X58n0985_華嚴融會一乘義章明宗記
卍新續藏第 58 冊 No. 0985 華嚴融會一乘義章明宗記
No. 985
釋雲華尊者融會一乘義章明宗記
義同教。三述同教䇿。斥前二非。立一同教。因茲偽說。矯□□□。□誤末流。舛習訛浸。不閑經論。照元真。唯事干戈。增斗諍。背違佛祖。片執師承。雖只刀高呼。而眾咻絕和。嘆時機之薄惡。嗟正法以漸沉。輒釋雲華融會章。庶通賢首分齊記。炷香灼化。投入法性海中。結志禱祈。愿丐聖心加被。參玄者取悟本心。達識者無黨梼杭。發明正知見。期報佛祖恩。乾道七祀。坐夏玉岑。因讀教章。聊志云耳。
今釋融會章。科分為二。初釋總題。二解本文。且初釋題。次題述人。題曰融會一乘義。四十無礙辨才。后釋融會三乘。決顯明一乘之妙趣 解曰。初五字標題。次八字指文釋義。指華嚴第九地說。□無礙辨才。后經文明顯也。故賢首曰。此地中作大法師。明說法儀軌。是故開示一乘三乘。文義差別也。次十二字。略釋融會。融即融和。會即會取。以一乘法體根本智。為能融能會。以所流三乘法義。為所融所會。此乃大聖善巧方便。引攝融會三乘。令證本源。決顯一乘。知真妙趣也。故清涼釋彼經曰。會三乘同歸一實。解脫相中無差別故。次顯述人。李唐終
【現代漢語翻譯】 現代漢語譯本： 《卍新續藏》第58冊 No. 0985 《華嚴融會一乘義章明宗記》
No. 985
釋雲華尊者《融會一乘義章明宗記》
義理與教法相同。三種著述都贊同此教義，駁斥前兩種錯誤觀點，確立唯一的共同教義。因為這些虛假的說法，矯飾[原文缺失]，[原文缺失]誤導後世，錯誤的習俗逐漸蔓延。不熟悉經典理論，不照見本真的智慧，只從事爭鬥，增加紛爭，背離佛祖的教誨，片面地固執于師承。即使獨自高聲呼喊，也無人響應。感嘆時運的衰敗，正法逐漸衰落。因此解釋雲華的《融會章》，希望能夠通達賢首（賢首，指法藏法師）的《分齊記》。點燃香，焚化，投入法性海中。立下誓願祈禱，希望佛菩薩加持。讓參禪的人領悟本心，讓通達事理的人沒有偏頗。發明正確的知見，期望報答佛祖的恩德。乾道七年，在玉岑山安居，因為閱讀教章，姑且記錄這些。
現在解釋《融會章》，分為兩部分。首先解釋總題目，其次解釋正文。先解釋題目，然後敘述作者。題目是《融會一乘義》。四十無礙辯才。後面解釋融會三乘，決斷顯明一乘的妙趣。解釋說，最初五個字是標題，其次八個字是解釋文義，指《華嚴經》第九地（第九地，指善慧地）。[原文缺失]無礙辯才。後面的經文明顯。所以賢首（賢首，指法藏法師）說，『此地中作大法師，明說法儀軌，是故開示一乘三乘，文義差別也。』其次十二個字，簡略地解釋融會。融就是融合，會就是會合。以一乘法體根本智，作為能融合能會合的主體，以所流出的三乘法義，作為所融合所會合的對象。這是大聖（大聖，指佛）善巧方便，引導攝受融合三乘，使之證悟本源，決斷顯明一乘，了知真實妙趣。所以清涼（清涼，指澄觀法師）解釋《華嚴經》說，『會三乘同歸一實，解脫相中無差別故。』其次是顯述作者，李唐終
【English Translation】 English version: 卍 New Continued Tripitaka, Volume 58, No. 0985, Commentary on 'The Chapter on Harmonizing the One Vehicle' in the Avatamsaka Sutra, Clarifying its Doctrine
No. 0985
Commentary by Venerable Shiyunhua on 'The Chapter on Harmonizing the One Vehicle' in the Avatamsaka Sutra, Clarifying its Doctrine
The meaning is the same as the teaching. Three commentaries agree with this teaching, refuting the previous two incorrect views and establishing the one common teaching. Because of these false claims, embellishing [original text missing], [original text missing] misleading later generations, erroneous customs gradually spread. Unfamiliar with the scriptures and treatises, not illuminating the original wisdom, only engaging in strife, increasing disputes, deviating from the Buddha's teachings, and stubbornly adhering to the lineage of teachers. Even if one shouts alone, there is no response. Lamenting the decline of the times, the correct Dharma is gradually declining. Therefore, I explain Yunhua's 'Chapter on Harmonizing,' hoping to understand Xianshou's (Xianshou, referring to Dharma Master Fazang) 'Fenqi Ji'. Lighting incense, burning it, and throwing it into the ocean of Dharmadhatu. Making vows and praying, hoping for the blessings of the Buddhas and Bodhisattvas. May those who practice Chan realize their original mind, and may those who understand reason be without bias. Develop correct knowledge and views, and hope to repay the kindness of the Buddhas and Bodhisattvas. In the seventh year of Qiandao, while residing in Yucen Mountain during the summer retreat, I read the teaching chapter and recorded these notes.
Now, explaining the 'Chapter on Harmonizing,' it is divided into two parts. First, explain the general title, and second, explain the main text. First, explain the title, and then describe the author. The title is 'Harmonizing the Meaning of the One Vehicle.' Forty unobstructed eloquence. Later, explain the harmonization of the Three Vehicles, decisively revealing the wonderful interest of the One Vehicle. The explanation says that the first five characters are the title, and the next eight characters explain the meaning of the text, referring to the Ninth Ground (Ninth Ground, referring to the Good Wisdom Ground) of the Avatamsaka Sutra. [original text missing] Unobstructed eloquence. The subsequent scriptures are clear. Therefore, Xianshou (Xianshou, referring to Dharma Master Fazang) said, 'In this ground, one acts as a great Dharma master, clarifying the rules of Dharma teaching, therefore revealing the One Vehicle and the Three Vehicles, with differences in the meaning of the text.' The next twelve characters briefly explain harmonization. Harmonizing means to blend, and assembling means to gather. Using the fundamental wisdom of the One Vehicle Dharma body as the subject that can harmonize and assemble, and using the meanings of the Three Vehicle Dharmas that flow out as the objects that are harmonized and assembled. This is the skillful means of the Great Sage (Great Sage, referring to the Buddha), guiding and embracing the harmonization of the Three Vehicles, enabling them to realize the original source, decisively revealing the One Vehicle, and knowing the true wonderful interest. Therefore, Qingliang (Qingliang, referring to Dharma Master Chengguan) explained the Avatamsaka Sutra, saying, 'The Three Vehicles are assembled to return to the One Reality, without difference in the aspect of liberation.' Next is to clearly state the author, Li Tang end.
南山至相寺釋智儼述。即華嚴第四祖也。山名寺號。祖德行門。具如傳記。
△二解本文。取例經科。大節分三。初序說由致分。二正明同別分。三流通指廣分。且初序說由致分文復有七。初嘆德宗理具同別。
章曰。夫圓通之法。以具德為宗。緣起理。實用二門取會。其二門者。所謂同別二教也。
解曰。夫者發語之端。嘆法之始。乃嘆華嚴圓通性海妙德難思。宗本體用。緣起無邊。理實镕融一三無礙。機開本末。教被同別。一法普收二門取會。二門者。同別二教門也。
△二列同別各開本末。且初別教本末復二。初標本別末。
章曰。別教者。別於三乘。
解曰。別者迥異之義。詺華嚴經宗本一乘。是諸佛眾生平等本有廣大智慧。具足教義。理事境智。行位因果。依生體用。人法逆順。應感等十法門義。各各具十。十十無盡。為諸教本。本法圓融。具足末伴。一乘法本別別無盡。迥異一代諸眷屬經中。小乘三乘。末教所詮。偏圓頓漸。權實教義等十法門。雖從本流。而末即圓。一相孤門。名方便教。亦名同教。亦名末教。賢首約五教相攝融通中曰。一或總為一。謂本末镕融。唯一大善巧法。二或開為二。一本教。謂別教一乘。為諸教本。故二末教。謂小乘三乘。從彼所流故
【現代漢語翻譯】 現代漢語譯本： 南山至相寺的釋智儼（Shi Zhiyan of Nanshan Zhixiang Temple，華嚴宗第四祖）講述。山名至相，寺號至相。祖師的德行和修行法門，都詳細記載在傳記中。
△二、解釋本文。依照經文的科判，大體分為三部分：一、序說由致分；二、正明同別分；三、流通指廣分。首先是序說由致分，又分為七部分：一、讚歎德宗理具同別。
章說：圓通之法，以具德為宗。緣起之理，實用二門來領會。這二門，就是所謂的同別二教。
解釋：『夫』是發語的開端，是讚歎佛法的開始。讚歎《華嚴經》圓融通達的性海，其妙德難以思議。宗是本體和作用，緣起無邊無際。理和事相互融合，一和三沒有障礙。開啟根機和本末，教義涵蓋同教和別教。一法普遍收攝，用同別二門來領會。二門，就是同教和別教二門。
△二、列出同教和別教各自的本末。首先是別教的本末，又分為兩部分：一、標明本的差別和末的差別。
章說：別教，區別於三乘。
解釋：『別』是迥然不同的意思。稱《華嚴經》的根本是一乘，是諸佛和眾生平等本有的廣大智慧，具足教義、理事境智、行位因果、依生體用、人法逆順、應感等十法門義，每個法門都具足十個方面，十十無盡，作為諸教的根本。根本之法圓融，具足末的伴隨。一乘法本別別無盡，迥然不同於一代時教中其他眷屬經的小乘和三乘，以及末教所詮釋的偏圓頓漸、權實教義等十法門。雖然是從根本流出，但末教只是圓教中的一相孤立之門，稱為方便教，也稱為同教，也稱為末教。賢首在約五教相攝融通中說：一、或者總合為一，意思是本末相互融合，唯一大善巧法。二、或者分開為二：一本教，指別教一乘，作為諸教的根本；二末教，指小乘和三乘，是從別教一乘流出的。
【English Translation】 English version: Narrated by Shi Zhiyan (釋智儼) of Nanshan Zhixiang Temple (南山至相寺), the fourth patriarch of the Huayan School (華嚴宗). The mountain is named Zhixiang, and the temple is named Zhixiang. The patriarch's virtues and practices are detailed in the biographies.
△2. Explaining the text. Following the structure of the sutra, it is divided into three main sections: 1. Introduction and causes; 2. Clarifying similarities and differences; 3. Circulation and expansion. The first section, introduction and causes, is further divided into seven parts: 1. Praising the virtues, principles, completeness, similarities, and differences.
Chapter: The method of perfect penetration (圓通之法) takes complete virtue (具德) as its foundation (宗). The principle of dependent origination (緣起之理) is understood through the two gates of practical application (實用二門). These two gates are the so-called teachings of similarity and difference (同別二教).
Explanation: '夫' (fū) is the beginning of a statement, the start of praising the Dharma. It praises the perfect and penetrating nature-sea (性海) of the Avatamsaka Sutra (華嚴經), whose wonderful virtues are inconceivable. The foundation (宗) is the substance (本體) and function (作用), dependent origination is boundless. Principle (理) and reality (事) are mutually integrated, one and three are without obstruction. Opening up the faculties and the beginning and end, the teachings cover the common and distinct teachings. One Dharma universally encompasses, using the two gates of similarity and difference to understand. The two gates are the gates of the common and distinct teachings.
△2. Listing the origins and ends of both the common and distinct teachings. First, the origins and ends of the distinct teaching are divided into two parts: 1. Marking the difference between the origin and the end.
Chapter: The distinct teaching (別教) is distinct from the Three Vehicles (三乘).
Explanation: 'Distinct' (別) means completely different. It is said that the root of the Avatamsaka Sutra is the One Vehicle (一乘), which is the equal and inherent vast wisdom of all Buddhas and sentient beings, complete with the meaning of the ten Dharma-gates (十法門) of doctrine (教義), principle (理事), realm (境), wisdom (智), practice (行), position (位), cause (因), effect (果), reliance on birth (依生), substance and function (體用), person and Dharma in reverse and accordance (人法逆順), and response and induction (應感), each Dharma-gate complete with ten aspects, ten times ten without end, serving as the root of all teachings. The Dharma of the root is perfectly integrated, complete with the accompaniment of the end. The root of the One Vehicle Dharma is distinct and endless, completely different from the Sravaka Vehicle (小乘) and the Three Vehicles in the other related sutras of the entire teaching period, as well as the ten Dharma-gates explained by the end teaching, such as partial, complete, sudden, gradual, provisional, and real doctrines. Although flowing from the root, the end teaching is only an isolated gate of the complete teaching, called the expedient teaching, also called the common teaching, also called the end teaching. Xianshou (賢首) said in the summary of the five teachings: 1. Or combined into one, meaning the root and end are mutually integrated, the only great skillful means. 2. Or divided into two: 1. The root teaching, referring to the distinct teaching of the One Vehicle, serving as the root of all teachings; 2. The end teaching, referring to the Sravaka Vehicle and the Three Vehicles, flowing from the distinct teaching of the One Vehicle.
。又名究竟及方便。以三乘小乘望一乘。悉為方便。故特述教章。首立分相門。顯別教一乘為本。揀餘三乘為末。列十差別。就后通揀曰。其別教一乘所明行位因果等相。與彼三乘教施設分齊。全別不同。廣在經文。略如下辯。次立該攝門。顯法镕融。該末即本。一切三乘。本來悉是彼一乘法。融通有二所以。具如彼章。六祖清涼遵用二門。但改分相為全揀。該攝為全收。亦以人法融通。深廣無礙。總屬圓教也。七祖圭山亦曰。大疏玄談。全揀諸宗。即別教性起義。全收諸宗。即同教緣起義然約機約法。故開二門。既人法融通。二亦交徹。二門不二。統為華嚴圓宗。□□真界生起萬法之義也。今謂。圭山將全收為同教。緣起至□□□華嚴本教大法界緣起。即成性起。緣性相由。皆不思議。正顯別教中具圓通同義。十無盡同也。故四祖曰。又一乘同法。對智以彰同。若引機以會同。則同同具十。即窮無盡。又云。別同之中。亦有同別。由多即一。是其同也。會復二師。諍如后辨。已上四五六七。四大祖師。師資遵承。皆以分相該攝二門。具顯華嚴本法本教。頓說頓圓。稱性本末。一一迥別。故抉擇第十門曰。或有眾生。於一乘別教。解行滿足已。證入果海者。即見上來諸教。並是無盡性海。隨緣所成。更無異事等。故賢
【現代漢語翻譯】 又名究竟及方便（究竟和方便是佛教術語，指最終的真理和達到真理的手段）。以三乘小乘（三乘指聲聞乘、緣覺乘、菩薩乘；小乘指聲聞乘和緣覺乘）來看一乘（指佛乘，即成佛之道），都只是方便法門。因此特別闡述教章，首先設立分相門，彰顯別教一乘（別教指華嚴宗的教義，一乘指成佛之道）為根本，揀擇其餘三乘為末流。列出十種差別，然後總括揀擇說：『這別教一乘所闡明的修行位次、因果等相，與那三乘教所施設的界限，完全不同。』詳細內容在經文中，簡略如下辨析。其次設立該攝門，彰顯法理的圓融，包含末流即是根本，一切三乘，本來都是那一乘法。融通有兩種原因，具體如該章所述。六祖清涼（指澄觀，華嚴宗四祖）遵用這兩個門，只是將分相改為全揀，該攝改為全收，也是以人法融通，深廣無礙，總屬於圓教。 七祖圭山（指宗密，華嚴宗五祖）也說：『《大疏玄談》完全揀擇諸宗，即別教性起義（性起指華嚴宗認為一切法皆由自性而起）；完全收攝諸宗，即同教緣起義（緣起指一切法皆由因緣和合而生）。』然而就根機和法理而言，所以開設兩門。既然人法融通，二者也相互交徹，二門不二，統為華嚴圓宗，是真如法界生起萬法的意義。 現在說，圭山將全收作為同教緣起，直到華嚴本教大法界緣起，就成為性起。緣起和性起相互依存，都是不可思議的。正彰顯別教中具備圓通同義，與十無盡相同。所以四祖（指澄觀）說：『又一乘同法，對智以彰顯相同。如果引導根機以會歸相同，那麼相同之中也具備十種，即窮盡無盡。』又說：『別同之中，也有同別。由多即一，是其相同之處。』會合兩位大師，爭論如后辨析。以上四、五、六、七，四大祖師，師資相承，都以分相該攝二門，具足彰顯華嚴本法本教，頓說頓圓，稱合自性本末，一一迥然不同。所以抉擇第十門說：『或者有眾生，對於一乘別教，解行圓滿后，證入果海的人，就見到以上諸教，都是無盡性海，隨緣所成，更沒有其他事情等等。』所以賢首（法藏，華嚴宗三祖）
【English Translation】 Also known as Ultimate and Expedient (Ultimate and Expedient are Buddhist terms referring to the ultimate truth and the means to attain it). Viewing the One Vehicle (referring to the Buddha Vehicle, the path to Buddhahood) from the perspective of the Three Vehicles and the Hinayana (Three Vehicles refer to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle; Hinayana refers to the Sravaka Vehicle and Pratyekabuddha Vehicle), all are merely expedient means. Therefore, a teaching chapter is specifically elaborated, first establishing the Differentiation Aspect Gate, highlighting the Distinct Teaching One Vehicle (Distinct Teaching refers to the Huayan School's doctrines, One Vehicle refers to the path to Buddhahood) as the root, and selecting the remaining Three Vehicles as the branches. Listing ten differences, and then summarizing the selection, it says: 'The aspects of practice stages, causes, and effects, etc., elucidated by this Distinct Teaching One Vehicle, are completely different from the boundaries established by the teachings of the Three Vehicles.' Detailed content is in the scriptures, briefly analyzed as follows. Next, establishing the Comprehension Gate, highlighting the perfect fusion of Dharma, encompassing the branches is the root, all Three Vehicles are originally all that One Vehicle Dharma. There are two reasons for fusion, as detailed in that chapter. The Sixth Patriarch Qingliang (referring to Chengguan, the fourth patriarch of the Huayan School) followed these two gates, only changing Differentiation Aspect to Complete Selection, and Comprehension to Complete Inclusion, also using the fusion of person and Dharma, profound and vast without obstruction, all belonging to the Perfect Teaching. The Seventh Patriarch Guishan (referring to Zongmi, the fifth patriarch of the Huayan School) also said: 'The Great Commentary's Profound Discussion completely selects all schools, which is the Distinct Teaching's Nature Origination meaning (Nature Origination refers to the Huayan School's view that all dharmas arise from their own nature); completely includes all schools, which is the Common Teaching's Dependent Origination meaning (Dependent Origination refers to the view that all dharmas arise from the combination of causes and conditions).' However, in terms of capacity and Dharma, therefore two gates are opened. Since person and Dharma are fused, the two also interpenetrate each other, the two gates are not two, unified as the Huayan Perfect School, which is the meaning of the True Thusness Dharma Realm giving rise to all dharmas. Now it is said that Guishan takes Complete Inclusion as the Common Teaching's Dependent Origination, until the Huayan School's fundamental teaching, the Great Dharma Realm Dependent Origination, becomes Nature Origination. Dependent Origination and Nature Origination are interdependent, both are inconceivable. It precisely highlights that the Distinct Teaching possesses the perfect fusion and common meaning, the same as the Ten Exhaustible. Therefore, the Fourth Patriarch (referring to Chengguan) said: 'Also, the One Vehicle Common Dharma, uses wisdom to highlight the sameness. If guiding capacity to converge on the sameness, then the sameness also possesses ten, which is exhausting the inexhaustible.' Also said: 'Within the Distinct and Common, there is also Common and Distinct. From many to one, is its sameness.' Combining the two masters, the debate is analyzed later. Above, the four, five, six, and seventh, the four great patriarchs, teacher and disciple succeeding each other, all use the Differentiation Aspect and Comprehension two gates, fully highlighting the Huayan School's fundamental Dharma and fundamental teaching, sudden teaching and sudden perfection, according with self-nature's root and branch, each and every one completely different. Therefore, the tenth gate of Determination says: 'Or there are sentient beings, who, for the Distinct Teaching of the One Vehicle, after fulfilling understanding and practice, those who enter the Sea of Fruition, then see that the above teachings are all inexhaustible Nature Seas, arising according to conditions, there are no other matters, etc.' Therefore, the Worthy Head (Fazang, the third patriarch of the Huayan School)
首正立教中。約乘法以分三宗。揀異本末曰。初一即愚法二乘。后一即別教一乘。中間三者。雖頓終始三權實之異。總為一三乘教。以皆為三人所得故等。是知。前四教皆為末教。后一圓別為本教也。然中間終頓二教。雖展轉深勝。共談一性一相。而由形對。一亦名三。故六祖玄文曰。三四二教。雖則泯二異前。而形對顯一。曲巧順機。故演義釋曰。三即終教。四即頓教。此之二教。具明一乘。故名泯二異前。始教存三乘也。而言雖者。雖明一乘。由是對三。故同前二。亦屈由之數。則前四皆屈曲收。后之一教。方是平道。為諸教本也。又曰。四為教本者。謂非海無以潛流。非本無以垂末。將欲逐機漸施末教。先示本法。頓演此經等。是知究竟一乘。為稱法本教。別前四教三乘皆為末教也。故科曰標本別末矣。
△二指經會末。
章曰。故法華經云。三界外別索大牛之車故也。
解曰。良以法華最後開顯。雖則異時異處。而與本教作方便故。隨機屈曲。破三顯一。會異歸同。會彼同時異處三乘不定之機也。能會是法華方便一乘。所會是始權終實三乘。但會漸機。淘練漸熟。從漸入一。故得界外別索大牛之車。歸一佛慧也。歸法華佛慧。即是歸華嚴佛慧也。故清涼曰。法華攝諸經歸華嚴。以別該同。
【現代漢語翻譯】 現代漢語譯本 在『首正立教』中，依據乘法將教義分為三宗。區分本末（根本與枝末）如下：最初的『一』指的是愚法二乘（聲聞乘和緣覺乘，為小乘佛教的兩種主要流派）；最後的『一』指的是別教一乘（區別於三乘教義的唯一佛乘）。中間的『三』，雖然有頓教、終教、始教三種權巧方便和真實教義的差異，但總歸屬於一三乘教，因為它們都是為三種根器的人所證得，所以是平等的。由此可知，前面的四教（華嚴教、阿含教、方等教、般若教）都是末教（枝末教義），後面的圓教和別教才是本教（根本教義）。 然而，中間的終教和頓教，雖然輾轉深入殊勝，共同談論一性一相（統一的佛性和實相），但由於是相對而言，『一』也因此被稱為『三』。所以六祖玄文說：『三四二教，雖然泯除二乘，異於前教，但仍是相對顯現一，巧妙地順應根機。』演義的解釋是：『三』指的是終教，『四』指的是頓教。這兩種教義都明確闡述了一乘，所以被稱為泯除二乘，異於前教，因為始教還保留著三乘。之所以說『雖然』，是因為雖然闡明了一乘，但仍然是針對三乘而說，所以與前面的二教相同，也屬於屈曲方便之數。因此，前面的四教都是屈曲的收攝，只有後面的一教才是平直的道路，是諸教的根本。又說：『四為教本』，意思是說，沒有大海就無法潛藏水流，沒有根本就無法垂示枝末。將要順應根機逐漸施設末教，首先要展示根本之法，頓然演說此經等等。由此可知，究竟一乘是符合法性的本教，區別於前四教的三乘，都是末教。所以科判說：標明本末的差別。
△二、指明經是會歸末流的教義。
章節說：所以《法華經》說：『在三界之外另外尋找大白牛車』。
解釋說：因為《法華經》最後才開顯，雖然時間地點不同，但與本教作為方便。隨順根機而屈曲，破除三乘而顯現一乘，會合差異而歸於相同，會合彼時同時異處三乘不定之根機。能夠會歸的是《法華經》方便一乘，所會歸的是始權終實三乘。只是會歸漸悟之機，淘洗磨練漸趨成熟，從漸悟進入一乘，所以才能在三界之外另外尋找大白牛車，歸於一佛智慧。歸於《法華經》的佛慧，也就是歸於《華嚴經》的佛慧。所以清涼國師說：《法華經》攝諸經歸於《華嚴經》，以別教統攝同教。
【English Translation】 English version In 『Establishing the Teaching from the Beginning,』 the teachings are divided into three schools based on the vehicle. Differentiating between the fundamental and the derivative is as follows: The initial 『one』 refers to the two vehicles of the ignorant and the Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) [two main streams of Hinayana Buddhism]. The final 『one』 refers to the unique vehicle of the Distinct Teaching [a unique Buddha vehicle distinct from the Three Vehicles]. The 『three』 in the middle, although differing in the expedient and real teachings of the Sudden, Gradual, and Initial teachings, are collectively considered one Three Vehicle teaching because they are all attained by beings of three different capacities, thus they are equal. From this, it is known that the preceding four teachings [Avataṃsaka, Āgama, Vaipulya, and Prajñā] are all derivative teachings, while the latter Perfect and Distinct teachings are the fundamental teachings. However, the Gradual and Sudden teachings in the middle, although progressively profound and excellent, jointly discuss the one nature and one form [unified Buddha-nature and reality], but because they are relative, the 『one』 is also called 『three.』 Therefore, the Sixth Patriarch』s Profound Text says: 『The three and four teachings, although eliminating the two vehicles and differing from the preceding teachings, still relatively manifest the one, skillfully adapting to the capacities.』 The explanation of the Commentary is: 『Three』 refers to the Gradual teaching, and 『four』 refers to the Sudden teaching. These two teachings clearly expound the One Vehicle, so they are called eliminating the two vehicles and differing from the preceding teachings, because the Initial teaching still retains the Three Vehicles. The reason for saying 『although』 is that although the One Vehicle is elucidated, it is still spoken in relation to the Three Vehicles, so it is the same as the preceding two teachings, also belonging to the number of expedient means. Therefore, the preceding four teachings are all expediently gathered, and only the latter one teaching is the straight path, the root of all teachings. It is also said: 『Four is the root of the teachings,』 meaning that without the ocean, there is no way to conceal the currents; without the root, there is no way to display the branches. Intending to gradually apply the derivative teachings in accordance with the capacities, first show the fundamental Dharma, suddenly expound this sutra, and so on. From this, it is known that the ultimate One Vehicle is the fundamental teaching that accords with the Dharma-nature, distinguishing the Three Vehicles of the preceding four teachings, all of which are derivative teachings. Therefore, the classification says: Clearly distinguishing the difference between the fundamental and the derivative.
△2. Indicates that the sutra is a teaching that converges to the derivative.
The chapter says: Therefore, the Lotus Sutra says: 『Outside the triple world, separately seek the great white ox cart.』
The explanation says: Because the Lotus Sutra is revealed last, although the time and place are different, it serves as an expedient means with the fundamental teaching. It expediently adapts to the capacities, breaks down the three vehicles and reveals the one vehicle, converges differences and returns to the same, converging the uncertain capacities of the three vehicles at different times and places. What is able to converge is the expedient One Vehicle of the Lotus Sutra, and what is converged is the Initial, Expedient, Gradual, and Real Three Vehicles. It only converges the gradual capacities, refining and tempering them to gradually mature, entering the One Vehicle from gradual enlightenment, so that one can separately seek the great white ox cart outside the triple world, returning to the wisdom of the one Buddha. Returning to the Buddha-wisdom of the Lotus Sutra is the same as returning to the Buddha-wisdom of the Avataṃsaka Sutra. Therefore, Qingliang says: The Lotus Sutra gathers all sutras and returns them to the Avataṃsaka Sutra, using the Distinct teaching to encompass the Common teaching.
