English (machine translation)
Translation of 華嚴一乘教義分齊章
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1866 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
Text
1.1
Composed by the monk Fazang of the Great Jianfu Monastery under the Tang.
1.2
Now, about to explain the teaching and meaning of the Tathāgata's ocean-seal samādhi One Vehicle, I will briefly establish ten sections:
1.3
First, establishing the One Vehicle; second, the teachings and meanings subsumed and benefiting; third, ancient and modern formulations of teachings; fourth, dividing teachings and opening schools; fifth, opening and combining vehicles and teachings; sixth, the sequence of arising teachings; seventh, determining the intention; eighth, distinct characteristics of provision; ninth, differences in what is explained; tenth, the boundaries of doctrinal principles.
1.4
First, regarding establishing the One Vehicle: the doctrinal boundaries of this One Vehicle open into two approaches: first, the distinct teaching; second, the common teaching.
1.5
Within the first, there are two aspects: first, the fruition aspect of the nature-ocean, which is an ineffable meaning. Why? Because it does not correspond to teaching; it is the self-realm of the ten buddhas. Therefore the Daśabhūmika-śāstra states: 'The causal aspect can be explained; the fruition aspect cannot be explained.' This is what it refers to.
1.6
Second, the causal aspect of dependent origination is the realm of Samantabhadra. These two are non-dual, completely pervading and encompassing [each other]. It is like waves and water; by reflecting upon it, this can be seen.
1.7
Regarding the approach of Samantabhadra, two approaches are again made: first, the approach of distinguishing characteristics; second, the approach of total inclusion.
1.8
As for the approach of distinguishing characteristics: this is the distinct teaching One Vehicle, which is distinct from the Three Vehicles. For example, in the Saddharmapuṇḍarīka-sūtra, the three carts outside the gate pointed out inside the house, which entice the children and enable them to escape, are the teaching of the Three Vehicles. The bullock cart bestowed in the open ground outside the realm is the teaching of the One Vehicle. Moreover, regarding the distinction between this One Vehicle and the Three Vehicles, in the holy teachings there are briefly ten explanations:
1.9
First, the distinction between expedient and real. Because the bullock cart among the three is also identical to the goat and deer [carts], an expedient to entice the children and ensure their escape, therefore the three carts near the gate are all the opening of an upāya approach, while specifically bestowing the great white bullock cart at the crossroads only then demonstrates the real characteristic. If the bullock cart among those three were also real, when the elder enticed the children inside the house and pointed out that those bullock carts were just outside the gate, they should have seen the carts as soon as they came out. Why is it that, having come out and arrived at the place where the carts originally pointed out were said to be, they did not obtain them, and later sought them again? Nor can it be said that those seeking the carts outside the realm are only [followers of] the two vehicles, because the sūtra does not say that those who sought the bullock cart obtained that bullock cart upon exiting the gate; nor does it say that those who sought the previously promised carts were only the two vehicles. Therefore, in the sūtra, after the children came out and arrived at the open ground, each said to their father: 'The playthings father previously promised, the goat cart, deer cart, and bullock cart—we pray you give them to us now.' From this we know that the three carts were equally sought. Here, the three carts are spoken of in reference to the fruits sought by those of the Three Vehicles, because they were the targets originally aimed for. Question: 'The two vehicles each obtain their small fruit; why do they seek again outside the realm?' Answer: 'According to the Hīnayāna, it is said that there are teaching, practice, and fruit. Now, according to the Mahāyāna, it is said that previously there was only verbal teaching and no real practice or fruit; therefore it is said that the three carts are empty and non-existent. If viewed from their own school, all obtain their fruits; if they did not obtain them, how could they transcend the world? Now, saying that none obtain [the carts] is because they are viewed from the One Vehicle. Therefore, when the real illuminates the expedient, the marks of upāya are exhausted, and hence none are obtained. Because of the desire to turn the minds of those of the Three Vehicles to enter the One Vehicle, the Mahāyāna also speaks of turning [the mind]. If this were not so, then having exited outside the realm, those who sought the bullock cart are not the same as ordinary persons; not seeking the goat or deer [carts], they are not the same as the two vehicles; not having obtained the great white bullock cart of the open ground, they are not the same as the One Vehicle. If they are not the Mahāyāna among those three, what kind of person could they be? Because they arrive at the ultimate point of their own stage, they all subsequently enter the distinct teaching One Vehicle.' Question: 'Are the three carts near the gate real or not real?' Answer: 'They are real and not real. Why? Because they are upāya. Because they are an upāya that entices the children to come out, they are not unreal; because they entice as an upāya, they are not real. These two are non-dual, having only one characteristic.'
1.10
Second, the distinction between teaching and meaning. Because the bullock cart near the gate is also identical to the goat and deer [carts] in having only a name, when viewed from the One Vehicle, they are all merely teaching. Therefore the sūtra states: 'Through the Buddha's teaching approach, one escapes the suffering of the three realms.' Nor can it be said that the words 'the Buddha's teaching' refer only to the two vehicles, because the sūtra does not make such a distinction. When those seeking the bullock cart follow the teaching to reach the meaning, just like the two vehicles, they also fail to obtain it.
