大乘法界無差別論疏 1.6

1.6

第三、顯教分齊者，有二門：一敘諸說。謂戒賢、智光各立三教等，並如《華嚴疏》中說。二述現宗。謂現今東流一代聖教，通大小乘及諸權實，總有四宗：一隨相法執宗，謂《阿含》等經。《婆沙》等論；二真空無相宗，謂《般若》等經、《中》、《百》等論；三唯識法相宗，謂《深密》等經、《瑜伽》等論；四如來藏緣起宗，謂《楞伽》、《密嚴》等經、《起信》、《寶性》等論。釋此四宗，略舉四義：一約乘者，初唯小乘。次二具三乘。謂此二乘宗，同許定性二乘不成佛；後唯一乘，以此宗許入寂二乘亦成佛故。智光三教及梁論第八並同此說。二約識者，初二唯說六識、後二具說八識。於中，初說六識有、後說六識空。後二中，初說八識唯是生滅；後說八識通如來藏，具生滅不生不滅。三約法者，初唯說有；二唯說空；三說亦空亦有，謂此宗許遍計所執空，依他圓成有；四說非空非有，謂此宗許如來藏隨緣成阿賴耶識即理徹於事也、許依他緣起無性同如即事徹於理也，以理事交徹、空有俱融，雙離二邊故云也。此四約法，就多分說。四約人者，初是小乘諸師、達磨多羅等所立；二是龍猛、聖天等所立；三是無著、世親等所立；四是馬鳴、堅慧等所立。餘隨宗義別，並準可知。此論正當第四宗攝。

Third, concerning revealing the scope of the teaching, there are two gates: 1. Recounting the various theories. That is, Śīlabhadra and Jñānaprabha each established three teachings, etc., all as explained in the Commentary on the Avataṃsaka-sūtra. 2. Stating the present tenets. Namely, in the holy teachings of the Buddha's lifetime currently transmitted to the east, spanning both Mahāyāna and Hīnayāna, as well as the various expedient and ultimate teachings, there are four tenets in total: 1. The doctrine of phenomenal attachment to dharmas, referring to sūtras such as the Āgamas and treatises such as the Vibhāṣā; 2. The doctrine of true emptiness and signlessness, referring to sūtras such as the Prajñāpāramitā and treatises such as the Mūlamadhyamakakārikā and Śatakaśāstra; 3. The doctrine of consciousness-only and dharma-characteristics, referring to sūtras such as the Saṃdhinirmocana and treatises such as the Yogācārabhūmi; 4. The doctrine of tathāgatagarbha dependent origination, referring to sūtras such as the Laṅkāvatāra and Ghanavyūha, and treatises such as the Awakening of Faith and Ratnagotravibhāga. Explaining these four tenets, four points are briefly raised: 1. In terms of vehicles: the first is solely Hīnayāna. The next two possess the three vehicles; that is, these two vehicle tenets both accept that those of fixed nature in the two vehicles do not achieve Buddhahood. The last is solely the Ekayāna, because this tenet accepts that even those of the two vehicles who have entered quiescence achieve Buddhahood. Jñānaprabha's three teachings and the eighth fascicle of the Liang [Paramārtha's] treatise both share this explanation. 2. In terms of consciousness: the first two teach only six consciousnesses; the latter two teach the full eight consciousnesses. Therein, the first asserts the six consciousnesses as existent; the next asserts the six consciousnesses as empty. Among the latter two, the first asserts that the eight consciousnesses are solely arising and ceasing; the latter asserts that the eight consciousnesses penetrate the tathāgatagarbha, possessing both arising and ceasing as well as non-arising and non-ceasing. 3. In terms of dharmas: the first teaches only existence; the second teaches only emptiness; the third teaches both emptiness and existence, meaning this tenet accepts that parikalpita is empty, while paratantra and pariniṣpanna are existent; the fourth teaches neither emptiness nor existence, meaning this tenet accepts that the tathāgatagarbha, following conditions, becomes the ālayavijñāna—which is principle penetrating phenomena—and accepts that paratantra dependent origination is devoid of nature and identical with suchness—which is phenomena penetrating principle. Because principle and phenomena mutually penetrate, and emptiness and existence are completely fused, it is said to be free of both extremes. These four are stated for the most part in terms of dharmas. 4. In terms of persons: the first was established by the various Hīnayāna masters, Dharmatrāta, and others; the second was established by Nāgārjuna, Āryadeva, and others; the third was established by Asaṅga, Vasubandhu, and others; the fourth was established by Aśvaghoṣa, Sāramati, and others. The rest may be understood by analogy according to their specific tenets. This treatise properly belongs to the fourth tenet.