肇論疏 3.41

3.41

辨，別也。分別三乘差別，故云辨差也。至於三位差別，下第十四章中重難，第十五章中方答耳。無名曰然究竟之道理無差也，言究竟之道實無差別也。法華云下，引《正法華》文也。以俱出生死故同稱無為，皆同無為而有差別也。所乘不一故有三名，隨其所乘之因不同，故有三乘之果耳。結其會歸一而已矣，結論終歸同一無為也。此以人三三無為非無為有三者，以三人分無為成三耳，無為無三也。故放光下，說聲聞結盡習不盡已來，通是經文也。請以近喻，將事顯理也。如人斬木，斬去一尺，一尺在木，不關虛空。斷除煩惱亦復如是，但在於人，不關無為也。夫群生萬端下，明根性不同，大小有異，深者大、淺者小。厚薄亦然。所以俱之彼岸下，之，適也。《小雅》云：造、之、如，往適也。彼岸豈異異自我耳者，彼岸不異，異自三人也。眾經殊辯其致不乖也，經說同一無為，復云三乘差別，以解脫是同，故云同一無為；以斷結有異，故云三乘差別。言雖有異，理致不乖也。

"Distinguishing" means differentiating. He differentiates the distinctions among the three vehicles; hence it is called "Distinguishing Distinctions." As for the distinction among the three stages, it is objected to again below in the fourteenth section, and only answered in the fifteenth section. "The Nameless One says: Indeed, the ultimate path in principle has no distinctions" means that the ultimate path truly has no distinctions. From "The Saddharmapuṇḍarīka says" downward, he cites the text of the Zheng fahua jing. "Because all leave birth and death, they are alike called unconditioned": all alike share the unconditioned, yet there are distinctions. "Because that which they mount is not one, there are three names": following the differences in the causes they mount, there are merely the fruits of the three vehicles. "Concluding their return, it is one and nothing more": the conclusion is that ultimately they return to the identical unconditioned. "This is three persons making the unconditioned three, not that the unconditioned has three": it is merely because three persons divide the unconditioned that it becomes three; the unconditioned has no three. Therefore, from "the Fangguang" downward, speaking from the exhaustion of fetters by the śrāvakas up to the non-exhaustion of latent dispositions, this is throughout the text of the sūtra. "Please take a proximate metaphor": using an everyday affair to reveal the principle. If a man cuts a piece of wood, cutting away one foot, that one foot pertains to the wood and has nothing to do with empty space. The severing and eliminating of afflictions is also like this: it resides only in the person and has nothing to do with the unconditioned. From "Now, the myriad sorts of living beings" downward clarifies that roots and capacities are not the same; the great and small differ: the profound is great and the shallow is small. The thick and the thin are also like this. Hence from "together going to the other shore" downward: zhi means to go to. The Xiaoya says: zao, zhi, and ru mean to go to. As for "How could the other shore be different? The difference comes from oneself": the other shore is not different; the difference comes from the three persons themselves. "The various sūtras distinctively differentiate, yet their purport does not conflict": the sūtras say that it is the identical unconditioned, and furthermore speak of the distinctions among the three vehicles; because liberation is the same, they say it is the identical unconditioned; because the severing of fetters differs, they speak of the distinctions of the three vehicles. Although the words differ, their principle and purport do not conflict.