1.11
Third, the distinction in what is clarified. Because that One Vehicle is not the three carts previously promised inside the realm, therefore when bestowing them on the children at the crossroads outside the realm, all say it is 'not what was originally expected.' Therefore the sūtra states: 'At that time, the children each rode the great cart, obtaining what they had never had before, not what was originally expected.' Nor can it be said that the phrase 'not what was originally expected' refers only to the two vehicles, because the sūtra makes no distinction, and holy words do not err. Truly, because none obtain what was promised inside the gate, and the bullock cart in the open ground was not what was originally hoped for, therefore when now obtaining it, it is said to be 'not what was originally expected.'
1.12
Fourth, the distinction in qualities and quantity. Inside the house, pointing outside, he only says 'bullock carts', not mentioning other qualities. But the great cart of seven jewels bestowed in the open ground is adorned with immeasurable multitudes of jewels, such as jeweled nets and jeweled bells, which is the substance possessing qualities. Furthermore, the former only mentions 'bullock', not mentioning other characteristics; this [latter] says 'a white bullock, fat, robust, with great strength, swift as the wind,' and so forth, which is the superiority of function. Furthermore, it says 'surrounded and attended by many attendants,' which is the retinue of practice. These distinct characteristics are all explained in reference to the common teaching One Vehicle to clarify the difference. Moreover, that bullock cart among the three is singular, because that school clarifies a single characteristic of upāya, lacking host and companion. This, however, is not so: host and companion are complete, subsuming immeasurable qualities. Therefore the sūtra states: 'I have such great carts of seven jewels, immeasurable in number.' The immeasurable jeweled carts are not just one; this reveals the inexhaustible teaching and meaning of the One Vehicle. This meaning is explained extensively as in the Avataṃsaka-sūtra; this is explained in reference to the distinct teaching One Vehicle to clarify the difference.
1.13
Fifth, the distinction in provisional assignment of stages. For example, the Benye jing, Renwang jing, Daśabhūmika-śāstra, and the Liang translation of the Mahāyānasaṃgraha all provisionally assign the first, second, and third stages to the mundane; the fourth stage through the seventh stage to the supramundane; and the eighth stage and above to the trans-supramundane. Within the supramundane, the fourth and fifth stages provisionally assign the dharma of the śrāvaka; the sixth stage provisionally assigns the dharma of the pratyekabuddha; the seventh stage provisionally assigns the dharma of the bodhisattva; and the eighth stage and above provisionally assign the dharma of the One Vehicle. If the Mahāyāna were identical to the One Vehicle, the seventh stage should be trans-supramundane, and the One Vehicle should not be in the eighth stage. Therefore, one should know that the persons of the Three Vehicles in the Saddharmapuṇḍarīka-sūtra who go outside the gate seeking the three carts are the Three Vehicles all reaching the culmination of their own supramundane stages, which corresponds here to those from the fourth stage up to the seventh stage. Specially bestowing the great white bullock cart at the crossroads, because this is above the supramundane, is the trans-supramundane One Vehicle dharma, which corresponds here to the One Vehicle dharma of the eighth stage and above. Question: 'If so, why does the Liang Mahāyānasaṃgraha state that the wholesome roots of the two vehicles are called supramundane, and from the eighth stage and above up to the Buddha stage is called trans-supramundane? Since it does not state that the Three Vehicles are supramundane, why does it speak in this way?' Answer: 'Since the fourth and fifth stages are for śrāvakas, the sixth stage is for pratyekabuddhas, and from the eighth stage onwards is the trans-supramundane, what kind of person is that seventh stage? Therefore, one should know that its statement that the wholesome roots of the two vehicles are called supramundane refers to the two vehicles of Hīnayāna and Mahāyāna, because śrāvakas and pratyekabuddhas are both termed Hīnayāna.' The name 'two vehicles' has a broad application, as fully explained below.
1.14
Sixth, the distinction in entrustment. For example, the Saddharmapuṇḍarīka-sūtra states: 'In future ages, if there are good men or good women who believe in the Tathāgata's wisdom, you should expound this Saddharmapuṇḍarīka-sūtra for them so that they may hear and know it, in order to cause those persons to obtain the Buddha's wisdom. If there are sentient beings who do not believe or accept it, you should instruct, benefit, and gladden them within the other deep dharmas of the Tathāgata. If you are able to do so, you will have repaid the Buddha's benevolence.' Explanation: 'Other deep dharmas' refers to the Mahāyāna; because it is not the One Vehicle, it is called 'other.' Yet because it is not the Hīnayāna, it is called 'deep.' Nor can it be said that Hīnayāna is the 'other deep dharmas,' for in the Saddharmapuṇḍarīka-sūtra, Hīnayāna is refuted directly; how could its depth be praised? Therefore, one should know that the distinct intention of the Saddharmapuṇḍarīka-sūtra resides specifically in the One Vehicle, which is why it makes this entrustment.