皆圓教攝。又曰。二經化儀則異。化法無殊。今以法華化法同本。化儀攝末。本末交映。興奪相資。方為攝生之善巧。則為攝末歸本也。若爾如何清涼。于辯違中。不許唐吉藏。判法華為攝末歸本法輪耶。答不許吉藏者。以彼全約化儀失。據法但有大小。同前讖師半滿失昧經別為一類滯小失故演義釋彼違曰。今此師立。唯約化儀。據法但有大小。同前半滿。亦攝義不足。又曰自是立教之人。不得法華之意。別為一類滯小之人。是知。吉藏雖判。為攝末歸本法輪。而具上三失。攝義不足也。今家所判。語同義別也。今以法華約化法。旨□華嚴為法本。故清涼曰。於一佛乘。說無量乘。故彼經云。諸佛以方便力。於一佛乘。分別說三。又云。吾從成佛已來。種種因緣。種種譬喻。無量方便引導眾生。即從本流末也。約化儀。則最後開顯。破小顯大。會三歸一。故清涼曰。雖有眾多。即攝末歸本。故彼經云。以無量無數方便。演說諸法。皆為一佛乘故。又云。汝等所行是菩薩道。又云。究竟至於一切種智。故皆佛因。是知法華依實開權。說一即多。會權歸實。說多即一。是故以法華方便一乘。為攝末之本也。又四祖述一乘三乘義章曰。又一乘義。分別有二。一者正乘。如華嚴經說。二者方便乘。分別有十。初之七對依如來藏
【現代漢語翻譯】 現代漢語譯本： 都包含在圓教之中。又說，兩部經的教化形式（化儀）不同，但教化的內容（化法）沒有區別。現在用法華經的教化內容作為根本，教化形式作為末端，本末相互輝映，互相輔助，才是攝受眾生的善巧方便，也就是攝末歸本。如果這樣，為什麼清涼在辨析違背之處時，不允許唐代吉藏判法華經為攝末歸本的法輪呢？回答是，不允許吉藏，是因為他完全從教化形式上立論，有所缺失。從教法上說，只看到大小乘的區別，如同之前的讖師，對半滿二教的理解有偏差，將經文區別為一類，停留在小乘的理解上，所以《演義》解釋其中的違背之處說：『現在這位法師立論，只從教化形式上說，從教法上說，只看到大小乘的區別，如同之前的半滿二教，也是對攝受的理解不足。』又說，『這是立教之人，沒有理解法華經的真意，將（法華經）區別為一類停留在小乘的人。』由此可知，吉藏雖然判法華經為攝末歸本的法輪，但具有以上三種缺失，對攝受的理解不足。現在我們所判，說法相同，意義不同。現在我們用法華經從教化內容上，宗旨在華嚴經為根本，所以清涼說：『在一佛乘中，說無量乘。』所以《華嚴經》說：『諸佛以方便力，在一佛乘中，分別說三乘。』又說：『我從成佛以來，用種種因緣，種種譬喻，無量方便引導眾生。』這就是從根本流向末端。從教化形式上說，則是最後開顯，破小乘，顯大乘，會三乘歸一乘，所以清涼說：『雖有眾多，即是攝末歸本。』所以《法華經》說：『用無量無數方便，演說諸法，都是爲了一個佛乘的緣故。』又說：『你們所行的是菩薩道。』又說：『最終達到一切種智（sarvajna）。』所以都是成佛的因。由此可知，法華經依據真實開顯權巧，說一即多，會權巧歸於真實，說多即一。因此用法華經的方便一乘，作為攝末的根本。又四祖的《述一乘三乘義章》說：『又一乘的意義，分別有兩種。一是正乘，如《華嚴經》所說。二是方便乘，分別有十種。最初的七對，依據如來藏（tathagatagarbha）。』
【English Translation】 English version: All are encompassed within the perfect teaching (圓教). Furthermore, it is said that the teaching methods (化儀, hua yi) of the two sutras differ, but the content of the teachings (化法, hua fa) is the same. Now, taking the teaching content of the Lotus Sutra (法華經, Fa Hua Jing) as the root and its teaching methods as the branch, the root and branch illuminate each other, mutually supporting each other, this is the skillful means of embracing sentient beings, which is to gather the branches back to the root (攝末歸本, she mo gui ben). If so, why did Qingliang, in analyzing the contradictions, not allow Jizang of the Tang dynasty to judge the Lotus Sutra as the Dharma wheel of gathering the branches back to the root? The answer is, he did not allow Jizang because he based his argument entirely on the teaching methods, which is a deficiency. From the perspective of the Dharma, he only saw the difference between the Great Vehicle and the Small Vehicle, like the previous prognosticators who had a biased understanding of the half and full teachings, distinguishing the sutras as one category, remaining in the understanding of the Small Vehicle, so the 『Commentary』 explains the contradictions by saying: 『Now this teacher establishes his argument only from the teaching methods, from the perspective of the Dharma, he only sees the difference between the Great Vehicle and the Small Vehicle, like the previous half and full teachings, which is also insufficient in understanding the meaning of embracing.』 It also says, 『This is a person who establishes teachings, not understanding the true meaning of the Lotus Sutra, distinguishing (the Lotus Sutra) as a category of people remaining in the Small Vehicle.』 From this, it can be known that although Jizang judged the Lotus Sutra as the Dharma wheel of gathering the branches back to the root, he has the above three deficiencies, and his understanding of embracing is insufficient. Now our judgment is the same in words, but different in meaning. Now we use the Lotus Sutra from the perspective of the teaching content, with the Huayan Sutra (華嚴經, Hua Yan Jing) as the root in its essence, so Qingliang said: 『Within the One Buddha Vehicle, he speaks of countless vehicles.』 Therefore, the Huayan Sutra says: 『The Buddhas, with the power of skillful means, distinguish and speak of the Three Vehicles within the One Buddha Vehicle.』 It also says: 『Since I attained Buddhahood, I have used various causes and conditions, various metaphors, and countless skillful means to guide sentient beings.』 This is flowing from the root to the branches. From the perspective of the teaching methods, it is the final revelation, breaking the Small Vehicle, revealing the Great Vehicle, and uniting the Three Vehicles into One Vehicle, so Qingliang said: 『Although there are many, it is gathering the branches back to the root.』 Therefore, the Lotus Sutra says: 『Using countless and innumerable skillful means, he expounds all Dharmas, all for the sake of the One Buddha Vehicle.』 It also says: 『What you are practicing is the Bodhisattva path.』 It also says: 『Ultimately reaching all-knowing wisdom (sarvajna).』 Therefore, all are the cause of becoming a Buddha. From this, it can be known that the Lotus Sutra relies on the real to reveal the provisional, saying one is many, uniting the provisional to return to the real, saying many is one. Therefore, using the expedient One Vehicle of the Lotus Sutra as the root of gathering the branches. Furthermore, the Fourth Patriarch's 『Commentary on the Meaning of One Vehicle and Three Vehicles』 says: 『Also, the meaning of One Vehicle is divided into two types. One is the true vehicle, as the Huayan Sutra says. The other is the expedient vehicle, divided into ten types. The first seven pairs rely on the Tathagatagarbha (如來藏, tathagatagarbha).』
勝鬘楞伽等經。后三對依法華經。分別一乘同無盡。三乘即不定。乃至結曰。上來所辨。于眷屬經中。欲顯圓通無盡法藏一乘教義。故於方便之處。示一乘名。今進入者易得解故。作如是說等。又曰。上件法門。攝下諸教。頓屬其上分本教義。漸從其末義。乃至曰。及三乘終教。寂照照寂。一相真如。並初教門。染凈即空。愚法小乘苦諦之教等。明知法華雙會權實。並小三乘也。若爾如何清涼玄文卻云法華但會昔權故。說三皆虛指。昔實不滯方便。故不會之。今言終實皆為所會者。何違祖耶。答彼斥梁朝光宅法師依法華立四乘教。故辨其所違。故作此語。緣此師以臨門三車為權。四衢等賜即實。唯說法華為實。不知抑諸般若等了義經也。是于昔大。不分權實。故成抑諸實教過耳。今為會通教旨。則不如是是故演義大節有三。初明會不會之意。以臨門三車。施設方便。引昔權三皆無實體。正當會義。故疏曰。但會昔權故。說三皆虛指。不會昔實者。昔實已在般若等經。開顯實理。故疏曰。昔實不滯方便。故不會之。第二明會二會三之意。演義釋曰。二俱有理。破小顯大。即是會二。會權歸實。即是會三也。第三明取昔廢昔之意。疏曰。若開權顯實。則三是一。更無別一。鈔釋有其二義。先明會三為一。次明會三歸一。且
【現代漢語翻譯】 現代漢語譯本 《勝鬘楞伽等經》與後面的三對經文，依據《法華經》，分別闡述了一乘（Ekayana，唯一佛乘）的相同之處在於無盡。三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）是不確定的。乃至結論說：『以上所辨明的，在眷屬經中，想要彰顯圓融通達、無盡法藏的一乘教義，所以在方便之處，示現一乘之名。現在進入的人容易理解的緣故，才這樣說。』又說：『上面的法門，統攝了下面的各種教義，頓悟屬於其上的根本教義，漸悟從其末義。』乃至說：『以及三乘的終教，寂照照寂（指禪定中的一種境界），一相真如（Ekatva-lakshana-tathata，指萬法平等、不二的真實如如之性），以及初教門，染凈即空，愚法小乘（Hinayana，小乘佛教）苦諦（Dukkha-satya，四聖諦之一，指世間充滿痛苦的真理）之教等。』 明確地表明《法華經》同時會合了權（Upaya，方便）與實（Satya，真實），以及小乘和三乘。如果這樣，為何清涼澄觀的《華嚴玄談》卻說《法華經》只是會合了過去的權法，所以說三乘皆是虛指，過去的實法不滯于方便，所以不會合它呢？現在說終教的實法都為所會合，這與祖師的說法有什麼衝突呢？ 回答說，他駁斥的是梁朝光宅法師依據《法華經》建立四乘教的觀點，所以辨析他的錯誤，才說了這些話。因為這位法師把臨門三車（比喻佛陀用不同的教法引導眾生）視為權法，四衢等賜（比喻佛陀最終給予眾生相同的佛果）視為實法，只說《法華經》為實法，卻不知道貶抑《般若經》等了義經。這是對於過去的大乘，不區分權實，所以造成了貶抑各種實教的過失。現在爲了會通教旨，就不是這樣了。所以演義大節有三：首先闡明會不會合之意，用臨門三車，施設方便，引出過去的權三皆無實體，這正是會合之義。所以疏文說：『只是會合了過去的權法，所以說三乘皆是虛指。』不會合過去的實法，是因為過去的實法已經在《般若經》等經中，開顯了實理。所以疏文說：『過去的實法不滯于方便，所以不會合它。』 第二闡明會二會三之意。《演義》解釋說：『二者都有道理，破小顯大，就是會二。會權歸實，就是會三。』第三闡明取昔廢昔之意。疏文說：『如果開權顯實，那麼三就是一，更沒有別的一。』鈔釋有兩種含義：首先闡明會三為一，其次闡明會三歸一。暫且...
【English Translation】 English version The Śrīmālādevī Siṃhanāda Sūtra (勝鬘經), Laṅkāvatāra Sūtra (楞伽經), and the following three pairs of sutras, based on the Lotus Sūtra (法華經), respectively elaborate that the similarity of the Ekayana (一乘, One Vehicle) lies in its inexhaustibility. The Triyana (三乘, Three Vehicles - Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) is uncertain. Even to the conclusion: 'What has been distinguished above, in the retinue sutras, is to manifest the perfect and unobstructed, inexhaustible Dharma treasury of the Ekayana doctrine, so in the expedient place, the name of Ekayana is shown. Now those who enter can easily understand, hence this is said.' It also says: 'The above Dharma gate encompasses the various teachings below, sudden enlightenment belongs to the fundamental doctrine above, gradual enlightenment from its final meaning.' Even to say: 'And the final teaching of the Triyana, śamatha-vipassanā (寂照照寂, stillness and insight illuminating each other), Ekatva-lakṣaṇa-tathatā (一相真如, Suchness of One Aspect), as well as the initial Dharma gate, defilement and purity are emptiness, the teaching of the Dukkha-satya (苦諦, Truth of Suffering) of the ignorant Hinayana (小乘, Lesser Vehicle) etc.' Clearly indicating that the Lotus Sūtra simultaneously assembles the Upaya (權, expedient) and Satya (實, truth), as well as the Hinayana and the Triyana. If so, why does Qingliang Chengguan's Huayan Xuantan (華嚴玄談) say that the Lotus Sūtra only assembles the past expedient Dharmas, so it says that the three vehicles are all empty pointers, the past true Dharma does not adhere to expedients, so it does not assemble it? Now saying that the true Dharma of the final teaching is all assembled, what conflict is there with the Patriarch's statement? The answer is that he is refuting the view of Master Guangzhai of the Liang Dynasty, who established the Four Vehicles teaching based on the Lotus Sūtra, so he analyzed his mistakes, hence he said these words. Because this master regarded the three carts at the gate (an analogy for the Buddha guiding beings with different teachings) as expedient Dharmas, and the equal gifts at the crossroads (an analogy for the Buddha ultimately giving beings the same Buddhahood) as true Dharmas, only saying that the Lotus Sūtra is the true Dharma, but did not know to depreciate the definitive sutras such as the Prajñāpāramitā Sūtras (般若經). This is in relation to the past Mahayana, not distinguishing between expedient and truth, so it caused the fault of depreciating various true teachings. Now, in order to reconcile the teachings, it is not like this. Therefore, the main points of the interpretation are three: First, to clarify the meaning of assembling or not assembling, using the three carts at the gate, employing expedients, leading out the past expedient three, all without substance, this is precisely the meaning of assembling. Therefore, the commentary says: 'It only assembles the past expedient Dharmas, so it says that the three vehicles are all empty pointers.' It does not assemble the past true Dharma, because the past true Dharma has already been revealed in the Prajñāpāramitā Sūtras and other sutras. Therefore, the commentary says: 'The past true Dharma does not adhere to expedients, so it does not assemble it.' Second, to clarify the meaning of assembling two and assembling three. The Interpretation explains: 'Both have reason, breaking the small and revealing the great, is assembling two. Assembling the expedient and returning to the truth, is assembling three.' Third, to clarify the meaning of taking the past and abandoning the past. The commentary says: 'If opening the expedient and revealing the truth, then the three are one, there is no other one.' The commentary has two meanings: First, to clarify assembling three into one, second, to clarify assembling three returning to one. For now...
先會三為一者。會取昔權無體之三。為其開顯理行果法。並從一實。皆是佛因。故名取昔也。廢昔者。廢昔三教。並廢隨從各異。今從開廢之後。知三即一。心生歡喜。自知作佛。則是實相顯。是故下鈔。先引藥草喻品。證小行即是佛因。次引信解品。證大行是其所有。乃至曰。今疏欲會三因。同爲一因。故引二文。皆明會行。故曰會三為一也。次明會三歸一者。疏曰。若廢權立實。義說為四。如攬三點。以成一伊等。演義曰。若廢下。明會昔三。歸今之一。于中二。先會昔成今。有法喻合。法雲。義說為四者。以但廢昔三教。言三是權一實。便顯三外無別一實之法。云義說為四。但三為別。一為總耳。如攬三點下喻。斯借涅槃第二三點成伊等。乃至曰。今借其喻。不取其法。謂以三點。喻於三乘。以成一伊。喻為一乘。別說三乘。三皆是權。合三為一。故得稱實。非三點外更有一點。乃至曰。總合為一。故成四也。次疏曰。若依昔未顯說一切具有如來知見。根販之種。今並說成。則今昔有異。故演義釋曰。若依昔下。第二彰今異昔。前但合三為一。一無別法。已成四乘。今辨一乘別有法門。則四義昭著。是為昔所未說而今說之。聞所未聞未曾有法也。謂昔雖有大乘亦說如來藏性涅槃法身真常之理。未曾顯說一切眾生
【現代漢語翻譯】 現代漢語譯本： 所謂『會三為一』，是指會合過去權宜之說的無實體之三乘，為其開顯理、行、果之法，並使其從一實相出發，皆是成佛之因。因此稱為『取昔』。所謂『廢昔』，是指廢除過去的三教，並廢除隨從各異的教義。如今在開顯和廢除之後，明白三即是一，心中生起歡喜，自覺可以成佛，這就是實相顯現。因此，下文的註解先引用《藥草喻品》，證明小乘之行也是成佛之因；然後引用《信解品》，證明大乘之行也是其所有。乃至說：『現在疏文想要會合三因，同爲一因，所以引用這兩段經文，都是爲了闡明會合諸行』，所以說『會三為一』。接下來闡明『會三歸一』，疏文說：『如果廢除權宜之說而建立真實之說，從義理上來說就變成了四。就像把三個點聚集起來，形成一個『伊』字一樣。』演義解釋說：『如果廢除』以下，闡明會合過去的三乘，歸於現在的一乘。其中分為兩部分，首先是會合過去而成就現在，有法和比喻的結合。法雲：『從義理上來說就變成了四』，因為只是廢除了過去的三教，說三乘是權宜之說，一乘是真實之說，就顯現出三乘之外沒有別的真實之法。說『從義理上來說就變成了四』，只是三乘是別，一乘是總而已。就像把三個點聚集起來形成一個『伊』字一樣，是比喻。這裡借用《涅槃經》第二卷中三個點形成『伊』字的比喻，乃至說：『現在借用這個比喻，不取其法』，意思是說用三個點比喻三乘，用形成一個『伊』字比喻一乘。分別來說是三乘，三乘都是權宜之說，合三為一，所以才能稱為真實。不是說在三個點之外還有一個點，乃至說：『總合為一，所以才形成四』。接下來疏文說：『如果按照過去未顯說的情況，一切眾生都具有如來知見，具有成佛的種子，現在都說成是這樣，那麼現在和過去就有不同。』所以演義解釋說：『如果按照過去』以下，第二點是彰顯現在和過去的不同。前面只是合三為一，一乘沒有別的法，已經成就了四乘。現在辨別一乘有別的法門，那麼四義就昭然顯著，這是過去沒有說過而現在說了的，是聞所未聞未曾有之法。意思是說過去雖然有大乘，也說了如來藏性、涅槃法身、真常之理，但未曾明顯地說一切眾生
【English Translation】 English version: 『To integrate the three into one』 refers to integrating the three expedient vehicles (Skt: triyāna) of the past, which are without inherent substance, and revealing the principles, practices, and fruits of the Dharma for them, so that they all originate from the one reality (Skt: ekatva), and are all causes for attaining Buddhahood. Therefore, it is called 『adopting the past』. 『To discard the past』 refers to discarding the three teachings of the past, and discarding the different doctrines that follow them. Now, after revealing and discarding, understanding that the three are one, joy arises in the heart, and one realizes that one can become a Buddha, which is the manifestation of the true reality (Skt: bhūtatathatā). Therefore, the commentary below first quotes the 『Parable of the Medicinal Herbs』 chapter (Skt: Bhaiṣajyavastu) to prove that the practices of the Small Vehicle (Skt: Hīnayāna) are also causes for attaining Buddhahood; then it quotes the 『Belief and Understanding』 chapter (Skt: Adhimukti) to prove that the practices of the Great Vehicle (Skt: Mahāyāna) are also included. It even says: 『Now the commentary wants to integrate the three causes into one cause, so it quotes these two passages, both of which are to clarify the integration of practices』, so it says 『integrating the three into one』. Next, it clarifies 『integrating the three into the one』, the commentary says: 『If we discard the expedient and establish the real, then in terms of meaning, it becomes four. It is like gathering three dots to form the letter 『i』.』 The extended explanation says: 『If we discard』 below, it clarifies integrating the three vehicles of the past into the one vehicle of the present. It is divided into two parts, first is integrating the past to achieve the present, with a combination of Dharma and analogy. The Dharma says: 『In terms of meaning, it becomes four』, because only by discarding the three teachings of the past, and saying that the three vehicles are expedient and the one vehicle is real, can it be revealed that there is no other real Dharma outside of the three vehicles. Saying 『in terms of meaning, it becomes four』, is only that the three vehicles are separate, and the one vehicle is the totality. It is like gathering three dots to form the letter 『i』, which is an analogy. Here, it borrows the analogy of three dots forming the letter 『i』 from the second volume of the Nirvana Sutra (Skt: Mahāparinirvāṇa Sūtra), even saying: 『Now we borrow this analogy, but do not take its Dharma』, meaning that we use the three dots to symbolize the three vehicles, and use the formation of the letter 『i』 to symbolize the one vehicle. Speaking separately, there are three vehicles, and the three vehicles are all expedient, but integrating the three into one, so it can be called real. It is not that there is another dot outside of the three dots, even saying: 『Combining them into one, so it becomes four』. Next, the commentary says: 『If according to the past, it was not clearly said that all beings possess the knowledge and vision of the Tathāgata (Skt: Tathāgatadarśana), and possess the seeds for attaining Buddhahood, but now it is all said to be so, then there is a difference between the present and the past.』 So the extended explanation says: 『If according to the past』 below, the second point is to highlight the difference between the present and the past. The previous was only integrating the three into one, and the one vehicle has no other Dharma, and the four vehicles have already been achieved. Now, distinguishing that the one vehicle has other Dharma doors, then the four meanings are clearly evident, this is what was not said in the past but is said now, it is a Dharma that has never been heard before. It means that although there was the Great Vehicle in the past, and it also spoke of the Tathāgatagarbha (Skt: Tathāgatagarbha), the Nirvana (Skt: Nirvāṇa), the Dharmakāya (Skt: Dharmakāya), and the true and constant principle, but it was never clearly said that all beings
皆悉具有如來知見。唯為一事。出現於世。不為于余。故睿公云。至如般若諸經。深無不極。故道者以之而歸。大無不包。故乘者以之而運。然其大略皆以適化為本。應勸之門。不得不以善權與用。權之與化。悟物雖弘。于實體不定。皆屬法華。固其宜矣。已上三義。會通法華教旨。大意唯顯會三歸一。然以會機初後有二。初立會昔成今義。是初方便門。會權歸實。名會三為一。義說四乘。以顯三一和合。同此是清涼義也。正如教章二明攝益中曰。若先以三乘。令其得出。后乃方便得一乘者。此即一乘三乘和合說故。屬同教攝。乃至曰。攝機成二益等。及至次擇中第七門曰。或有眾生。於此世中。三乘根不定。故堪進入同教一乘者。即見自所得三乘之法。皆依一乘無盡教起。是彼方便。阿含施設。是故諸有所修。皆迴向一乘。如會三歸一等。此是賢首義。又如至相。橫依方便中。第二義曰。與彼究竟圓一乘。為方便說一乘。非即圓通自在也。此是四祖義。次立彰今異昔義是。后示真實相。露地授大車。唯顯一乘。不為于余。此是清涼義。又如抉擇第八門曰。或有眾生。於此世中。三乘根不定故。堪可進入別教一乘者。即知彼三乘等法。本來不異。別教一乘。何以故。為彼目故。更無異事故。如法華經同教。說者是。此
【現代漢語翻譯】 現代漢語譯本： 都完全具有如來（Tathagata，佛的稱號）的知見。只爲了一件事，才出現於世間，不是爲了其他的事情。所以睿公說，像《般若經》之類的經典，其深奧沒有不窮盡的。所以求道的人依靠它而歸宿；其廣大沒有不包容的，所以修行大乘的人依靠它而執行。然而它的大概都是以適應教化為根本。爲了適應勸導的方便之門，不得不使用善巧方便。方便和教化，雖然覺悟事物很弘大，但對於實體並不確定。這些都屬於《法華經》，本來就應該這樣。以上三種意義，會通《法華經》的教義宗旨，大意只是爲了彰顯會三歸一。然而以會合根機的初后，有兩種情況。最初建立會昔成今的意義，這是最初的方便之門，會合權巧歸於真實，名為會三為一。義理上說四乘，是爲了彰顯三一和合。這與清涼的觀點相同。正如教章二明攝益中說：『如果先用三乘，讓他們得以出離，然後才方便地得到一乘，這就是一乘三乘和合說的緣故，屬於同教所攝。』乃至說：『攝受根機成就兩種利益等等。』以及在次擇中第七門說：『或者有眾生，在這個世間中，三乘的根基不定，所以堪能進入同教的一乘，就能見到自己所得到的三乘之法，都是依一乘無盡的教法而生起的，那是方便，是阿含經的施設。』所以所有修行的，都回向於一乘，如會三歸一等等。這是賢首的觀點。又如至相，橫依方便中，第二義說：『與那究竟圓滿的一乘，作為方便說一乘，不是即圓通自在。』這是四祖的觀點。其次建立彰顯今異昔的意義，這是後來顯示真實相，在露地授予大車，只彰顯一乘，不是爲了其他。這是清涼的觀點。又如抉擇第八門說：『或者有眾生，在這個世間中，三乘的根基不定，所以堪能進入別教的一乘，就能知道那三乘等法，本來沒有差異，與別教的一乘沒有差異。』為什麼呢？爲了那個目的的緣故，更沒有其他的事情了。如《法華經》同教所說的那樣。
【English Translation】 English version: All are fully endowed with the Tathagata's (Tathagata, an epithet of the Buddha) knowledge and vision. They appear in the world for one thing alone, not for anything else. Therefore, Master Rui said, 'As for the Prajna Sutras and other scriptures, their profundity is inexhaustible. Therefore, those who seek the Way rely on them to return; their vastness is all-encompassing, so those who practice the Mahayana rely on them to operate. However, their general outline is based on adapting to transformation. For the sake of adapting to the gate of exhortation, one must use skillful means. Skillful means and transformation, although the enlightenment of things is vast, are not fixed in substance. These all belong to the Lotus Sutra, as it should be.' The above three meanings, harmonizing the teachings of the Lotus Sutra, the main idea is only to reveal the convergence of the Three Vehicles into One. However, in terms of the initial and subsequent convergence of faculties, there are two situations. The first establishes the meaning of converging the past to achieve the present, which is the initial gate of skillful means, converging the provisional to return to the real, called converging the three into one. In terms of doctrine, it speaks of the Four Vehicles to reveal the harmony of the three and one. This is the same as the view of Qingliang. Just as it says in the second chapter of the Teachings, 'If one first uses the Three Vehicles to allow them to attain liberation, and then conveniently obtains the One Vehicle, this is the reason for the combined teaching of the One Vehicle and the Three Vehicles, and belongs to the category of the Common Teaching.' And it says, 'Receiving faculties to achieve two benefits, etc.' And in the seventh gate of the subsequent selection, it says, 'Or there are sentient beings in this world whose roots in the Three Vehicles are uncertain, so they are capable of entering the One Vehicle of the Common Teaching, then they will see that the Dharma of the Three Vehicles that they have obtained all arises from the endless teaching of the One Vehicle, which is a skillful means, a provision of the Agamas.' Therefore, all practices are dedicated to the One Vehicle, such as the convergence of the three into one, etc. This is the view of Xianshou. Furthermore, as in the Essential Characteristics, in the second meaning of the Horizontal Reliance on Skillful Means, it says, 'Giving that ultimate and perfect One Vehicle, as a skillful means to speak of the One Vehicle, it is not the same as perfect and unobstructed freedom.' This is the view of the Fourth Patriarch. Secondly, establishing the meaning of revealing the present as different from the past, this is the later showing of the true form, bestowing the great cart in the open ground, only revealing the One Vehicle, not for anything else. This is the view of Qingliang. Furthermore, as in the eighth gate of Determination, it says, 'Or there are sentient beings in this world whose roots in the Three Vehicles are uncertain, so they are capable of entering the One Vehicle of the Distinct Teaching, then they will know that the Dharma of the Three Vehicles, etc., is originally not different, and is not different from the One Vehicle of the Distinct Teaching.' Why? For the sake of that purpose, there is nothing else. As the Common Teaching of the Lotus Sutra says.
是賢首義。又如至相。橫依方便中第一義曰。一由依究竟一乘教成。何以故。從一乘所流故。又為一乘所目故。此是四祖義。故演義曰。彼權實是方便門。說于真實是真實。不謂方便為真實。則方便門開。知實理之普周。則真實相顯。故法華云。開方便門。示真實相。今能開顯故。不滯枝派。約佛弛張。故須分權實也。已上四五六三大祖師。明法華經旨。會機攝末。法義差別。是故四祖述章立意。先標華嚴別教一乘為本。次指法華界外索車為末。本末相符。善巧攝生。決顯一乘也。故標題曰。融會決顯一乘妙趣也。有三知識。迷佛化源。昧祖本末。豫師以華嚴圓別一乘唯別權三失。復師雙別權實三乘失。會師曰卓絕獨立失。失在自相名別也。三師昧祖元開本末二教之意。各說別三之差。固茲矯亂。互興斗諍。澆漓道學。並列卷后具評。
△次同教本末。
章曰同教者。經云。會三歸一。故知同也。
解曰。華嚴四祖雲華尊者。以東流一代聖教。從微至著。曲盡幽玄。統為五教。于圓教中。具本具末。開別開同。五祖賢首嗣法遵承。特述教章。首明同別。別如前解。同如今釋。言同教者。以同字一言立教總名。通目一代諸眷屬經。皆名同教也。于中雖有偏圓頓實始權愚小等教之殊。而各教下。所詮教
【現代漢語翻譯】 現代漢語譯本： 這是賢首（Xianshou，人名）的觀點。又如至相（Zhixiang，境界名稱）。橫向依據方便（Upaya，方法）中的第一義（Paramartha，最高真理）說：『一』由依據究竟一乘（Ekayana，唯一乘）的教義而成。為什麼呢？因為它從一乘流出，又被一乘所指。這是四祖（Sizu，指華嚴宗四位祖師）的觀點。所以《演義》（Yan Yi，著作名稱）說：『那些權宜之說和真實之說是方便之門，宣說真實才是真實。不認為方便是真實，那麼方便之門就打開了。知道真實之理普遍周遍，那麼真實之相就顯現了。』所以《法華經》（Lotus Sutra）說：『開啟方便之門，顯示真實之相。』現在能夠開啟和顯現，所以不滯留在枝節末梢。依據佛的開合施張，所以需要區分權宜之說和真實之說。以上是四祖、五祖、六祖三大祖師闡明《法華經》的宗旨，會合機緣，攝受末流，辨別法義的差別。因此，四祖在《述章》（Shuzhang，著作名稱）中確立主旨，首先標明華嚴（Huayan，經名）的別教一乘為根本，其次指出《法華經》中界外索車為末流，根本和末流相互符合，巧妙地攝受眾生，最終顯明一乘。所以標題說：『融會貫通，決斷顯明一乘的微妙趣味。』有三位知識分子，迷惑于佛的化導之源，不明白祖師的根本和末流。豫師（Yushi，人名）認為華嚴圓別一乘只有別教和權教三種缺失，復師（Fushi，人名）認為雙別權實三乘有缺失，會師（Huishi，人名）說卓絕獨立有缺失。缺失在於自相名別的區分。三位法師不明白祖師最初開啟的根本和末流二教的用意，各自說別三教的差別，因此矯揉造作，互相爭鬥，敗壞道學。這些都列在卷后詳細評論。
△其次是同教的根本和末流。
《章》（Zhang，著作名稱）中說：同教，經中說：『會三歸一』，所以知道是同教。
解釋說：華嚴四祖雲華尊者（Yunhua Zunzhe，人名），把東流一代聖教，從微小到顯著，詳盡地闡述幽深玄妙的道理，統攝為五教。在圓教中，具備根本和末流，開啟別教和同教。五祖賢首（Xianshou，人名）繼承法統，遵從承襲，特別闡述教章，首先闡明同教和別教。別教如前解釋。同教現在解釋。說同教，用『同』字一言確立教的總名，通稱一代諸眷屬經，都名為同教。其中雖有偏圓頓實始權愚小等教的差別，而各教下，所詮釋的教義
【English Translation】 English version: This is the view of Xianshou (a person's name). It is also like Zhixiang (a state of being). Horizontally, based on the first meaning (Paramartha, ultimate truth) in Upaya (expedient means), it says: 'One' is formed by relying on the ultimate Ekayana (One Vehicle) teaching. Why? Because it flows from the One Vehicle and is also designated by the One Vehicle. This is the view of the Fourth Patriarch (Sizu, referring to the four patriarchs of the Huayan school). Therefore, the 'Yan Yi' (a work's name) says: 'Those expedient and real teachings are the gate of expedient means; speaking of reality is reality. Not considering expedient means as reality, then the gate of expedient means is opened. Knowing that the principle of reality is universally pervasive, then the aspect of reality is revealed.' Therefore, the Lotus Sutra says: 'Opening the gate of expedient means, revealing the aspect of reality.' Now, being able to open and reveal, one does not dwell on branches and offshoots. According to the Buddha's opening and closing, it is necessary to distinguish between expedient and real teachings. The above are the Third, Fourth, and Fifth Patriarchs, clarifying the essence of the Lotus Sutra, converging opportunities, embracing the last, and distinguishing the differences in Dharma meanings. Therefore, the Fourth Patriarch, in the 'Shuzhang' (a work's name), establishes the main idea, first marking the unique teaching of the Huayan (a sutra's name) One Vehicle as the root, and then pointing out the seeking of a cart outside the boundary in the Lotus Sutra as the branch. The root and branch correspond to each other, skillfully embracing sentient beings, and ultimately revealing the One Vehicle. Therefore, the title says: 'Integrating and decisively revealing the wonderful interest of the One Vehicle.' There are three knowledgeable people who are confused about the source of the Buddha's transformation and do not understand the root and branch of the patriarchs. Yushi (a person's name) believes that the Huayan perfect and unique One Vehicle only has three shortcomings: unique teaching and expedient teaching. Fushi (a person's name) believes that the dual unique expedient and real three vehicles have shortcomings. Huishi (a person's name) says that being outstanding and independent has shortcomings. The shortcoming lies in the distinction of self-aspect names. The three masters do not understand the intention of the patriarchs' initial opening of the root and branch two teachings, and each speaks of the differences of the three unique teachings, thus distorting and causing mutual strife, corrupting the study of the Way. These are all listed in detail at the end of the volume for commentary.
△ Next is the root and branch of the common teaching.
The 'Zhang' (a work's name) says: The common teaching, as the sutra says: 'Converging the three to return to one,' so it is known as the common teaching.
