新華嚴經論 3.24

3.24

然今唐朝藏法師，承習儼法師為門人，立教深有道理，亦可敘其指趣。一小乘教、二大乘始教、三終教、四頓教、五圓教。初小乘可知。二始教者，《深密經》中立第三時教，同許定性二乘俱不成佛，故今會總為一教。此說未盡大乘法理，是故立為大乘始教。三終教者，定性二乘無佛性者及闡提悉當成佛，方盡大乘至極之說，故立為終教。然上始終二教，並依地位漸次修成，俱為漸教。四頓教者，但一念不生即名為佛，不從地位漸次而說，故立為頓教。如《思益經》云「得諸法正性者，不從一地至一地。」《楞伽經》云「初地即八地，乃至無所，有何次第？」又下〈十地品〉中十地，猶如空中鳥跡，豈有差別也。具如《諸法無行經》等說。五圓教者，得一位即一切位，一切位即一位故。十信滿心即攝六位成正覺等，依普賢法界帝網重重主伴具足，故名圓教。如此經等說。藏法師作如是和會。

Now, Master Zang of the present Tang dynasty, who inherited the tradition as a disciple of Master Yan, established teachings that possess deep principle, and their import may also be related: first, the Hīnayāna teaching; second, the initial teaching of the Mahāyāna; third, the final teaching; fourth, the sudden teaching; fifth, the perfect teaching. First, the Hīnayāna is understandable. Second, regarding the initial teaching: in the Saṃdhinirmocana Sūtra, the third-period teaching was established, which equally allowed that those of determined nature in the two vehicles both do not become buddhas; thus now they are gathered together into one teaching. This explanation does not exhaust the principles of the Mahāyāna Dharma, and is therefore established as the initial teaching of the Mahāyāna. Third, the final teaching: those of determined nature in the two vehicles without Buddha-nature, and even icchantikas, will all attain buddhahood; only this exhausts the ultimate exposition of the Mahāyāna, and is therefore established as the final teaching. However, the above initial and final teachings are both cultivated and achieved sequentially according to stages, and are both gradual teachings. Fourth, the sudden teaching: simply when not a single thought arises, that is called Buddha, not spoken sequentially according to stages; hence it is established as the sudden teaching. As the Viśeṣacintibrahmaparipṛcchā Sūtra says: "Those who attain the correct nature of all phenomena do not proceed from ground to ground." The Laṅkāvatāra Sūtra says: "The first ground is itself the eighth ground, and so on up to having nothing; what sequence could there be?" Moreover, regarding the ten grounds in the Chapter on the Ten Grounds below, they are like the tracks of a bird in the sky; how could there be any distinction? This is fully as spoken in the Sarvadharmāpravṛtti-nirdeśa and other sūtras. Fifth, the perfect teaching: because attaining one stage is itself all stages, and all stages are themselves one stage. The fulfillment of mind in the ten faiths encompasses the six stages and perfects right awakening, and so on; relying on Samantabhadra's dharmadhātu, Indra's net layer upon layer, host and companion fully complete, it is therefore called the perfect teaching. This is as spoken in this sūtra and others. Master Zang harmonized and integrated [the teachings] in this manner.