1.15
Seventh, the distinction in faculties, conditions, and recipients. For example, the 'Arising of Nature' chapter of this sūtra states: 'Sons of the Buddha! If a bodhisattva-mahāsattva practices the six pāramitās and cultivates the wholesome roots of the aids to awakening for immeasurable hundreds of thousands of nayutas of eons, yet has not heard this sūtra, or hearing it does not believe, uphold, or accord with it, such a one is still called a nominal bodhisattva.' Explanation: This clarifies that because the faculties of the bodhisattvas of the Three Vehicles are not yet mature, although they cultivate practice for such eons, if they do not believe or hear this One Vehicle sūtra, such persons should be known to be those instructed, benefited, and gladdened within the 'other deep dharmas' of the previous Saddharmapuṇḍarīka-sūtra. Viewed in contrast to the ultimate dharma of the One Vehicle, they are therefore said to be 'nominal.' If viewed from their own school, they are also real. The intention of this passage is to clarify that the Avataṃsaka-sūtra is the distinct teaching One Vehicle, which is not identical to that [Three Vehicles].
1.16
Eighth, the distinction between difficult to believe and easy to believe. For example, the 'Chief of the Virtuous' chapter of this sūtra states: 'Among all classes of living beings in all worlds, / Few seek the śrāvaka vehicle; / Those seeking the pratyekabuddha are even fewer; / Those seeking the Mahāyāna are extremely rare. / Seeking the Mahāyāna is still easy; / Being able to believe this dharma is exceedingly difficult.' Explanation: Because this chapter directly clarifies that the final mind of the stage of faith directly subsumes all stages, the attainment of buddhahood, and so forth, and since this surpasses the Three Vehicles, it is feared that it will be difficult to believe and accept; hence the Three Vehicles are cited for comparison and resolution.
1.17
Ninth, the distinction in manifesting principle according to capacity. For example, the opening verse of the ninth stage of this sūtra states: 'If sentient beings are inferior, / With minds discouraged and sunk, / They are shown the śrāvaka path / To lead them out of all suffering. / If there are sentient beings / With faculties slightly sharp, / Who delight in the dharma of conditions, / The pratyekabuddha [path] is preached for them. / If a person has sharp faculties, / Possesses great compassion, / And benefits all sentient beings, / The bodhisattva path is preached for them. / If there is an unsurpassed mind / That resolutely delights in the great matter, / Then to reveal the Buddha's body, / The inexhaustible Buddha-dharma is preached.' Explanation: This clarifies that the One Vehicle dharma-gate is complete with host and companion; therefore it is called the inexhaustible Buddha-dharma, unlike the dharmas of a single characteristic and single tranquility of the Three Vehicles. Because in this stage one acts as a great Dharma master and clarifies the rituals of preaching the Dharma, the textual and doctrinal distinctions between the One Vehicle and the Three Vehicles are therefore revealed.
1.18
Tenth, the distinction in opening and combining root and branches. For example, the Dacheng tongxing jing states: 'All the dharmas of śrāvakas, dharmas of pratyekabuddhas, dharmas of bodhisattvas, and dharmas of all buddhas—all such dharmas flow entirely into the great ocean of the treasury of Vairocana's gnosis.' This text divides the distinctions in terms of root and branches, yet integrates the branches back into the root, clearly demonstrating the distinction between the One Vehicle and the Three Vehicles.
1.19
These ten proofs above are sufficient to serve as a mirror. The characteristics of practices, stages, causes, and fruits clarified by the distinct teaching One Vehicle are completely distinct and different from the boundaries established in the teachings of those Three Vehicles; they are found extensively in the sūtra texts, and are briefly distinguished below. Even without textual proofs from the teachings, based on those differences in meaning it would still be necessary to distinguish schools, not to mention that the holy teachings open up like clouds, dazzling and overflowing before the eyes.
1.20
Second, as for the approach of total inclusion: all the Three Vehicles and so forth are originally entirely the dharma of that One Vehicle. Why? Because the Three Vehicles have two aspects in relation to the One Vehicle: namely, non-difference and non-identity.
1.21
First, "not different" also has two [aspects]: first, because the three are identical to the one, they are not different; second, because the one is identical to the three, they are not different. Question: "If, according to the first approach, the three are identical to the one, are those three preserved or destroyed? If they are preserved, how could there be only the one? If they are destroyed, upon what teaching would the faculties of the Three Vehicles further rely to advance in cultivation?" Answer: "There are four propositions: 1. Because they are identical to the one, they do not wait to be destroyed; 2. Because they are identical to the one, this does not obstruct their preservation; 3. Because they are identical to the one, there is nothing that is not destroyed; 4. Because they are identical to the one, there is nothing that can be preserved. Through the first two meanings, the faculties of the Three Vehicles have that upon which to rely; through the latter two meanings, the faculties of the Three Vehicles are able to enter the One Vehicle. Because all four propositions are identical to the one, therefore there is only the One Vehicle and no other." Second, concerning the explanation of non-difference through the One Vehicle being identical to the three, consider this in reverse to the above with the four propositions of concealment and manifestation. Therefore there are only the Three Vehicles and no one. This will be explained below under the common teaching.
