首楞嚴義疏注經 1.11

1.11

三、教義分齊者，依賢首大師二義分別：一、約教詮法通局顯分齊。謂以義分教，教類有五：一、小乘教。但說我空，縱少說法空，亦不明顯。但依六識三毒，建立染淨根本，未盡法源，故多諍論。二、大乘始教，亦名分教。但說諸法皆空，未盡大乘法理，故名為始。但說一切法相，有不成佛，故名為分。三、大乘終教，亦名實教。說如來藏隨緣成阿梨耶識，緣起無性，一切皆如。定性二乘、無性闡提悉當成佛，方盡大乘至極之說，故名為終。以稱實理，故名為實。四、大乘頓教。總不說法相，唯辨真性，亦無八識差別之相。呵教勸離，毀相泯心，但一念不生即名為佛，不依地位漸次，故說為頓。五、一乘圓教。所說唯是法界，性海圓融，緣起無礙，相即相入，帝網重重，主伴無盡也。若於五中顯此經分齊，正唯終教，兼於頓圓。若將此經與五教互相攝者，五唯後三攝此，此總攝彼諸教。

Third, regarding the scope and limits of the teaching and its principles: according to Master Xianshou, they are distinguished by two meanings. First, demonstrating the scope and limits in terms of the teaching explaining phenomena comprehensively or partially. Classifying the teachings according to their meaning, there are five categories of teachings: 1. The teaching of the small vehicle. It speaks only of the emptiness of self, and even if it speaks a little of the emptiness of dharmas, it is not clear. It establishes the roots of defilement and purity based merely on the six consciousnesses and the three poisons, failing to fathom the source of dharmas; hence there are many disputes. 2. The initial teaching of the Great Vehicle, also called the differentiated teaching. It only speaks of all dharmas being empty, yet does not exhaust the principles and dharmas of the Great Vehicle; thus it is named 'initial'. It only explains the characteristics of all dharmas, and posits that there are [beings who] do not attain Buddhahood; thus it is named 'differentiated'. 3. The final teaching of the Great Vehicle, also called the real teaching. It teaches that the tathāgatagarbha accords with conditions to become the ālaya-consciousness; dependent origination lacks intrinsic nature, and everything is suchness. The two vehicles of determined nature and icchantikas lacking nature will all become Buddhas. Only this exhausts the ultimate teaching of the Great Vehicle; hence it is named 'final'. Because it accords with real principle, it is named 'real'. 4. The sudden teaching of the Great Vehicle. It does not speak of the characteristics of dharmas at all, but exclusively distinguishes the true nature, and there are no differentiated characteristics of the eight consciousnesses. It rebukes teachings and urges leaving them behind, abolishing marks and annihilating the mind; when not a single thought arises, that is precisely named 'Buddha'. It does not rely on stages or sequences; therefore it is called 'sudden'. 5. The perfect teaching of the one vehicle. What it teaches is exclusively the dharmadhātu: the ocean of nature is harmoniously fused, dependent origination is unobstructed, mutually identical and mutually interpenetrating, like the multi-layered net of Indra, host and companion being infinite. If among these five one shows the scope of this sūtra: principally it is purely the final teaching, yet concurrently it encompasses the sudden and the perfect. If this sūtra and the five teachings are mutually subsumed: among the five, only the latter three subsume this sūtra, while this sūtra totally subsumes those various teachings.