華嚴一乘教義分齊章 2.26

2.26

若依初教，亦以三義顯：初位相者，此中有二：一為引愚法二乘令迴心故，施設迴心教，亦但有見、修等四位及九地等，名同小乘。或立五位，謂見道前七方便內，分前三種為資糧位，以遠力便故；後四善根為加行位，是近方便故。餘名同前。又亦說為乾慧等十地，第九名菩薩地、第十名佛地者，欲引二乘望上不足，漸次修行至佛果故。又彼佛界不在十地外，同在地中者以引彼故，方便同彼，以二乘人於現身上得聖果故，不在後也。又此位相及行相等，廣如《瑜伽．聲聞．決擇》及《雜集論》說。問：「何故《瑜伽》等所明聲聞行位相，而不同彼毘曇等耶？」答：「不同相者，有二義意：一為顯小乘人愚於諸法，不了說故；二為方便漸漸引向大乘故耳。是故所明行位等法，皆悉方便順向大說，故不同也。」此既非是愚法小乘，又非菩薩，即知是彼三乘教中聲聞乘也。

If relying on the initial teaching, it is also revealed through three aspects. First, regarding the characteristics of the stages, here there are two [categories]. First, in order to guide the two vehicles who are foolish regarding phenomena to turn their minds, it institutes the teaching of turning the mind. It also merely has the four stages of seeing, cultivation, and so on, as well as the nine grounds, etc., whose names are identical to the Hīnayāna. Or, five stages are established: that is, within the seven upāyas prior to the path of seeing, the first three types are differentiated as the stage of accumulation, because they are distant upāyas; the latter four wholesome roots are the stage of application, because they are proximate upāyas. The remaining names are the same as before. Furthermore, it is also taught as the ten stages of dry wisdom and so on, where the ninth is called the bodhisattva stage and the tenth the buddha stage, because it wishes to guide the two vehicles, looking up at their own deficiency, to gradually cultivate until reaching the buddha fruit. Furthermore, that buddha realm is not outside the ten stages, but is together within the stages, in order to guide them; the upāya is the same as theirs, because practitioners of the two vehicles attain the noble fruit in their present body, and hence it is not placed afterwards. In addition, the characteristics of these stages, the characteristics of practice, and so on are fully explained in the "Śrāvaka" and "Viniścaya" [portions] of the Yogācārabhūmi and in the Abhidharmasamuccayavyākhyā. Question: "Why are the characteristics of the śrāvaka's stages of practice explained in the Yogācārabhūmi and elsewhere not identical to those of the Abhidharma and so forth?" Answer: "That their characteristics are not identical has two intended meanings: first, to reveal that the people of the Hīnayāna are foolish regarding phenomena, having been taught in an un-definitive manner; second, for the sake of an upāya to gradually guide them toward the Mahāyāna. Therefore, the dharmas such as the stages of practice explained therein are all upāyas oriented toward the Great [Vehicle], and hence are not identical." Since these are neither the Hīnayāna who are foolish regarding phenomena nor bodhisattvas, one knows they are the śrāvaka vehicle within that Three Vehicles teaching.