華嚴一乘教義分齊章 1.64

1.64

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.