, it cannot be called small. Within that teaching there are also bodhisattvas who are deemed Mahāyāna. From the perspective of the Mahāyāna, they are all designated the small teaching of the Tripiṭaka. “Bodhisattvas of the six pāramitās” refers to those who separately practice the six pāramitās over three asaṃkhyeyas, each having a time of fulfillment, yet all being contaminated and not having entered the path of seeing—subduing the sheep of craving with the wolf of impermanence, melting away the fat of defilement, and fattening the body of merit, right up until they sit under the Bodhi tree, where thirty-four mental moments simultaneously sever the bonds: through the sixteen moments of seeing the truths (eight patiences and eight cognitions), together with the nine grades of cultivating defilements in the single stage of neither-perception-nor-non-perception, each having nine unhindered and nine liberated [paths], constituting eighteen, so that there are thirty-four in total. This is explained extensively in the Kośa, the Nirvāṇa Sūtra, and elsewhere. As for “attaining the true Buddha,” the Mahāyāna says that this severing of afflictions and attaining buddhahood is merely the transformation body with eight aspects. The Hinayāna regards it as real attainment, and therefore it belongs to the small teaching. Thus, in the Nirvāṇa Sūtra, this clinging to reality is termed the crooked view of the two vehicles.