The explanation says: The Fourth Patriarch of Huayan, Venerable Yunhua (Yunhua Zunzhe, a person's name), takes the holy teachings that flowed eastward in one generation, from the subtle to the obvious, exhaustively elucidating the profound and mysterious principles, and integrates them into the Five Teachings. In the Perfect Teaching, it possesses the root and branch, opening the unique teaching and the common teaching. The Fifth Patriarch, Xianshou (a person's name), inherited the Dharma lineage, followed and inherited, and specially elucidated the teaching chapter, first clarifying the common teaching and the unique teaching. The unique teaching is as explained before. The common teaching is explained now. Saying the common teaching, using the word 'common' to establish the general name of the teaching, generally referring to all the sutras of the one generation, all are named the common teaching. Although there are differences in the partial, perfect, sudden, real, initial, expedient, ignorant, and small teachings, under each teaching, the teachings that are explained
義。理事境智行位十法義門。皆從華嚴圓別根本法輪所流所目故。派本垂末故。即末同本故。故名圓教也。者之一字。牒教名也。經云者。指法華經。是一代化儀。最後開顯。以方便一乘。為能會之本。以一代權漸三乘。為所會之末。會末歸本。本末相符。攝生善巧。即本同末攝。末名同。故清涼曰。法華方便一乘。為開漸之本。為攝末之本。露地等授大車。故曰會三歸一故知同也。須知此同唯會一代漸三之機。名方便同也。正當本章下文釋同次義曰。又會義不同。多種法門。隨別取一義。余無別相。故言同耳。是知祖立五教。並開同別。皆用單字立教。總名總含教下差別法義。各歸一字所目也。故賢首曰。同教者。于中二。初分諸乘。后融本末。初中有六重七義者。從一資多。遞互映帶窮本究末。義備諸乘。故有同教一乘同教三乘同教小乘。諸乘雖多。乘宗止三。或加佛乘。則曰四乘。更有開合。則一至無量乘也。若約以教攝乘。教則差別。盡彰緣起之奧。以成同教之旨。皆是如來善巧方便。隨機高下。施設諸教。教義多種。並以同字一言。為總通目。諸乘諸教。各詮法義差別不等。是故吾祖各據乘教趣證差別。隨別取義。緝成多字。義句名同者。凡二十餘同。皆是隨別取義。義句名同也。若取義句差別之同。立同
【現代漢語翻譯】 現代漢語譯本：義。理事境智行位十法義門，都是從《華嚴經》圓滿獨特的根本法輪所流出所指明的。因為從根本分支出末端，所以末端與根本相同，因此稱為圓教。『者』字，是解釋教名的。經中所說的『者』，指的是《法華經》，是一代教化的最後開顯，以方便一乘作為會歸的根本，以一代權宜漸進的三乘作為所會歸的末端。會合末端歸於根本，根本與末端相符，攝受眾生的善巧方便，就是根本與末端相同。攝受末端，名稱也相同。所以清涼澄觀大師說，《法華經》的方便一乘，是開啟漸教的根本，是攝受末端的根本，在露天平等授予大車，所以說會三歸一，可知是相同的。須知這種相同只是會合一代漸教三乘的根機，稱為方便相同。正當本章下文解釋『同』的意義時說：『又會合的意義不同，多種法門，隨各自取一種意義，其餘沒有別的差別相，所以說相同罷了。』由此可知，祖師創立五教，並開顯『同』與『別』，都用單字來立教，總名總括教下的差別法義，各自歸於一個字所指明的意義。所以賢首法藏大師說：『同教，其中分為二，一是區分諸乘，二是融合本末。初中有六重七義，從一資助多，遞相映襯，窮究根本，探究末端，意義完備諸乘，所以有同教一乘、同教三乘、同教小乘。諸乘雖然多，乘的宗旨只有三乘，或者加上佛乘，就說是四乘。更有開合，就有一至無量乘。』如果按照以教來統攝乘，教則有差別，充分彰顯緣起的奧妙，以成就同教的宗旨，都是如來善巧方便，根據根機的高下，設施諸教。教義多種，都用『同』字一言，作為總括統攝，諸乘諸教，各自詮釋法義差別不等。因此，吾祖各自根據乘教趣證的差別，隨各自取義，輯成多字義句，名稱相同。凡二十餘種相同，都是隨各自取義，義句名稱相同。如果取義句差別的『同』，來立同教。 English version: Meaning. The ten aspects of principle, phenomena, realm, wisdom, practice, position, and the ten dharmas, all flow from and are indicated by the perfect and unique fundamental Dharma wheel of the Avatamsaka Sutra (Flower Garland Sutra). Because the branches extend from the root, the end is the same as the root, hence it is called the Perfect Teaching. The word '者' (zhe), explains the name of the teaching. The '者' (zhe) mentioned in the sutra refers to the Lotus Sutra, which is the final revelation of a lifetime of teachings, using the expedient One Vehicle as the root to which all converge, and the provisional and gradual Three Vehicles of a lifetime as the ends to be converged. Converging the ends to the root, the root and ends correspond, skillfully guiding beings, which means the root is the same as the ends. Receiving the ends, the names are also the same. Therefore, Venerable Qingliang (澄觀, Chengguan) said, 'The expedient One Vehicle of the Lotus Sutra is the root for opening up the gradual teachings, and the root for gathering in the ends, equally bestowing the great cart in the open.' Therefore, it is said that the Three Vehicles converge into One, which shows they are the same. It should be known that this sameness only converges the faculties of the gradual Three Vehicles of a lifetime, and is called expedient sameness. It is precisely in the explanation of the meaning of 'sameness' later in this chapter that it says: 'Moreover, the meaning of convergence is different, with various Dharma gates, each taking one meaning separately, and there are no other different aspects, so it is said to be the same.' From this, it can be known that the Patriarch established the Five Teachings, and revealed both 'sameness' and 'difference', using single characters to establish the teachings, with the general name encompassing the different Dharma meanings under the teaching, each returning to the meaning indicated by a single character. Therefore, Venerable Xianshou (賢首, Xianshou, Fazang) said: 'The Common Teaching is divided into two: first, distinguishing the various vehicles; second, merging the root and the branches. The first has six layers and seven meanings, from one assisting many, mutually reflecting and illuminating, exhaustively investigating the root, and exploring the ends, with the meaning fully encompassing the various vehicles, so there is the Common Teaching One Vehicle, the Common Teaching Three Vehicles, and the Common Teaching Small Vehicle. Although there are many vehicles, the principle of the vehicles is only three, or adding the Buddha Vehicle, it is said to be four vehicles. Further opening and closing, there are from one to countless vehicles.' If according to using the teaching to encompass the vehicle, the teachings are different, fully revealing the profundity of dependent origination, to accomplish the purpose of the Common Teaching, all are the Tathagata's skillful means, according to the high and low of the faculties, establishing the various teachings. The meanings of the teachings are various, all using the single word 'common' as the general encompassing, the various vehicles and teachings, each explaining the Dharma meanings differently. Therefore, our Patriarch, each according to the differences in the vehicles, teachings, interests, and realizations, each separately taking the meaning, compiling many-character meaning phrases, with the names being the same. There are more than twenty kinds of sameness, all separately taking the meaning, with the meaning phrases having the same name. If taking the 'sameness' of the differences in the meaning phrases to establish the Common Teaching.
【English Translation】 Meaning. The ten aspects of principle, phenomena, realm, wisdom, practice, position, and the ten dharmas, all flow from and are indicated by the perfect and unique fundamental Dharma wheel of the Avatamsaka Sutra (Flower Garland Sutra). Because the branches extend from the root, the end is the same as the root, hence it is called the Perfect Teaching. The word '者' (zhe), explains the name of the teaching. The '者' (zhe) mentioned in the sutra refers to the Lotus Sutra, which is the final revelation of a lifetime of teachings, using the expedient One Vehicle as the root to which all converge, and the provisional and gradual Three Vehicles of a lifetime as the ends to be converged. Converging the ends to the root, the root and ends correspond, skillfully guiding beings, which means the root is the same as the ends. Receiving the ends, the names are also the same. Therefore, Venerable Qingliang (澄觀, Chengguan) said, 'The expedient One Vehicle of the Lotus Sutra is the root for opening up the gradual teachings, and the root for gathering in the ends, equally bestowing the great cart in the open.' Therefore, it is said that the Three Vehicles converge into One, which shows they are the same. It should be known that this sameness only converges the faculties of the gradual Three Vehicles of a lifetime, and is called expedient sameness. It is precisely in the explanation of the meaning of 'sameness' later in this chapter that it says: 'Moreover, the meaning of convergence is different, with various Dharma gates, each taking one meaning separately, and there are no other different aspects, so it is said to be the same.' From this, it can be known that the Patriarch established the Five Teachings, and revealed both 'sameness' and 'difference', using single characters to establish the teachings, with the general name encompassing the different Dharma meanings under the teaching, each returning to the meaning indicated by a single character. Therefore, Venerable Xianshou (賢首, Xianshou, Fazang) said: 'The Common Teaching is divided into two: first, distinguishing the various vehicles; second, merging the root and the branches. The first has six layers and seven meanings, from one assisting many, mutually reflecting and illuminating, exhaustively investigating the root, and exploring the ends, with the meaning fully encompassing the various vehicles, so there is the Common Teaching One Vehicle, the Common Teaching Three Vehicles, and the Common Teaching Small Vehicle. Although there are many vehicles, the principle of the vehicles is only three, or adding the Buddha Vehicle, it is said to be four vehicles. Further opening and closing, there are from one to countless vehicles.' If according to using the teaching to encompass the vehicle, the teachings are different, fully revealing the profundity of dependent origination, to accomplish the purpose of the Common Teaching, all are the Tathagata's skillful means, according to the high and low of the faculties, establishing the various teachings. The meanings of the teachings are various, all using the single word 'common' as the general encompassing, the various vehicles and teachings, each explaining the Dharma meanings differently. Therefore, our Patriarch, each according to the differences in the vehicles, teachings, interests, and realizations, each separately taking the meaning, compiling many-character meaning phrases, with the names being the same. There are more than twenty kinds of sameness, all separately taking the meaning, with the meaning phrases having the same name. If taking the 'sameness' of the differences in the meaning phrases to establish the Common Teaching.
總名者。矯亂多矣。若約全收諸教名同者。是顯本法德用無窮。攝前諸教。人法無礙。一一同圓。亦名即圓通同。亦名不思議同。亦名圓中同。同同無盡。皆不思議也。復師立此為總同者。錯如卷末評。若約理體遍通名同者。則名會融無二同。此同名義。唯就理體。融本末機。皆同一體。不說德用圓融。唯顯理體緝成義句名同也。故曰。緣起理實同一法界。本末镕融。一體無二也。豫師立此為總同者。錯。如卷后評也。若約逐機。得法分齊。阿含施設則名方便同。此同名義。從圓所流。故與圓為方便攝生。故人法未圓。亦名不融同。此同有多種義句之同。各各差別。若約同頓同實名同者。以終頓二義。於一佛乘。詮法末圓。一相孤門。教下所詮。存絕各異。頓漸自殊。故祖曰。絕想一乘如楞伽。此頓教。佛性平等一乘。此終教也。雖皆詮一乘。而未圓融。名不融同。故祖列曰。同頓同實。顯非合二教也。會師妄執祖曰總取雙絕雙存為合二教。作圓中同者。此師不曉總取之意。獨合終頓為圓同失。又昧融不融分同。祖約不融開出義。當方便同收。不應約全收圓中同義。說如此等失。具卷后評。若約泯二同者。亦以終頓二教名同。此約乘體是一。同泯二乘。故合二乘。為同教一乘也。故清涼曰。終頓二教泯二是同。故合為
【現代漢語翻譯】 現代漢語譯本 總名，實則錯綜複雜。如果從完全包含所有教義，名稱相同這個角度來說，這體現了根本佛法的功德和作用是無窮無盡的，它統攝了之前的各種教義，人與法之間沒有阻礙，一切都圓融無礙。也可以稱之為『即圓通同』，也可以稱之為『不可思議同』，也可以稱之為『圓中同』，這種『同』是無窮無盡的，都是不可思議的。如果豫法師將此立為『總同』，那就錯了，具體評論見本書末尾。如果從理體普遍相通，名稱相同這個角度來說，則稱之為『會融無二同』。這種『同』的含義，僅僅在於理體，融合了根本和末端，機緣，都是同一本體。不談功德作用的圓融，僅僅是彰顯理體，輯成義句，稱之為『同』。所以說，緣起理實，同一法界，根本末端，镕融一體，沒有差別。豫法師將此立為『總同』，是錯誤的，具體評論見本書末尾。如果從順應根機，獲得佛法的不同層次來說，根據《阿含經》的施設，則稱之為『方便同』。這種『同』的含義，是從圓融中流出的，所以與圓融構成方便攝生的關係。因此，人與法還沒有達到圓融的境界，也可以稱之為『不融同』。這種『同』有多種含義不同的義句，各有差別。如果從相同、頓悟、真實名稱相同這個角度來說，以終教和頓教這兩種含義，在於一佛乘中，詮釋佛法末端圓滿，一相孤立的法門，教義下所詮釋的內容，存留和斷絕各有不同，頓悟和漸悟自然不同。所以祖師說，斷絕思慮的一乘，如《楞伽經》所說，這是頓教。佛性平等的一乘，這是終教。雖然都詮釋一乘，但還沒有達到圓融的境界，稱之為『不融同』。所以祖師列出『同頓同實』，是爲了表明並非是融合兩種教義。會師妄自認為祖師所說的『總取雙絕雙存』是融合兩種教義，作為『圓中同』，這位法師不明白『總取』的含義，獨自將終教和頓教融合爲圓同，這是錯誤的。又不明白融合與不融合的區別。祖師根據不融合開出義理，應當歸入『方便同』，不應該根據完全包含的圓中同的含義來說。如此等等的錯誤，具體評論見本書末尾。如果從泯滅兩種『同』的角度來說，也是以終教和頓教兩種教義名稱相同。這是從乘體是一的角度來說，共同泯滅二乘，所以融合二乘，成為同教一乘。所以清涼法師說，終教和頓教，泯滅二乘是相同的，所以融合爲一。 故合為一
【English Translation】 English version The general name is indeed complex and confusing. If we consider it from the perspective of completely encompassing all teachings and having the same name, it demonstrates that the merit and function of the fundamental Dharma are infinite. It encompasses all previous teachings, with no obstruction between people and the Dharma; everything is perfectly integrated. It can also be called 'Immediate and Thorough Sameness,' 'Inconceivable Sameness,' or 'Sameness within the Circle.' This 'Sameness' is endless and inconceivable. If Master Yu establishes this as 'Total Sameness,' it is incorrect, as commented on at the end of this book. If we consider it from the perspective of the principle body being universally connected and having the same name, it is called 'Harmonious and Non-Dual Sameness.' The meaning of this 'Sameness' lies solely in the principle body, integrating the root and the branch, and the opportunity; all are the same entity. It does not discuss the perfect integration of merit and function, but only highlights the principle body, compiling meaningful phrases, and calling it 'Sameness.' Therefore, it is said that the reality of dependent origination is the same Dharma realm, the root and the branch are melted into one, without any difference. Master Yu's establishment of this as 'Total Sameness' is incorrect, as commented on at the end of this book. If we consider it from the perspective of adapting to the capacity of beings and obtaining different levels of Dharma, according to the establishment of the Agamas (Agama Sutras), it is called 'Expedient Sameness.' The meaning of this 'Sameness' flows from perfect integration, so it forms a relationship of expediently guiding beings with perfect integration. Therefore, when people and the Dharma have not yet reached the state of perfect integration, it can also be called 'Non-Integrated Sameness.' This 'Sameness' has various meaningful phrases with different meanings, each with its own distinctions. If we consider it from the perspective of the same, sudden, and real name, using the two meanings of the Teaching of Completion (終教) and the Sudden Teaching (頓教), within the One Buddha Vehicle, it explains the perfect completion of the end of the Dharma, the solitary gate of one aspect. The content explained in the teachings below, the existence and extinction are different, and the sudden and gradual are naturally different. Therefore, the Patriarch said, 'The One Vehicle that cuts off thoughts is like the Lankavatara Sutra (楞伽經),' this is the Sudden Teaching. 'The One Vehicle of the equality of Buddha-nature,' this is the Teaching of Completion. Although both explain the One Vehicle, they have not yet reached the state of perfect integration, and are called 'Non-Integrated Sameness.' Therefore, the Patriarch listed 'Same Sudden Same Real' to show that it is not a combination of the two teachings. Master Hui falsely believes that the Patriarch's 'Total Taking of Double Extinction and Double Existence' is the integration of the two teachings, as 'Sameness within the Circle.' This master does not understand the meaning of 'Total Taking,' and mistakenly integrates the Teaching of Completion and the Sudden Teaching into Perfect Sameness, which is wrong. Furthermore, he does not understand the distinction between integration and non-integration. The Patriarch opened up the meaning based on non-integration, which should be included in 'Expedient Sameness,' and should not be explained based on the meaning of the completely encompassing Sameness within the Circle. Such errors are commented on in detail at the end of this book. If we consider it from the perspective of obliterating the two samenesses, it is also with the same names of the Teaching of Completion and the Sudden Teaching. This is from the perspective that the vehicle body is one, commonly obliterating the Two Vehicles, so integrating the Two Vehicles into the One Vehicle of the same teaching. Therefore, Master Qingliang said, 'The Teaching of Completion and the Sudden Teaching, obliterating the Two Vehicles is the same,' so they are integrated into one. So they are integrated into one.
一教。下列四中雲。三同教一乘。即合終頓二教。是知泯二名同。的顯乘體名同也。復師釋曰。得名因由又非合二名同。會師釋曰。出合所以。二師之失。具評卷后。若約三一和合名同者。此約法華。破昔權三。各別法行。會歸一實。和合法行。此約法行和合義句名同也。賢首曰。先以三乘令得出。后乃方便得一乘者。此即一乘三乘和合說。故屬同教攝。清涼曰。會昔成今。義說四乘。故借喻顯曰。謂以三點喻於三乘。以成一伊喻為一乘。別說三乘。三皆是權。合三為一。故得稱實。以此證知。是約法行和合名同也。復會二師。皆約教義和合釋者。錯如卷后具評。若云回三人一名同者。賢首曰。亦名回三人一教。此如法華經說。從古諸師。皆以亦之一字只是重名。便是三一和合。更無別說。今謂不然。且前三一和合。正是會三為一義。說四乘以顯法行和合也。今名回三人一者。顯機增勝。示真實相。露地授車。故云人一。正當演義曰。彰今異昔義中揀云。前但合三為一。一無別法。已成四乘。今辨一乘。別有法門。乃至曰。唯為一大事出現於世。不為余乘等也。既曰回三入一。則知舍三唯顯一也。于理昭著。正是法華示真實相。唯證一乘。無三可合也。是知兩種名義自殊。不可為一。豫師等並從古說。錯如卷后評。其
【現代漢語翻譯】 現代漢語譯本 一教。下列四中雲：『三同教一乘』，即合終頓二教。由此可知，泯除二教之名，而同顯一乘之體，是為『名同』。又，窺基法師解釋說：『得名因由又非合二名同』。慧沼法師解釋說：『出合所以』。窺基、慧沼二位法師的失誤，在卷末有詳細評述。若從三一和合而名同的角度來說，這是依據《法華經》，破除過去權宜的三乘，各自不同的法門和修行，會歸於一實之理，和合於一實之法門和修行。這是從法門和修行和合的意義上來說的『名同』。賢首法藏大師說：『先以三乘令得出，后乃方便得一乘者』，這即是一乘、三乘和合而說，故屬於同教所攝。清涼澄觀大師說：『會昔成今，義說四乘』，故借用比喻來顯明，即用三個點比喻三乘，用構成『伊』字的一橫比喻一乘。分別來說三乘，三乘都是權宜之說；合三為一，故可稱為真實。以此可以證明，這是從法門和修行和合的角度來說的『名同』。再次，慧沼、窺基二位法師都從教義和合的角度來解釋，錯誤之處在卷末有詳細評述。若說『回三人一名同』，賢首法藏大師說：『亦名回三人一教』，這如同《法華經》所說。從古以來的諸位法師，都認為『亦』字只是重複，便是三一和合，沒有別的說法。我（指作者）認為不然。前述的三一和合，正是會三歸一之義，說四乘是爲了顯明法門和修行的和合。現在所說的『回三人一名一』，是顯明根機增勝，顯示真實之相，在空曠之地授予寶車，所以說是『人一』。《法華經演義》中說：『彰今異昔義中揀云，前但合三為一，一無別法，已成四乘。今辨一乘，別有法門』，乃至說：『唯為一大事出現於世，不為余乘等也』。既然說『回三入一』，就知道是捨棄三乘，唯獨顯明一乘。這個道理非常明顯，正是《法華經》顯示真實之相，唯獨證得一乘，沒有三乘可以和合。由此可知，兩種名義各自不同，不可混為一談。豫法師等人都是沿用古說，錯誤之處在卷末有評述。
【English Translation】 English version One teaching. The 『Four Categories』 states: 『The Three Teachings are the same, leading to the One Vehicle,』 which combines the teachings of the Final and Sudden schools. Thus, eliminating the names of the two teachings and uniformly revealing the essence of the One Vehicle is called 『name sameness.』 Furthermore, Master Kuiji (a prominent figure in the Faxiang school of Buddhism) explains: 『The reason for obtaining the name is not the same as combining the two names.』 Master Huizhao (another prominent figure in the Faxiang school) explains: 『The reason for the combination.』 The errors of Masters Kuiji and Huizhao are thoroughly discussed at the end of the volume. If we consider 『name sameness』 from the perspective of the union of the Three and the One, this is based on the Lotus Sutra, which breaks down the expedient Three Vehicles of the past, each with its distinct Dharma gates and practices, and converges them into the one reality, uniting them in the one reality of Dharma gates and practices. This is 『name sameness』 in the sense of the union of Dharma gates and practices. Master Xianshou (Fazang, a key figure in the Huayan school) says: 『First, using the Three Vehicles to enable them to attain liberation, then expediently attaining the One Vehicle,』 this is the combined teaching of the One Vehicle and the Three Vehicles, and thus belongs to the category of the Shared Teaching. Master Qingliang (Chengguan, a prominent Huayan scholar) says: 『Uniting the past to create the present, the meaning speaks of the Four Vehicles,』 hence using metaphors to illustrate, such as using three dots to represent the Three Vehicles, and using the horizontal stroke that forms the character 『伊』 (I) to represent the One Vehicle. Speaking separately of the Three Vehicles, all three are expedient; combining the three into one, hence it can be called real. This proves that it is 『name sameness』 from the perspective of the union of Dharma gates and practices. Again, the interpretations of Masters Huizhao and Kuiji, both explaining from the perspective of the union of teachings and doctrines, are incorrect, as thoroughly discussed at the end of the volume. If we speak of 『returning the three persons to one name sameness,』 Master Xianshou says: 『It is also called returning the three persons to one teaching.』 This is as stated in the Lotus Sutra. From ancient times, all masters have considered the word 『also』 as merely a repetition, which is the union of the Three and the One, with no other explanation. I (the author) believe this is not the case. The aforementioned union of the Three and the One is precisely the meaning of converging the three into one, speaking of the Four Vehicles to reveal the union of Dharma gates and practices. The current 『returning the three persons to one name』 reveals the increasing superiority of the faculties, showing the true aspect, bestowing the jeweled carriage in an open field, hence it is called 『person one.』 The Commentary on the Lotus Sutra says: 『In distinguishing the meaning of manifesting the present as different from the past, it is selected and said that previously, it only combined the three into one, and the one had no separate Dharma, already forming the Four Vehicles. Now, distinguishing the One Vehicle, there are separate Dharma gates,』 and even says: 『Only for one great matter does it appear in the world, not for the other vehicles, etc.』 Since it says 『returning the three to enter the one,』 it is known that it is abandoning the three vehicles and solely revealing the One Vehicle. This principle is very clear, precisely the Lotus Sutra revealing the true aspect, solely attaining the One Vehicle, with no three vehicles to unite. Thus, it is known that the two types of names and meanings are distinct and cannot be confused. Master Yu and others all follow the ancient sayings, the errors of which are discussed at the end of the volume.
會三歸一同。如上具明。唯會一代權實三乘。不會其頓。故四祖曰。離言根境非安立門。故頓不屬會。又曰。頓屬上分本教義。漸從其末義等。清涼亦曰。然法華為於一類。開顯本末。若將定判一代聖教。收義不盡也。是知會三歸一。唯會漸三一義名同也。會師取此為總同曰。雖立言小異。多義如彼者。錯如卷后評。已上略敘數同。並約法義差別。緝成義句多字名同。義非一準。是故。四祖特立同字一言。為同教總名。通目諸同也。祖曰。一言通目者。如以信一言。通目諸位也。是知以一字。為一言也。文選注詩題曰。古人始作四言詩五言詩。其七言詩者。後人加作也。及至論語曰。詩三百一言以蔽之。曰思無邪。何晏注曰。古者謂一句為一言。詩雖三百篇之多。可舉一句。當盡其理也。今謂。思無邪。雖三字為句。而歸正字一言也。故演義曰。一言蔽諸者。即論語子曰。詩三百一言以蔽諸。曰思無邪。謂歸於正也。念一佛號。亦名一言。直取一言只一佛字。故自四祖禪要唯稱佛言耳。又如世金字一言。通目五金。谷字一言。通目五穀。果字一言。通目。百果。草字一言。通目百草。其于品物形色種性。從義立名。雖各各差別。而各各類歸一言所目也。譬今諸教。偏圓頓漸。權始愚小。各各教下。詮顯一乘三乘乘法。
稟修雖各差別。而皆華嚴根本一乘圓教法輪所流所目。融會歸同。故立同字一言為總。通目諸教差別法義。隨別取一。謂一一法義。義名同而無別相也。義近世有三知識。不詳祖述。有昧同字一言為總。各伸知見。各取諸教義句之同。各立總同者。矯亂多矣。具如卷后別伸評辨。已上釋同教本末竟。兼前別教本末兩科。收歸第二列同別各開本末竟。
△今當第三釋同字一言為總。文復分四。且初通目多義。全收名同。
章曰。又言同者。眾多別義。一言通目。故言同。
解曰。通目諸教。眷屬經中。教義理事。因果行位等。十法門義。乃至末代流通。舍利見聞等。眾多差別法義。並依海印定中。同時演說。十十無盡。主伴具足。卷舒自在。皆不思議。以為教本故。故賢首曰。同時顯現。同時前後。理不相違。當準思之。故今科曰。通目多義。全收名同者。全收諸教。為不思議圓通同也。
△二會差別義方便名同。
章曰。又會義不同。多種法門。隨別取一義。余無別相。故言同耳。
解曰。會彼同時異處異時。異處逐機深淺。說諸經教。各各所詮。多種法門。隨別取之。一一法義。並同本教所流所目。與本圓別作方便引攝故。以同通目故。無餘別相故。故四祖曰。華嚴是主。余
【現代漢語翻譯】 現代漢語譯本： 雖然稟賦和修行各有差別，但都源自《華嚴經》根本一乘圓教法輪所流出和指向的目標。爲了融合歸一，所以立『同』字一言作為總括，用來統稱諸教的差別法義。隨各自的根器選取其中一種，認為每一種法義，名義上相同而沒有差別。近來世上有三種知識分子，不詳細講述祖師的傳承，不明白『同』字一言作為總括的意義，各自發揮自己的見解，各自選取諸教義句中相同的，各自建立總同的說法，這種矯正和擾亂實在太多了。具體情況如卷后另作評判辨析。以上解釋了同教的本末終結。連同前面的別教本末兩科，總括歸於第二部分，列出同教和別教各自的本末終結。
△現在開始第三部分，解釋『同』字一言作為總括的意義。本文又分為四個部分。首先，統稱多種意義，全部收攝名為『同』。
章節說：又說『同』，是眾多不同的意義，用一句話來統稱，所以說『同』。
解釋說：統稱諸教，包括眷屬經中的教義、理事、因果、行位等十法門義，乃至末世流通的舍利見聞等眾多差別法義，都依據海印三昧定中，同時演說，十十無盡，主伴具足，卷舒自在，都是不可思議的，以此作為教法的根本。所以賢首（Xianshou，人名）說：同時顯現，同時前後，理不相違背，應當參照思考。所以現在這一科說：統稱多種意義，全部收攝名為『同』，是全部收攝諸教，作為不可思議的圓通之『同』。
△第二，會合差別義，方便名為『同』。
章節說：又會合意義的不同，多種法門，隨各自的根器選取其中一種意義，其餘沒有差別相，所以說『同』罷了。
解釋說：會合那同時異處、異時異處，根據不同根器的深淺，所說的諸經教，各自所詮釋的多種法門，隨各自的根器選取其中一種。每一種法義，都與本教所流出和指向的目標相同，與本圓教和別教作為方便引導和攝受。因為用『同』來統稱，所以沒有其餘的差別相。所以四祖（Sizu，人名）說：華嚴是主要的。
【English Translation】 English version: Although the endowments and practices are different, they all originate from and are directed towards the fundamental One Vehicle Perfect Teaching Dharma wheel of the Avatamsaka Sutra (Huayan Jing). In order to integrate and unify, the single word 'sameness' (tong) is established as a general term to collectively refer to the different Dharma meanings of all teachings. According to their respective capacities, one of them is selected, and it is believed that each Dharma meaning is the same in name and without difference. Recently, there have been three types of intellectuals who do not explain the transmission of the patriarchs in detail, do not understand the meaning of the single word 'sameness' as a general term, each expresses their own opinions, each selects the same from the meaning sentences of the various teachings, and each establishes the theory of general sameness. There are too many corrections and disturbances. The specific situation is as assessed and analyzed in the separate volume at the end. The above explains the beginning and end of the Sameness Teaching. Together with the previous two sections on the beginning and end of the Distinct Teaching, it is summarized in the second part, listing the beginning and end of the Sameness Teaching and the Distinct Teaching respectively.
△ Now begins the third part, explaining the meaning of the single word 'sameness' as a general term. This text is divided into four parts. First, collectively refer to multiple meanings, and include all of them under the name 'sameness'.
The chapter says: Furthermore, 'sameness' refers to many different meanings, which are collectively referred to in one sentence, so it is called 'sameness'.
The explanation says: Collectively refer to all teachings, including the Dharma meanings of the ten Dharma realms such as teachings, principles, causes, effects, practices, and positions in the affiliated sutras, and even the many different Dharma meanings such as relics, seeing, and hearing that are circulated in the last age, all based on the Samadhi of the Ocean Seal (Haiyin sanmei), simultaneously expounded, endlessly, with the main and accompanying complete, freely unfolding and contracting, all of which are inconceivable, and this is taken as the root of the teaching. Therefore, Xianshou (name of a person) said: Simultaneously appearing, simultaneously before and after, the principles do not contradict each other, and should be considered accordingly. Therefore, this section now says: Collectively refer to multiple meanings, and include all of them under the name 'sameness', which is to include all teachings as the inconceivable perfect penetration of 'sameness'.
△ Second, the meaning of converging differences, the expedient name is 'sameness'.
The chapter says: Furthermore, the difference in the meaning of convergence, the various Dharma methods, according to their respective capacities, select one meaning, and the rest have no different characteristics, so it is called 'sameness'.
The explanation says: Converging those simultaneous different places, different times and different places, according to the depth of different capacities, the various sutras and teachings that are spoken, the various Dharma methods that are explained by each, according to their respective capacities, select one of them. Each Dharma meaning is the same as the goal that is flowed out and directed by the original teaching, and serves as an expedient guide and reception with the original perfect teaching and the distinct teaching. Because 'sameness' is used to collectively refer to them, there are no other different characteristics. Therefore, Sizu (name of a person) said: The Avatamsaka Sutra is the main one.
經是眷屬。以此準之。諸部教相法義差別不等。隨別取一。不離本故。故以同目。故賢首亦曰。是同教故。末不離本故。依本而說。故言同耳。故祖依經立一同字。為教總名。具含總別。總約本法融通。通目多義。一一同圓。故有全收諸教。名圓中同也。別約逐機分齊差別。會義不同。多種法門。隨別取之。故有全揀諸教。名方便同也。若人法俱融。別總別無二也。故華嚴曰。善財見大愿精進力夜神。發十種同己心。夜神與說八十四同行。清涼疏曰。通論同有四義。一人法無二。與一切法界同。二因果無二。與一切諸佛同。三自他無二。與一切菩薩同。四染凈無二。與一切眾生同。故鈔釋曰。謂由證見法界體同故。上同諸佛。下同眾生等。故祖依經立同。為總目也。
△三通目諸乘宗類名同。
章曰。所言同者。三乘同一乘故。又言同者。小乘同一乘故。又言同者。小乘同三乘故。
解曰。前明諸教所詮差別法義同竟。今顯乘同。然諸經論。乘數至多。開合不等。有約趣果。止分為二。謂大小二乘也。有約從理成行。則分為三。謂大乘中乘小乘也。有依法華三乘一乘。約界分體相方便究竟不同。故又約數說。謂二及三。各通三二義意故說也。今此乃約成機欲性。顯法本未乘宗類攝也。故四祖曰。依
【現代漢語翻譯】 現代漢語譯本：經是眷屬。以此類推，各部經典所詮釋的教義、法義，其差別是不一樣的。但無論選取哪一部，都不能脫離根本。所以用『同』來概括。因此賢首也說：『因為是相同的教義，最終都不會脫離根本，依據根本而說，所以才說是相同。』所以祖師依據經典立『同』字，作為教義的總名稱，既包含總體的，也包含個別的。總體上是說根本佛法是融會貫通的，用『同』來概括多種含義，每一處都相同而圓滿，所以能全部收攝各種教義，稱為『圓中同』。個別上是說根據不同根器的眾生，所接受的程度和理解的層次不同，所領會的意義也不同，因此有多種法門，可以根據各自的情況選取，所以說是『方便同』，即方便之同。如果人與法能夠融合，個別與總體就沒有差別了。所以《華嚴經》說：善財童子見到大愿精進力夜神，生起十種與自己相同的心。夜神為他說了八十四種同行。清涼疏解釋說：通論『同』有四種含義：一是人與法沒有差別，與一切法界相同；二是因與果沒有差別，與一切諸佛相同；三是自與他沒有差別，與一切菩薩相同；四是染與凈沒有差別，與一切眾生相同。所以鈔解釋說：因為證悟見到法界的本體是相同的，所以上與諸佛相同，下與眾生相同等等。所以祖師依據經典立『同』字，作為總的綱目。 總括諸乘的宗派類別，稱為『同』。 章疏中說：所說的『同』，是三乘同歸一乘的緣故。又說『同』，是小乘同歸一乘的緣故。又說『同』，是小乘同於三乘的緣故。 解釋說：前面已經說明了各種教義所詮釋的差別法義是相同的。現在闡明乘是相同的。然而各種經典論著，關於乘的數目有很多種說法，開合不同。有的根據所趨向的果位，只分為兩種，即大乘和小乘。有的根據從理上成就修行，則分為三種，即大乘、中乘、小乘。有的依據《法華經》的三乘歸一乘，根據界限、體相、方便、究竟的不同，所以又根據數目來說，即二和三，各自包含三和二的意義，所以這樣說。現在這裡是根據成就眾生的根機和慾望，來顯示佛法的根本和末端，以及乘的宗派類別。所以四祖說：依據...
