華嚴一乘教義分齊章 1.73

1.73

初義者，是同教故、末不離本故、依本而成故。後義者，本末相分故、與本非一故。此二各有二義：一三乘、二小乘。初者，《密迹力士經》說「佛初成道竟，七日思惟已，即於鹿園中，以眾寶等莊嚴法座，廣集三乘眾。梵王請佛為轉法輪，廣益三乘眾，得大小等果。」乃至廣說，如彼經中。又《大品經》云「佛初在鹿野轉四諦法輪，無量眾生發聲聞心；無量眾生發獨覺心；無量眾生發阿耨多羅三藐三菩提心，行六波羅蜜；無量菩薩得無生忍，住初地、二地乃至十地；無量一生補處菩薩一時成佛。」解云：以此教證，當知最初第二七日即說三乘法，與一乘同時說也。二、小乘者，如《彌沙塞律》說「佛初成道竟入三昧，七日後乃於鹿野苑而轉法輪。」故知小乘亦與一乘同時說也。又《普曜經》云「第二七日，提謂等五百賈人施佛[麩-夫+少]蜜，佛與授記，當得作佛」等。此經所說雖通三乘等教，有義亦攝人天等法，亦與一乘同時說也。問：「說時既同，何故說處別耶？」答：「為約時處寄顯法故，須同異也。故《地論》云『時處等校量顯示勝故。同時者，顯是同教故；異處者，示非別教故。』如別教一乘在菩提樹下說者，欲明此是得菩提處，即顯如來自所得法，稱本而說，故不移處說也。餘三乘等法，欲明逐機改異，故移處就機，鹿園而說，顯非本也。」

As for the first meaning: because it is the common teaching, because the branches do not depart from the root, and because they are accomplished in reliance on the root. As for the latter meaning: because the root and branches are distinguished from each other, and because they are not identical with the root. Each of these two has two aspects: first, the Three Vehicles, and second, Hīnayāna. As for the first: the Guhyakādhipatinirdeśa-sūtra says, "When the Buddha had just completed the Path, after contemplating for seven days, he immediately in the Deer Park adorned the Dharma-seat with diverse jewels and the like, and gathered broadly the assembly of the Three Vehicles. The Brahma King requested the Buddha to turn the wheel of Dharma for them, broadly benefiting the assembly of the Three Vehicles and obtaining Hīnayāna and Mahāyāna fruitions," and so forth in full detail, as in that sūtra. Moreover, the Mahāprajñāpāramitā-sūtra says, "When the Buddha first turned the Dharma wheel of the Four Noble Truths in the Deer Park, immeasurable sentient beings generated the mind of a śrāvaka; immeasurable sentient beings generated the mind of a solitary realizer; immeasurable sentient beings generated the mind of anuttarasamyaksaṃbodhi and practiced the six pāramitās; immeasurable bodhisattvas attained anutpattika-dharma-kṣānti and abided in the first stage, second stage, up to the tenth stage; and immeasurable bodhisattvas bound to one more birth simultaneously became buddhas." Explanation: Through these scriptural testimonies, one should know that at the very beginning, in the second seven-day period, the Dharma of the Three Vehicles was indeed preached, being preached at the same time as the One Vehicle. Second, as for Hīnayāna: as the Mahiśāsaka-vinaya says, "When the Buddha had just completed the Path, he entered samādhi, and after seven days he turned the wheel of Dharma in the Deer Park." Therefore, one knows that Hīnayāna was also preached at the same time as the One Vehicle. Furthermore, the Lalitavistara-sūtra says, "In the second seven-day period, Trapuṣa and the other five hundred merchants offered roasted flour and honey to the Buddha, and the Buddha bestowed predictions upon them, that they would attain buddhahood," and so forth. Although what this sūtra states applies generally to the teachings of the Three Vehicles and so on, in one sense it also subsumes the dharmas of humans and devas, and it was also preached at the same time as the One Vehicle. Question: "Since the time of preaching is the same, why are the places of preaching different?" Answer: "In order to provisionally reveal the Dharma through time and place, there must be sameness and difference. Hence the Daśabhūmika-śāstra states, 'Time, place, and the like are compared to show superiority.' Preaching at the same time shows that it is the common teaching; preaching at different places shows that it is not the distinct teaching. For example, as for the distinct teaching One Vehicle being preached under the Bodhi tree: it is meant to clarify that this is the place where bodhi was attained, immediately revealing the Dharma the Tathāgata realized for himself, preached in accord with the root; therefore, the place is not moved for its preaching. As for the remaining dharmas of the Three Vehicles and so forth: wishing to clarify the adaptation to faculties and modifications, he therefore moved the place to accommodate the faculties, preaching in the Deer Park, revealing that it is not the root."