華嚴一乘教義分齊章 1.64

1.64

二、以理開宗，宗乃有十：一、我法俱有宗，此有二：一人天乘、二小乘。小乘中犢子部等，彼立三聚法：一有為聚法、二無為聚法、三非二聚法。初二是法，後一是我。又立五法藏：一過去；二未來；三現在；四無為；五不可說，此即是我，不可說是有為無為故。二、法有我無宗，謂薩婆多等，彼說諸法二種所攝：一名、二色；或四所攝，謂三世及無為；或五，謂一心、二心所、三色、四不相應、五無為。故一切法皆悉實有也。三、法無去來宗，謂大眾部等，說有現在及無為法，以過未體用無故。四、現通假實宗，謂法假部等，彼說無去來，現在世中諸法在蘊可實、在界處假，隨應諸法假實不定，《成實論》等經部別師亦即此類。五、俗妄真實宗，謂說出世部等，世俗皆假，以虛妄故；出世法皆實，非虛妄故。六、諸法但名宗，謂說一部等，一切我法唯有假名，都無體故，此通初教之始，準知。七、一切法皆空宗，謂大乘始教，說一切諸法皆悉真空，然出情外無分別故，如《般若》等。八、真德不空宗，謂如終教諸經，說一切法唯是真如，如來藏實德故、有自體故、具性德故。九、相想俱絕宗，如頓教中顯絕言之理等，如淨名默顯等，準知。十、圓明具德宗，如別教一乘，主伴具足，無盡自在，所顯法門是也。

Second, when establishing doctrines based on principle, there are ten doctrines: 1. The doctrine that both self and phenomena exist. This has two [divisions]: first, the human and celestial vehicle; second, the Hīnayāna. Within the Hīnayāna, the Vātsīputrīyas and others establish three aggregates of phenomena: first, the aggregate of conditioned phenomena; second, the aggregate of unconditioned phenomena; third, the aggregate of phenomena that are neither. The first two are phenomena, and the last is the self. They also establish five Dharma-treasuries: first, the past; second, the future; third, the present; fourth, the unconditioned; fifth, the inexpressible—this is the self, because it cannot be spoken of as either conditioned or unconditioned. 2. The doctrine that phenomena exist but the self is non-existent, meaning the Sarvāstivādins and others. They state that all phenomena are subsumed under two kinds: first, name; second, form; or subsumed under four, namely the three times and the unconditioned; or five, namely: first, mind; second, mental factors; third, form; fourth, dharmas not associated with mind; fifth, the unconditioned. Thus, all phenomena are truly existent. 3. The doctrine that phenomena have neither past nor future, meaning the Mahāsāṃghikas and others. They state that the present and unconditioned phenomena exist, because the past and future lack substance and function. 4. The doctrine that the present communicates both provisional and real, meaning the Prajñaptivādins and others. They state that there is neither past nor future, and that among phenomena in the present time, what resides in the aggregates can be real, while what resides in the realms and sense-bases is provisional; according to their correspondence, phenomena are variable as provisional or real. Certain masters of the Sautrāntika, the Tattvasiddhi-śāstra, and others also belong to this category. 5. The doctrine that the worldly is false and the supramundane is real, meaning the Lokottaravādins and others. The worldly conventional is entirely provisional because it is deceptive and false; supramundane phenomena are all real because they are not deceptive or false. 6. The doctrine that all phenomena are mere names, meaning the Ekavyāvahārikas and others. All self and phenomena have only provisional names, utterly lacking any substance. This communicates with the beginning of the initial teaching, as should be understood accordingly. 7. The doctrine that all phenomena are empty, meaning the initial teaching of the Mahāyāna, which teaches that all phenomena are completely true emptiness; yet because it transcends conceptualization, there is no discrimination, as in the Prajñāpāramitā and others. 8. The doctrine that true virtue is not empty, meaning, as in the various sūtras of the final teaching, it is taught that all phenomena are solely Suchness, because of the real virtue of the tathāgatagarbha, because it has its own substance, and because it is complete with inherent virtues. 9. The doctrine that both characteristics and thought are utterly abolished, as in the sudden teaching where the principle that transcends words is revealed, and as shown by the silent manifestation of Vimalakīrti, which should be understood accordingly. 10. The doctrine of complete illumination possessing all virtues, such as the distinct teaching of the One Vehicle, where master and companion are complete, boundless and unimpeded—such is the Dharma-gate that it reveals.