四教義 1.12

1.12

三覈定別教者，問曰：別教亦說戒、定、智慧，何故不名三藏教？亦說無生空理，何故不名通教？亦說中道一切種智，何故不名圓教也？答曰：別教說恒沙佛法，無量戒、定、智慧，異前生滅戒、定、智慧，故非三藏也。雖說空理，是不可得空，非是但空，不與二乘同見，故非通教也。雖說中道一切種智，非初住發心即具一切種智，故非圓也。是則三義不成，但名別教也。

Third, examining and determining the distinctive teaching. Question: The distinctive teaching also expounds morality, meditation, and wisdom; why is it not named the Tripiṭaka teaching? It also expounds the principle of non-arising emptiness; why is it not named the shared teaching? It also expounds the sarvākārajñatā of the middle way; why is it not named the perfect teaching? Answer: The distinctive teaching expounds Buddha-dharmas numerous as the sands of the Ganges, with measureless morality, meditation, and wisdom, distinct from the aforementioned morality, meditation, and wisdom of arising and ceasing; therefore it is not the Tripiṭaka. Although it expounds the principle of emptiness, this is non-apprehensible emptiness, not merely-emptiness, and is not seen in common with the two vehicles; therefore it is not the shared teaching. Although it expounds the sarvākārajñatā of the middle way, it is not that upon generating the mind at the initial abidance one is immediately complete in sarvākārajñatā; therefore it is not the perfect [teaching]. Thus the three meanings do not hold, and it is named solely the distinctive teaching.