【English Translation】 English version: Sutras are like family members. By this analogy, the teachings and Dharma meanings explained in various scriptures differ. However, no matter which one is chosen, it cannot deviate from the root. Therefore, 'sameness' is used to encompass them. Hence, Master Xian Shou also said, 'Because they are the same teachings, they ultimately do not deviate from the root; they are spoken based on the root, so they are said to be the same.' Therefore, the patriarch established the word 'sameness' based on the scriptures as the general name for the teachings, encompassing both the general and the specific. Generally speaking, the root Dharma is all-encompassing and interconnected. 'Sameness' is used to encompass multiple meanings, and each place is the same and complete. Therefore, it can fully encompass all teachings, called 'sameness within completeness'. Specifically speaking, based on the different capacities of sentient beings, the degree of acceptance and the level of understanding are different, so the meanings understood are also different. Therefore, there are various Dharma doors that can be chosen according to their respective situations, so it is called 'expedient sameness'. If people and Dharma can be integrated, there is no difference between the specific and the general. Therefore, the Avatamsaka Sutra says: Sudhana saw the Night Goddess of Great Vow and Vigorous Power and generated ten kinds of minds that were the same as his own. The Night Goddess spoke to him of eighty-four kinds of practices that were the same. Qingliang's commentary explains: Generally speaking, 'sameness' has four meanings: First, there is no difference between people and Dharma, and it is the same as all Dharma realms; second, there is no difference between cause and effect, and it is the same as all Buddhas; third, there is no difference between self and others, and it is the same as all Bodhisattvas; fourth, there is no difference between defilement and purity, and it is the same as all sentient beings. Therefore, the commentary explains: Because of the realization and seeing that the essence of the Dharma realm is the same, it is the same as all Buddhas above and the same as all sentient beings below, and so on. Therefore, the patriarch established the word 'sameness' based on the scriptures as the general outline. To encompass the sectarian categories of all vehicles is called 'sameness'. The chapter says: What is meant by 'sameness' is that the Three Vehicles converge into the One Vehicle. Also, 'sameness' means that the Small Vehicle converges into the One Vehicle. Also, 'sameness' means that the Small Vehicle is the same as the Three Vehicles. The explanation says: The preceding has already explained that the different Dharma meanings explained by the various teachings are the same. Now it is clarified that the vehicles are the same. However, various scriptures and treatises have many different statements about the number of vehicles, with different openings and closings. Some are based on the fruit to be attained and are divided into only two types, namely the Great Vehicle (Mahayana) and the Small Vehicle (Hinayana). Some are based on the accomplishment of practice from principle and are divided into three types, namely the Great Vehicle, the Middle Vehicle, and the Small Vehicle. Some are based on the One Vehicle of the Lotus Sutra, according to the differences in boundaries, essence, expedients, and ultimate attainment, so it is also spoken according to numbers, namely two and three, each containing the meanings of three and two, so it is said in this way. Now, this is based on the capacity and desires of sentient beings to reveal the root and end of the Buddha-dharma, as well as the sectarian categories of the vehicles. Therefore, the Fourth Patriarch said: Based on...
攝論一乘三乘小乘。謂于教門中。成機欲性。顯法本末差別不同也。是故以三小之末。同一之本者。以道品名同。引失三小。生信樂故。故四祖問曰。一乘道品既名數別。體亦須別。因何有義與三乘同。答據義份量深淺寬挾。並皆不同。今舉義門有差別。名字有同。欲引三乘信樂故也。小乘道品名數。略有三十七種。三乘道品名數亦同。但義有異。廣在經論。此顯道品名同。引末同本說也。若約法相。交參一乘。垂於三乘。三乘參於一乘。兩宗交接。連綴引攝。令易信入者。委在下文云。即以一乘別教。從三乘說中具釋。又如五祖教章同教門中。初分諸乘有六重。第一重內。七義委明。賢首於後結曰。依上諸義。即三乘等。併名一乘。皆隨本宗定故。主伴不具故。是同非別也。
△四敘古之通。通即名同。
章曰。前德已述通別二教。而未見釋相。今以理求。通之與同。義無別趣也。
解曰。雲華尊者。述古之通。通義即同。故以同字一言。立同總名。顯非自意。遵古所立也。已上四科。收歸第三。釋同字一言為總竟。
△今當第四彰問答答異歸同。文復分四。且初彰異違同問。
章曰。問所以佛教多用一言通目諸義。既通目諸義。于辨才中。云何得明法義。及辭樂說等耶。
【現代漢語翻譯】 現代漢語譯本 《攝論》中提到一乘（Ekayana，唯一佛乘）、三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）和小乘（Hinayana，聲聞乘）。這是指在教法方面，眾生的根器、意願和本性，以及所顯現的法的根本和枝末，存在差別。因此，用三小乘的枝末，來歸於一乘的根本，是因為道品（Bodhipaksa-dharma，菩提分法）的名稱相同，以此引導那些執著於三小乘的人，使他們產生信心和喜樂。所以四祖（可能是指四祖道信）問道：『一乘的道品，既然名稱和數量不同，那麼它的體性也必定不同。為什麼說它在意義上與三乘相同呢？』回答說：『從意義、份量、深淺、寬窄來看，它們都不同。現在只是舉出意義方面有差別，而名稱有相同之處，目的是爲了引導三乘的修行者產生信心和喜樂。』小乘的道品名稱和數量，大約有三十七種。三乘的道品名稱和數量也相同，但意義不同，詳細內容在經論中有記載。這表明道品名稱相同，是用枝末歸於根本的說法。如果從法相（Dharma-laksana，法的相狀）的角度來看，一乘和三乘相互交融，一乘垂示於三乘，三乘也包含於一乘，兩種宗派相互連線，引導眾生，使他們容易相信和進入。詳細內容在下文會說，即用一乘的別教（Prthag-jana，獨特的教法），在三乘的說法中詳細解釋。又如五祖（可能是指五祖弘忍）的教章，在同教門中，首先將諸乘分為六重，第一重內，七種意義詳細說明。賢首（可能是指賢首法藏）在後面總結說：『依據以上各種意義，三乘等，都可稱為一乘，都是隨順各自的根本宗義而定。因為主伴不完備，所以是相同而不是不同。』 △四、敘述古人所說的『通』。『通』就是名稱相同。 章疏說：『前人已經闡述了通教和別教，但沒有解釋它們的相狀。現在用理來探求，『通』和『同』，意義上沒有區別。』 解釋說：雲華尊者，敘述古人所說的『通』，『通』的意義就是『同』。所以用『同』字一言，作為總的名稱，表明不是自己的意思，而是遵循古人所立的。以上四科，收歸第三科，解釋『同』字一言作為總名完畢。 △現在是第四科，彰顯問答，說明差異最終歸於相同。這一科又分為四部分。首先彰顯差異，提出與『同』相違背的疑問。 章疏說：『提問：為什麼佛教經常用一個詞來概括多種意義？既然用一個詞來概括多種意義，那麼在辯才中，如何能夠闡明法義以及辭藻和悅的說法等呢？』
【English Translation】 English version The Shastra on the Summary of the Great Vehicle mentions the One Vehicle (Ekayana), the Three Vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and the Small Vehicle (Hinayana). This refers to the differences in the faculties, desires, and natures of beings, as well as the differences in the root and branches of the Dharma manifested in the teachings. Therefore, using the branches of the Three Small Vehicles to return to the root of the One Vehicle is because the names of the Bodhipaksa-dharmas (factors of enlightenment) are the same, thereby guiding those who are attached to the Three Small Vehicles to generate faith and joy. Therefore, the Fourth Patriarch (possibly Daoxin, the Fourth Patriarch of Chan Buddhism) asked: 'Since the names and numbers of the Bodhipaksa-dharmas of the One Vehicle are different, then their essence must also be different. Why is it said that they are the same as the Three Vehicles in meaning?' The answer is: 'From the perspective of meaning, quantity, depth, breadth, they are all different. Now, we only point out that there are differences in meaning, but the names are the same, the purpose is to guide the practitioners of the Three Vehicles to generate faith and joy.' The names and numbers of the Bodhipaksa-dharmas of the Small Vehicle are approximately thirty-seven. The names and numbers of the Bodhipaksa-dharmas of the Three Vehicles are also the same, but the meanings are different, and the details are recorded in the sutras and shastras. This shows that the same name of the Bodhipaksa-dharmas is a statement of returning the branches to the root. If viewed from the perspective of Dharma-laksana (characteristics of phenomena), the One Vehicle and the Three Vehicles interpenetrate each other, the One Vehicle is manifested in the Three Vehicles, and the Three Vehicles are also contained in the One Vehicle. The two schools are connected to each other, guiding beings, making it easy for them to believe and enter. The details will be explained in the following text, that is, using the Prthag-jana (distinctive teachings) of the One Vehicle to explain in detail in the teachings of the Three Vehicles. Furthermore, in the teaching chapter of the Fifth Patriarch (possibly Hongren, the Fifth Patriarch of Chan Buddhism), in the gate of common teachings, the vehicles are first divided into six levels, and within the first level, seven meanings are explained in detail. Xianshou (possibly Fazang) concludes later: 'According to the above meanings, the Three Vehicles, etc., can all be called the One Vehicle, all are determined according to their respective fundamental doctrines. Because the main and supporting elements are not complete, they are the same rather than different.' △4. Narrating the 'common' spoken of by the ancients. 'Common' means the names are the same. The commentary says: 'The predecessors have already explained the common and distinct teachings, but have not explained their characteristics. Now, using reason to explore, 'common' and 'same' have no difference in meaning.' The explanation says: Venerable Yunhua narrates the 'common' spoken of by the ancients, and the meaning of 'common' is 'same'. Therefore, the single word 'same' is used as the general name, indicating that it is not his own idea, but follows what was established by the ancients. The above four categories are collected into the third category, and the explanation of the single word 'same' as the general name is completed. △Now is the fourth category, highlighting the questions and answers, explaining that differences ultimately return to the same. This category is further divided into four parts. First, highlighting the differences, raising questions that contradict 'same'. The commentary says: 'Question: Why does Buddhism often use one word to summarize multiple meanings? Since one word is used to summarize multiple meanings, then in eloquence, how can one clarify the meaning of the Dharma, as well as pleasing speech, etc.?'
解曰。本問來意。既曰一言通目諸義。諸義應同。如何于辨才中。卻有法義辭說四種異耶。耶之一字。助顯問意也。
△二遣言通性答。
章曰。答佛教若不通目。有情眾生。隨言取義。以定根性。無由以近會其遠旨。
解曰。佛說言教。隨機勝劣。雖則法義辭說四種有異。大意通明顯歸一性。性若不通。法義壅隔。是故有情迷性眾生。隨取近言。生死無常苦空法義。執取而修。報趣人天權漸根性。隨言修證。證小果者。無由遠悟一性真常。本無生滅。法性本空寂。無取亦無舍。證性圓通一乘佛果也。是故華嚴四無礙智。通該一切同一理性。經列十門。初依自相。謂知事法體各殊故。二依同相。謂知理法。若性若相。同歸一理故。廣列經文。疏隨解釋。繁不具引。若約乘攝四無礙者。演義曰。大小乘相中。法知一乘。義知諸乘。詞云說一切乘無差別。即同一乘。樂說云說一一乘無邊法。即同說諸乘意也。是知法義攝乘。四皆無礙。通歸一性。了無四異也。
△三結通明大道。
章曰。所以佛教存通目者。依其論道及施設道。以生智滅惑。顯理成果之便巧也。
解曰。法本通玄。義無壅塞。不為惑業所拘。豈昧性真玄通。故存通號。統目為德。云惟一實之題者。貴使群生。去執我
【現代漢語翻譯】 現代漢語譯本 解：提問的意圖是，既然說『一言通目諸義』，那麼所有義理應該相同。為什麼在辨才之中，卻有法義、辭說四種不同呢？句末的『耶』字，是用來加強提問的語氣。
△二 遣言通性答
章：回答說，佛教的教義如果不能普遍涵蓋一切，那麼有情眾生就會根據言語來理解義理，從而固定了他們的根性，這樣就無法使他們接近並領會佛法的深遠旨意。
解：佛陀所說的言教，是根據眾生的根器而有深淺不同的。雖然法義、辭說四種有所不同，但其大意都是爲了普遍地闡明並最終歸於一性。如果一性不通達，那麼法義就會被阻塞隔絕。因此，迷惑于自性的有情眾生，就會根據自己所能理解的淺近言語，例如生死無常、苦空的法義，執著地去修行，從而得到人天果報，這只是權宜之計，是漸修的根性。他們隨著言語而修行證悟，證得小乘果位的人，就無法領悟到一性真常、本無生滅的深遠道理。法性本來就是空寂的，既沒有可取，也沒有可舍。只有證悟到自性圓通，才能證得一乘佛果。因此，《華嚴經》中的四無礙智，普遍地涵蓋一切，都歸於同一理性。《華嚴經》列舉了十門，首先是依自相，意思是說要知道事法的體性各自不同。其次是依同相，意思是說要知道理法，無論是性還是相，最終都歸於同一理體。這裡廣泛地列舉了經文，並隨著經文進行解釋，內容繁多，這裡就不一一引用了。如果從乘的角度來涵蓋四無礙，演義中說：大小乘的相中，法知道一乘；義知道諸乘；辭說一切乘沒有差別，即是同一乘；樂說宣說一一乘無邊法，即是宣說諸乘的含義。由此可知，法義涵蓋了乘，四者都是無礙的，最終都歸於一性，根本沒有四種不同。
△三 結通明大道
章：所以佛教儲存普遍涵蓋一切的說法，是爲了依據其論述的道理以及施設的修行方法，從而生起智慧，滅除迷惑，方便地顯現真理，成就果位。
解：佛法本來就是通玄的，義理沒有阻塞隔絕。不被迷惑和業力所束縛，怎麼會不明白自性真如的玄妙通達呢？所以儲存普遍涵蓋一切的說法，用『惟一實』這個題目來統攝一切，是爲了讓眾生去除執著。
【English Translation】 English version Explanation: The intention of the question is that since it is said that 'one word encompasses all meanings', then all meanings should be the same. Why, in eloquence, are there four different types: Dharma meaning, doctrinal meaning, verbal expression, and exposition? The word '耶 (ye)' at the end of the sentence is used to strengthen the tone of the question.
△2 Dispelling Words to Penetrate the Nature Answer
Chapter: The answer is that if the Buddha's teachings cannot universally encompass everything, then sentient beings will grasp the meaning according to the words, thereby fixing their inherent nature, and thus there will be no way for them to approach and comprehend the profound meaning of the Buddha's Dharma.
Explanation: The Buddha's teachings are spoken according to the superior or inferior capacities of beings. Although there are four differences in Dharma meaning, doctrinal meaning, verbal expression, and exposition, the general intention is to universally clarify and ultimately return to one nature. If the one nature is not penetrated, then Dharma meanings will be blocked and isolated. Therefore, sentient beings deluded about their nature will grasp the near words, such as the Dharma meanings of impermanence, suffering, and emptiness of life and death, clinging to them and cultivating, thereby attaining the rewards of humans and gods, which is only an expedient measure, a gradual cultivation of inherent nature. Those who cultivate and realize according to the words, those who realize the small vehicle fruit, will not be able to comprehend the far-reaching truth of one nature, true permanence, originally without arising or ceasing. The Dharma nature is originally empty and still, without taking or abandoning. Only by realizing the perfect penetration of self-nature can one realize the one vehicle Buddha fruit. Therefore, the four unobstructed wisdoms in the Avatamsaka Sutra universally encompass everything, all returning to the same rationality. The Avatamsaka Sutra lists ten doors, the first is based on self-characteristics, meaning to know that the essence of phenomena is different. The second is based on common characteristics, meaning to know that the principle of Dharma, whether it is nature or characteristics, ultimately returns to the same principle. Here, the sutra texts are widely listed, and explanations are given along with the sutra texts. The content is extensive, so it will not be quoted one by one here. If the four unobstructed are covered from the perspective of the vehicle, the commentary says: In the aspect of the Great and Small Vehicles, Dharma knows the One Vehicle; meaning knows the various vehicles; verbal expression says that all vehicles are without difference, that is, the same One Vehicle; joyful speech proclaims the boundless Dharma of each vehicle, which is the meaning of proclaiming the various vehicles. From this, it can be known that Dharma meaning covers the vehicle, and the four are all unobstructed, ultimately returning to one nature, and there are no four differences at all.
△3 Concluding the Penetration to Clarify the Great Path
Chapter: Therefore, the reason why Buddhism preserves the saying of universally encompassing everything is to rely on the principles it discusses and the methods of practice it establishes, thereby generating wisdom, eliminating delusion, and conveniently manifesting the truth and achieving the fruit.
Explanation: The Dharma is originally profound and mysterious, and the meaning is without obstruction or isolation. Not bound by delusion and karma, how can one not understand the profound and penetrating nature of true self? Therefore, the saying of universally encompassing everything is preserved, and the title 'the only reality' is used to encompass everything, in order to enable sentient beings to remove attachments.
人山。發明元性海。依性核論。顯揚其道。及乎施設教道。位地高下。即非隔礙。以用發生根本大智。通滅無始迷執妄惑。惑忘理顯。成就佛果。此是大聖善巧方便也。故下經云。佛說一切法。本破一切執若無一切執。則無一切法也。
△四引經證一言。文復分二。初顯信一言通目諸位。
章曰。故華嚴中信解行等諸位。以信一言。成其信位。位中所含。即通成解行理事等一切法門。亦簡前後諸位法相不同。
解曰。信為元首道之長也。通括始終。該攝三賢十聖。一切法門以信為宗。故清涼釋曰。今在信門。收無不盡。下諸位中。皆具一切也。故下經云。信為道源功德母。長養一切諸善法等。言亦簡前後諸位法相不同者。簡顯此經圓別一乘行位法相。不妨前後相入。行布圓融自在無礙。不同三乘信解行位。阿含門中。階降次第。前後相由也。故清涼揀曰。非是前後鉤鎖相因。唯是本位信中。有此則有彼。同時具有。而說有前後。不同三乘前後相因也。
△二會同普眼。結顯玄玄。
章曰。及會普眼境界一乘無礙陀羅尼門。據斯聖巧。一言之下。玄復玄耳。
解曰。法普即眼普。義通乃見通。能於一言。解一切法。能於一境。見無盡境界。故清涼曰。名普眼者。詮普法故。普詮諸
【現代漢語翻譯】 現代漢語譯本： 人山（比喻人群聚集眾多）。發明本源自性的智慧海洋。依據自性核心的理論，彰顯弘揚佛法真道。至於施設各種教法，位次高低，實際上並非相互隔閡障礙。因為運用發生于根本的廣大智慧，可以徹底滅除無始以來的迷惑執著和虛妄顛倒。迷惑忘失，真理自然顯現，最終成就圓滿的佛果。這正是大聖（指佛）善巧方便的體現。所以下面的經文說：『佛所說的一切法，本來是爲了破除一切執著；如果沒有一切執著，也就沒有一切法了。』 四、引用經文來證明『一言』的含義。這段經文又分為兩部分。首先，闡明『信』這一字可以總括所有的位次。 章疏中說：所以在《華嚴經》中，信、解、行等各個位次，都以『信』這一字來成就其信位。信位中所包含的，就貫通成就理解、修行、事、理等一切法門。同時也區分了前後各個位次的法相不同。 解釋：『信』是元首，是道的開端和生長之處。它貫通始終，涵蓋三賢十聖。一切法門都以『信』為根本宗旨。所以清涼澄觀（華嚴宗四祖）解釋說：『現在處於信門，沒有不能包含的。』下面的各個位次中，都具備一切法。所以下面的經文說：『信是道的源泉，功德的母親，生長養育一切諸善法。』『也區分了前後各個位次的法相不同』，是說此經圓滿而又特別的一乘行位法相，不妨礙前後相互融入，修行次第圓融自在，沒有障礙。不同於三乘（聲聞乘、緣覺乘、菩薩乘）的信、解、行位，在《阿含經》中，階梯式下降，前後相互依存。所以清涼澄觀辨別說：『不是前後像鎖鏈一樣相互牽連，只是在本位信中，有了這個就有了那個，同時具有，而說有前後，不同於三乘前後相互依存。』 二、會同普眼境界，總結顯示玄妙。 章疏中說：以及會同普眼境界（能普遍照見一切事物的智慧），一乘無礙陀羅尼門（總持一切法而不忘失的法門）。依據這種聖妙的智慧和方法，在一言之下，玄妙又玄妙。 解釋：法的普遍就是眼的普遍，義理通達就是見解通達。能夠通過一言，理解一切法；能夠在一境之中，見到無盡的境界。所以清涼澄觀說：『名為普眼，是因為它詮釋普遍的佛法。普遍地詮釋各種……』
【English Translation】 English version: People Mountain (a metaphor for a large gathering of people). It reveals the wisdom ocean of the original nature. Based on the theory of the nature's core, it manifests and promotes the true path of Dharma. As for establishing various teachings, the positions are high and low, but in reality, they are not mutually separated or obstructed. Because the vast wisdom arising from the root is used, it can completely eliminate the delusions, attachments, and false inversions from beginningless time. When delusion and forgetfulness disappear, the truth naturally manifests, and ultimately perfect Buddhahood is achieved. This is precisely the skillful means of the Great Sage (referring to the Buddha). Therefore, the following scripture says: 'All the Dharmas spoken by the Buddha were originally to break all attachments; if there were no attachments, there would be no Dharmas.' 4. Quoting scriptures to prove the meaning of 'one word'. This passage is further divided into two parts. First, it clarifies that the word 'faith' can encompass all positions. The commentary says: Therefore, in the Avatamsaka Sutra (Huayan Jing), the various positions such as faith (xin), understanding (jie), and practice (xing) are all accomplished by the word 'faith' in their respective positions of faith. What is contained in the position of faith penetrates and accomplishes all Dharmas such as understanding, practice, phenomena, and principle. It also distinguishes the different characteristics of the Dharma in the preceding and following positions. Explanation: 'Faith' is the head, the beginning and growth of the path. It penetrates from beginning to end, encompassing the Three Sages and Ten Saints. All Dharmas take 'faith' as their fundamental principle. Therefore, Qingliang Chengguan (the Fourth Patriarch of the Huayan School) explains: 'Now being in the gate of faith, there is nothing that cannot be included.' In the following positions, all Dharmas are possessed. Therefore, the following scripture says: 'Faith is the source of the path, the mother of merit, nurturing all good Dharmas.' 'It also distinguishes the different characteristics of the Dharma in the preceding and following positions' means that the perfect and special One Vehicle (Ekayana) practice and position of this scripture do not hinder the mutual integration of the preceding and following, and the order of practice is perfectly integrated, free and unobstructed. It is different from the positions of faith, understanding, and practice of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), which descend in a step-by-step manner in the Agama Sutras, with the preceding and following being interdependent. Therefore, Qingliang Chengguan distinguishes: 'It is not that the preceding and following are linked together like chains, but only that in the faith of this position, having this means having that, possessing them simultaneously, and speaking of preceding and following, which is different from the interdependence of the preceding and following in the Three Vehicles.' 2. Unifying with the realm of Universal Eye, summarizing and revealing the profound. The commentary says: And unifying with the realm of Universal Eye (Pu Yan Jingjie, the wisdom that can universally see all things), the unobstructed Dharani gate of the One Vehicle (Ekayana) (Tuoluoni Men, a method of upholding all Dharmas without forgetting). Based on this sacred wisdom and method, beneath one word, it is profound and profound. Explanation: The universality of Dharma is the universality of the eye, and the understanding of principle is the understanding of view. Being able to understand all Dharmas through one word; being able to see endless realms in one realm. Therefore, Qingliang Chengguan says: 'It is called Universal Eye because it explains the universal Dharma. Universally explaining various...'
法故。乃至曰。諸緣發見緣名為根。因沒果中。緣皆號眼等。一乘無礙陀羅尼門者。陀羅尼翻為總持。總持一乘法體。具塵沙德用。從本已來持之不失也。門者出生義也。至相曰。十陀羅尼。是一乘文義。如離世間品。印相施設。工巧字相等。並準此知。據斯聖巧一言文下玄復玄耳者。結顯一言通玄無盡。如清涼曰。一字法門。海墨書而不盡。即善財所遇。第三知識海云比丘。于如來所。聞。此普眼法門。于能詮一字中。便證所詮無盡法。清涼曰。即海云所持。以大海量墨。須彌聚筆。書此普眼法門。一品中一門。一門中一法。一法中一義。一義中一句。不得少分。何況能盡。但是深入法界菩薩。陀羅尼力之所能持也。圭峰釋曰。少分者即一字也。是知圓別詮旨玄妙。顯一言具無盡詮。明一法具無盡旨也。故圭峰曰。以能詮一字。全即所詮法界。故即無盡。不同諸宗能詮。定非所詮也已。上二科。收歸第四引經證一言。兼前三科。總歸第四躡蹤問答辨。異歸同竟。
△今當第五明一經八會法門。文復有六。初地前五會。從三比行。
章曰。又華嚴經文。前之五會。及十明已后。盡不思議品。即以一乘別教。從三乘說。
解曰。今顯晉經八會。卷攝圓通料揀八會。不出初會。故至相曰。初會十門。料
【現代漢語翻譯】 現代漢語譯本： 法的原因。乃至說：『諸緣顯現的緣被稱為根，因隱藏在果中，所有的緣都被稱為眼等。』一乘無礙陀羅尼門，陀羅尼翻譯為總持，總持一乘法的本體，具備如塵沙般眾多的德用，從根本以來就持有它而不丟失。門，是出生的意思。至相說：『十陀羅尼，是一乘的文義。』如《離世間品》所說的印相施設、工巧字相等，都可以參照這個來理解。依據這種聖妙的技巧，一個字一句的文義都玄妙又玄妙。總結顯示一個字通達玄妙無盡。如清涼所說：『一個字的法門，用大海的墨水也書寫不盡。』就是善財童子所遇到的第三位知識海云比丘，在如來那裡聽聞了這個普眼法門，在能詮釋的一個字中，便證悟了所詮釋的無盡法。清涼說：『就是海云所持有的，用大海量的墨水，須彌山般巨大的筆，書寫這個普眼法門，一品中一個門，一個門中一個法，一個法中一個義，一個義中一句話，都不能減少絲毫，何況能夠窮盡。』但是深入法界的菩薩，才能用陀羅尼的力量來持有它。圭峰解釋說：『少分就是指一個字。』由此可知圓教和別教所詮釋的旨意玄妙，顯示一個字具備無盡的詮釋，明白一個法具備無盡的旨意。所以圭峰說：『用能詮釋的一個字，完全就是所詮釋的法界，所以是無盡的，不同於其他宗派的能詮釋，一定不是所詮釋的。』以上兩科，收歸到第四個引經證明一個字，連同前面的三科，總歸到第四個躡蹤問答辨異歸同結束。
現在開始第五部分，說明一經八會法門。內容又有六個部分。首先是地前五會，從三比行開始。
章節說：『又《華嚴經》的經文，前面的五會，以及十明之後，直到《不思議品》，都是用一乘別教，從三乘的角度來說。』
解釋說：『現在顯示晉經的八會，收攝圓通，簡擇八會，沒有超出初會。』所以至相說：『初會的十門，料
【English Translation】 English version: The reason for the Dharma. Even to say: 'The conditions that manifest are called roots, the cause is hidden in the effect, and all conditions are called eyes, etc.' The One Vehicle Unobstructed Dharani Gate, Dharani is translated as 'Total Retention,' which totally retains the essence of the One Vehicle Dharma, possessing virtues and functions as numerous as dust and sand, holding it without losing it from the very beginning. 'Gate' means 'birth.' Zhi Xiang said: 'The ten Dharanis are the meaning of the One Vehicle.' Such as the 'Leaving the World Chapter' which speaks of imprinted signs, establishments, skillful crafts, written characters, etc., can all be understood in this way. According to this sacred skill, the meaning of a single word or phrase is profound and mysterious. Concluding that a single word penetrates the inexhaustible mystery. As Qingliang said: 'A single word of Dharma, even with the ink of the ocean, cannot be fully written.' This is the third teacher, Bhikshu Haiyun, whom Sudhana met, who heard this Universal Eye Dharma Gate from the Tathagata, and in the single word that can explain, he realized the inexhaustible Dharma that is explained. Qingliang said: 'It is held by Haiyun, using the ink of the ocean's volume, and a pen as large as Mount Sumeru, to write this Universal Eye Dharma Gate, one gate in one chapter, one Dharma in one gate, one meaning in one Dharma, one sentence in one meaning, not even a small part can be reduced, let alone be exhausted.' But only a Bodhisattva who deeply enters the Dharma Realm can hold it with the power of Dharani. Guifeng explained: 'A small part refers to a single word.' From this, it can be known that the meaning explained by the Perfect Teaching and the Separate Teaching is profound, showing that a single word possesses inexhaustible explanations, and understanding that a single Dharma possesses inexhaustible meanings. Therefore, Guifeng said: 'Using a single word that can explain, it is entirely the Dharma Realm that is explained, so it is inexhaustible, unlike the explanations of other schools, which are definitely not what is explained.' The above two sections are gathered into the fourth, citing scriptures to prove a single word, together with the previous three sections, all gathered into the fourth, following the traces of questions and answers to distinguish differences and return to the same conclusion.
Now begins the fifth part, explaining the One Sutra Eight Assemblies Dharma Gate. The content has six parts. First, the five assemblies before the ground, starting from the three comparisons.
The chapter says: 'Also, the text of the Avatamsaka Sutra, the previous five assemblies, and after the Ten Lights, up to the Inconceivable Chapter, all use the One Vehicle Separate Teaching, speaking from the perspective of the Three Vehicles.'
