新華嚴經論 1.6

1.6

第一小乘戒經，為情有宗。第二菩薩戒，為情有及真俱示為宗。第三般若教，為說空彰實為宗。第四《解深密經》，為不空不有為宗。第五《楞伽經》，以五法、三自性、八識、二無我為宗。第六《維摩經》，以會融染淨二見，現不思議為宗。第七《法華經》，會權就實為宗。第八《大集經》，以守護正法為宗。第九《涅槃經》，明佛性為宗。第十《大方廣佛華嚴經》，即以此經名一切諸佛根本智慈，因圓果滿、一多相徹，法界理事自在緣起無礙佛乘為宗。已上分宗，皆是承前先德所立宗旨。設有小分增減不同，為見解各別，大義名目亦多相似。如西域及此方諸德各立宗教，後當更明。

First: The Hīnayāna vinaya sūtras, which take sentimental existence as their tradition. Second: The Bodhisattva Precepts, which take the simultaneous manifestation of sentimental existence and the real as their tradition. Third: The Prajñā teachings, which take expounding emptiness to reveal the real as their tradition. Fourth: The Saṃdhinirmocana Sūtra, which takes neither empty nor existent as its tradition. Fifth: The Laṅkāvatāra Sūtra, which takes the five dharmas, three natures, eight consciousnesses, and two kinds of selflessness as its tradition. Sixth: The Vimalakīrtinirdeśa Sūtra, which takes the harmonization of the two views of defilement and purity and manifesting the inconceivable as its tradition. Seventh: The Saddharmapuṇḍarīka Sūtra, which takes converging the provisional into the ultimate as its tradition. Eighth: The Mahāsaṃnipāta Sūtra, which takes guarding and maintaining the true Dharma as its tradition. Ninth: The Mahāparinirvāṇa Sūtra, which takes clarifying the Buddha-nature as its tradition. Tenth: The Mahāvaipulya Buddhāvataṃsaka Sūtra, which takes the fundamental wisdom-compassion of all buddhas, the consummation of cause and perfection of fruition, the mutual penetration of the one and the many, and the Buddha Vehicle of the unimpeded pratītyasamutpāda of principle and phenomena of the dharmadhātu as its tradition. The divisions of traditions above are all tenets established by preceding worthy predecessors. Even if there are minor additions or subtractions due to differing viewpoints, their main meanings and headings are largely similar. As for the traditions established by various worthies of the Western Regions and this land, they will be further clarified below.