大乘義章 1.13

1.13

言定宗者，諸經部別，宗趣亦異。宗趣雖眾，要唯二種：一是所說、二是所表。言所說者，所謂行德。言所表者，同為表法，但法難彰寄德以顯，顯法之德門別無量，故使諸經宗趣各異。如彼《發菩提心經》等發心為宗，《溫室經》等以施為宗，《清淨毘尼》、《優婆塞戒》如是等經以戒為宗。《華嚴》、《法華》、《無量義》等三昧為宗，《般若經》等以慧為宗，《維摩經》等解脫為宗，《金光明》等法身為宗，方等如門。《如是經》等陀羅尼為宗，《勝鬘經》等一乘為宗，《涅槃經》等以佛圓寂妙果為宗。如是等經，所明各異，然其所說皆是大乘緣起行德究竟了義。階漸之言，不應輒論。教迹之義，略之云爾。

Regarding the determination of the central themes: the divisions of the various sūtras differ, and their central themes and aims also vary. Although the central themes and aims are manifold, in essence there are only two kinds: first, what is taught; second, what is expressed. 'What is taught' refers to the virtues of practice. 'What is expressed' refers to their jointly expressing the Dharma; but because the Dharma is difficult to display, it is manifested by relying on virtues. The gates of virtue that manifest the Dharma are immeasurable, which is why the central themes and aims of the various sūtras differ from one another. For example, sūtras such as the Sūtra on Generating the Bodhicitta take generating the mind as their central theme; sūtras such as the Sūtra on the Warm Bathhouse take giving as their central theme; sūtras such as the Viśuddhi-vinaya and the Upāsaka-śīla take morality as their central theme. The Avataṃsaka, Lotus, Anantanirdeśa, and so forth take samādhi as their central theme; the Prajñā sūtras and so forth take wisdom as their central theme; the Vimalakīrti-sūtra and so forth take liberation as their central theme; the Suvarṇaprabhāsa and so forth take the dharmakāya as their central theme; the Vaipulya sūtras are like a gate of tathatā; sūtras such as the Tathāgatotpattisaṃbhava take dhāraṇī as their central theme; the Śrīmālādevī-sūtra and so forth take the one vehicle as their central theme; the Nirvāṇa-sūtra and so forth take the Buddha's wondrous fruit of perfect quiescence as their central theme. What is elucidated in sūtras such as these differs individually, yet what they teach is in every case the conditioned arising, virtues of practice, and ultimate, nītārtha meaning of the Mahāyāna. Graduated stages should not be casually asserted. The meaning of the traces of the teachings is summarily stated thus.