The explanation says: 'Now showing the eight assemblies of the Jin Sutra, gathering the perfect penetration, selecting the eight assemblies, not exceeding the first assembly.' Therefore, Zhi Xiang said: 'The ten gates of the first assembly, material'
揀一部經意。初會如是我聞首。料揀下文所目之義。約有十門。謂人及法理事文義。解行因果相成主伴。以明旨趣也。故清涼亦曰。以文從義科者。此經一部有五週因果。即為五分。初會中一週因果。謂先顯舍那果德。后遮那一品。明彼本因。名所信因果。二從第二會。至第七會中隨好品。名差別因果。謂二十六品辨因。后三品明果。亦名生解因果。三普賢行品辨因。出現品明果。名平等因果。非差別顯故。亦名出現因果。四第八會。初明五位因。后明八相果。名出世因果。亦名成行因果。五第九會中。初明佛果大用。后顯菩薩起用修因。名證入因果。因果二門俱證入故。是知晉經八會。卷攝相盡。不離初會。總顯人法理事。乃至因果十門法義相成主伴。以明旨趣也。初會為總。信解行向四會。為前五會也。經文善巧。以一乘別教。一週因果。圓通法本垂於三乘。從彼教相。約顯地前。比行而說也。清涼疏。約前後攝疊十科中。第七科曰。就前復二。初明地前比行。后第六一會。明十地證行也。言及十明已后。盡不思議品者。十明即第二會中問明品也。是顯十信之明。貫下諸位。直至晉經第六會已后。盡不思議品。至隨好品。並明差別因果也。故清涼疏。約前後鉤鎖科中曰。四從問明至隨好品。差別因果。前因後果。
【現代漢語翻譯】 現代漢語譯本：選擇一部經書來解釋其要義。首先從『如是我聞』開始。選擇下文所要闡述的意義，大概有十個方面，即人、法、理、事、文、義、解、行、因、果、相成、主伴，以此來闡明經書的主旨和意趣。所以清涼澄觀也說：『按照文句的意義來分科，這部經書總共有五週因果，也就是分為五部分。』 最初的第一會中，有一週因果，即先顯示盧舍那佛（Vairochana，報身佛）的果德，然後在《盧舍那佛品》中，闡明其根本因，這稱為『所信因果』。 第二，從第二會到第七會的《隨好品》，稱為『差別因果』，即用二十六品來辨明『因』，後面三品闡明『果』，也稱為『生解因果』。 第三，《普賢行品》辨明『因』，《出現品》闡明『果』，稱為『平等因果』，因為不是通過差別來顯現，也稱為『出現因果』。 第四，第八會，開始闡明五位之『因』，後面闡明八相成道之『果』，稱為『出世因果』，也稱為『成行因果』。 第五，第九會中，開始闡明佛果的廣大作用，後面顯示菩薩發起作用修習『因』，稱為『證入因果』，因為『因』和『果』兩個方面都證入了。 由此可知，晉譯本的八會，內容全部包含在內，沒有離開最初的第一會，總共顯示了人、法、理、事，乃至因果這十個方面的法義，相互成就，互為主伴，以此來闡明經書的主旨和意趣。第一會是總說，信、解、行、向四會，是前面的五會。 經文非常巧妙，用一乘別教，一週因果，圓融通達法之根本，垂示於三乘，從那個教相來看，大約顯示的是地上菩薩之前的修行情況。 清涼澄觀的疏鈔，在前後攝疊十科中，第七科說：『在前面又分為二，開始闡明地上菩薩之前的比對修行，後面第六會，闡明十地菩薩的證悟修行。』 說到『十明』以後，直到《不思議品》，『十明』就是第二會中的《問明品》。這顯示了十信位的明瞭，貫穿下面的各個位次，直到晉譯本的第六會以後，直到《不思議品》，到《隨好品》，都是闡明差別因果。所以清涼澄觀的疏鈔，在前後鉤鎖科中說：『從《問明品》到《隨好品》，是差別因果，前面是因，後面是果。』
【English Translation】 English version: Select a scripture to interpret its essence. Begin with 'Thus have I heard' (如是我聞, Rúshì wǒ wén). The meanings to be elaborated below can be categorized into ten aspects: person, dharma, principle, event, text, meaning, understanding, practice, cause, effect, mutual accomplishment, and principal-auxiliary. These are used to clarify the scripture's main idea and purpose. Therefore, Qingliang (清涼, Qīngliáng) also said: 'Classifying according to the meaning of the text, this scripture has a total of five cycles of cause and effect, which are divided into five parts.' In the initial first assembly, there is one cycle of cause and effect, which first reveals the fruit-virtue of Vairochana (盧舍那佛, Lúshěnàfó, the Reward Body Buddha), and then in the 'Vairochana' chapter (遮那一品, Zhē nà yī pǐn), it clarifies its fundamental cause. This is called 'cause and effect of what is believed' (所信因果, Suǒ xìn yīnguǒ). Second, from the second assembly to the 'Minor Marks' chapter (隨好品, Suí hǎo pǐn) in the seventh assembly, it is called 'differentiated cause and effect' (差別因果, Chābié yīnguǒ), which uses twenty-six chapters to distinguish the 'cause,' and the following three chapters clarify the 'effect.' It is also called 'cause and effect of generating understanding' (生解因果, Shēng jiě yīnguǒ). Third, the 'Universal Worthy's Conduct' chapter (普賢行品, Pǔxián xíng pǐn) distinguishes the 'cause,' and the 'Emergence' chapter (出現品, Chūxiàn pǐn) clarifies the 'effect.' This is called 'equal cause and effect' (平等因果, Píngděng yīnguǒ), because it is not revealed through differentiation, and it is also called 'cause and effect of emergence' (出現因果, Chūxiàn yīnguǒ). Fourth, in the eighth assembly, it begins by clarifying the 'cause' of the five positions, and later clarifies the 'effect' of the eight aspects of enlightenment. This is called 'transcendental cause and effect' (出世因果, Chūshì yīnguǒ), and it is also called 'cause and effect of accomplishing practice' (成行因果, Chéng xíng yīnguǒ). Fifth, in the ninth assembly, it begins by clarifying the great function of the Buddha-fruit, and later reveals the Bodhisattvas initiating action to cultivate the 'cause.' This is called 'cause and effect of entering into realization' (證入因果, Zhèngrù yīnguǒ), because both the 'cause' and the 'effect' aspects are entered into realization. From this, it can be known that the eight assemblies of the Jin translation contain all the content, without departing from the initial first assembly. It totally reveals the person, dharma, principle, event, and even the ten aspects of cause and effect, mutually accomplishing each other, serving as principal and auxiliary, to clarify the scripture's main idea and purpose. The first assembly is the general explanation, and the four assemblies of faith, understanding, practice, and aspiration are the preceding five assemblies. The scripture is very skillful, using the One Vehicle Distinct Teaching, one cycle of cause and effect, to universally penetrate the root of the Dharma, revealing it to the Three Vehicles. From that teaching aspect, it roughly reveals the cultivation situation before the ground Bodhisattvas. Qingliang's commentary, in the ten categories of encompassing and overlapping, the seventh category says: 'In the preceding, it is further divided into two, beginning by clarifying the comparative cultivation before the ground Bodhisattvas, and later the sixth assembly clarifies the realized cultivation of the ten ground Bodhisattvas.' Speaking of 'Ten Illuminations' (十明, Shí míng) and beyond, until the 'Inconceivable' chapter (不思議品, Bùsīyì pǐn), the 'Ten Illuminations' is the 'Questioning and Illumination' chapter (問明品, Wèn míng pǐn) in the second assembly. This reveals the clarity of the ten faith positions, penetrating the various positions below, until after the sixth assembly of the Jin translation, until the 'Inconceivable' chapter, to the 'Minor Marks' chapter, all of which clarify the differentiated cause and effect. Therefore, Qingliang's commentary, in the categories of front and back interlocking, says: 'From the 'Questioning and Illumination' chapter to the 'Minor Marks' chapter, it is differentiated cause and effect, the front is the cause, and the back is the effect.'
皆依一乘別教。甚深法界。無盡因果。善巧所流。從三比行說也。
△二登地一會。從三證行。
章曰。十地中文。即用一乘圓教。從三乘教。以顯一乘別教說。
解曰。功不虛設。終必有歸。前明解導行愿。賢位因終。今顯智冥真如。聖位果立也。言十地者。十是一週圓數。十十無盡也。地是產生住持。持諸功德也。故本業云。地名為持。持百萬阿僧祇功德。亦名產生一切因果。故名地也。若爾云何說得諸位階降次第。答。以此經中安立諸位。有二善巧。一約相就門分位前後。寄同三乘。引彼方便。是同教也。二約體。就法前後相入。圓融自在。異彼三乘。是別教也。但以不移門而恒相即。不壞即而恒前後。是故二義融通不相違也。今即用此融通甚深。言所不至。從彼三乘之位。地前行布。地上圓融說者。要以一乘地前地上。俱具行布圓融。以顯一乘深廣。寄彼三乘。令易入故。故清涼曰。三乘之位。地前行布。地上圓融。今一乘位。地前地上。俱有行布圓融。若俱雙辨。則前後不異。若地前行布。地上圓融。則全同三乘。前淺后深。又似行布圓融。各別教行。不知法性教行。非即非離。故於地前。但顯圓融。已過三乘。地上多明行布。以顯超勝。勝相云何。謂賢位始終。已圓融自在。登地已去
【現代漢語翻譯】 現代漢語譯本：都依據一乘別教（區別於三乘的獨特教義）。甚深法界（難以理解的宇宙真理），無盡因果（沒有窮盡的因緣和結果），善巧方便所流現。這是從三比行（三種可以比較的行為）來說的。
△二、登地一會（菩薩證得初地果位的集會），是從三證行（三種可以證明的行為）來說的。
章曰：十地（菩薩修行的十個階段）的文義中，即是用一乘圓教（圓滿的教義），從三乘教（聲聞乘、緣覺乘、菩薩乘）來顯示一乘別教的說法。
解曰：功德不會白費，最終必定有所歸宿。前面闡明瞭解導、行持、願力，賢位（菩薩在十地之前的位次）的因行已經結束。現在顯示智慧與真如（宇宙的本體）冥合，聖位（菩薩在十地之後的位次）的果位得以確立。說到十地，十是一個圓滿的數字，十十無盡。地是產生、住持，保持各種功德的。所以《本業經》說：『地名為持，持百萬阿僧祇功德，亦名產生一切因果，故名地也。』如果這樣，怎麼能說得到各位階的降次呢？答：這部經中安立各位，有兩種善巧。一是約相就門分位前後，寄同三乘，引導他們方便，這是同教（共同的教義）。二是約體，就法前後相入，圓融自在，異彼三乘，是別教（獨特的教義）。但以不移門而恒相即，不壞即而恒前後，是故二義融通不相違也。現在即用這種融通甚深，言語所不能表達的，從三乘的位次，地前行布，地上圓融來說。要以一乘地前地上，都具有行布圓融，來顯示一乘的深廣。寄託於三乘，使人容易進入。所以清涼（指華嚴宗清涼國師）說：『三乘的位次，地前行布，地上圓融。』現在一乘的位次，地前地上，都具有行布圓融。如果都雙重辨析，那麼前後沒有差異。如果地前行布，地上圓融，那就完全同於三乘，前淺后深。又好像行布圓融，各自別教行，不知道法性教行，非即非離。所以在地前，只顯示圓融，已經超過了三乘。地上多說明行布，來顯示超勝。超勝的相狀如何？就是賢位的始終，已經圓融自在，登地以後
【English Translation】 English version: All are based on the Distinct Teaching of the One Vehicle. The profoundly deep Dharma Realm, the inexhaustible causes and effects, skillfully manifested. This is explained from the perspective of the Three Comparative Practices.
△2. The Assembly of Entering the Grounds (Bhumi, the ten stages of Bodhisattva path), is explained from the perspective of the Three Proof Practices.
Chapter says: Within the text of the Ten Grounds, the Perfect Teaching of the One Vehicle is used, employing the teachings of the Three Vehicles to reveal the Distinct Teaching of the One Vehicle.
Explanation: Merit is never in vain, and will ultimately have a destination. The previous section clarified understanding, guidance, practice, and vows, concluding the causal practices of the Worthy Position (before the Ten Grounds). Now, it reveals the wisdom merging with Suchness (Tathata, the true nature of reality), establishing the fruition of the Saintly Position (after the Ten Grounds). Speaking of the Ten Grounds, ten is a complete and perfect number, endlessly multiplying. 'Ground' signifies generation, abiding, and upholding, maintaining all merits. Therefore, the Fundamental Karma Sutra says: 'Ground is named 'upholding,' upholding millions of asamkhyas of merits, and is also named 'generating' all causes and effects, hence it is called 'Ground'.' If so, how can one explain the sequential order of the stages? Answer: The establishment of the various stages in this sutra has two skillful means. First, based on the appearance, the order of the stages is divided according to the Three Vehicles, guiding them with expedient means. This is the Common Teaching. Second, based on the essence, the stages interpenetrate each other in terms of the Dharma, being perfectly integrated and unconstrained, differing from the Three Vehicles. This is the Distinct Teaching. However, without shifting the gate, they are always identical; without destroying the identity, they are always sequential. Therefore, the two meanings are integrated and not contradictory. Now, this profound integration, beyond the reach of words, is used, starting from the positions of the Three Vehicles, with practice spread out before the Grounds, and perfect integration on the Grounds. It is necessary to have both the spread-out practice and perfect integration before and on the Grounds of the One Vehicle, to reveal the depth and breadth of the One Vehicle. Relying on the Three Vehicles makes it easier to enter. Therefore, Qingliang (referring to National Teacher Qingliang of the Huayan School) said: 'In the positions of the Three Vehicles, practice is spread out before the Grounds, and perfectly integrated on the Grounds.' Now, in the positions of the One Vehicle, both spread-out practice and perfect integration exist before and on the Grounds. If both are distinguished, then there is no difference between before and after. If practice is spread out before the Grounds and perfectly integrated on the Grounds, then it is entirely the same as the Three Vehicles, with the former being shallow and the latter being deep. It also seems like the spread-out practice and perfect integration are separate teachings and practices, not knowing that the Dharma-nature teachings and practices are neither identical nor separate. Therefore, before the Grounds, only perfect integration is revealed, already surpassing the Three Vehicles. On the Grounds, more emphasis is placed on explaining the spread-out practice, to reveal the surpassing. What is the aspect of surpassing? It is that the beginning and end of the Worthy Position are already perfectly integrated and unconstrained, and after entering the Grounds
。則甚深甚深。言所不至。若不寄位。何以顯深。不包三乘。何以顯廣。是知以圓一乘。從三乘說者。方顯一乘別圓法體。圓融自在也。故賢首曰。若自別教。即不依位成。今寄三乘終教位說。以彼教中。信滿不退。方得入位。今即寄彼。得入位處。一時但得。此一切前後諸位行相等。是明法體深玄難解。故寄三顯。令易入故。若約乘寄地。如清涼曰。九約寄乘。謂初二三地。寄世間人天乘。四五六七寄出世三乘。八地已上出出世間。是一乘法。故以諸乘為此地法。委釋具三十五鈔。廣如彼疏。及賢首教章行位差別具明。
△三結顯地法成就功德。
章曰。所以知者。故文中以悉曇字音。會成無盡故也。
解曰。梵語悉曇。此云成就。言字音會成者。即字母為眾藝之勝書。說文字故。此偏明之。故經列四十二字。一曰阿字。是無生義。達諸法空。斷一切障。二曰多字。是清凈無染離塵垢義。乃至第四十二日陀字。即究竟處。所謂此究竟含藏一切法輪也。故經結云。善男子。我唱如是字母時。此四十二般若波羅蜜門為首。入無量無數般若波羅蜜門也。清涼疏結云。四十二門者。謂表四十二位故。故智論中諸位圓融。明初阿字具后諸字。故曰字音會成無盡故也。然新譯本第四十二曰。茶字去聲引之故智
【現代漢語翻譯】 現代漢語譯本：那麼甚深啊，甚深啊，言語無法企及。如果不依託位次，如何彰顯其深邃？如果不包容三乘（聲聞乘、緣覺乘、菩薩乘），又如何彰顯其廣博？由此可知，以圓融的一乘（唯一佛乘）從三乘的角度來說明，才能彰顯一乘特別圓滿的法體，圓融自在。所以賢首（法藏）說：『如果只是別教（獨立的教義），就不依託位次成就。現在依託三乘終教的位次來說明，因為在他們的教義中，信位圓滿且不退轉，才能進入位次。現在就依託他們，在得以進入位次之處，一時之間就能獲得。』這說明一切前後諸位的行持相等。這是說明法體深奧玄妙難以理解，所以依託三乘來彰顯，使人容易進入。如果按照乘來依託地（菩薩的階位），如清涼（澄觀）所說：『九地依託諸乘，即初地、二地、三地，依託世間的人天乘；四地、五地、六地、七地，依託出世的三乘；八地以上是出出世間的一乘法。』所以用諸乘作為此地之法。詳細的解釋在《三十五鈔》中，廣如彼疏，以及賢首教章中，對行位差別有詳細的說明。
△三、總結彰顯地法成就的功德。
章疏說：『之所以知道這一點，是因為文中用悉曇（Siddham，梵文字母）字音，會合成無盡的緣故。』
解釋說：梵語悉曇（Siddham），這裡翻譯為『成就』。所說的『字音會成』，就是指字母是各種技藝中最殊勝的書寫文字的緣故。這裡特別說明這一點。所以經中列舉了四十二個字母，第一個是『阿』字（a），是無生之義，通達諸法皆空，斷除一切障礙。第二個是『多』字（ta），是清凈無染，遠離塵垢之義。乃至第四十二個『日陀』字（dha），就是究竟之處，所說的這個究竟之處含藏一切法輪。所以經中總結說：『善男子，我唱誦這些字母時，這四十二般若波羅蜜門為首，進入無量無數般若波羅蜜門。』清涼疏總結說：『四十二門，是表示四十二個位次。』所以《智論》中諸位圓融，說明最初的『阿』字具備後面的所有字，所以說字音會合成無盡的緣故。然而新譯本第四十二個字是『茶』字（ca），讀作去聲，引申了這個意思。
【English Translation】 English version: So profound, so profound, beyond the reach of words. If not relying on positions, how to manifest its depth? If not encompassing the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), how to manifest its vastness? Therefore, it is known that only by explaining the perfect One Vehicle (Ekayāna) from the perspective of the Three Vehicles can the particularly perfect Dharma body of the One Vehicle, perfectly integrated and unconstrained, be manifested. Therefore, Hsien-shou (Fazang) said: 'If it were only a separate teaching (distinct doctrine), it would not be accomplished by relying on positions. Now, it is explained by relying on the positions of the final teaching of the Three Vehicles, because in their teachings, the position of faith is complete and irreversible, and only then can one enter the positions. Now, relying on them, at the place where one can enter the positions, one can obtain it all at once.' This explains that the practices of all the preceding and following positions are equal. This explains that the Dharma body is profound and difficult to understand, so it is manifested by relying on the Three Vehicles, making it easier to enter. If relying on the Vehicles according to the grounds (stages of a Bodhisattva), as Qingliang (Chengguan) said: 'The nine grounds rely on the Vehicles, namely the first, second, and third grounds, relying on the worldly Human and Deva Vehicles; the fourth, fifth, sixth, and seventh grounds, relying on the world-transcending Three Vehicles; the eighth ground and above are the world-transcending-transcending One Vehicle Dharma.' Therefore, the Vehicles are used as the Dharma of these grounds. Detailed explanations are in the 'Thirty-Five Commentaries,' as extensively explained in that commentary, and in the Hsien-shou teachings, the differences in practice and positions are clearly explained.
△3. Concluding and Manifesting the Merits of Accomplishing the Dharma of the Grounds.
The commentary says: 'The reason for knowing this is that the Siddham (Siddham, Sanskrit alphabet) sounds in the text combine to form the inexhaustible.'
The explanation says: The Sanskrit word Siddham, here translated as 'accomplishment.' The so-called 'combination of sounds' refers to the fact that the alphabet is the most excellent writing text among all arts. This is specifically explained here. Therefore, the sutra lists forty-two letters, the first being the letter 'A' (a), which means non-birth, understanding that all dharmas are empty, and cutting off all obstacles. The second is the letter 'Ta' (ta), which means pure, unpolluted, and free from dust. And so on, the forty-second letter 'Dha' (dha) is the ultimate place, the so-called ultimate place containing all the Dharma wheels. Therefore, the sutra concludes: 'Good men, when I chant these letters, these forty-two Prajñāpāramitā gates are the head, entering immeasurable and countless Prajñāpāramitā gates.' Qingliang's commentary concludes: 'The forty-two gates represent the forty-two positions.' Therefore, in the Treatise on the Great Perfection of Wisdom, the positions are perfectly integrated, explaining that the initial letter 'A' possesses all the following letters, so it is said that the sounds combine to form the inexhaustible. However, the forty-second letter in the newly translated version is the letter 'Cha' (ca), read in the departing tone, extending this meaning.
者觀經疏曰。究竟佛者。道窮妙覺。位極于茶。又南嶽用對圓頓教中四十二位。初住阿字中四十一字。對至等覺。最後茶字。當於妙覺。雖一一位皆能遍具諸位功德。然是分具。今此極位。乃究竟具諸位功德也。若更委辨諸經譯別。字多乖舛。如涅槃以阿字為惡。此中以啰字為多。此等不以義定。故多訛謬。委如演義五十九釋。
△四別教一乘因果交徹。
章曰。普賢性起。用彼一乘別教。以顯一乘文義。由彼文中是廣大說故。
解曰。普賢性起二品。明普賢行因。成現果分。以晉經缺第七會初十定品也。自十通品。至如來性起品。凡有十品。兼前十地品。共十一品。並第六會。收其中十通品。至菩薩住處品。計有五品。辨等覺法門。等覺義周。終明妙覺故。次佛不思議等三品。明妙覺之果。略有二義。一不可說。二可寄言。寄言中復有二義。一差別說。二平等說。差別說者。即以三品。酬前諸因。因果別故。初總明佛德。迥超言念。名不思議品。次辨身相普周。名如來十身相海。大相既爾。隨好更多。名隨好品。已上皆屬差別因果也。今顯普賢性起二品。明平等因果。謂因無異果之因。果無異因之果。因果交徹。平等不二。不二而二。因果歷然。因即普賢行門。果即性起圓融也。唐經名如來出現
【現代漢語翻譯】 現代漢語譯本： 《者觀經疏》中說：『究竟佛』是指道達到最深奧的妙覺境界，位置達到『茶』字所代表的最高點。南嶽慧思用它來對應圓頓教中的四十二個位次，最初的『阿』字中的四十一個字對應到等覺，最後的『茶』字對應于妙覺。雖然每一位都能普遍具備諸位的功德，但那是部分具備。現在這個極位，才是究竟具備諸位功德。如果更詳細地辨別各經的翻譯差異，會發現字有很多錯誤。例如，《涅槃經》以『阿』字為『惡』，而這裡以『啰』字為『多』。這些不以義理來確定，所以有很多訛誤，詳細情況見《演義》第五十九釋。
△四、別教一乘的因果交相輝映。
章節說：普賢性起，用那一乘別教，來彰顯一乘的文義，因為那文中的說法非常廣大。
解釋：普賢性起二品，闡明普賢行因，成就顯現的果分。因為晉譯本缺少第七會最初的十定品。從十通品到如來性起品，共有十品，加上前面的十地品，共十一品，連同第六會，收錄其中的十通品到菩薩住處品，總計有五品，辨明等覺法門。等覺的意義周全，最終闡明妙覺的緣故。其次，佛不思議等三品，闡明妙覺的果。略有二義：一、不可說；二、可以寄託言語。寄託言語中又有二義：一、差別說；二、平等說。差別說，就是用三品來酬答前面的各種因，因為因果有別。首先總明佛的功德，遠遠超出言語思念，名為不思議品。其次辨明身相普遍周遍，名為如來十身相海品。大相既然如此，隨形好就更多，名為隨好品。以上都屬於差別因果。現在彰顯普賢性起二品，闡明平等因果，意思是因沒有不同於果的因，果沒有不同於因的果。因果交相輝映，平等不二。不二而二，因果歷歷分明。因就是普賢行門，果就是性起圓融。唐譯本名為如來出現。
【English Translation】 English version: The commentary on the Zhe Guan Jing says: 'The ultimate Buddha' refers to the path reaching the most profound state of Myo-gaku (妙覺, Wonderful Enlightenment), and the position reaching the highest point represented by the character 'cha'. Nanyue Huisi (南嶽慧思) uses it to correspond to the forty-two stages in the Yuan Dun (圓頓, Perfect and Sudden) teaching, with the forty-one characters in the initial 'a' corresponding to Deng-gaku (等覺, Near-Perfect Enlightenment), and the final 'cha' corresponding to Myo-gaku. Although each stage can universally possess the merits of all stages, it is only a partial possession. Now, this ultimate position is the ultimate possession of the merits of all stages. If we were to further distinguish the differences in the translations of various scriptures, we would find many errors in the characters. For example, the Nirvana Sutra uses 'a' to mean 'evil', while here 'ra' is used to mean 'many'. These are not determined by meaning, so there are many errors, as detailed in the fifty-ninth explanation of the Yanyi.
△4. The cause and effect of the Distinct Teaching One Vehicle interpenetrate.
The chapter says: 'Universal Virtue's Nature Arising' uses that Distinct Teaching One Vehicle to reveal the meaning of the One Vehicle, because the statements in that text are very extensive.
Explanation: The two chapters 'Universal Virtue's Nature Arising' explain the cause of Universal Virtue's practice, accomplishing the manifested fruit. This is because the Jin translation lacks the initial ten Dhyana (定, Meditative Absorptions) chapters of the seventh assembly. From the 'Ten Penetrations' chapter to the 'Tathagata's Nature Arising' chapter, there are ten chapters in total. Together with the preceding 'Ten Grounds' chapter, there are eleven chapters in total. Including the sixth assembly, which contains the 'Ten Penetrations' chapter to the 'Bodhisattva's Abode' chapter, there are five chapters in total, explaining the Deng-gaku Dharma gate. The meaning of Deng-gaku is complete, and ultimately it explains Myo-gaku. Secondly, the three chapters 'Buddha's Inconceivability' and others explain the fruit of Myo-gaku. Briefly, there are two meanings: 1. Inexpressible; 2. Can be entrusted to language. Within entrusting to language, there are again two meanings: 1. Differentiated explanation; 2. Equal explanation. Differentiated explanation is using the three chapters to repay the various preceding causes, because cause and effect are distinct. First, it generally explains the Buddha's virtues, far surpassing words and thoughts, named the 'Inconceivability' chapter. Secondly, it distinguishes the universal pervasiveness of the physical characteristics, named the 'Tathagata's Ten Bodies and Ocean of Marks' chapter. Since the major marks are like this, the minor marks are even more numerous, named the 'Minor Marks' chapter. The above all belong to differentiated cause and effect. Now, revealing the two chapters 'Universal Virtue's Nature Arising' explains equal cause and effect, meaning that the cause is not different from the cause of the fruit, and the fruit is not different from the cause of the cause. Cause and effect interpenetrate, equal and non-dual. Non-dual yet dual, cause and effect are clearly distinct. The cause is the practice gate of Universal Virtue, and the fruit is the perfect fusion of nature arising. The Tang translation is named 'Tathagata's Appearance'.
品。今依晉經。名如來性起品。是第六會了。是顯別教一乘平等因果。以彼二品經文。廣大說故也。
△五七八二會。一乘證入。
章曰。離世間下。二會之文。一乘行法。以始標終說故。教義俱一乘也。
解曰。由上差別平等因果。生解既終。今攝解成行。六位頓修。辨二千行門。一時齊起。而處世無染。故受之以離世間品。次入法界品。近望上文。大行既具。則證法界。遠取諸會信解行愿。本在於證。依人證入。故次辨之。如來自入師子頻申三昧。即果法界。令諸大眾。頓證法界。善財歷位。漸證法界。漸頓該羅。本末融會。皆證法界。故受之以入法界品。此上二品。晉經為七八二會。唐經為八九二會。始標則前之六會。是寄三顯一也。終說則七八二會。正顯一乘行法圓滿無盡教海。唯證相應。無盡法門。自此略畢。又復教則因大。義則果大。教證二大詮旨圓融。俱一乘也。
△六問答辨明六決定體。文復分三。初約數不圓問。
章曰。又十地以前四會中。六決定文。何故不依十數而說。
解曰。文中問意。以華嚴所說法義。一一須十。以顯無盡。何故地體唯六決定。又于地前四會經中。或五或三。六數不定耶。
△二寄顯深義答。
章曰。答為六決定是本分
【現代漢語翻譯】 品。現在依據晉譯本，名為《如來性起品》，是第六次集會的內容。這是爲了彰顯別教一乘的平等因果，因為那兩品經文內容廣博詳盡。
△五七八二會，一乘證入。
章節說：『離世間下』，這兩次集會的經文，闡述了一乘的修行方法。因為從開始到結束都在宣說，所以教義都是一乘。
解釋說：由於前面所說的差別平等因果，產生理解已經結束。現在將理解融入修行，六個階段同時修習，辨析二千種修行法門，一時齊頭並進，並且身處世間而不被污染，所以接著是《離世間品》。其次是《入法界品》。從近處來看，既然已經具備了大行，就能證入法界。從遠處來看，之前的各次集會所說的信、解、行、愿，根本目的在於證悟。依據人來證入，所以接著辨析它。如來自己進入師子頻申三昧（Shishi Pin Shen Sanmei，獅子奮迅三昧，一種甚深的禪定），這就是果法界。讓大眾頓悟法界。善財童子（Shancai Tongzi）經歷各個階段，逐漸證入法界。漸悟和頓悟相互包含，本末融會貫通，都是爲了證入法界，所以接著是《入法界品》。以上兩品，在晉譯本中是第七次和第八次集會，在唐譯本中是第八次和第九次集會。從開始的標示來看，之前的六次集會，是寄託三乘來彰顯一乘。從最終的宣說來看，第七次和第八次集會，正是彰顯一乘的修行方法圓滿無盡，教海唯有與證悟相應。無盡的法門，到此大致結束。而且教法是因地廣大，義理是果地廣大。教法和證悟這兩大宗旨圓融無礙，都是一乘。
△六問答辨明六決定體。文復分三。初約數不圓問。
章節說：『又十地以前四會中，六決定文，何故不依十數而說。』
解釋說：文中的意思是，華嚴經所說的法義，每一項都需要用十來表示，以此來彰顯無盡。為什麼地體只有六個決定？而且在十地之前的四次集會中，有時是五個，有時是三個，六這個數字並不固定呢？
△二寄顯深義答。
章節說：『答為六決定是本分』
【English Translation】 Chapter. Now, according to the Jin translation, it is named 'Chapter on the Arising of the Tathāgata-nature', which is the content of the sixth assembly. This is to highlight the equality of cause and effect in the One Vehicle of the Distinct Teaching, because those two chapters are extensive and detailed.
△ Assemblies five, seven, eight, and two, the One Vehicle's realization and entry.
The chapter says: 'Departing from the world below', the texts of these two assemblies expound the practice methods of the One Vehicle. Because it is spoken from beginning to end, the teachings and principles are all of the One Vehicle.
The explanation says: Because the understanding arising from the previously mentioned differentiated and equal causes and effects has ended, now integrate understanding into practice, cultivate the six stages simultaneously, analyze the two thousand practice methods, advance together at the same time, and be in the world without being tainted, so it is followed by the 'Chapter on Departing from the World'. Next is the 'Chapter on Entering the Dharma Realm'. Looking at the preceding text, since the great practices have been completed, one can realize and enter the Dharma Realm. Looking at it from afar, the faith, understanding, practice, and vows mentioned in the previous assemblies are fundamentally aimed at realization. Based on people's realization and entry, it is then analyzed. The Tathāgata himself enters the Shishi Pin Shen Samadhi (獅子頻申三昧, Lion's Vigorous Stretching Samadhi, a profound state of meditation), which is the fruit Dharma Realm. It allows the masses to have a sudden realization of the Dharma Realm. Sudhana (善財童子, Shancai Tongzi) experiences various stages, gradually realizing and entering the Dharma Realm. Gradual and sudden enlightenment are mutually inclusive, the root and the branch are integrated, all for the sake of realizing and entering the Dharma Realm, so it is followed by the 'Chapter on Entering the Dharma Realm'. The above two chapters are the seventh and eighth assemblies in the Jin translation, and the eighth and ninth assemblies in the Tang translation. From the initial indication, the previous six assemblies rely on the Three Vehicles to highlight the One Vehicle. From the final exposition, the seventh and eighth assemblies precisely highlight the perfection and endlessness of the One Vehicle's practice methods, the ocean of teachings only corresponds to realization. The endless Dharma gates roughly end here. Moreover, the teachings are vast in the causal ground, and the principles are vast in the fruition ground. The two great tenets of teaching and realization are perfectly integrated and unobstructed, all of the One Vehicle.
△ Six questions and answers clarify the six definitive entities. The text is further divided into three parts. The first part asks about the incompleteness of the numbers.
The chapter says: 'Also, in the four assemblies before the Ten Grounds, why are the texts on the six definitives not spoken according to the number ten?'
The explanation says: The meaning of the question in the text is that the Dharma principles spoken in the Avatamsaka Sutra each need to be expressed with ten, in order to highlight the endless. Why do the ground entities only have six definitives? Moreover, in the four assemblies before the Ten Grounds, sometimes there are five, sometimes there are three, the number six is not fixed?
△ Two, relying on revealing profound meaning to answer.
The chapter says: 'The answer is that the six definitives are the fundamental part.'
