四教義 1.13

1.13

四覈定圓教者，問曰：圓教亦有戒、定、智慧，何故不名三藏？亦有真空之理，何故非通？亦有歷別階級法門，何故非別？答曰：圓教所說戒、定、智慧，皆約真如、實相、佛性、涅槃而辨，豈同三藏偏、淺戒定慧乎？佛性真空、平等之理，聲聞、辟支佛所不能知，何況得入？故非通也。種種法門位行階級，無不與實相相應、攝一切法，從初一地無不具足一切諸地，是故非別。三義不成，但名圓教也。是則四教四名雖復互通，而研其理實，當教立名，不可混濫。若圓教攝三，即是又多僕從而侍衛之也。

Fourth, examining and determining the perfect teaching. Question: The perfect teaching also has morality, meditation, and wisdom; why is it not named the Tripiṭaka? It also has the principle of true emptiness; why is it not the shared? It also has successive, differentiated stages and dharma gates; why is it not the distinctive? Answer: Morality, meditation, and wisdom expounded in the perfect teaching are all discerned in terms of suchness, the true mark, Buddha-nature, and nirvāṇa; how could they be identical to the biased and shallow morality, meditation, and wisdom of the Tripiṭaka? The equal principle of Buddha-nature and true emptiness cannot be known by śrāvakas and pratyekabuddhas, much less entered by them; therefore it is not the shared. Its diverse dharma gates, stages, practices, and ranks all accord with the true mark and encompass all dharmas; from the initial single stage, there are none not complete in all stages; therefore it is not the distinctive. Since the three meanings do not hold, it is named solely the perfect teaching. Thus, although the four names of the four teachings are mutually shared in common, when probing their principles and realities, names are established according to their proper teaching and must not be conflated. If the perfect teaching gathers the other three, it is like having yet many servants and attendants guarding it.