華嚴一乘教義分齊章 4.55

4.55

此上十門等解釋，及上本文十義等，皆悉同時會融，成一法界緣起具德門。普眼境界諦觀察餘時，但在大解大行大見聞心中。然此十門隨一門中即攝餘門，無不皆盡，應以六相方便而會通之。可準。上來所明並是略顯別教一乘緣起義耳。又於其中諸餘法相及問答除疑等，與彼三乘或同或異，所目所設為方便等，廣如經論疏鈔《孔目》及問答中於彼釋矣，與彼三乘全別不同，宜可廣依《華嚴經》普眼境界準思之。問：「此上道理與彼三乘義別不同，此可信矣。又以何文證知三乘外別有一乘耶？」答：「此經自有誠文，故偈云『一切世界群生類，尠有欲求聲聞道，求緣覺者轉復少，求大乘者甚希有。求大乘者猶為易，能信是法甚為難。』良由此法出情難信，是故聖者將彼三乘對比決之。又偈云『若眾生下劣，其心厭沒者，示以聲聞道，令出於眾苦。』小乘也。『若復有眾生，諸根少明利，樂於因緣法，為說辟支佛。』中乘也。『若人根明利，有大慈悲心，饒益諸眾生，為說菩薩道。』即大乘也。『若有無上心，決定欲大事，為示於佛身，說無盡佛法。』一乘也。由此一乘非下機堪受，是故大聖善巧，於彼三乘位中隨其機欲方便少說，由不窮法界源故，權現二身三身等佛。今為如是無上心機樂大事，方始現佛十身境界，說無盡佛法耳，名現佛身說無盡佛法也。三乘但隨機而已，未顯諸佛十身自境界，故非現佛身。又隨機少說一相一寂一味理等，非窮盡說也。何以故？三乘以此無窮為過失故，然此一乘以無窮為實德故耳。又此經云『於一世界中，聞說一乘者，或二三四五，乃至無量乘。』此據本末分齊說耳。聖教文義顯然，不可以執情而驚怪者矣。」

The explanations of the above ten approaches and the ten meanings in the root text above all converge and fuse simultaneously, forming a single approach of the complete endowment of virtues in the dependent origination of the dharmadhātu. When attentively observing the realm of the universal eye, at other times it lies entirely within the mind of great understanding, great practice, and great hearing and seeing. Yet, any one of these ten approaches gathers the remaining approaches, leaving none unexhausted; one should harmonize them through the upāya of the six characteristics. This should be followed as a standard. All that has been explained above merely demonstrates briefly the meaning of dependent origination of the distinct teaching of the One Vehicle. Furthermore, the other phenomenal characteristics therein, the questions and answers resolving doubts, and whether they are identical with or distinct from the Three Vehicles, as well as what they designate and establish as upāya, are fully explained in the sūtras, treatises, commentaries, Kongmu [zhang], and Q&As, being entirely distinct from those Three Vehicles. One should broadly reflect according to the realm of the universal eye in the Avataṃsaka-sūtra. Question: 'That the principles above are distinct from the meanings of the Three Vehicles is indeed believable. But by what textual authority is it proven that there is a One Vehicle distinct from the Three Vehicles?' Answer: 'This sūtra itself contains explicit text. Thus a verse says: 'Among the types of living beings in all worlds, / Few seek the path of the śrāvakas; / Those who seek the pratyekabuddha [path] are even fewer; / Those who seek the Mahāyāna are extremely rare. / Yet seeking the Mahāyāna is still easy; / Being able to believe in this Dharma is exceedingly difficult.' Truly because this Dharma surpasses conceptual thought and is difficult to believe, the Holy One made a comparative determination with the Three Vehicles. Again, a verse says: 'If sentient beings are inferior and base, / And their minds are dejected in revulsion, / They are shown the path of the śrāvakas / To lead them out of all suffering.' This is the Hīnayāna. 'If there are again sentient beings / Whose faculties are somewhat sharp and clear, / Who delight in the dharma of causes and conditions, / For them the pratyekabuddha [path] is spoken.' This is the Middle Vehicle. 'If a person's faculties are sharp and clear, / Having great loving-kindness and compassion, / Benefiting all sentient beings, / For them the bodhisattva path is spoken.' This is the Mahāyāna. 'If they have the supreme mind, / Decisively aspiring to the great matter, / For them the buddha-body is manifested, / And the inexhaustible buddha-dharmas are spoken.' This is the One Vehicle. Because this One Vehicle cannot be received by inferior capacities, the Great Sage skillfully spoke a little expediently within the stages of the Three Vehicles in accordance with their capacities and desires. Because they did not exhaust the source of the dharmadhātu, he provisionally manifested the two bodies, three bodies, and other buddhas. Only now, for those with such supreme-minded capacities who delight in the great matter, does he begin to manifest the realm of the ten bodies of the Buddha and speak the inexhaustible buddha-dharmas; this is called manifesting the buddha-body and speaking the inexhaustible buddha-dharmas. The Three Vehicles merely follow capacities and have not yet manifested the self-realm of the ten bodies of the buddhas; hence they do not 'manifest the buddha-body'. Moreover, they merely speak briefly in accordance with capacities of the principle of one characteristic, one tranquility, one taste, and so forth, rather than speaking exhaustively. Why? Because the Three Vehicles take this endlessness as a fault, whereas this One Vehicle takes endlessness as real virtue. Furthermore, this sūtra says: 'In a single world, those who hear the One Vehicle spoken / May be two, three, four, five, / Or even an immeasurable number of vehicles.' This is spoken based on the divisions between root and branch. The textual meaning of the holy teaching is evident; one must not cling to emotional attachments and be alarmed.'