義深。體略難解。故寄三乘之教。卻顯一乘玄趣。令其聞者。一往易解也。
解曰。此六決定。是十地體。通十地故。亦通十住已來。故經云。十住中有五決定。十行亦同。除大善。十回向有三決定。謂觀相及大善不怯弱。故至相六決定章結曰。此之廢興。顯位高下增微。故通義可知。此義通彼修生及本有。非彼三乘及小乘所知。普賢性起在此位中。何以故。同是證故。至相又曰。如地經說六決定義。是其地體。返不由十數。目之十地不同。是其地相。翻用十數目之。以此驗求。知佛慈悲。欲令易解。將不滿教目體。以滿數教目相。是佛別意也。
△三明經宗善巧。
章曰。經文善巧。交絡二義。顯宗分齊。極善妙也。
解曰。通顯一經八會法門。寄三顯一。前後交絡。善巧攝機。以明圓別一乘。玄妙宗極分齊也。交絡二義者。一乘三乘。乘義交絡也。地體地相二義交絡也。又清涼曰。三宗趣者。先總后別。總有二義。一以地智斷證。寄位修行為宗。以顯圓融無礙行相為趣。二前二皆宗。為成佛果為趣。此明宗趣二義交絡也。后別者。別於上總。略有十義。乃至第十曰。十者撮要。謂六決定。宗辨此故。又曰。論其體性。多不出前。為成十故。小有加減。一即離言體。二所證體。乃至第十唯
【現代漢語翻譯】 現代漢語譯本：其意義深刻，但其本體略微難以理解。因此，藉助三乘（Sravakayana，Pratyekabuddhayana，Bodhisattvayana）的教義，反而彰顯了一乘（Ekayana）的玄妙趣味，使其聽聞者，一開始容易理解。
解釋：這六個決定，是十地（Dasabhumi）的本體。因為它貫通十地，所以也貫通十住（Dasavasa）以來。所以經中說，十住中有五個決定，十行（Dasacarya）也相同，除了大善。十回向（Dasaparinamana）有三個決定，即觀相（Laksana）及大善（Mahakusala）不怯弱。所以到了相六決定章總結說：『此之廢興，顯位高下增微』，所以貫通的意義可以知道。這個意義貫通彼修生及本有，不是彼三乘及小乘（Hinayana）所能知道的。普賢（Samantabhadra）的性起就在這個位中。為什麼呢？因為同是證悟。至相又說：『如地經說六決定義，是其地體。返不由十數，目之十地不同，是其地相。翻用十數目之。』以此驗證求索，知道佛的慈悲，想要讓人容易理解，將不滿數的教義作為本體，以滿數的教義作為相，這是佛的特別用意。
△三、闡明經文的宗旨和善巧。
章節說：經文善巧，交織兩種意義，彰顯宗旨的分際，極其善妙。
解釋：貫通彰顯一經八會（Astagama）的法門，藉助三乘彰顯一乘，前後交織，善巧地攝受根機，以此來闡明圓滿和特別的一乘，玄妙的宗旨和分際。交織兩種意義，即一乘和三乘，乘的意義交織。地體和地相兩種意義交織。又清涼說：『三宗趣者，先總后別。總有二義。一以地智斷證，寄位修行為宗，以顯圓融無礙行相為趣。二前二皆宗，為成佛果為趣。』這闡明了宗旨和趣味兩種意義交織。後面的分別，是區別于上面的總說，略有十種意義。乃至第十說：『十者撮要，謂六決定，宗辨此故。』又說：『論其體性，多不出前，為成十故，小有加減。』一即離言體，二所證體，乃至第十唯
【English Translation】 English version: Its meaning is profound, and its essence is somewhat difficult to understand. Therefore, by borrowing the teachings of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), it reveals the subtle interest of the One Vehicle (Ekayana), making it easy for those who hear it to understand at first.
Explanation: These six certainties are the essence of the Ten Grounds (Dasabhumi). Because it penetrates the Ten Grounds, it also penetrates since the Ten Abodes (Dasavasa). Therefore, the sutra says that there are five certainties in the Ten Abodes, and the Ten Practices (Dasacarya) are the same, except for great goodness. The Ten Dedications (Dasaparinamana) have three certainties, namely, not being timid in observing characteristics (Laksana) and great goodness (Mahakusala). Therefore, the chapter on the six certainties of characteristics concludes by saying: 'The rise and fall of this reveals the height and depth of the position, increasing and decreasing subtly,' so the meaning of penetration can be known. This meaning penetrates both cultivation-born and inherent, which cannot be known by the Three Vehicles and the Small Vehicle (Hinayana). Samantabhadra's nature arising is in this position. Why? Because it is the same realization. The chapter on characteristics also says: 'As the Earth Sutra says, the meaning of the six certainties is its ground essence. Returning not by ten numbers, the Ten Grounds are named differently, which is its ground characteristic. Reversing and using ten numbers to name it.' By verifying and seeking this, one knows the Buddha's compassion, wanting to make it easy to understand, taking the teachings of incomplete numbers as the essence, and taking the teachings of complete numbers as the characteristic. This is the Buddha's special intention.
△3. Explaining the purpose and skillfulness of the sutra text.
The chapter says: The sutra text is skillful, interweaving two meanings, revealing the boundaries of the purpose, which is extremely wonderful.
Explanation: Thoroughly revealing the Dharma gate of the Eight Assemblies (Astagama) of one sutra, using the Three Vehicles to reveal the One Vehicle, interweaving back and forth, skillfully gathering the faculties, in order to explain the perfect and special One Vehicle, the subtle purpose and boundaries. Interweaving two meanings, namely the One Vehicle and the Three Vehicles, the meaning of vehicle interweaving. The two meanings of ground essence and ground characteristic interweaving. Also, Qingliang said: 'The three purposes are first general and then specific. The general has two meanings. First, using the wisdom of the ground to cut off and realize, relying on the position to cultivate practice as the purpose, in order to reveal the perfect and unobstructed characteristics of practice as the interest. Second, the previous two are both the purpose, and achieving Buddhahood is the interest.' This explains the interweaving of the two meanings of purpose and interest. The later distinction is different from the above general statement, with roughly ten meanings. Even the tenth says: 'The tenth is the summary, namely the six certainties, the purpose distinguishes this.' Also says: 'Discussing its essence, it mostly does not go beyond the previous, in order to achieve the ten, there are small additions and subtractions.' One is the essence beyond words, two is the essence realized, even the tenth is only
因體。取其別相。異果海故。收此十體。不出三體。一總含體。二克實體。謂智興證。三離言體。配屬可知。上二即因。下一為果。因果非即離。言慮雙絕。以為地體也。已上三科。收歸第六問答辨明六決定體。兼前五科。總收歸第五明一經八會法門竟。
△次當第六明三一緣起不同。文復分三。初三乘分凈緣起。
章曰。三乘緣起。緣聚即有。緣散則離。
解曰。緣起有二。一染二凈。染者。謂六道眾生。迷真執妄。內起妄心。外執妄境。心境二緣交妄起染。故起信論云。無明熏真如成諸染法等。凈者。謂小始權漸之機。知染成過。從真起凈。即是三乘。一聲聞乘。修五停心觀七方便等。二緣覺乘。覺乘無性。成辟支佛等。以此二乘。唯除我執。未除法執等。故云分凈。三菩薩乘。聞五性三乘之教。信唯識理。不執我法。雖發三心四愿。乃是厭權有為。忻求菩提。猶墮取捨。雖修六度萬行。雖斷二障。雖證二空。乃是二空所顯真如。而非二空即真如故。義當權始分凈也。若終頓二教。雖則知真實性。無別八識。猶拘翻泯。亦先離過。後方成德。是故凈緣起時。權聚為有。凈緣散時。幻滅為離。有聚散離。皆非稱性。緣起之際。本來究竟。離於造修者。故曰分凈也。此上展轉淺染分凈。顯前四教。
【現代漢語翻譯】 現代漢語譯本 因體（Hetu）：取其別相，因為異果海（Vipāka-samudra）的緣故。將這十種體性歸納起來，不出三種體性：一是總含體（Sarvasamgraha-hetu），二是克實體（Lakshana-hetu），指的是智慧興起和證悟；三是離言體（Nirukta-hetu），其配屬關係可以推知。以上兩種屬於因，下一種屬於果。因果既非相同也非相異，言語和思慮都無法觸及，以此作為地體（Bhūmi-hetu）。以上三科，歸納到第六個問答，辨明六種決定體性。連同前面的五科，總歸納到第五個部分，闡明一部經的八會法門完畢。
△接下來是第六部分，闡明三乘（Triyāna）和一乘（Ekayāna）的緣起不同。這一部分又分為三部分。首先是三乘的分凈緣起。
章節說：三乘的緣起，因緣聚合就產生，因緣離散就消失。
解釋說：緣起有兩種，一是染污的，二是清凈的。染污的，指的是六道眾生，迷惑于真如，執著于虛妄，內心生起妄心，外在執著于虛妄的境界。心和境兩種因緣交織，虛妄產生染污。所以《起信論》說，無明薰染真如，成就各種染污法等等。清凈的，指的是小乘（Hinayāna）、始教（ प्रारंभिक शिक्षा）、權教（Upāya-śikṣā）和漸教（Krama-śikṣā）的根機，知道染污會造成過患，從真如生起清凈，這就是三乘。一是聲聞乘（Śrāvakayāna），修習五停心觀（Pañca sthita citta）和七方便（Sapta upāya）等等。二是緣覺乘（Pratyekabuddhayāna），覺悟到乘無自性，成就辟支佛（Pratyekabuddha）等等。這兩種乘，只是去除了我執（Ātma-graha），沒有去除法執（Dharma-graha）等等，所以說是分凈。三是菩薩乘（Bodhisattvayāna），聽聞五性三乘的教義，相信唯識的道理，不執著於我和法。雖然發起三心（Tri citta）和四愿（Catur praṇidhāna），但是厭惡權教的有為法，欣求菩提（Bodhi），仍然落入取捨。雖然修習六度（Ṣaṭ pāramitā）萬行（Anekakārya），雖然斷除二障（Dvi āvaraṇa），雖然證得二空（Dvi śūnyatā），但是這是二空所顯現的真如，而不是二空就是真如，所以從意義上來說，屬於權教和始教的分凈。如果是終教（Antima-śikṣā）和頓教（Yugapad-śikṣā）兩種教義，雖然知道真實自性，沒有其他的八識（Aṣṭa vijñāna），仍然拘泥於翻轉和泯滅，也是先離開過患，然後才成就功德。因此，清凈的緣起時，權教聚合就顯現有，清凈的因緣離散就幻滅消失。有聚合和離散，都不是稱合自性的。緣起之際，本來就究竟，遠離造作和修行，所以說是分凈。以上輾轉顯現淺染和分凈，顯現了前面的四教。
【English Translation】 English version Hetu (因體, Cause-entity): Taking its distinct characteristics, because of the different fruit-ocean (異果海, Vipāka-samudra). Summarizing these ten entities, they do not go beyond three entities: First, the Sarvasamgraha-hetu (總含體, All-inclusive entity); second, the Lakshana-hetu (克實體, Characteristic entity), referring to the arising of wisdom and realization; third, the Nirukta-hetu (離言體, Inexpressible entity), whose association can be inferred. The above two belong to cause, and the one below belongs to effect. Cause and effect are neither identical nor different, and both speech and thought are cut off. This is taken as the Bhūmi-hetu (地體, Ground-entity). The above three categories are summarized in the sixth question and answer, clarifying the six definitive entities. Together with the previous five categories, they are all summarized in the fifth part, explaining the eight assemblies of a single sutra is completed.
△ Next is the sixth part, explaining the different arising of the Three Vehicles (三乘, Triyāna) and the One Vehicle (一乘, Ekayāna). This part is further divided into three parts. First is the partial pure arising of the Three Vehicles.
The chapter says: The arising of the Three Vehicles, when conditions gather, there is existence; when conditions scatter, there is separation.
The explanation says: There are two types of arising: defiled and pure. The defiled refers to sentient beings in the six realms, who are deluded about Suchness and cling to illusion, giving rise to false minds internally and clinging to false realms externally. The two conditions of mind and realm intertwine, and delusion arises, causing defilement. Therefore, the Awakening of Faith says, 'Ignorance taints Suchness, resulting in various defiled dharmas,' and so on. The pure refers to the capacities of the Hinayana (小乘), Initial Teaching (始教), Expedient Teaching (權教), and Gradual Teaching (漸教), who know that defilement causes faults and arise purity from Suchness, which is the Three Vehicles. First is the Śrāvakayāna (聲聞乘), practicing the Five Stoppages of Mind (五停心觀, Pañca sthita citta) and the Seven Expedients (七方便, Sapta upāya), and so on. Second is the Pratyekabuddhayāna (緣覺乘), realizing that the vehicle has no self-nature, becoming Pratyekabuddhas (辟支佛), and so on. These two vehicles only remove self-grasping (我執, Ātma-graha) but do not remove dharma-grasping (法執, Dharma-graha), and so on, hence it is called partial purity. Third is the Bodhisattvayāna (菩薩乘), hearing the teachings of the Five Natures and Three Vehicles, believing in the principle of Consciousness-Only, and not clinging to self or dharma. Although they generate the Three Minds (三心, Tri citta) and Four Vows (四愿, Catur praṇidhāna), they are weary of the conditioned dharmas of the expedient teaching and joyfully seek Bodhi (菩提), still falling into acceptance and rejection. Although they cultivate the Six Perfections (六度, Ṣaṭ pāramitā) and myriad practices (萬行, Anekakārya), although they cut off the Two Obscurations (二障, Dvi āvaraṇa), although they realize the Two Emptinesses (二空, Dvi śūnyatā), this is the Suchness revealed by the Two Emptinesses, and not that the Two Emptinesses are Suchness, so in meaning, it belongs to the partial purity of the Expedient and Initial Teachings. If it is the Final Teaching (終教) and Sudden Teaching (頓教), although they know the true nature and there are no other Eight Consciousnesses (八識, Aṣṭa vijñāna), they are still attached to reversal and annihilation, also first leaving faults and then accomplishing virtues. Therefore, in the arising of pure conditions, the expedient teaching gathers and manifests existence; when pure conditions scatter, illusion vanishes. Existence, gathering, and scattering are all not in accordance with self-nature. At the time of arising, it is originally ultimate, away from creation and cultivation, so it is called partial purity. The above shows the shallow defilement and partial purity, revealing the previous four teachings.
皆當分凈。皆屬三乘。以為所對。委如行愿義記具明也。縱然終頓圓三合為一實。而終頓實權未足。故不辨圓融具德也。故賢首曰。雖頓終始三權實之異。總為一三乘教。以皆為三人所得故等。乃至於十玄緣起門后。揀曰。是故大聖善巧。于彼三乘位中。隨其機欲。方便少說。由不窮法界源故。權現二身三身等佛。未顯諸佛十身自境界故。故云凈分緣起也。
△二一乘圓凈緣起。
章曰。一乘緣起。緣聚不有。緣散未離。
解曰。一乘法體。全性緣起。性周法界。緣起無邊。聚成妙有。有德非常。故曰不有。散成真空。空非斷滅。故曰未離。譬如明鏡。照聚有不留。照散本非離。至相曰。明一乘法界緣起之際。本末究竟。離於修造。何以故。離相故。起在大解大行。離分別菩提心中名為起也。由是緣起性。故說為起。起即不起。不起者是性起也。賢首曰。由是緣起。是法界家實德故。普賢境界。具德自在無障礙故。華嚴云。菩薩善觀緣起法。於一法中解眾多法。眾多法中解了一法。是故當知。一中十。十中一。相容無礙。仍不相是。余門亦然。是故圓凈緣起。諸門法義。法法緣起。一一無盡。包空有而絕相。入言像而無跡。廣如六七二祖行愿鈔具明。茲不繁錄也。
△三結明綺互彰圓。
【現代漢語翻譯】 現代漢語譯本： 都應當分得清凈的部分，都屬於聲聞乘、緣覺乘和菩薩乘這三乘，作為他們所針對的對象。詳細情況可以參考《行愿義記》中的說明。縱然終教、頓教、圓教這三教合為一實教，但終教和頓教的實權還不夠圓滿，所以不辨析圓融具德的道理。因此，賢首國師說：『雖然頓教、終教、始教這三種權教和實教有所不同，但總的來說都是一三乘教，因為都是三人（聲聞、緣覺、菩薩）所證得的，所以是平等的。』乃至在十玄緣起門之後，揀擇說：『因此，大聖（佛）善於運用方便，在三乘的位次中，隨著眾生的根機和慾望，方便地少量宣說。由於沒有窮盡法界的根源，所以權且示現二身佛、三身佛等，沒有顯現諸佛十身各自的境界。』所以說是清凈分緣起。
二、一乘圓凈緣起
章節說：一乘緣起，緣聚不認為實有，緣散也不認為斷滅。
解釋：一乘法的本體，是全性緣起。自性周遍法界，緣起無有邊際。聚合而成妙有，妙有的功德非常殊勝，所以說『不有』。散開而成真空，真空不是斷滅，所以說『未離』。譬如明鏡，照見聚合之物不會留下痕跡，照見分散之物其本性也並非分離。至相大師說：『闡明一乘法界緣起之際，從本到末都是究竟圓滿的，遠離了修造作意。為什麼呢？因為遠離了相。』起，在於大解大行，在遠離分別的菩提心中稱為起。由此緣起性，所以說為起。起即是不起，不起就是性起。賢首國師說：『由於是緣起，是法界之家的真實功德，所以是普賢菩薩的境界，具足功德，自在無礙。』《華嚴經》說：『菩薩善於觀察緣起法，在一法中理解眾多法，在眾多法中理解了一法。』因此應當知道，一中包含十，十中包含一，互相容納而沒有障礙，但仍然不互相等同。其餘各門也是如此。因此，圓凈緣起，諸門法義，法法緣起，一一無窮無盡，包容空有而超越了相，進入言語形象而沒有痕跡。詳細情況可以參考六祖、七祖的《行愿鈔》，這裡不再繁瑣地記錄了。
三、總結說明綺互彰顯圓融。
【English Translation】 English version: All should receive a share of the pure portion, all belong to the Three Vehicles (Śrāvakayāna [the vehicle of hearers], Pratyekabuddhayāna [the vehicle of solitary realizers], and Bodhisattvayāna [the vehicle of bodhisattvas]), serving as their respective objects. Detailed explanations can be found in the 'Commentary on the Meaning of Practices and Vows' (行愿義記). Even if the Teaching of the End (終教), the Teaching of Sudden Enlightenment (頓教), and the Perfect Teaching (圓教) are combined into one Real Teaching, the provisional power of the End and Sudden Teachings is insufficient, thus failing to discern the principle of perfect fusion and complete virtue. Therefore, Master Xianshou (賢首) said: 'Although the provisional and real aspects of the Sudden, End, and Beginning Teachings differ, they are collectively a Three Vehicle Teaching, as they are attained by the three types of individuals (Śrāvakas, Pratyekabuddhas, and Bodhisattvas), hence they are equal.' Furthermore, after the Ten Profound Gates of Dependent Origination (十玄緣起門), it is discerned: 'Therefore, the Great Sage (佛, Buddha) is skilled in employing expedient means, within the positions of the Three Vehicles, according to their capacities and desires, conveniently speaking a little. Because they do not exhaust the source of the Dharma Realm, they provisionally manifest Buddhas with Two Bodies, Three Bodies, etc., without revealing the self-realm of the Ten Bodies of all Buddhas.' Hence, it is called pure-portion dependent origination.
- The Perfect and Pure Dependent Origination of the One Vehicle (一乘圓凈緣起)
The chapter states: 'The dependent origination of the One Vehicle, when conditions gather, it is not considered existent; when conditions scatter, it is not considered ceased.'
Explanation: The essence of the One Vehicle Dharma is the dependent origination of the entire nature. The nature pervades the Dharma Realm, and dependent origination is boundless. Gathering forms wondrous existence, and the virtue of existence is extraordinary, hence it is said 'not existent.' Scattering forms true emptiness, and emptiness is not annihilation, hence it is said 'not ceased.' It is like a bright mirror, reflecting gatherings without leaving a trace, and reflecting scattering without inherently separating. Master Zhixiang (至相) said: 'Clarifying the moment of the dependent origination of the One Vehicle Dharma Realm, from beginning to end, it is ultimately complete, free from contrived effort. Why? Because it is free from characteristics.' 'Arising' lies in great understanding and great practice, and is called 'arising' in the Bodhi mind that is free from discrimination. Due to this nature of dependent origination, it is said to be 'arising.' 'Arising' is 'non-arising,' and 'non-arising' is the arising of the nature itself. Master Xianshou said: 'Because it is dependent origination, it is the real virtue of the Dharma Realm family, hence it is the realm of Samantabhadra (普賢), possessing virtue, being free, and without obstruction.' The Avatamsaka Sutra (華嚴經) says: 'Bodhisattvas skillfully observe the Dharma of dependent origination, understanding many Dharmas in one Dharma, and understanding one Dharma in many Dharmas.' Therefore, it should be known that one contains ten, and ten contain one, accommodating each other without obstruction, yet they are not identical. The other gates are also like this. Therefore, the perfect and pure dependent origination, the Dharma meanings of all gates, each Dharma arises dependently, each is endless, encompassing existence and emptiness while transcending characteristics, entering language and imagery without a trace. Detailed explanations can be found in the 'Commentary on Practices and Vows' (行愿鈔) by the Sixth and Seventh Patriarchs, which will not be elaborately recorded here.
- Concluding Remarks on the Interwoven Manifestation of Perfection.
章曰。此約所對不同。故成綺互明耳。
解曰。前顯分凈為對。不同圓凈緣起法門。重疊若云起于長空。萬行芬披。比華開于錦上。故賢首揀曰。與彼三乘。全別不同。宜可廣依華嚴經。普眼境界。準思之。已上三科。收歸第六三一緣起不同竟。
△次當第七明同體因果依持。文復分二。初依體平等。
章曰。又如同體依持。以明因果。理性體融。在因為因在果為果。其性平等。據緣以說。
解曰。法界一理體。平等如虛空。為聖為凡。作依止體。為聖為凡。作任持用。用及緣修趣證無為。雖則機差因果殊異。而一理性平等融和。故就緣起門中。同體異體二門無盡也。故賢首曰。初門同體。即攝同異二門中。無盡無盡。列十無盡。窮其圓極。法界無不攝耳。故曰。在因為因。在果為果。其性平等。據緣以說也。
△二據緣差別。
章曰。在一乘則圓明具德。處三乘則一相孤門。在小乘廢深論淺。居凡有則唯事空文。此即理之妙趣也。
解曰。至相十玄章曰。在一乘即圓明具德。謂此一乘。因該果海。果徹因源。圓凈緣起。具德無窮。賢首曰。經云。初發心時便成正覺。具足慧身。不由他悟。如是云云無量。廣如經文。乃至問曰。此等嘆因中德耳。豈可即滿德果耶。答
【現代漢語翻譯】 現代漢語譯本： 章疏中說：『這是根據所對應的不同，所以才成就了綺互的闡明。』
解釋說：『前面所顯示的「分凈」是相對而言的，不同於圓滿清凈的緣起法門。重重疊疊，猶如雲彩從廣闊的天空中升起，萬行紛繁披散，好比鮮花在錦緞上綻放。』所以賢首國師評論說：『與三乘法門完全不同。』應該廣泛地依據《華嚴經》和普眼菩薩的境界來思考這個問題。以上三科，都歸屬於第六科「三一緣起不同」的論述。
接下來應當闡明第七科「同體因果依持」，這一科又分為兩部分。首先是依據本體的平等性。
章疏中說：『又如同體依持，用以闡明因果關係。理性本體融合貫通，在因位時作為因，在果位時作為果，其自性平等。這是根據因緣來說的。』
解釋說：『法界唯一的理性本體，平等如同虛空，對於聖人或凡夫，都作為依止的本體，對於聖人或凡夫，都作為任持的作用。』作用以及因緣修習，最終證得無為的境界。雖然眾生的根器不同，因果的差別也很大，但是唯一的理性是平等融合的。所以在緣起法門中，同體和異體這兩個方面是無窮無盡的。所以賢首國師說：『第一門是同體，就包含了同體和異體兩門中的無窮無盡。』列舉十種無窮無盡，窮盡其圓滿至極，法界沒有不包含在其中的。所以說：『在因位時作為因，在果位時作為果，其自性平等。這是根據因緣來說的。』
第二部分是根據因緣的差別。
章疏中說：『在一乘法中，則是圓滿光明，具足功德；在三乘法中，則是一相孤立的法門；在小乘法中，則是廢棄深奧的理論而只談淺顯的道理；在凡夫的境界中，則只是空洞的文字。』這就是理體的微妙之處。
解釋說：『至相十玄章』中說：『在一乘法中，則是圓滿光明，具足功德。』意思是說，這一乘法，因地包含著果地的功德，果地的功德也徹照因地的根源，圓滿清凈的緣起，具足無窮的功德。賢首國師說：『經中說：『最初發心的時候，就成就正覺，具足智慧之身，不需要通過其他途徑來領悟。』像這樣等等，無量無邊，詳細的內容可以參考經文。』甚至有人問：『這些都是讚歎因地中的功德啊，難道可以立即成就圓滿的果地功德嗎？』回答是：
【English Translation】 English version: The commentary says: 'This is based on the differences in what is being addressed, thus achieving a mutually illuminating and intricate explanation.'
The explanation says: 'The previously shown 'distinct purity' is relative, differing from the perfect and pure arising of phenomena. Layer upon layer, like clouds rising from the vast sky, myriad practices unfold, like flowers blooming on brocade.' Therefore, Venerable Xianshou comments: 'It is entirely different from the Three Vehicles.' One should extensively rely on the Avatamsaka Sutra (Flower Garland Sutra) and the realm of Samantabhadra (Puyan, Universal Eye) Bodhisattva to contemplate this. The above three sections are all categorized under the sixth section, 'Differences in the Three-One Arising'.
Next, we should explain the seventh section, 'Same-Substance Cause and Effect Relying on Each Other,' which is further divided into two parts. First, relying on the equality of the essence.
The commentary says: 'Furthermore, like the same-substance reliance, it is used to explain the relationship between cause and effect. The essence of reason is fused and interconnected. Being a cause in the causal stage, and being a result in the resultant stage, its nature is equal. This is explained based on conditions.'
The explanation says: 'The one principle of the Dharmadhatu (法界, Dharma Realm) is equal like space, serving as the relying essence for both sages and ordinary beings, and serving as the sustaining function for both sages and ordinary beings.' Function and conditioned cultivation ultimately lead to the attainment of the unconditioned state. Although the capacities of beings differ and the causes and effects vary, the one essence of reason is equally fused and harmonious. Therefore, within the arising of phenomena, the two aspects of same-substance and different-substance are inexhaustible. Therefore, Venerable Xianshou says: 'The first aspect is same-substance, which includes the inexhaustible within the two aspects of same and different.' Listing ten inexhaustibles, exhausting its perfect extremity, the Dharmadhatu is all-encompassing. Therefore, it is said: 'Being a cause in the causal stage, and being a result in the resultant stage, its nature is equal. This is explained based on conditions.'
The second part is based on the differences in conditions.
The commentary says: 'In the One Vehicle, it is perfect brightness and complete virtue; in the Three Vehicles, it is a solitary gate of one aspect; in the Small Vehicle, it abandons profound theories and only discusses shallow principles; in the realm of ordinary beings, it is only empty words.' This is the subtle interest of the principle.
