[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866) › 1.35 # 華嚴一乘教義分齊章 1.35 華嚴一乘教義分齊章 1.35 - **Language:** Classical Chinese ### [1.35](https://indike.org/pramana/in.bauddha.taisho.1866.1.35) 一者，一乘、三乘、小乘名為三乘，此為顯法本末故。上開一乘，下開愚法，故有三也。以經中愚法二乘並在所引諸子中故，知三乘外別有小乘，三車引諸子，故知小乘外別有三乘。三人俱出，至露地已，更別授大白牛車，故知三乘外別有一乘。問：「何以得知愚法二乘在所引中耶？」答：「以彼愚法約大乘終教已去，並不名究竟出三界故。何以故？以人執煩惱未永斷故，但能折伏而已。故《彌勒所問經論》云『一切聲聞辟支佛人，不能如實修四無量，不能究竟斷諸煩惱，但能折伏一切煩惱』故也。又經云『汝等所得涅槃，非真滅度。』又經云『若不信此法，得阿羅漢果，無有是處。』又《大品》云『故得阿羅漢等果，當學般若波羅蜜。』是故當知，羅漢實義在大乘中，是故大乘必具三也。故《普超三昧經》云『如此大乘中亦有三乘，則為三藏，謂聲聞藏、緣覺藏、菩薩藏。唯大乘中得有三藏，餘二乘中則無此也。』《入大乘論》中亦同此說。是故當知，門外三車不通愚法，以《法華》非小乘故。其《瑜伽．聲聞．決擇》及《雜集》等論，辨聲聞等教行位果及斷惑分齊，與《婆沙》、《俱舍》等不同者，是其事也。是故當知，一乘三乘小乘分齊別也。由此義故，《大智度論》云『般若波羅蜜有二種：一共、二不共。言共者，謂此摩訶衍經，及餘方等經，共諸聲聞眾集共說故。不共者，如《不思議經》，不與聲聞共說故。』解云：《不思議經》者，彼論自指《華嚴》是也。以其唯說別教一乘，故名不共，義準知之。如四《阿含經》名不共，以唯說愚法二乘教故。如《大品》等經，共集三乘眾，通說三乘法，具獲三乘益，故云共也。此中通大之小非愚法，通小之大非一乘，依此三義故，梁《攝論》云『善成立有三種：一小乘、二三乘、三一乘。其第三最居上，故名善成立。』即其事也。若言說《大品》等時，一音異解得小果，故有三乘者，說《華嚴》時何不異解得小果耶？又說《增一》等時，何不異解得大果耶？是故當知，三宗各別，理不疑也。」 > First, the One Vehicle, the Three Vehicles, and the Hīnayāna are called the three vehicles; this is to reveal the root and branches of the teachings. Setting out the One Vehicle above and setting out those who cling to the teaching below, there are therefore three. Because in the sūtra the two vehicles that cling to the teaching are both among the children who are led out, one knows that apart from the Three Vehicles there is separately the Hīnayāna; because the three carts lead out the children, one knows that apart from the Hīnayāna there are separately the Three Vehicles. When the three kinds of persons all come out and have reached the open ground, they are separately given the great white bullock cart; hence one knows that apart from the Three Vehicles there is separately the One Vehicle. Question: "How is it known that the two vehicles that cling to the teaching are among those who are led out?" Answer: "Because, when considered from the perspective of the final teaching of the Mahāyāna and beyond, those who cling to the teaching are all said not to have definitively escaped the three realms. Why? Because the afflictions of attachment to a person have not been severed forever, but only suppressed. Therefore the Maitreyaparipṛcchā-śāstra says: 'All śrāvakas and pratyekabuddhas cannot cultivate the four immeasurables as they truly are, and cannot definitively sever the afflictions; they can only suppress all afflictions.' Furthermore, the sūtra says: 'The nirvāṇa you have attained is not true extinction.' Furthermore, the sūtra says: 'If one does not believe this teaching and yet attains the fruition of an arhat, this is impossible.' Furthermore, the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says: 'Therefore to attain the fruitions of arhat and so forth, one must study the perfection of wisdom.' Therefore one should know that the true meaning of an arhat is within the Mahāyāna; therefore the Mahāyāna necessarily possesses all three. Hence the Sucintidharā-samādhi-sūtra says: 'Within this Mahāyāna there are also three vehicles, which constitute the three piṭakas: the śrāvaka-piṭaka, the pratyekabuddha-piṭaka, and the bodhisattva-piṭaka. Only in the Mahāyāna can there be the three piṭakas; in the other two vehicles these do not exist.' The Mahāyānāvatāra-śāstra also says the same. Therefore one should know that the three carts outside the gate do not apply to those who cling to the teaching, because the Saddharmapuṇḍarīka-sūtra is not Hīnayāna. That the treatises such as the Yogācārabhūmi's Śrāvakabhūmi-viniścaya and the Abhidharmasamuccayavyākhyā explain the teachings, practices, stages, and fruitions of the śrāvakas and so forth, as well as the bounds of their severing of delusion, differently from the Mahāvibhāṣā, the Abhidharmakośa, and so forth, is precisely this matter. Therefore one should know that the divisions of the One Vehicle, the Three Vehicles, and the Hīnayāna are distinct. Due to this meaning, the Mahāprajñāpāramitopadeśa says: 'The perfection of wisdom has two kinds: first, shared; second, unshared. "Shared" means this Mahāyāna sūtra and other vaipulya sūtras, because they were expounded gathered together with the śrāvaka assemblies. "Unshared" is like the Acintyabuddhaviṣaya-nirdeśa-sūtra, because it was not expounded together with śrāvakas.' The explanation says: The Acintyabuddhaviṣaya-nirdeśa-sūtra is indicated by that treatise itself to be the Avataṃsaka-sūtra. Because it only expounds the distinct teaching of the One Vehicle, it is called unshared; by analogy this principle can be understood. Just as the four Āgamas are called unshared because they only expound the teaching of the two vehicles that cling to the teaching; and just as the Pañcaviṃśatisāhasrikā and other sūtras gather the assemblies of the Three Vehicles together, expound the teachings of the Three Vehicles comprehensively, and they fully obtain the benefits of the Three Vehicles, it is therefore called shared. Here, the lesser that connects to the great is not that which clings to the teaching; the great that connects to the lesser is not the One Vehicle. Relying on these three meanings, the Liang Mahāyānasaṃgraha says: 'Well-established \[teachings\] are of three kinds: first, Hīnayāna; second, Three Vehicles; third, One Vehicle. The third is the highest, and is therefore called well-established.' This is precisely that matter. If one says that when the Pañcaviṃśatisāhasrikā and so forth were expounded, \[beings\] had different understandings of a single sound and attained the lesser fruition, and hence there were three vehicles, why then when the Avataṃsaka was expounded did they not have different understandings and attain the lesser fruition? Furthermore, when the Ekottara-āgama and so forth were expounded, why did they not have different understandings and attain the great fruition? Therefore one should know that the three traditions are each distinct; the principle is beyond doubt." > — English (machine translation) (machine translation) - [Previous: 1.34](https://indike.org/pramana/in.bauddha.taisho.1866.1.34) - [Next: 1.36](https://indike.org/pramana/in.bauddha.taisho.1866.1.36) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1866.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1866~en-mt.1.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1866.1.35](https://indike.org/pramana/in.bauddha.taisho.1866.1.35) · Pramāṇa