1.22
Second, "not one" means that these three that are identical to the one and the one above that is identical to the three constitute an approach of not being one. Thus, without destroying their not being one, non-difference is explained. Furthermore, "not one" here is the approach of distinguishing characteristics above, and "not different" here is this approach of total inclusion. Second, regarding the common teaching, within it there are two:
1.23
First, dividing the various vehicles; second, harmonizing root and branch. Within the first there are six tiers:
1.24
First, explaining the One Vehicle, within which there are seven:
1.25
First, explaining the One Vehicle by reference to the interpenetration of doctrinal marks. This means, for example, that in the Three Vehicles there is also mention of Indra's net and subtlety and so forth, yet lord and attendant are not complete. Or they also speak of the Flower Treasury World but do not speak of the tens and so on; or within the One Vehicle there are also doctrinal marks of the Three Vehicles, as in the ten eyes there are also the five eyes, in the ten superknowledges there are also the six superknowledges, and so forth, yet their doctrines and principles are completely distinct. This is the One Vehicle extending down to the Three Vehicles, and the Three Vehicles participating in the One Vehicle; thus the two traditions link and join together, guiding, gathering, and perfecting faculties, desires, and dispositions so as to cause entry into the distinct teaching of the One Vehicle.
1.26
Second, by reference to gathering up expedients (upāya). That is to say, the teachings of the Three Vehicles and so on altogether constitute upāya for the One Vehicle, and therefore are all named the One Vehicle. Hence the sūtra says: "Whatever is done is all for the sake of the one great matter," and so forth.
1.27
Third, explaining by reference to that which flows forth. This means that the Three Vehicles and so on all flow forth from the One Vehicle. Hence the sūtra says: "What you are practicing is the bodhisattva path," and so forth. Furthermore, the sūtra says: "The vinaya is indeed the Mahāyāna."
1.28
Fourth, by reference to the gate of superiority. That is, taking the Mahāyāna among the three to be the One Vehicle: when viewed in relation to the distinct teaching, although they differ as expedient and real, they are both that which is ridden by bodhisattvas. Therefore the sūtra says: "Only this one thing is real; the other two are not true," and it also says: "To provide rest, two were taught," and so forth. This text has two meanings: first, if viewed in relation to the distinct teaching above, "the other two" are the Mahāyāna and Hīnayāna, because although śrāvakas and [pratyekabuddhas] differ in sharp and dull faculties, they equally anticipate the lesser fruition, and thus opening the one sets it apart from the three. If viewed in relation to the common teaching, then the śrāvaka and [pratyekabuddha] constitute the two, and also because the Mahāyāna is fused into identity with the one.
1.29
Fifth, by reference to the depth and subtlety of teaching and events. As the sūtra says: "I am always at Gṛdhrakūṭa," and so forth.
1.30
Sixth, by reference to the eight intents, relying on the Mahāyānasaṃgraha, as explained in the questions and answers.
1.31
Seventh, by reference to the ten expedients (upāya), as explained in the Kongmu [zhang].
1.32
Relying on the above meanings, the Three Vehicles and so forth are all called the One Vehicle; because they are all determined according to their root tradition, and because lord and attendant are not complete, this is the common [teaching] and not the distinct [teaching].
1.33
Second, explaining the two vehicles, of which there are three kinds: First, the One Vehicle and the Three Vehicles are called the two vehicles, as in the conferral at the crossroads and the three carts at the gate in the sūtra. Here, combining those who cling to the teaching [of Hīnayāna] together with those who turn the mind as both being Hīnayāna, there are thus two. Second, the Mahāyāna and Hīnayāna constitute the two vehicles; this combines the one into identity with the three, and opens those who cling to the teaching as distinct from those who turn the mind. Third, śrāvakas and pratyekabuddhas constitute the two vehicles; this applies to both those who cling to the teaching and those who turn the mind. Furthermore, the first is explained by reference to the One Vehicle, the next by reference to the Three Vehicles, and the last by reference to the Hīnayāna; by analogy this can be understood.
1.34
Third, explaining the three vehicles, which also has three kinds:
1.35
First, the One Vehicle, the Three Vehicles, and the Hīnayāna are called the three vehicles; this is to reveal the root and branches of the teachings. Setting out the One Vehicle above and setting out those who cling to the teaching below, there are therefore three. Because in the sūtra the two vehicles that cling to the teaching are both among the children who are led out, one knows that apart from the Three Vehicles there is separately the Hīnayāna; because the three carts lead out the children, one knows that apart from the Hīnayāna there are separately the Three Vehicles. When the three kinds of persons all come out and have reached the open ground, they are separately given the great white bullock cart; hence one knows that apart from the Three Vehicles there is separately the One Vehicle. Question: "How is it known that the two vehicles that cling to the teaching are among those who are led out?" Answer: "Because, when considered from the perspective of the final teaching of the Mahāyāna and beyond, those who cling to the teaching are all said not to have definitively escaped the three realms. Why? Because the afflictions of attachment to a person have not been severed forever, but only suppressed. Therefore the Maitreyaparipṛcchā-śāstra says: 'All śrāvakas and pratyekabuddhas cannot cultivate the four immeasurables as they truly are, and cannot definitively sever the afflictions; they can only suppress all afflictions.' Furthermore, the sūtra says: 'The nirvāṇa you have attained is not true extinction.' Furthermore, the sūtra says: 'If one does not believe this teaching and yet attains the fruition of an arhat, this is impossible.' Furthermore, the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says: 'Therefore