The explanation says: 'The Chapter on the Ten Profound Gates of Characteristics' says: 'In the One Vehicle, it is perfect brightness and complete virtue.' It means that this One Vehicle, the causal ground contains the virtues of the resultant sea, and the virtues of the resultant ground illuminate the source of the causal ground, the perfect and pure arising of phenomena, possessing inexhaustible virtues. Venerable Xianshou says: 'The sutra says: 'At the time of the initial arising of the mind, one attains perfect enlightenment, possessing a body of wisdom, not relying on other means to awaken.' Like this, and so on, immeasurable and boundless, detailed content can be found in the sutra.' Someone even asks: 'These are all praises of the virtues in the causal ground, can one immediately attain the perfect virtues of the resultant ground?' The answer is:
此一義。因果同體。成一緣起。得此即得彼。由彼此相即故。若不得果者。因即不成因。何以故。不得果等非因也。乃至又曰。由此因體依果成。故但因滿者。即沒于果海中也。為是證境界。故不可說也。次曰。處三乘則一相孤門者。賢首釋曰。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。為過失故等。次曰。在小乘廢深論淺者。由此小乘。于甚深緣起一心法中。依淺智事識。觀緣起行。于深智業識。但得其名。未達其義。如小乘論說。但有六識。義分心意識。又如增一經說。于阿賴耶識。但得其名。是故至相緣起章曰。若據勝劣。緣起是勝觀。亦即是一乘。小乘之中。雖有名字。而不達其義。何以故。不斷法我故。次曰。居凡有則唯事空文者。謂六凡類。迷情昧智。緣起事行。十善五戒。縱得功成。報超欲色。尚拘事禪。不通理觀。故曰唯事空文也。故至相緣起章曰。緣起者。大聖攝生。欲令契理舍事。凡夫見事。即迷於理。聖人得理。即於事也。已上四句據緣說異。從聖至凡深淺雖殊。其實顯理。事理融即。成大緣起。故就結曰。此即理之妙趣也。故至相又曰。今舉實理以會迷情。令諸有情知事即無。即事會理。故興此教也。已上二
【現代漢語翻譯】 現代漢語譯本 這一意義在於，因和果是同一本體，構成一個緣起（pratītyasamutpāda，dependent origination，相互依存）。得到這個就等於得到那個，因為彼此相互即是。如果得不到果，那麼因也就不能成為因。為什麼呢？因為得不到果等等，就不是因。乃至又說，因為這個因的本體依賴於果而成就，所以僅僅是因圓滿，就沉沒于果海之中。這是證悟的境界，所以不可說。 其次說，處於三乘（triyāna，three vehicles，聲聞乘、緣覺乘、菩薩乘）則是一相孤門。賢首（Xianshou，法藏的尊稱）解釋說，三乘只是隨順眾生的根機而已，沒有顯現諸佛的十身（daśa-bala，ten powers of a Buddha）的自境界，所以不是顯現佛身。又隨順眾生根機而少量地說一相、一寂、一味之理等等，不是窮盡地說。為什麼呢？因為三乘以此無窮為過失等等。 其次說，在小乘（Hīnayāna，lesser vehicle，又稱聲聞乘）中，捨棄深奧的理論而談論淺顯的道理。這是因為小乘對於甚深的緣起一心法中，依據淺薄的智慧和事識，觀察緣起之行，對於深奧的智業識，只是得到它的名稱，沒有通達它的意義。例如小乘論說，只有六識（ṣaḍ-vijñāna，six consciousnesses），義分心意識。又如《增一阿含經》說，對於阿賴耶識（ālayavijñāna，storehouse consciousness），只是得到它的名稱。所以《至相緣起章》說，如果根據殊勝和低劣來判斷，緣起是殊勝的觀察，也就是一乘（ekayāna，one vehicle，唯一能引導眾生達到解脫的教法）。小乘之中，雖然有這個名字，但是不通達它的意義。為什麼呢？因為不斷法我（dharma-ātman，belief in the inherent existence of phenomena）的緣故。 其次說，處於凡夫的境界，就只是空洞的事相和文字。指的是六凡（six realms of existence，地獄、餓鬼、畜生、阿修羅、人、天）的眾生，迷惑于情感而矇昧了智慧，執著于緣起的事行，如十善（daśa-kuśala，ten wholesome actions）和五戒（pañca-śīla，five precepts）。縱然得到功德成就，果報超越了欲界和色界，仍然拘泥於事禪，不通達理觀。所以說只是空洞的事相和文字。所以《至相緣起章》說，緣起，是大聖（mahāsattva，great being，指佛）攝受眾生，想要讓他們契合理性而捨棄事相。凡夫見到事相，就迷惑于理性；聖人得到理性，就通達事相。以上四句是根據緣起來說差異，從聖人到凡夫，深淺雖然不同，其實都是爲了顯現理性，事和理融合即是，成就大緣起。所以總結說，這就是理的微妙之處。所以《至相》又說，現在舉出真實的理性來會合迷惑的情感，讓一切有情眾生知道事相即是無，即事會理，所以興起這個教法。以上二
【English Translation】 English version This meaning lies in the fact that cause and effect are the same entity, forming a pratītyasamutpāda (dependent origination). Obtaining this is equivalent to obtaining that, because they are mutually identical. If the effect is not obtained, then the cause cannot become a cause. Why? Because not obtaining the effect, etc., is not a cause. Furthermore, it is said that because the substance of this cause is accomplished by relying on the effect, merely fulfilling the cause is to be submerged in the ocean of effects. This is a state of realization, so it cannot be described. Next, it is said that being in the triyāna (three vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) is an isolated gate of one aspect. Xianshou (honorific title for Fazang) explains that the three vehicles merely accord with the capacities of sentient beings and do not reveal the self-realm of the ten powers of a Buddha (daśa-bala), so it is not a manifestation of the Buddha's body. Furthermore, they speak sparingly according to the capacities of sentient beings, about the principles of one aspect, one tranquility, one taste, etc., and do not exhaustively explain them. Why? Because the three vehicles take this infinity as a fault, etc. Next, it is said that in the Hīnayāna (lesser vehicle), profound theories are abandoned in favor of discussing shallow principles. This is because, within the profoundly deep Dharma of dependent origination and one mind, the Hīnayāna relies on shallow wisdom and cognitive consciousness to observe the practice of dependent origination. Regarding the profound wisdom and karmic consciousness, they only obtain its name without understanding its meaning. For example, Hīnayāna treatises say that there are only six consciousnesses (ṣaḍ-vijñāna), with the mind-consciousness differentiated in meaning. Also, as the Ekottara Agama Sutra says, they only obtain the name of the ālayavijñāna (storehouse consciousness). Therefore, the Chapter on the Characteristics of Dependent Origination says, 'If judged according to superiority and inferiority, dependent origination is a superior observation, which is also the ekayāna (one vehicle).' Within the Hīnayāna, although there is this name, its meaning is not understood. Why? Because the dharma-ātman (belief in the inherent existence of phenomena) is not severed. Next, it is said that being in the realm of ordinary beings is merely empty phenomena and words. This refers to the beings of the six realms of existence (地獄、餓鬼、畜生、阿修羅、人、天), who are deluded by emotions and obscured in wisdom, clinging to the phenomenal practices of dependent origination, such as the ten wholesome actions (daśa-kuśala) and the five precepts (pañca-śīla). Even if they attain meritorious achievements and their karmic rewards surpass the desire and form realms, they are still bound by phenomenal meditation and do not understand the contemplation of principle. Therefore, it is said to be merely empty phenomena and words. Therefore, the Chapter on the Characteristics of Dependent Origination says, 'Dependent origination is the means by which the great being (mahāsattva, referring to the Buddha) gathers sentient beings, desiring to have them accord with principle and abandon phenomena. Ordinary beings see phenomena and are deluded by principle; sages attain principle and understand phenomena.' The above four sentences speak of differences based on dependent origination. Although the depth varies from sages to ordinary beings, they are all actually for revealing principle. The fusion of phenomena and principle is the great dependent origination. Therefore, it is concluded that this is the subtle essence of principle. Therefore, the Chapter on Characteristics also says, 'Now, we present the true principle to unite with deluded emotions, so that all sentient beings may know that phenomena are emptiness, and through phenomena, they may understand principle. Therefore, this teaching is established.' The above two
科。收歸第七明同體因果依持。兼前共七科。總歸初序。說由致分。
△今當第二正說同別。分文有十。初同別法智。利機無盡。文復分二。初一乘別法因果無盡。
章曰。又一乘之法。對機以明別。非謂自相而可別。隨機論別相。別別具十。所以說十者。欲顯無量故。
解曰。一乘別法。明教義因果理事德用等十法義門。一一迥別。為法界大緣起際。攝法無餘也。若約果證究竟。不論對機。以果海離言故。不可說其相狀之別。故曰非謂自相而可別也。今明普賢境界。以普因普法。普利普機。機法俱普。別別具十。十十無盡。以顯無量也。故賢首曰。法界緣起。乃至在無窮。今以要門略攝為二。一者明究竟果證義。即十佛自境界也。二者隨緣約因辨教義。即普賢境界也。初義者。圓融自在。一即一切。一切即一。不可說其相狀耳。乃至曰。不論因陀羅及微細等。故地論云。因分可說。果分不可說者。即其事也。是故今文約因對機。以顯一乘別法。聖凡等有。具足一體。本無限量。故曰。欲顯無量。故以主伴圓融。一一無量也。會師解曰。卓絕獨立名別者。失在自相。公違祖釋具。評卷后。
△二一乘同法智會無盡。
章曰。又一乘同法。對智以彰同。若引機以會同。則同同具十。即窮
【現代漢語翻譯】 科（Ke）：歸納到第七科，闡明同體因果的依持關係。連同前面的，共有七科，總歸於初序中的『說由致分』。 △現在是第二部分，正式講述同與別。分為十個部分。首先是同別法智，利益眾生的根機沒有窮盡。這部分又分為兩部分。首先是一乘別法因果沒有窮盡。 章說：又，一乘的法，針對不同的根機來闡明差別，並非說自性本身就存在差別。而是根據不同的根機來論述差別相。每個差別都具備十個方面。之所以說十個方面，是爲了彰顯無量。 解釋：一乘別法，闡明教義、因果、理事、德用等十種法義門，每一個都迥然不同，是法界大緣起的關鍵，涵蓋一切法沒有遺漏。如果從果證究竟的角度來說，不考慮針對不同的根機，因為果海遠離言語，無法描述其相狀的差別。所以說並非自性本身就存在差別。現在闡明普賢（Samantabhadra）境界，以普因普法，普遍利益一切根機。根機和法都普遍，每個差別都具備十個方面，十個方面又各自無盡，以此來彰顯無量。所以賢首（Xianshou）說：法界緣起，乃至無窮。現在用簡要的方法概括為兩個方面：一是闡明究竟果證的意義，即十佛的自境界。二是隨順因緣，從因的角度辨別教義，即普賢境界。第一種意義，圓融自在，一即一切，一切即一，無法描述其相狀。乃至說，不論因陀羅（Indra）及微細等。所以《地論》（Dilun）說：因分可以述說，果分不可述說，就是這個道理。因此，本文從因的角度，針對不同的根機，來彰顯一乘別法，聖凡等都有，具足一體，本來沒有**。所以說：想要彰顯無量，所以用主伴圓融，每一個都無量。會師解釋說：卓絕獨立叫做別，這是迷失在自性上。公然違背祖師的解釋，具體評判在卷后。 △第二，一乘同法智會無盡。 章說：又，一乘同法，針對智慧來彰顯相同。如果引導根機來會歸相同，那麼相同也具備十個方面，即窮盡
【English Translation】 Section (Ke): It is歸納to the seventh section, clarifying the interdependent relationship of the same-body cause and effect. Together with the previous ones, there are seven sections in total, all歸納to the 'explanation of causes' in the initial preface. △Now comes the second part, formally discussing sameness and difference. It is divided into ten parts. First is the wisdom of sameness and difference in Dharma, benefiting sentient beings' capacities without end. This part is further divided into two parts. First, the cause and effect of the unique Dharma of the One Vehicle are inexhaustible. Chapter says: Furthermore, the Dharma of the One Vehicle clarifies the differences according to different capacities. It is not to say that the self-nature itself has differences. Rather, it discusses the different aspects according to different capacities. Each difference possesses ten aspects. The reason for mentioning ten aspects is to manifest the immeasurable. Explanation: The unique Dharma of the One Vehicle clarifies the ten Dharma meaning gates such as teachings, principles, causes and effects, noumenon and phenomena, virtues and functions, each of which is distinctly different. It is the key to the great緣起(dependent origination) of the Dharma realm, encompassing all Dharmas without omission. If viewed from the perspective of ultimate fruit attainment, without considering different capacities, it is because the ocean of fruition is beyond words, and the differences in its aspects cannot be described. Therefore, it is said that the self-nature itself does not have differences. Now, the境界(state) of普賢(Samantabhadra) is clarified, using universal causes and universal Dharmas to universally benefit all capacities. Both capacities and Dharmas are universal, and each difference possesses ten aspects, and each of the ten aspects is inexhaustible, thereby manifesting the immeasurable. Therefore,賢首(Xianshou) said: The緣起(dependent origination) of the Dharma realm is even inexhaustible. Now, a concise method is used to summarize it into two aspects: one is to clarify the meaning of ultimate fruit attainment, which is the self-境界(state) of the ten Buddhas. The other is to follow conditions and distinguish the teachings from the perspective of causes, which is the境界(state) of普賢(Samantabhadra). The first meaning is perfect融和(harmonious) and自在(unobstructed), one is all, and all is one, and its aspects cannot be described. Even saying, regardless of因陀羅(Indra) and subtle details. Therefore,《地論》(Dilun) says: The cause part can be described, but the fruit part cannot be described, which is the reason. Therefore, this text clarifies the unique Dharma of the One Vehicle from the perspective of causes, targeting different capacities, and all beings, including sages and ordinary people, possess it, fully integrated as one, originally without **. Therefore, it is said: Wanting to manifest the immeasurable, so using the principal and accompanying perfect融和(harmonious), each is immeasurable. The explanation of the meeting master says: Outstanding independence is called difference, which is lost in self-nature. Publicly violating the explanation of the patriarch, the specific evaluation is in the post-volume. △Second, the wisdom of the same Dharma of the One Vehicle meets inexhaustibly. Chapter says: Furthermore, the same Dharma of the One Vehicle manifests sameness in response to wisdom. If guiding capacities to converge to sameness, then sameness also possesses ten aspects, that is, exhausting
無盡也。
解曰。一乘圓融同法。緣起德用。有其二門。初異體門。二同體門。且初異體門有二。初約空有相即。自他二義。望體說同。初由一乘自有體時。他無量乘必是無故。故自即他。何以故。由自無用他作故。故祖曰。以二有二空。各不俱故。無彼不相即。有無無有無二故。是故一乘同法。同無量乘。常相即故。故祖曰。若不爾者。緣起不成。有自性過等也。次二力無力自他二義。望用說同。由一乘自有全力故。所以能攝他無量乘。他諸多乘全無力故。所以能入自也。其他有力自無力義。反上可知。故賢首曰。以用攝體。更無別體故。唯是相入。以體攝用。無別用故。唯是相即。乃至問曰。上一多義門。為一時俱同耶。為前後不同耶。答即同即前後。何以故。由此法性緣起具足。逆順同體。不違德用。自在無障礙也。是故第二同體門。一中多。多中一。一即多。多即一。與前異體二門。窮極圓同。無不攝盡。故賢首曰。同體即攝同異二門中。無盡無盡。窮其圓極法界。無不攝盡耳。祖又問曰。此與前異體何別。答前異體者。初一望后九。異門相入。今此同體。一中自具十非望前後異門說也。即義亦準思之。是知以無障礙智。即如理智。如量智。乃至三智四智皆無障礙。以成重重無盡也。謂智無礙故。一智
【現代漢語翻譯】 現代漢語譯本 無盡啊。
解釋：一乘（Ekayana，唯一乘載）圓融，與法（Dharma，佛法）相同。緣起（Pratītyasamutpāda，因緣生法）的德用，有其二門：一是異體門，二是同體門。先說異體門，又有兩種：一是約空有相即，自他二義，望體說同。首先，由於一乘自有體時，其他無量乘必定是無，所以自即是他。為什麼呢？因為自有而無他用，所以祖師說：『以二有二空，各不俱故，無彼不相即，有無無有無二故。』因此，一乘同法，與無量乘相同，常相即故。所以祖師說：『若不爾者，緣起不成，有自性過等也。』其次，二力無力自他二義，望用說同。由於一乘自有全力，所以能攝他無量乘；其他諸多乘全無力，所以能入自。其他有力自無力義，反過來想就可以知道。所以賢首（Xianshou，法藏大師）說：『以用攝體，更無別體故，唯是相入；以體攝用，無別用故，唯是相即。』乃至問：『上一多義門，為一時俱同耶？為前後不同耶？』答：即同即前後。為什麼呢？由此法性緣起具足，逆順同體，不違德用，自在無障礙啊。因此，第二同體門，一中多，多中一，一即多，多即一，與前異體二門，窮極圓同，無不攝盡。所以賢首說：『同體即攝同異二門中，無盡無盡，窮其圓極法界，無不攝盡耳。』祖師又問：『此與前異體有何區別？』答：前異體，初一望后九，異門相入。今此同體，一中自具十，非望前後異門說也。即義也應如此思考。由此可知，以無障礙智，即如理智、如量智，乃至三智四智皆無障礙，以成重重無盡啊。所謂智無礙故，一智
【English Translation】 English version Endless indeed.
Explanation: The Ekayana (One Vehicle) is perfectly integrated and identical with the Dharma (Buddha's teachings). The virtuous function of Pratītyasamutpāda (dependent origination) has two aspects: first, the aspect of different entities; second, the aspect of identical entities. Let's first discuss the aspect of different entities, which has two sub-aspects: first, based on the mutual inclusion of emptiness and existence, the meanings of 'self' and 'other' are considered the same from the perspective of the essence. Initially, because when the Ekayana has its own essence, the other countless vehicles must be non-existent, therefore the self is identical to the other. Why? Because the self exists without using the functions of the other. Therefore, the Patriarch said: 'Because the two existences and two emptinesses do not coexist, there is no non-inclusion of them. Existence, non-existence, non-non-existence are not two.' Therefore, the Ekayana is identical to the Dharma, and is identical to countless vehicles, constantly including each other. Therefore, the Patriarch said: 'If it were not so, dependent origination would not be established, and there would be the fault of inherent nature, etc.' Second, the meanings of 'two powers' and 'no power,' 'self' and 'other,' are considered the same from the perspective of function. Because the Ekayana has its own full power, it can encompass the other countless vehicles; the other many vehicles have no power at all, so they can enter the self. The meaning of 'the other has power, the self has no power' can be understood by reversing the above. Therefore, Xianshou (Master Fazang) said: 'Using function to encompass essence, there is no separate essence, so it is only mutual inclusion; using essence to encompass function, there is no separate function, so it is only mutual identity.' Furthermore, it is asked: 'Are the meanings of 'one' and 'many' above simultaneously the same, or are they different before and after?' The answer is: they are both the same and different before and after. Why? Because the Dharma-nature is complete with dependent origination, the reverse and the direct are identical in essence, not violating virtuous function, being free and unobstructed. Therefore, the second aspect of identical entities, one within many, many within one, one is many, many is one, together with the previous two aspects of different entities, exhaustively and perfectly identical, encompassing everything. Therefore, Xianshou said: 'Identical entities encompass the two aspects of identity and difference, endlessly and exhaustively encompassing the entire Dharma-realm.' The Patriarch further asked: 'What is the difference between this and the previous different entities?' The answer is: the previous different entities, the initial one looks towards the later nine, different aspects including each other. Now, this identical entity, one contains ten within itself, not speaking of different aspects before and after. The meaning should also be considered in this way. From this, it can be known that with unobstructed wisdom, which is rational wisdom, measurable wisdom, and even the three wisdoms and four wisdoms are all unobstructed, thus forming endless layers. Because wisdom is unobstructed, one wisdom
則一切智。境無礙故。一境即一切境。境智各有一多無礙。相對論之。故賢首曰。若廢智。即不論緣起。由約智故說舊來如此。何以故。不成即已。成即離始終故。智興法舊來成故。問為由智耶。法如是耶。答為由智也。為法如此也。何以故。同時具足故。故曰對根以彰同也。以無障礙法界境。對無障礙智。彰顯大緣起不思議圓通同也。若約引機。體德圓別會同無盡者。故曰同同具十無盡也。是故一乘同法。普攝聖凡智迴向故。會融無二。同一法界。故賢首遵承特述教章曰。二同教者。初分諸乘。后融本末中曰。此同教說諸乘。會融無二。同一法界。乃至曰。一乘即三。雖具隱顯。竟恒無盡。明知立同總名。是顯華嚴一乘。直明法界。理遍通故。全體無二。不同法華橫依方便。破異顯一也。會師立法華會三歸一。同爲總收諸同者。錯。具卷后評矣。已上二科。收歸第一明同別法智利機無盡竟。
△第二明同別證道。核論相殊。文復分四。初小乘必真論道有諍。
章曰。又小乘未窮論道。故有諍論。
解曰。前□華嚴究竟一乘。同別法本。是諸佛眾生平等具有。□□□□□□□□□然以機差教別。道有大者焉。小者焉。□□□□□□實理方便成信。末能窮究一真大道。競自分宗。□□□□□□論也。
【現代漢語翻譯】 現代漢語譯本： 則一切智（sarvajna，指佛陀的智慧）。因為境無障礙的緣故。一個境即是一切境。境和智各自有一多無礙的特性。這是相對而言的。所以賢首（賢首國師，法藏）說：『如果廢棄了智，就不討論緣起。因為是依智而說舊來如此。』為什麼呢？不成則已，成則遠離始終的限制。智興起，法則舊來成就。問：是因為智的作用嗎？還是法本來就是這樣呢？答：是因為智的作用。也因為法本來就是這樣。為什麼呢？因為同時具足的緣故。所以說，『對根以彰同』。以無障礙的法界境，對無障礙的智，彰顯大緣起不可思議的圓通相同。如果依引導根機，體德圓滿差別會歸於同一而無盡，所以說『同同具十無盡』。因此，一乘同法，普遍攝受聖凡，智迴向的緣故，會融無二，同一法界。所以賢首遵承特別闡述教章說：『二同教者，初分諸乘，后融本末中說：此同教說諸乘，會融無二，同一法界。』乃至說：『一乘即三，雖具隱顯，竟恒無盡。』明明知道立同總名，是彰顯華嚴一乘，直接闡明法界，理遍通的緣故，全體無二，不同於法華橫依方便，破異顯一。會師立法華會三歸一，同爲總收諸同者，錯了。具體內容在卷后評述。以上兩科，收歸第一，闡明同別法智利機無盡完畢。 第二，闡明同別證道，覈實理論的差異。本文又分為四部分。首先，小乘必定以真理論道，因此有諍論。 章疏說：『又小乘未窮盡論道，所以有諍論。』 解釋說：前面華嚴究竟一乘，同別法本，是諸佛眾生平等具有的。然而因為根機差異，教法有別，道有大小之分。實理方便成就信心，未能窮究一真大道，競相劃分宗派，因此有諍論。
【English Translation】 English version: Then there is sarvajna (一切智, all-knowing wisdom, referring to the wisdom of the Buddha). Because the realm (境) is without obstruction. One realm is all realms. Realm and wisdom each have the characteristic of unobstructed oneness and multiplicity. This is in relative terms. Therefore, Xianshou (賢首, referring to Fazang, the National Teacher Xianshou) said: 'If wisdom is abandoned, then there is no discussion of dependent origination. Because it is based on wisdom that it is said to be so from the past.' Why? If it does not come into being, then it is already so; if it comes into being, then it is free from the limitations of beginning and end. When wisdom arises, the Dharma is accomplished from the past. Question: Is it due to the function of wisdom? Or is the Dharma inherently like this? Answer: It is due to the function of wisdom. It is also because the Dharma is inherently like this. Why? Because they are simultaneously complete. Therefore, it is said, 'Manifesting sameness by addressing the roots.' Using the unobstructed realm of the Dharmadhatu (法界), in contrast to unobstructed wisdom, it manifests the inconceivable, perfect, and identical nature of the great dependent origination. If it is based on guiding the faculties, the essence and virtue are perfectly distinct, converging into oneness without end, therefore it is said, 'Sameness upon sameness possesses the ten inexhaustibles.' Therefore, the One Vehicle (一乘) is the same Dharma, universally embracing the holy and the ordinary, because of the turning of wisdom, converging and merging without duality, being the same Dharmadhatu. Therefore, Xianshou, following and elaborating on the teachings, said: 'The second is the teaching of sameness, first dividing the various vehicles, then merging the root and the branch, saying in the middle: This teaching of sameness speaks of the various vehicles, converging and merging without duality, being the same Dharmadhatu.' And even saying: 'The One Vehicle is the three, although possessing concealment and manifestation, it is ultimately eternally inexhaustible.' Clearly knowing that establishing the general name of sameness is to manifest the One Vehicle of the Avatamsaka (華嚴), directly elucidating the Dharmadhatu, because the principle pervades and penetrates, the whole is without duality, unlike the Lotus Sutra (法華), which horizontally relies on expedient means, breaking the different and revealing the one. The assembly master's (會師) establishing the Lotus Sutra's convergence of the three into one, as the general collection of all sameness, is wrong. The specific content is in the commentary after the scroll. The above two sections, collected into the first, clarifying the inexhaustible sameness and difference of Dharma, wisdom, benefiting faculties, is completed. Secondly, clarifying the sameness and difference in the path of realization, verifying the differences in theories. This text is further divided into four parts. First, the Theravada (小乘) necessarily argues about the path with true theories, therefore there are disputes. The commentary says: 'Also, the Theravada has not exhausted the discussion of the path, therefore there are disputes.' The explanation says: The preceding Avatamsaka's ultimate One Vehicle, the essence of sameness and difference of Dharma, is equally possessed by all Buddhas and sentient beings. However, because of the differences in faculties and the distinctions in teachings, the path has great and small divisions. The true principle and expedient means accomplish faith, failing to exhaustively investigate the one true great path, competing to divide into sects, therefore there are disputes.
故至相曰。若小乘中。但有□□。為小乘宗。不得法空故。不盡法源故。教不滿故。故多諍論。
△二三乘及□□□□□□。
章曰。三乘及同教。窮其論道。故有定論。
解曰。□□□□□□□□□□□□□以頓詮真實。唯得真如門中能所俱泯。論道決定。泯離言詮。故賢首曰。頓教中三。始終俱離也。其次終教亦詮真實。唯得真如門中能所俱存。論道決定。由窮法理。不假言論。故賢首曰。終教中三。始終俱同。同歸佛乘也。其次始教。初入大乘。未盡法理。論道決定。則須言論。是名權三。故賢首曰。始教中三。始終俱別。以有入寂故。已上三教論道。唯除頓教。泯故不說。其終始二教論道。故至相曰。若至初教。則須言論為正。初教中不盡法理。以言克申故。又曰。若初教中。則有論興不論。俱名為論。何以故。二義取要顯佛法故。若至終教。不論為正。由窮法理。不假言申故。又曰。若至終教。則以不論為論。何以故。息相歸真。成證顯義。余不順理。故以不論名論也。具明大小乘。唯論道方便。則其分齊。如對法論之後論道抉擇處說。亦如攝論定學後分中說。統上小三。併爲同教小乘同教三乘。故曰及同教。窮其論道。故有定論也。
△三一乘大道圓極絕論。
章曰。別
【現代漢語翻譯】 故至相說：『如果小乘之中，只有[四諦]（苦、集、滅、道），作為小乘的宗旨。因為不能證得法空，所以不能窮盡法的根源，教義也不圓滿，因此多有爭論。』 第二部分：三乘以及[同教一乘]（與小乘教義相同的，但目標是導向一佛乘的教義）。 章節說：『三乘以及同教，窮盡其論道，所以有定論。』 解釋說：[終教]（華嚴宗五教判釋中的終教，指華嚴經等）[始教]（華嚴宗五教判釋中的始教，指阿含經等）[實教]（真實之教）[權教]（方便之教）[頓教]（華嚴宗五教判釋中的頓教，指禪宗等）[漸教]（華嚴宗五教判釋中的漸教，指唯識宗等）[了義教]（究竟了義之教）[不了義教]（非究竟了義之教）以頓教詮釋真實，唯有在真如門中才能達到能所俱泯，論道才能決定。泯滅一切言語詮釋。所以賢首說：『頓教中的三種教義，從始至終都是遠離言語的。』其次是終教，也詮釋真實，唯有在真如門中才能達到能所俱存，論道才能決定。因為窮盡了法理，不需要藉助言論。所以賢首說：『終教中的三種教義，從始至終都是相同的，最終都歸於佛乘。』其次是始教，初入大乘，未能窮盡法理，論道要決定，則必須藉助言論，這被稱為權三。所以賢首說：『始教中的三種教義，從始至終都是不同的，因為有入寂滅的階段。』以上三種教義的論道，唯有頓教，因為泯滅一切，所以不談論。終教和始教的論道，所以至相說：『如果到了始教，則必須以言論為正。始教中不能窮盡法理，所以要用言語來闡明。』又說：『如果在始教中，則有論興和不論興，都稱為論。為什麼呢？因為兩種意義都要抓住，才能顯明佛法。』如果到了終教，則以不論為正。因為窮盡了法理，不需要藉助言語來闡明。』又說：『如果到了終教，則以不論為論。為什麼呢？因為止息一切相，歸於真如，成就證悟，顯明意義。其餘不順應這個道理，所以以不論為論。』詳細說明大小乘，唯有論道方便，則其分齊，如《對法論》之後的論道抉擇處所說。也如《攝論》定學後分中所說。統合以上小乘三種教義，併爲同教小乘、同教三乘，所以說『以及同教』。窮盡其論道，所以有定論。 第三部分：一乘大道圓滿至極，超越一切論辯。 章節說：『別』
【English Translation】 Therefore, Zhi Xiang said: 'If in the Hinayana, there are only the [Four Noble Truths] (suffering, accumulation, cessation, path) as the doctrine of the Hinayana. Because it cannot attain the emptiness of phenomena (Dharma), it cannot exhaust the source of the Dharma, and the teachings are not complete, therefore there are many disputes.' △ Two, the Three Vehicles and [Common Teaching One Vehicle] (teachings that are the same as Hinayana but aim to lead to the One Buddha Vehicle). The chapter says: 'The Three Vehicles and the Common Teaching exhaust their arguments, so there are definite conclusions.' The explanation says: [Perfect Teaching] (in the Five Teachings classification of the Huayan school, referring to the Huayan Sutra, etc.) [Elementary Teaching] (in the Five Teachings classification of the Huayan school, referring to the Agama Sutras, etc.) [Real Teaching] [Provisional Teaching] [Sudden Teaching] (in the Five Teachings classification of the Huayan school, referring to Zen, etc.) [Gradual Teaching] (in the Five Teachings classification of the Huayan school, referring to the Yogacara school, etc.) [Definitive Teaching] [Non-definitive Teaching] uses the Sudden Teaching to interpret reality. Only in the gate of Suchness can one achieve the complete annihilation of the subject and object, and the argument can be determined. Annihilating all verbal interpretations. Therefore, Xian Shou said: 'The three teachings in the Sudden Teaching are always separated from words from beginning to end.' Secondly, the Perfect Teaching also interprets reality. Only in the gate of Suchness can one achieve the coexistence of the subject and object, and the argument can be determined. Because it exhausts the principles of Dharma, it does not need to rely on words. Therefore, Xian Shou said: 'The three teachings in the Perfect Teaching are the same from beginning to end, and ultimately return to the Buddha Vehicle.' Secondly, the Elementary Teaching, which is the initial entry into the Mahayana, has not exhausted the principles of Dharma. To determine the argument, it must rely on words, which is called Provisional Three. Therefore, Xian Shou said: 'The three teachings in the Elementary Teaching are different from beginning to end, because there is a stage of entering Nirvana.' The above three teachings' arguments, only the Sudden Teaching, because it annihilates everything, does not discuss it. The arguments of the Perfect Teaching and the Elementary Teaching, so Zhi Xiang said: 'If it reaches the Elementary Teaching, then it must be correct to use words. The Elementary Teaching cannot exhaust the principles of Dharma, so it is necessary to use words to explain it.' It also says: 'If in the Elementary Teaching, there are both arguments and non-arguments, both are called arguments. Why? Because both meanings must be grasped in order to reveal the Buddha Dharma.' If it reaches the Perfect Teaching, then it is correct to use non-argument. Because it exhausts the principles of Dharma, it does not need to rely on words to explain it.' It also says: 'If it reaches the Perfect Teaching, then non-argument is used as argument. Why? Because it stops all appearances, returns to Suchness, achieves enlightenment, and reveals the meaning. The rest do not conform to this principle, so non-argument is called argument.' Explaining in detail the Hinayana and Mahayana, only the skillful means of argument, then its distinctions are as described in the place of argument determination after the Abhidharma. It is also as described in the section after the study of concentration in the Compendium of Abhidharma. Combining the above three teachings of the Hinayana, they are both the Common Teaching Hinayana and the Common Teaching Three Vehicles, so it is said 'and the Common Teaching'. Exhausting their arguments, so there are definite conclusions. △ Three, the One Vehicle Great Path is perfect and ultimate, surpassing all debates. The chapter says: 'Separate'
教一乘。絕其論道。故無論義經。法門具滿。無喻可況。故無譬喻經。法門圓備。不可由致而說。故無因緣經。
解曰。華嚴別教大道一乘。具足十二分教。一一玄通。法法顯道。何故今文絕其論道。故無論義等三分耶。答至相曰。若約乘論有二義。一通相說。一乘三乘小乘。皆有十二部。二若分別說者。一乘有一部。謂方廣部有九部。謂無因緣譬喻及論義。如金剛身品說。故清涼曰。而涅槃說大。但有九部者。依三部中之小相故。謂因緣中。取因事制戒。于譬喻中。依為誘引。于論義中。約非了義。今文從分別義說。故初以一乘了義。絕其小始論義。非了義故。故無論義分也。二以一乘別法。圓滿具足。無可喻況。絕其分教中。誘引淺機。就彼取類。令生信故。故無譬喻分也。三以一乘法本。本來圓備。不可以因由所致。絕其因事制戒。故無因緣分也。若約通相說者。具如清涼釋十藏品。疏曰。此經之中具足十二。一因請方說。為重法故。如三家五請等。二因事方說。知本來如。觀善財等。又曰。一為深智說相似法。令解真故。如法華云。諸有智者。以譬喻得解。如出現品一一喻明等。又曰。一以義深故。二義不了故。並須循環妍核或佛自說。或菩薩相論。如問明品等。故疏后結曰。此經之中具足十二。已如
【現代漢語翻譯】 現代漢語譯本 教導唯一佛乘，斷絕了對其理論的辯論。因此沒有論義經（對佛法進行辯論和解釋的經典）。佛法法門完備圓滿，沒有可以比擬的事物，因此沒有譬喻經（用比喻來說明佛法的經典）。佛法法門圓融完備，不是由因緣所能導致和說明的，因此沒有因緣經（講述因果緣起的經典）。
解釋： 《華嚴經》是別教的大道，宣揚唯一佛乘，具足十二分教（佛經的十二種分類方式）。每一分都玄妙通達，每一法都能彰顯佛道。為什麼現在經文中說斷絕了對其理論的辯論，所以沒有論義等三分呢？回答說，如果從佛乘的角度來說，有兩種含義：一是通相說，即一乘、三乘、小乘都具有十二部；二是分別說，即一乘只有一部，指的是方廣部（闡述深奧義理的經典），有九部經典沒有因緣、譬喻和論義，如《金剛身品》所說。所以清涼澄觀大師說：『《涅槃經》說大乘，但只有九部，是因為依據三部中的小乘之相。』即在因緣中，取因事制戒（根據具體事件制定戒律）；在譬喻中，依據誘導，在論義中，依據非究竟的意義。現在經文是從分別義的角度來說的，所以首先以一乘的究竟之義，斷絕了小乘開始的論義，因為它們不是究竟之義，所以沒有論義分。其次，以一乘的特殊法門，圓滿具足，無可比擬，斷絕了分教中誘導淺薄根機，就他們所熟悉的類別進行比擬，使他們產生信心，所以沒有譬喻分。再次，以一乘的佛法根本，本來就圓滿完備，不可以由因緣所導致，斷絕了因事制戒，所以沒有因緣分。如果從通相的角度來說，就如清涼澄觀大師在解釋《十藏品》的疏文中說：『此經之中具足十二分教。一是因請而說，爲了尊重佛法，如三家五請等。二是因事而說，知道本來如是，觀察善財童子等。』又說：『一是為深智的人說相似的法，讓他們理解真理，如《法華經》說：諸有智者，以譬喻得解。如《出現品》一一用比喻來說明等等。』又說：『一是義理深奧的緣故，二是義理不明確的緣故，都需要循環研核，或者佛親自說，或者菩薩相互討論，如《問明品》等。』所以疏文最後總結說：『此經之中具足十二分教。』已經如上所述。
【English Translation】 English version It teaches the One Vehicle (Ekayana), cutting off debates on its doctrines. Therefore, there is no 'Treatise and Discussion Sutra' (a scripture that debates and explains the Dharma). The Dharma gate is complete and perfect, with nothing comparable, so there is no 'Parable Sutra' (a scripture that uses parables to illustrate the Dharma). The Dharma gate is perfectly complete, not caused or explained by conditions, so there is no 'Causation Sutra' (a scripture that explains the arising of cause and effect).
Explanation: The 'Avatamsaka Sutra' (Flower Garland Sutra) is the great path of the Distinct Teaching, proclaiming the One Vehicle, complete with the twelve divisions of teachings (twelve categories of Buddhist scriptures). Each division is profound and penetrating, and each Dharma reveals the Buddha's path. Why does the current text say that it cuts off debates on its doctrines, so there are no 'Treatise and Discussion' etc. three divisions? The answer is, if viewed from the perspective of the Vehicle, there are two meanings: one is the general aspect, that the One Vehicle, Three Vehicles, and Small Vehicle all have twelve divisions; the other is the specific aspect, that the One Vehicle has only one division, referring to the Vaipulya (extensive) division (scriptures that expound profound meanings), and nine divisions lack causation, parables, and treatises, as stated in the 'Diamond Body Chapter'. Therefore, Master Qingliang (澄觀) said: 'The 'Nirvana Sutra' speaks of the Great Vehicle, but only has nine divisions, because it relies on the aspect of the Small Vehicle within the three divisions.' That is, in causation, it takes the establishment of precepts based on specific events; in parables, it relies on inducement; in treatises, it relies on non-ultimate meanings. The current text speaks from the perspective of the specific meaning, so first, with the ultimate meaning of the One Vehicle, it cuts off the treatises that began with the Small Vehicle, because they are not ultimate meanings, so there is no division of treatises and discussions. Second, with the special Dharma gate of the One Vehicle, complete and perfect, incomparable, it cuts off the inducement of shallow capacities in the divisions of teachings, making analogies based on the categories they are familiar with, so that they generate faith, so there is no division of parables. Third, with the fundamental Dharma of the One Vehicle, originally complete and perfect, not caused by conditions, it cuts off the establishment of precepts based on specific events, so there is no division of causation. If viewed from the perspective of the general aspect, it is as Master Qingliang said in his commentary on the 'Ten Storehouses Chapter': 'Within this sutra, the twelve divisions of teachings are complete. One is speaking because of a request, to respect the Dharma, such as the three families and five requests etc. Two is speaking because of an event, knowing that it is originally thus, observing Sudhana (善財童子) etc.' He also said: 'One is speaking similar Dharmas for those with profound wisdom, so that they understand the truth, as the 'Lotus Sutra' says: Those with wisdom, understand through parables. Such as the 'Appearance Chapter', using parables to explain each and every thing etc.' He also said: 'One is because the meaning is profound, two is because the meaning is unclear, both need to be repeatedly examined and verified, either the Buddha speaks himself, or the Bodhisattvas discuss with each other, such as the 'Questioning and Clarifying Chapter' etc.' Therefore, the commentary concludes by saying: 'Within this sutra, the twelve divisions of teachings are complete.' As mentioned above.
