[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) › 1.41 # 華嚴一乘教義分齊章 1.41 華嚴一乘教義分齊章 1.41 - **Language:** Classical Chinese ### [1.41](https://indike.org/pramana/in.bauddha.taisho.1866.1.41) 二、融本末者，此同文說諸乘等會融無二，同一法界。有其二門：一、泯權歸實門，即一乘教也；二、攬實成權門，則三乘教等也。初則不壞權而即泯，故三乘即一乘而不礙三；後則不異實而即權，故一乘即三乘而不礙一。是故一三融攝，體無二也。問：「若爾，二門俱齊，如何復說有權實耶？」答：「義門異故權實恒存，理遍通故全體無二。何者？謂權起必一向賴於實，是故攬實，實不失。實現未必一向藉於權，故泯權，權不立。是故三乘即一，雖具存壞，竟必有盡；一乘即三，雖具隱顯，竟恒無盡。由此鎔融有其四句：一或唯一乘，謂如別教；二或唯三乘，如三乘等教，以不知一故；或亦一亦三，如同教；四或非一非三，如上果海。此四義中，隨於一門皆全收法體，是故諸乘或存或壞而不相礙也，準思可解。餘釋乘明體等，並如別說。」 > Second, harmonizing root and branch: this means that as stated in the same text, the various vehicles and so forth are merged without duality, identical with the one dharma realm. There are two approaches: 1. The approach of dissolving the expedient to return to the real, which is the One Vehicle teaching; 2. The approach of gathering the real to form the expedient, which is the teaching of the Three Vehicles and so forth. In the first, without destroying the expedient it is immediately dissolved; hence the Three Vehicles are identical to the One Vehicle without obstructing the three. In the second, without differing from the real it is immediately the expedient; hence the One Vehicle is identical to the Three Vehicles without obstructing the one. Therefore the one and the three are harmoniously subsumed, their substance being without duality. Question: "If so, the two approaches being equal, how can one still speak of expedient and real?" Answer: "Because the doctrinal approaches are different, expedient and real are ever preserved; because principle is universally pervasive, the entire substance is without duality. How so? The arising of the expedient must unreservedly depend on the real; therefore, when gathering the real, the real is not lost. The appearing of the real does not necessarily unreservedly rely on the expedient; therefore, when dissolving the expedient, the expedient is not established. Therefore, when the Three Vehicles are identical to the one, although preservation and destruction are both present, ultimately there must be an end; when the One Vehicle is identical to the three, although concealment and manifestation are both present, ultimately it is ever endless. Due to this melting and fusion, there are four propositions: 1. Or only the One Vehicle, as in the distinct teaching; 2. Or only the Three Vehicles, as in the teachings of the Three Vehicles and so forth, because they do not know the one; 3. Or both one and three, as in the common teaching; 4. Or neither one nor three, as in the ocean of fruition above. Among these four meanings, following any single approach completely embraces the substance of dharmas; therefore, that the various vehicles are either preserved or destroyed does not obstruct one another. Thinking by analogy, this can be understood. The remaining explanations of the vehicles, elucidation of the substance, and so on are all as explained separately." > — English (machine translation) (machine translation) - [Previous: 1.40](https://indike.org/pramana/in.bauddha.taisho.1866.1.40) - [Next: 1.42](https://indike.org/pramana/in.bauddha.taisho.1866.1.42) - [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.1.41) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1866.1.41](https://indike.org/pramana/in.bauddha.taisho.1866.1.41) · Pramāṇa