to attain the fruitions of arhat and so forth, one must study the perfection of wisdom.' Therefore one should know that the true meaning of an arhat is within the Mahāyāna; therefore the Mahāyāna necessarily possesses all three. Hence the Sucintidharā-samādhi-sūtra says: 'Within this Mahāyāna there are also three vehicles, which constitute the three piṭakas: the śrāvaka-piṭaka, the pratyekabuddha-piṭaka, and the bodhisattva-piṭaka. Only in the Mahāyāna can there be the three piṭakas; in the other two vehicles these do not exist.' The Mahāyānāvatāra-śāstra also says the same. Therefore one should know that the three carts outside the gate do not apply to those who cling to the teaching, because the Saddharmapuṇḍarīka-sūtra is not Hīnayāna. That the treatises such as the Yogācārabhūmi's Śrāvakabhūmi-viniścaya and the Abhidharmasamuccayavyākhyā explain the teachings, practices, stages, and fruitions of the śrāvakas and so forth, as well as the bounds of their severing of delusion, differently from the Mahāvibhāṣā, the Abhidharmakośa, and so forth, is precisely this matter. Therefore one should know that the divisions of the One Vehicle, the Three Vehicles, and the Hīnayāna are distinct. Due to this meaning, the Mahāprajñāpāramitopadeśa says: 'The perfection of wisdom has two kinds: first, shared; second, unshared. "Shared" means this Mahāyāna sūtra and other vaipulya sūtras, because they were expounded gathered together with the śrāvaka assemblies. "Unshared" is like the Acintyabuddhaviṣaya-nirdeśa-sūtra, because it was not expounded together with śrāvakas.' The explanation says: The Acintyabuddhaviṣaya-nirdeśa-sūtra is indicated by that treatise itself to be the Avataṃsaka-sūtra. Because it only expounds the distinct teaching of the One Vehicle, it is called unshared; by analogy this principle can be understood. Just as the four Āgamas are called unshared because they only expound the teaching of the two vehicles that cling to the teaching; and just as the Pañcaviṃśatisāhasrikā and other sūtras gather the assemblies of the Three Vehicles together, expound the teachings of the Three Vehicles comprehensively, and they fully obtain the benefits of the Three Vehicles, it is therefore called shared. Here, the lesser that connects to the great is not that which clings to the teaching; the great that connects to the lesser is not the One Vehicle. Relying on these three meanings, the Liang Mahāyānasaṃgraha says: 'Well-established [teachings] are of three kinds: first, Hīnayāna; second, Three Vehicles; third, One Vehicle. The third is the highest, and is therefore called well-established.' This is precisely that matter. If one says that when the Pañcaviṃśatisāhasrikā and so forth were expounded, [beings] had different understandings of a single sound and attained the lesser fruition, and hence there were three vehicles, why then when the Avataṃsaka was expounded did they not have different understandings and attain the lesser fruition? Furthermore, when the Ekottara-āgama and so forth were expounded, why did they not have different understandings and attain the great fruition? Therefore one should know that the three traditions are each distinct; the principle is beyond doubt."
1.36
Second, the Mahāyāna, the Mid-Vehicle, and the Hīnayāna constitute the three vehicles. This has three meanings: First, fusing the One Vehicle into identity with the Mahāyāna, and combining those who cling to the teaching into identity with the Hīnayāna, there are thus only three. Teaching and principle can be known; this is explained by reference to the One Vehicle. Second, within the Mahāyāna there are naturally three vehicles, as explained above. Third, within the Hīnayāna there are also three, just as within Hīnayāna treatises there are naturally the śrāvaka teaching, the pratyekabuddha teaching, and the Buddha teaching. Here the Buddha teaching is only loving-kindness, compassion, beloved conduct, and so on, which differ from the two vehicles.
1.37
Fourth, dividing into four vehicles also has three kinds: First, taking the One Vehicle and the Three Vehicles to make four; this sets out the one as distinct from the three, and combines the two śrāvakas. Second, taking the One Vehicle, the Three Vehicles, the Hīnayāna, and humans and devas to make four; this is the intention of total division. Third, taking the Three Vehicles and humans and devas to make four, which can be understood by analogy with the above.
1.38
Fifth, or making five vehicles, also has three kinds: First, taking the One Vehicle, the Three Vehicles, and the Hīnayāna to make five. Second, taking the Three Vehicles, humans, and devas to make five. Third, taking the Buddha, the two vehicles, devas, and Brahmās to make five; all can be understood by analogy with the explanations.
1.39
Sixth, or immeasurable vehicles, which refers to all dharma-gates. Hence this sūtra says: "In a single world, hearing the One Vehicle expounded, or two, three, four, five, up to immeasurable vehicles." This is what it means.
1.40
The division of the vehicles above is concluded.
1.41
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."
1.42
The establishment of the One Vehicle above is concluded.
1.43
Second, the gathering and benefiting of teaching and meaning: this gate has two parts: first, distinguishing the scope of teaching and meaning; second, explaining the scope of gathering and benefiting.
1.44
Within the first there are also two: first, showing the characteristics; second, opening and combining. Within the first there are three meanings: First, just as the bullock cart on the open ground has its own teaching and meaning—namely, ten times ten inexhaustible, with lord and attendant fully complete, as expounded in the Avataṃsaka—this corresponds to the distinct teaching of the One Vehicle. Second, just as the three carts at the gate have their own teaching and meaning—namely, display within the realms being the teaching, and attaining escape being the meaning, yet teaching and meaning are without division—this corresponds to the teaching of the Three Vehicles, as expounded in other sūtras, the Yogācārabhūmi, and so forth. Third, taking the three carts at the gate as the teaching that opens up expedients (upāya), while separately conferring the great white bullock cart outside the realm is showing the true meaning. This corresponds to the common teaching of the One Vehicle, as expounded in the Saddharmapuṇḍarīka-sūtra.
1.45
Second, concerning opening and combining: there are two parts—first the specific, then the general. Within the specific, the One Vehicle and the Three Vehicles each have three propositions. As for the three propositions of the Three Vehicles: they may possess both teaching and meaning, spoken from the perspective of the Three Vehicles' own tenet; they may be teaching only and not meaning, spoken from the perspective of the common teaching One Vehicle; or they may be neither teaching nor meaning, spoken from the perspective of the distinct teaching One Vehicle, because they are indicated by the latter. As for the three propositions of the One Vehicle: it may possess both teaching and meaning, spoken from the perspective of its own distinct teaching; it may be meaning only and not teaching, spoken from the perspective of the common teaching; or it may be neither teaching nor meaning, spoken purely from the perspective of the teaching of the Three Vehicles, because the inexhaustible teaching and meaning of the former are concealed. Next, as for the general: both teaching and meaning may be entirely teaching, when looking from the Three Vehicles toward the One Vehicle; or both teaching and meaning may be entirely meaning, when looking from the One Vehicle toward the Three Vehicles; or possessing these three propositions may be spoken from the perspective of the common teaching; or all of them may possess both teaching and meaning, spoken respectively according to the distinctions of their own tenets.
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Second, explaining the scope of gathering and benefiting: herein there are three:
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1. Or it only gathers faculties within the realm [of saṃsāra], enabling them to attain supramundane benefit, taking this as ultimate. This is spoken from the perspective of the Three Vehicles' own tenet, and is also as explained in the Yogācārabhūmi and so forth.
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2. Or it gathers faculties beyond the realm, enabling them to attain trans-supramundane benefit, which is then ultimate. This has two kinds: If one first uses the Three Vehicles to enable them to emerge, and only afterwards by upāya attain the One Vehicle, this is spoken as a harmony of the One Vehicle and the Three Vehicles; therefore it is subsumed under the common teaching, and is also called the teaching of turning from the three to enter the one, as explained in the Saddharmapuṇḍarīka-sūtra. If one has already accomplished understanding and practice in the One Vehicle, and later realizes that dharma upon the supramundane body, this is subsumed under the distinct teaching One Vehicle, as explained in the chapter on "Minor Marks".
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3. Or it comprehensively gathers both kinds of faculties, enabling them to attain both benefits. This also has two kinds: If one first uses the Three Vehicles to lead them out, and afterwards enables them to attain the One Vehicle, this is also the harmony of the three and the one, gathering faculties to accomplish two benefits; therefore it belongs to the common teaching, as explained in the Saddharmapuṇḍarīka-sūtra. If there is seeing and hearing within the realm, attainment of the dharma in the supramundane, and realization and completion in the trans-supramundane; or within the realm there is comprehensively seeing, hearing, understanding, and practice, in the supramundane there is only understanding and practice, and in the trans-supramundane there is only realization and entry—these belong to the distinct teaching One Vehicle, as explained in the Avataṃsaka-sūtra.
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Third, recounting past and present establishments of teachings: The doctrinal approaches established by various past and present worthies are not just one; I shall briefly recount ten masters to serve as a mirror:
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1. According to Bodhiruci, relying on the Vimalakīrtinirdeśa-sūtra and so forth, he established the one-voice teaching. This means that all sacred teachings are of one voice and one flavor, like a single rain raining down equally; yet because sentient beings differ in their faculties and practices, they understand differently according to their capacities, and so there come to be many kinds. If one investigates their origin, it is solely the Tathāgata's teaching of the single perfect voice. Hence the sūtra says: "The Buddha preaches the Dharma with a single voice, / Sentient beings each attain understanding according to their kind," and so forth.
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2. According to Master Dharmapāla and others, relying on sūtras such as the Laṅkāvatāra, they established the two teachings of gradual and sudden. This means that by first training in the Hīnayāna, one later proceeds to the Mahāyāna. Because the great arises from the small, it is called gradual; also, because both the great and the small are expounded, it refers to teachings such as the Nirvāṇa[-sūtra]. For direct-proceeding bodhisattvas and others, the great does not arise from the small, hence it is called sudden; also, because there is no small, it refers to the Avataṃsaka. Later worthies, such as Master [Hui]yuan, mostly concurred with this view.
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3. According to Vinaya Master Guangtong [Huiguang], he established three kinds of teachings: gradual, sudden, and perfect. Master Guang's intended explanation was that for those whose faculties are not yet mature, he first taught impermanence and later taught permanence, first taught emptiness and later taught the profound and wondrous meaning of non-emptiness. Because it was taught in such a progression, it is called the gradual teaching. For those whose faculties are mature, within a single doctrinal approach he fully expounded all buddha-dharmas, teaching permanence and impermanence, emptiness and non-emptiness simultaneously without any progression; hence it is called the sudden teaching. For those of superior attainment who have reached the stages of the Buddha's realm, he taught the Tathāgata's unobstructed liberation, the ultimate fruition-ocean, the supremely perfect, secret, and sovereign doctrinal approach—which is this sūtra. Later disciples under Guangtong, such as Master Zuntong and other worthies, all inherited this tenet and largely concurred with this explanation.
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4. According to Master Dayan [Tanyan] and other contemporary worthies, they established four tenets of teachings to comprehensively encompass the sacred teachings of an entire lifetime: First, the tenet of causes and conditions, meaning Hīnayāna schools such as the Sarvāstivāda. Second, the tenet of nominal designation, meaning the Tattvasiddhi, the Sautrāntika, and so forth. Third, the tenet of the non-true, meaning the various Prajñā[-pāramitā sūtras], which speak of the principle of identity with emptiness and clarify that all dharmas are not real, and so forth. Fourth, the tenet of the real, [meaning] the Nirvāṇa, Avataṃsaka, and so forth, which clarify the buddha-nature, the dharma-realm, the true principle, and so forth.
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5. According to Master Hushen, he established five kinds of teachings: three kinds are identical to those of Master Yan and others above; the fourth is called the tenet-teaching of the real, meaning sūtras such as the Nirvāṇa, which clarify the true principle of buddha-nature and so forth; the fifth clarifies the tenet of the dharma-realm, meaning the Avataṃsaka, which clarifies the sovereign and unobstructed doctrinal approach of the dharma-realm and so forth.
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6. According to Master Qishe, he established six tenets of teachings: the first two are identical to Master Yan's; the third is called the tenet of the non-true, clarifying that all Mahāyāna teachings generally speak of all dharmas as like illusions and transformations; the fourth is called the tenet of the true, clarifying the principle of the true tenet of all dharmas and so forth; the fifth is called the tenet of the permanent, clarifying the meaning that the true principle has permanent and eternal merits numerous as the sands of the Ganges; the sixth is called the tenet of the perfect, clarifying that the dharma-realm is sovereign, dependent origination is unobstructed, and its virtues and functions are fully complete, which is also the Avataṃsaka doctrinal approach and so forth.
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7. According to Dhyāna Master [Huisi] of Nanyue and Dhyāna Master Zhizhe [Zhiyi] of Tiantai, they established four kinds of teachings to comprehensively subsume the lifetime sacred teachings transmitted eastward: The first is named the Tripiṭaka teaching, meaning it is the Hīnayāna; they themselves cited the Saddharmapuṇḍarīka-sūtra: "One must not associate with scholars of the Hīnayāna Tripiṭaka." Furthermore, the Mahāprajñāpāramitopadeśa states that the Hīnayāna is the Tripiṭaka teaching, and the Mahāyāna is the Mahāyāna Piṭaka. The second is named the shared teaching, meaning that in the various Mahāyāna sūtras, the preaching of the Dharma universally benefits persons of the Three Vehicles and so forth, as well as the ten stages such as the dry wisdom stage in the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra, which are shared by the Mahāyāna and Hīnayāna. The third is named the distinct teaching, meaning that the principles clarified in the various Mahāyāna sūtras do not extend to the Hīnayāna and so forth. The fourth is named the perfect teaching, which, for the sake of the sovereignty of the dharma-realm, is fully endowed with all inexhaustible doctrinal approaches, where one is all, all is one, and so forth; this refers to sūtras such as the Avataṃsaka.
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8. According to Master Min of Jiangnan, he established two teachings: First, the Śākyamuni sūtras, called the bending teaching, because it adapts to the faculties of beings and shatters attachments in accordance with their false reckonings, as in the Nirvāṇa[-sūtra] and so forth. Second, the Rocana sūtras, called the teaching of the equal path, because it speaks spontaneously in accordance with the dharma-nature, which is the Avataṃsaka.
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9. According to Master Yun of Guangzhai Monastery under the Liang dynasty, he established four vehicles of teachings, maintaining that the three carts outside the gate are the Three Vehicles, while the great white bullock cart given at the crossroads is the fourth. Since that bullock cart at the gate is just like the goat and deer [carts], none of which are attained, the remaining points are as explained above. Dhyāna Master Xinxing established two teachings based on this tenet, namely the One Vehicle and the Three Vehicles. The Three Vehicles are the distinct understandings and distinct practices, the distinctions among the Three Vehicles, and first training in the Hīnayāna and later proceeding to the Mahāyāna. The One Vehicle refers to universal understanding and universal practice, being purely the One Vehicle, which is also the Avataṃsaka doctrinal approach, the direct-advancing [bodhisattvas], and so forth.
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10. According to Tripiṭaka Master Xuanzang of the Great Tang, relying on the Saṃdhinirmocana-sūtra, the Suvarṇaprabhāsa-sūtra, and the Yogācārabhūmi-śāstra, he established three kinds of teachings, which are the three turnings of the wheel of the Dharma. The first is the wheel of turning the Dharma, referring to the initial time in the Deer Park when he turned the wheel of the Dharma of the Four Noble Truths, which is the Hīnayāna teaching. The second is named the wheel of illuminating the Dharma, referring to the intermediate time within the Mahāyāna when he spoke with hidden intent that all dharmas are empty and so forth. The third is named the wheel of maintaining the Dharma, referring to the later time within the Mahāyāna when he spoke with explicit intent of the three natures, the principle of true suchness as non-empty, and so forth. Among these three wheels of the Dharma, they only speak of the Hīnayāna and the initial and final teachings among the Three Vehicles, not subsuming the distinct teaching One Vehicle. Why is this? Because the Avataṃsaka-sūtra was spoken in the initial period, and is not Hīnayāna. That wheel of maintaining the Dharma was spoken in the later period, and is not the Avataṃsaka. Therefore, they do not subsume the doctrinal approach of the Avataṃsaka.
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These various worthies of the ten houses who established teachings above were all Dharma generals of their times, possessing peerless, brilliant discernment, serving as shining models through the generations, their spiritual stages being unfathomable. Take Dhyāna Master Si and Dhyāna Master Zhizhe: their miraculous resonances were profound, their traces reaching the stages of the noble, and their memory of listening to the Dharma on Vulture Peak remained vivid even in their contemporary lives. Their various other miraculous responses are recorded extensively in the Biographies of Eminent Monks. Take also Master Yun: relying on this, he established a tenet and lectured on the Saddharmapuṇḍarīka-sūtra, eliciting heavenly rain of flowers and so forth, his miraculous traces being as in the Biographies of Eminent Monks. The practice and understanding of the other masters were likewise peerless, also as recorded in the Biographies of Eminent Monks. How could these worthies have been fond of novelty? It was merely that, having fully investigated the Tripiṭaka and observed these divergent tracks, they could not but divide them. Consequently, each opened a tenet relying on the teachings, striving to preserve integration and synthesis, causing hardened doubts and immense blockages to melt away like ice and become brilliantly clear, so that each corresponded appropriately to the differences among the sacred teachings.
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Fourth, dividing the teachings and opening the tenets: herein there are two parts: first, dividing the teachings with respect to phenomena, in which there are five categories of teachings; second, opening the tenets by means of principle, in which there are ten tenets.
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Regarding the first gate, though the holy teachings have myriad differences, essentially there are only five: first, the teaching of the Hīnayāna; second, the initial teaching of the Mahāyāna; third, the final teaching; fourth, the sudden teaching; fifth, the perfect teaching. The first is precisely the teaching of the two vehicles of those ignorant of the Dharma; the last is precisely the distinct teaching of the One Vehicle. Because in the later text of the sūtra it was spoken for Crown Prince Śāntamati (Shanfu) and titled the Perfect Sūtra, this name has been established. The three in the middle have three meanings: First, they may be combined into one, namely as the teaching of the Three Vehicles, because these are all attained by the three persons, as cited above. Second, they may be divided into two, namely the gradual and the sudden. Because in both the initial and final teachings all understanding and practice lie in verbal explanation, the stages are sequential, causes and effects succeed one another, and they proceed from the subtle to the manifest, they are generally named 'gradual'; hence the Laṅkāvatāra says, 'The gradual is like the āmalaka fruit, gradually ripening, not sudden'—this is what it means. The sudden is where verbal explanation suddenly ceases, the principle-nature suddenly manifests, understanding and practice are suddenly accomplished, and with not a single thought arising, one is instantly a buddha, and so forth; hence the Laṅkāvatāra says, 'The sudden is like a reflection in a mirror, suddenly appearing, not gradual'—this is what it means. This is because all phenomena are originally and inherently correct and do not depend on verbal explanation, nor on contemplative gnosis, just as the Vimalakīrtinirdeśa demonstrates non-duality through silence, and so forth. Furthermore, in the Ratnakūṭa-sūtra there is also the mention of sūtras of the sudden teaching; hence this name is established based on this. Third, they may be opened into three, namely opening the initial and final teachings from within the gradual; these are precisely the latter two among the three turnings of the Dharma-wheel in the Sandhinirmocana-sūtra and others mentioned above. Based on this meaning, the Mahābherīhāraka-sūtra takes the gate of emptiness as initial and the gate of non-emptiness as final; hence that sūtra says: 'Kāśyapa addressed the Buddha: "The various Mahāyāna sūtras mostly teach the meaning of emptiness." The Buddha told Kāśyapa: "All sūtras on emptiness are expositions with a remainder (neyārtha); only this sūtra is the unsurpassed exposition, not an exposition with a remainder. Furthermore, Kāśyapa! Just as King Prasenajit always sets up a great feast of giving in the eleventh month, first feeding hungry ghosts, the destitute, the lonely, and beggars, and next giving to śramaṇas and brāhmaṇas sweet and delicious dishes of manifold flavours according to their desires, the Buddhas and World-Honoured Ones are also like this: according with the various desires and pleasures of all sentient beings, they expound various sūtras and teachings for them. If there are sentient beings who are indolent and violate the precepts, do not diligently conform, abandon the wondrous scripture of the permanent tathāgatagarbha, and delight in cultivating and studying various sūtras on emptiness..."' and so on, extensively expounded. The explanation says: this designates the initial teaching in terms of the principle of emptiness being with a remainder, and designates the final teaching in terms of the wondrous scripture of the permanent tathāgatagarbha. Moreover, in the Awakening of Faith, it reveals verbal-transcending Suchness in terms of the gate of the sudden teaching, and teaches verbally-dependent Suchness in terms of the gate of the gradual teaching. Within the verbally-dependent, it speaks of the two kinds of Suchness—empty and non-empty—in terms of the initial and final teachings. This is dividing the teachings according to phenomena. If considered in terms of doctrinal meaning, they will be distinguished separately below.
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