上引。十二分教。義已略周。然此十二分教。舊名十二部經。恐濫部帙。改名分教也。
△四結顯教網曲巧被機。
章曰。此則佛法善施教網。極巧然矣。
解曰。文意俱易。但依科文。已上四科。收歸第二明同別論道妍核相殊竟。
△第三明同別通觀滅惑證理。文三。初同教通觀。據佛性說。
章曰。又佛性論。明其通觀。通觀滅諸惑。通證諸理。通成諸行。通克諸果。此約一乘同教言。
解曰。通觀者。通一乘三乘等教。以一無分別智定。為能觀也。故清涼曰。觀無相法。了知平等。離念契玄即無分別也。通觀諸教之下乘機。觀智伏惑滅惑之異。通觀諸教所詮。生空所顯理。二空所顯理。無性真如理等也。通觀諸位。別行通行八萬四千事理逆順等行也。通觀諸乘。觀成之相。望前尋思。即為觀益。望后克證。即為得果。諸教諸乘。淺深不同。故曰諸果。此上諸義。並如佛性論明。然此通觀離言說相。不可說其體相。言義不同。但是一行三昧。據其所克。亦得頓旨。若據方便。通三通一。若以智迴向。知是一乘方便。亦入一乘。約一乘同教言也。故至相通觀。章曰。通伏諸惑。通滅惑種。通修諸行。通觀諸理。故名通觀。則是一無分別智定也。此觀據成。離言說相。不可說其
【現代漢語翻譯】 現代漢語譯本： 上文引述的十二分教（Dvadashanga-dharma，佛經的十二種分類），其含義已大致完備。然而，這十二分教，舊時被稱為十二部經，恐怕會與其他的部帙相混淆，所以改名為分教。
△四、總結顯教的教網，巧妙地適應各種根機。
章節說：這佛法善於施設教網，極其巧妙啊。
解釋說：文句和意思都很容易理解，只需按照科文即可。以上四科，都歸屬於第二部分，即辨明相同與不同，論述道理的精妙與核心。
△三、辨明相同與不同，普遍地觀察以滅除迷惑、證悟真理。分為三部分。首先是同教的普遍觀察，根據佛性（Buddha-dhatu）而說。
章節說：又，《佛性論》（Ratnagotravibhāga）闡明了這種普遍觀察。普遍觀察可以滅除各種迷惑，普遍證悟各種真理，普遍成就各種修行，普遍證得各種果位。這是就一乘（Ekayana）同教而言的。
解釋說：普遍觀察，是指普遍地觀察一乘、三乘（Triyana）等各種教法，以一無分別智定（Advayajñāna-samādhi）作為能觀之智。所以清涼澄觀大師說：『觀察無相之法，了知平等，遠離念頭而契合玄妙，就是無分別。』普遍觀察各種教法之下的眾生根機，觀察智慧降伏迷惑、滅除迷惑的差異。普遍觀察各種教法所詮釋的，生空（Pudgala-shunyata）所顯現的真理，法空（Dharma-shunyata）所顯現的真理，無自性真如（Anabhilapya-tathata）的真理等等。普遍觀察各種位次，別行、通行、八萬四千事理逆順等修行。普遍觀察各種乘，觀行成就的相狀。與之前的尋思相比，就是觀行的利益；與之後的證悟相比，就是得到果位。各種教法、各種乘，有深淺不同，所以說是各種果位。以上各種含義，都如《佛性論》所闡明。然而這種普遍觀察，遠離言說之相，不可說其體相。言語和意義不同，只是一行三昧（Ekavyuha-samadhi）。根據其所能證得的，也可以頓悟宗旨。如果根據方便，則通於三乘、通於一乘。如果以智慧迴向，知道是一乘的方便，也進入一乘。這是就一乘同教而言的。所以達到相通的普遍觀察。章節說：普遍降伏各種迷惑，普遍滅除迷惑的種子，普遍修習各種修行，普遍觀察各種真理，所以名為普遍觀察。這就是一無分別智定。這種觀行是根據成就而說的，遠離言說之相，不可說其。
【English Translation】 English version: The above quoted Dvadashanga-dharma (the twelve categories of Buddhist scriptures), its meaning is already largely complete. However, these twelve categories, formerly known as the twelve divisions of scriptures, are feared to be confused with other divisions, so the name was changed to 'divisions of teachings'.
△4. Concluding the teaching net of the manifest teachings, skillfully adapting to various capacities.
The chapter says: This Dharma is good at establishing a teaching net, extremely skillful indeed.
The explanation says: The sentences and meanings are easy to understand, just follow the sections. The above four sections all belong to the second part, which is to distinguish the similarities and differences, and discuss the subtlety and core of the principles.
△3. Clarifying the similarities and differences, universally observing to eliminate delusion and realize truth. Divided into three parts. The first is the universal observation of the same teaching, based on Buddha-dhatu (Buddha-nature).
The chapter says: Furthermore, the Ratnagotravibhāga (Treatise on the Buddha-nature) clarifies this universal observation. Universal observation can eliminate various delusions, universally realize various truths, universally accomplish various practices, and universally attain various fruits. This is in terms of the Ekayana (One Vehicle) same teaching.
The explanation says: Universal observation refers to universally observing the teachings of the One Vehicle, Triyana (Three Vehicles), etc., using Advayajñāna-samādhi (non-dual wisdom samadhi) as the observing wisdom. Therefore, the Great Master Qingliang (澄觀) said: 'Observing the Dharma of no-form, understanding equality, being away from thoughts and uniting with the profound, is non-duality.' Universally observing the capacities of beings under various teachings, observing the differences in wisdom subduing delusion and eliminating delusion. Universally observing what is explained by various teachings, the truth revealed by Pudgala-shunyata (emptiness of self), the truth revealed by Dharma-shunyata (emptiness of phenomena), Anabhilapya-tathata (ineffable suchness), etc. Universally observing various stages, separate practices, common practices, the eight-four thousand practices of principle and phenomena in direct and reverse order, etc. Universally observing various vehicles, the appearance of accomplished practice. Compared with previous contemplation, it is the benefit of contemplation; compared with subsequent realization, it is the attainment of fruit. Various teachings and various vehicles have different depths, so they are called various fruits. The above various meanings are all as explained in the Ratnagotravibhāga. However, this universal observation is away from the appearance of speech and cannot be described in its essence. Words and meanings are different, it is only Ekavyuha-samadhi (one practice samadhi). According to what it can attain, one can also have a sudden understanding of the doctrine. If according to skillful means, it is common to the Three Vehicles and common to the One Vehicle. If one dedicates merit with wisdom, knowing that it is a skillful means of the One Vehicle, one also enters the One Vehicle. This is in terms of the Ekayana same teaching. Therefore, reaching the universal observation of mutual understanding. The chapter says: Universally subduing various delusions, universally eliminating the seeds of delusion, universally cultivating various practices, universally observing various truths, therefore it is called universal observation. This is Advayajñāna-samādhi (non-dual wisdom samadhi). This observation is based on accomplishment, away from the appearance of speech, and cannot be described.
體相。言義不同。但是一行三昧。據其所克。亦得則與頓教義。若據方便。則順尋思。及以如實唯識意言等。此順三乘。若為一乘所目。則屬一乘。若迴向一乘。知是一乘方便。亦入一乘。此義則約同教一乘也。
△二別教通觀。依華嚴說。
章曰。若一乘別教說。即通通具十窮其法界也。余並準之。
解曰。別教一乘通觀者。依華嚴經。初觀菩薩依十種法。謂身口意三業。佛法僧戒。依此十法。乃通三乘一乘修也。體略有三。初戒。次四無量。三慧也。此三體中。各具二義。初戒二義者。一隨相義。二離相義。次四無量二義者。一有緣義。二緣無緣義。三慧。二義者。一有分別義二無分別義。清涼釋曰。上三中二義。各初義通凡小。后義唯大乘。此二不二為實教梵行。若一行具一切佛法。方是華嚴。之梵行也。令謂凡小唯大。是通三乘也。此二不二。是通同教。若一行具一切佛法等。正顯十通無盡。窮其法界。是則教一乘通觀也。又至相問曰。空觀云何。答依華嚴經。初觀菩薩依十種法。乃至末後結曰。併成觀境。但深淺異也。若窮空方便。一乘究竟。
△三引論攝通。觸事成真。
章曰。又梁攝論云。生死即涅槃。無二無此彼故者。欲明即事備真矣。
解曰。生死是妄染事
【現代漢語翻譯】 現代漢語譯本：體和相，言語和意義不同。但是一行三昧（ekavyūha-samādhi，專注一境的禪定），根據它所能達到的境界，也可以說是符合頓教（sudden enlightenment，頓悟）的教義。如果從方便（upāya，引導）的角度來說，那麼就順應尋思（vitarka，推求）以及如實唯識（tathatā-vijñaptimātratā，真實如是的唯識）的意言等。這順應三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）。如果被一乘（ekayāna，唯一佛乘）所指引，那麼就屬於一乘。如果迴向一乘，知道這是一乘的方便，也進入一乘。這個意義是約同教一乘（sādharmya-ekayāna，教義相近的唯一佛乘）而言的。
△二、別教通觀。依據《華嚴經》所說。
章說：如果一乘別教（vaisesika-ekayāna，獨特的唯一佛乘）的說法，即是通達、包含、具足十種，窮盡整個法界（dharmadhātu，宇宙萬有）。其餘的都依此類推。
解釋：別教一乘的通觀，是依據《華嚴經》。最初觀想菩薩依據十種法，即身、口、意三業（tri-karma，身語意三種行為），佛、法、僧（buddha-dharma-saṃgha，佛教三寶），戒律。依據這十種法，才能通達三乘和一乘的修行。其體要略有三種：首先是戒律，其次是四無量心（catasro apramāṇāḥ，慈、悲、喜、舍），第三是智慧。這三種體要中，各自具有兩種意義。首先，戒律的兩種意義：一是隨相義（anuloma-lakṣaṇa，隨順表相的意義），二是離相義（nirālamba-lakṣaṇa，脫離表相的意義）。其次，四無量心的兩種意義：一是有緣義（sālambana，有對境的意義），二是緣無緣義（nirālambana，對無對境的意義）。第三，智慧的兩種意義：一是有分別義（savikalpa，有分別的意義），二是無分別義（nirvikalpa，無分別的意義）。清涼澄觀（Qingliang Chengguan，唐代華嚴宗大師）解釋說：以上三種中的兩種意義，各自最初的意義通於凡夫和小乘，後面的意義唯屬於大乘。這二而不二，是真實的教法梵行（brahmacarya，清凈行）。如果一行具足一切佛法，才是《華嚴經》的梵行。使凡夫和小乘唯屬於大乘，是通達三乘。這二而不二，是通達同教。如果一行具足一切佛法等，正是顯示十種通達無盡，窮盡整個法界。這就是別教一乘的通觀。
又有至相問：空觀（śūnyatā-darśana，對空性的觀照）是怎樣的？回答說：依據《華嚴經》，最初觀想菩薩依據十種法，乃至最後總結說：都成為觀照的境界，只是深淺不同。如果窮盡空性的方便，就能達到一乘的究竟。
△三、引論攝通。觸事成真。
章說：又梁朝的《攝大乘論》（Mahāyānasaṃgraha，無著菩薩所著）說：生死即是涅槃（nirvāṇa，寂滅），沒有兩個，沒有此和彼的區分，這是爲了說明在事相上具備真如。
解釋：生死是虛妄染污的事。
【English Translation】 English version: The substance and appearance, the words and meanings, are different. However, the ekavyūha-samādhi (one-practice samadhi), according to what it achieves, can also be said to conform to the doctrine of sudden enlightenment. If from the perspective of upāya (expedient means), then it accords with vitarka (reflection) and tathatā-vijñaptimātratā (suchness-only-consciousness) and so on. This accords with the triyāna (three vehicles). If it is guided by the ekayāna (one vehicle), then it belongs to the ekayāna. If one dedicates oneself to the ekayāna, knowing that it is an expedient means of the ekayāna, one also enters the ekayāna. This meaning is about the sādharmya-ekayāna (one vehicle of shared teachings).
△2. Distinct Teaching's Comprehensive View. Based on the Huayan Sutra.
The chapter says: If the teaching of the distinct ekayāna (vaisesika-ekayāna) is spoken, it is to penetrate, encompass, and fully possess the ten aspects, exhausting the entire dharmadhātu (dharma-realm). The rest can be inferred accordingly.
Explanation: The comprehensive view of the distinct teaching's ekayāna is based on the Huayan Sutra. Initially, contemplate the Bodhisattva relying on ten dharmas, namely the three karmas (tri-karma) of body, speech, and mind, the Buddha, Dharma, and Sangha (buddha-dharma-saṃgha), and the precepts. Relying on these ten dharmas, one can penetrate the practice of the three vehicles and the one vehicle. The essential substance is roughly threefold: first, the precepts; second, the four apramāṇāḥ (immeasurables), namely loving-kindness, compassion, joy, and equanimity; and third, wisdom. Within these three substances, each possesses two meanings. First, the two meanings of the precepts: one is the anuloma-lakṣaṇa (meaning of conforming to appearances), and the other is the nirālamba-lakṣaṇa (meaning of detachment from appearances). Second, the two meanings of the four immeasurables: one is sālambana (meaning with an object), and the other is nirālambana (meaning without an object). Third, the two meanings of wisdom: one is savikalpa (meaning with discrimination), and the other is nirvikapa (meaning without discrimination). Qingliang Chengguan (Tang Dynasty Huayan master) explained: Among the two meanings in the above three, the initial meaning of each is common to ordinary beings and the Small Vehicle, while the latter meaning belongs only to the Great Vehicle. This two-but-not-two is the true teaching's brahmacarya (pure conduct). If one practice fully possesses all the Buddha-dharmas, it is the brahmacarya of the Huayan Sutra. Causing ordinary beings and the Small Vehicle to belong only to the Great Vehicle is to penetrate the three vehicles. This two-but-not-two is to penetrate the shared teaching. If one practice fully possesses all the Buddha-dharmas, etc., it precisely reveals the ten penetrations as inexhaustible, exhausting the entire dharmadhātu. This is the comprehensive view of the distinct teaching's ekayāna.
Furthermore, Zhi Xiang asked: What is śūnyatā-darśana (emptiness contemplation)? The answer is: Based on the Huayan Sutra, initially contemplate the Bodhisattva relying on ten dharmas, and finally conclude: all become the realm of contemplation, but with different depths. If one exhausts the expedient means of emptiness, one can attain the ultimate of the ekayāna.
△3. Quoting Treatises to Encompass and Connect. Transforming Events into Truth.
The chapter says: Furthermore, the Mahāyānasaṃgraha (Asanga's Compendium of Mahayana) of the Liang Dynasty says: Samsara is Nirvana (nirvāṇa), there are not two, there is no distinction of 'this' and 'that,' which is to clarify that phenomena are fully endowed with Suchness.
Explanation: Samsara is a false and defiled phenomenon.
。涅槃是真凈理。若證通觀者。決無事理二境之礙。決無染凈真妄。此彼之拘。是故經云。一切無礙人。一道出生死。故曰即事備真矣。已上三科。收歸第三明同別通觀滅惑證理竟。
△第四明同別行位。融不融殊。文三。初同教三乘行位差別。文復有二。初信解次第。
章曰。又諸三乘經論所明位地。及差別次第法相門等。並約信解門中。作如是說。故大論云。隨一方化儀也。
解曰。三乘位地。阿含施設化儀前後。信解為發趣之端。行向乃運修之始。聖地佛果為證性之終。行布淺深。法規次第。儀軌當然。故大智論。揀非一乘行位。行布圓融。互遍法界。以彼三乘行位。隨機成局。一方施設也。故賢首曰。以三乘行位。是約信解。阿含門中。作如是說也。
△二□□月□。
章曰。若據行法。則不如是。行解亦入解門。
解曰。有解無行。其解必虛。有行無解。其行必孤。行解相資。行入正解也。故帝心曰。若不洞明前解。無以躡成此行。清涼曰。及顯相資。目足更資也。若不解此行法。絕於前解。無以成其正解。清涼釋曰。絕解成解。圭峰曰。絕解為解。是知前顯儀軌。正分行布解行。今明行法。圓融行解相順也。已上二科。收歸於同教三乘行位差別。
△二別教
【現代漢語翻譯】 現代漢語譯本：涅槃（Nirvana）是真實清凈的道理。如果證得了通達觀照，就絕對不會有事和理兩種境界的障礙，絕對不會有染污和清凈、真實和虛妄、此和彼的侷限。所以經中說：『一切沒有障礙的人，從同一條道路出生死。』所以說『即事備真』。以上三科，歸納到第三科，說明同別通觀滅惑證理完畢。
第四科，說明同別行位，融不融的差別。分為三個部分。首先，是同教三乘行位的差別。又分為兩個部分。首先是信解的次第。
章說：各種三乘經論所說明的位地，以及差別次第法相門等，都是依據信解門中，這樣說的。所以《大智度論》說：『隨順一方的教化儀軌。』
解釋：三乘的位地，是《阿含經》施設教化儀軌的前後，信解是發起趣入的開端，行向是運修的開始，聖地佛果是證悟自性的終點。修行的安排有深有淺，法規次第，儀軌是必然的。所以《大智度論》揀別不是一乘的行位，一乘的行位是圓融的，互相周遍法界。因為三乘的行位，是隨機成就侷限，是一方的施設。所以賢首說：『以三乘的行位，是依據信解，《阿含經》門中，這樣說的。』
第二，□□月□。
章說：如果依據行法，就不是這樣。行解也進入解門。
解釋：有解無行，這個解必定是虛假的。有行無解，這個行必定是孤立的。行解互相資助，行進入正解。所以帝心說：『如果不透徹明白前面的解，就沒有辦法成就這個行。』清涼說：『以及顯示互相資助，眼睛和腳互相幫助。』如果不理解這個行法，斷絕於前面的解，就沒有辦法成就他的正解。清涼解釋說：『斷絕解成為解。』圭峰說：『斷絕解作為解。』由此可知，前面顯示儀軌，正是區分行布解行，現在說明行法，圓融行解相順。』以上兩科，歸納到同教三乘行位的差別。
第二，別教
【English Translation】 English version: Nirvana is the true and pure principle. If one attains thorough contemplation, there will be absolutely no obstruction between the two realms of phenomena and principle, and there will be absolutely no limitations of defilement and purity, truth and falsehood, this and that. Therefore, the sutra says: 'All unobstructed people are born and die from the same path.' Hence, it is said, 'Reality is fully present in phenomena.' The above three sections are summarized in the third section, explaining the completion of distinguishing between sameness and difference, thorough contemplation, eliminating delusion, and realizing the principle.
The fourth section explains the differences in the stages of practice in the shared and distinct teachings, and whether they are integrated or not. It is divided into three parts. First, the differences in the stages of practice of the Three Vehicles in the shared teaching. This is further divided into two parts. First, the sequence of faith and understanding.
The chapter says: The stages and positions explained in the various Three Vehicle sutras and treatises, as well as the aspects of the Dharma gate of differentiated sequences, etc., are all discussed in the context of the gate of faith and understanding. Therefore, the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says: 'It follows the teaching methods of one direction.'
Explanation: The stages and positions of the Three Vehicles are the sequence of the teaching methods established in the Agama Sutras. Faith and understanding are the beginning of initiating entry, practice is the beginning of cultivation, and the holy land and the Buddha fruit are the end of realizing one's nature. The arrangement of practice has depths and shallows, the rules and sequences, and the rituals are inevitable. Therefore, the Mahaprajnaparamita-sastra distinguishes that it is not the stages of practice of the One Vehicle, the stages of practice of the One Vehicle are integrated and mutually pervasive throughout the Dharma realm. Because the stages of practice of the Three Vehicles are limited by random achievements, they are the establishment of one direction. Therefore, Xianshou (a Buddhist master) said: 'The stages of practice of the Three Vehicles are based on faith and understanding, and are discussed in the context of the Agama Sutras.'
Second, □□ month □.
The chapter says: If based on the practice of Dharma, it is not like this. Practice and understanding also enter the gate of understanding.
Explanation: If there is understanding without practice, the understanding must be false. If there is practice without understanding, the practice must be isolated. Practice and understanding support each other, and practice enters correct understanding. Therefore, Dixin (a Buddhist master) said: 'If you do not thoroughly understand the previous understanding, there is no way to achieve this practice.' Qingliang (a Buddhist master) said: 'And show mutual support, eyes and feet help each other.' If you do not understand this practice of Dharma, cut off from the previous understanding, there is no way to achieve his correct understanding. Qingliang explained: 'Cutting off understanding becomes understanding.' Guifeng (a Buddhist master) said: 'Cutting off understanding as understanding.' From this, it can be known that the previous display of rituals is precisely to distinguish the arrangement of practice and understanding, and now explain the practice of Dharma, integrated practice and understanding are in harmony.' The above two sections are summarized in the differences in the stages of practice of the Three Vehicles in the shared teaching.
Second, the Distinct Teaching
一乘行位等齊。
章曰。又別教一乘佛。及普賢願行等法。始終皆齊。無有前後。仍于諸法義。隨舉為首。余即為伴。宜可思之。
解曰。佛及普賢。即因門果門。攝法無盡。始則約相。就門。安立信住行向地等。分佈前後。寄同三乘。引彼方便。是同教也。終則約體就法。信等地位。即無前後。始終皆齊。相入圓融。隨舉一位。即一切位具足主伴是別教也。故賢首曰。以此經中。安立諸位。有二善巧。一約相就門。分位前後。寄同三乘。引彼方便。是同教也二。約體就法。前後相入。圓融自在。異彼三乘。是別教也。但以不移門。而恒相即。不壞相即而恒前後。是故二義融通不相違也。
△三就方便同開總別知。
章曰。若隨機欲。或有總知。謂大學者。或有別知謂小乘學者。
解曰。就前同教三乘中。隨機欲性。開出大乘學人為總知。小乘學人為別知。良以大乘學人。具廣大心故。總知三賢十聖佛果位地漸次法門。全斷煩惱所知惑障。開顯理性。總知染凈等法。故名大學也。其小乘學人。闕廣大心故。故名別知。別知㬉頂忍世第一。小乘十地。十二位行位等相。不廣顯故。洎至斷惑。愚法小乘中十使。不通迷四諦。故名別知也。故賢首曰。今此就實中。愚法二乘。無廣大心。故不
【現代漢語翻譯】 現代漢語譯本 一乘的行位是平等一致的。
章疏中說：又別教的一乘佛，以及普賢（Samantabhadra，象徵菩薩行愿的菩薩）的願行等法，從始至終都是一致的，沒有先後之分。並且對於諸法的義理，隨便舉出一個作為首要，其餘的就作為伴隨，應該仔細思考。
解釋說：佛和普賢，就是因門和果門，所包含的法是無窮無盡的。開始的時候，是依照現象，就著門，安立信、住、行、向、地等，分佈先後，寄託於三乘，引導他們方便修行，這是同教。最終是依照本體，就著法，信等地位，就沒有先後之分，從始至終都是一致的，相互融入，圓融無礙。隨便舉出一個位，就是一切位都具足主伴關係，這是別教。所以賢首（賢首國師，法藏大師）說：用這部經來安立諸位，有兩種善巧。一是依照現象，就著門，分位有先後，寄託於三乘，引導他們方便修行，這是同教。二是依照本體，就著法，前後相互融入，圓融自在，不同於三乘，這是別教。但是因為不移動門，而恒常相互即入，不破壞相互即入，而恒常有前後，所以這兩種義理融通而不相違背。
就方便來說，共同開顯總知和別知。
章疏中說：如果隨順根機和慾望，或者有總知，這是指大學者；或者有別知，這是指小乘學者。
解釋說：就前面的同教三乘中，隨順根機和慾望，開出大乘學人為總知，小乘學人為別知。因為大乘學人，具有廣大的心量，所以總知三賢、十聖、佛果位地的漸次法門，完全斷除煩惱和所知二障，開顯理性，總知染凈等法，所以稱為大學。那些小乘學人，缺少廣大的心量，所以稱為別知。別知暖、頂、忍、世第一，小乘十地，十二位的行位等相，不廣泛顯現。等到斷惑的時候，愚法小乘中的十使（十種根本煩惱），不通達迷於四諦（苦、集、滅、道），所以稱為別知。所以賢首說：現在這是就真實義來說，愚法二乘，沒有廣大的心量，所以不
【English Translation】 English version The conduct and positions of the One Vehicle are equal and consistent.
The commentary states: Furthermore, the One Vehicle Buddha of the Distinct Teaching, as well as the vows and practices of Samantabhadra (a Bodhisattva symbolizing the vows and practices of Bodhisattvas), are consistent from beginning to end, without any order of precedence. Moreover, regarding the meanings of all dharmas, any one can be taken as primary, with the others as companions. This should be carefully considered.
The explanation says: Buddha and Samantabhadra represent the gate of cause and the gate of effect, encompassing endless dharmas. Initially, based on phenomena and focusing on the gate, the stages of faith, abiding, practice, dedication, and grounds are established, distributed in sequence, relying on the Three Vehicles to guide them to convenient practices. This is the Common Teaching. Ultimately, based on the essence and focusing on the dharma, the stages of faith and so on have no order of precedence, being consistent from beginning to end, interpenetrating and perfectly harmonized. Any single position includes all positions, complete with principal and companions. This is the Distinct Teaching. Therefore, Xianshou (National Teacher Xianshou, Master Fazang) said: In this sutra, the establishment of various positions has two skillful means. First, based on phenomena and focusing on the gate, the positions are divided into sequence, relying on the Three Vehicles to guide them to convenient practices. This is the Common Teaching. Second, based on the essence and focusing on the dharma, the positions interpenetrate each other, perfectly harmonized and freely at ease, differing from the Three Vehicles. This is the Distinct Teaching. However, without moving the gate, they constantly interpenetrate; without destroying the interpenetration, they constantly have sequence. Therefore, these two meanings are integrated and not contradictory.
Regarding skillful means, the common opening reveals both general and specific knowledge.
The commentary states: If according to the inclinations and desires of beings, there may be general knowledge, referring to great scholars; or there may be specific knowledge, referring to Hinayana (Small Vehicle) scholars.
The explanation says: Within the aforementioned Common Teaching of the Three Vehicles, according to the inclinations and desires of beings, the Mahayana (Great Vehicle) practitioners are opened up as those with general knowledge, and the Hinayana practitioners as those with specific knowledge. Because Mahayana practitioners possess a vast mind, they have general knowledge of the gradual dharma gates of the Three Worthies, Ten Sages, and the Buddha-fruit position, completely severing the afflictions and the obstructions of what is knowable, revealing the principle of reality, and having general knowledge of defiled and pure dharmas. Therefore, they are called 'great learners'. Those Hinayana practitioners lack a vast mind, so they are called 'specific knowers'. They specifically know the stages of warmth, peak, forbearance, and the foremost in the world, the ten grounds of the Hinayana, and the aspects of the twelve positions of conduct, which are not extensively revealed. When it comes to severing delusions, the ten bonds (ten fundamental afflictions) in the Hinayana of foolish dharma do not penetrate the delusion regarding the Four Noble Truths (suffering, accumulation, cessation, path), so they are called 'specific knowers'. Therefore, Xianshou said: Now, speaking from the perspective of the true meaning, the Two Vehicles of foolish dharma do not have a vast mind, so they do not
究竟斷煩惱障。又亦可前約三乘中聲聞。此中約愚法。故不同也。已上三科。收歸第四明同別行位融不融殊竟。
△第五明同別依定二智起殊。文二。初一乘同別。依海印定起。
章曰。一乘同別教義。依海印定起。普眼所知。
解曰。海印定體。即根本智也。體遍十方故。普悉包容無所拒故。明三昧心。周於法界。以喻顯體。故稱海印。故下經云。海有希奇殊特法。能為一切平等印。眾生寶物及川流。普悉包容無所拒。是故如來初成正覺。首證此定。教起前後。卷舒自在。同時演說十十法門。該於九世十世無盡佛法。並於第二七日。一時現起。唯證普眼。則偏知也。清涼釋曰。觀境自在。無境不觀。故曰普眼。乃至曰。以虛心之覺。契唯如之境。則不動法界。窮乎寂照之原。豈非普哉。諸佛窮究。此經具顯。此明別教依起也。若逐機末教。有與一乘同時異處。說是同教。末不離本故。依本而成故。故賢首曰。地論云。時處按量顯示勝故。同時者。顯是同教故。異處者。示非別教故也。更有菩薩相似海印定。如大集經說矣。
△二三乘教義依后得智說。文二。初依外薰意識說。
章曰。三乘教義。依佛后得法住智說。聞思修及報生善意識。
解曰。后得智從佛根本智流出。此智
【現代漢語翻譯】 現代漢語譯本： 究竟斷除煩惱障，也可以按照前面所說的三乘中的聲聞乘來理解。這裡是從愚法的角度來說的，所以和前面不同。以上三科，歸結到第四科，說明同教、別教的行位，以及融攝與不融攝的差別究竟在哪裡。
第五科，說明同教、別教的教義，是依據定和智而產生的差別。分為兩部分。首先說明一乘的同教、別教，是依據海印定而產生的。
章節說：一乘的同教、別教的教義，是依據海印定而產生的，由普眼所知。
解釋：海印定的本體，就是根本智。它的本體遍佈十方，普遍包容一切，沒有排斥，說明三昧之心，周遍於法界。用比喻來顯現本體，所以稱為海印。所以經中說：『海有希奇殊特法，能為一切平等印，眾生寶物及川流，普悉包容無所拒。』因此，如來初成正覺，首先證得此定。教義的產生有先後，卷舒自在，同時演說十十法門，涵蓋九世十世無盡的佛法，並且在第二個七日，一時顯現。只有證得普眼，才能普遍知曉。清涼澄觀解釋說：『觀境自在，無境不觀，所以叫做普眼。』乃至說：『以虛心之覺，契合唯如之境，那麼不動法界，窮盡寂照之源，豈不是普遍嗎？』諸佛窮究的道理，此經都具足顯現。這是說明別教是依據海印定而產生的。如果追隨根機的末教，有與一乘同時異處，說是同教。末不離本，依據本而成。所以賢首法藏說：『地論說，時處按量顯示殊勝的緣故。』同時，顯示是同教的緣故。異處，顯示不是別教的緣故。』更有菩薩相似的海印定，如《大集經》所說。
第二部分，說明三乘的教義是依據后得智而說的。分為兩部分。首先說明是依據外薰的意識而說的。
章節說：三乘的教義，是依據佛的后得法住智而說的，通過聞、思、修以及報生善的意識。
解釋：后得智是從佛的根本智流出的。這個智慧
【English Translation】 English version: Ultimately severing the afflictive obscurations can also be understood in relation to the Śrāvakayāna within the Three Vehicles as previously mentioned. Here, it is discussed from the perspective of 'ignorant Dharma' (愚法), hence the difference. The above three categories are summarized in the fourth, clarifying the ultimate distinctions between the common and distinct teachings' stages of practice, and the integration or non-integration of these teachings.
The fifth section explains the differences in the arising of common and distinct teachings based on meditative concentration (定) and wisdom (智). It is divided into two parts. The first part explains the common and distinct aspects of the One Vehicle (一乘) arising from the Ocean Seal Samādhi (海印定).
Chapter states: The doctrines of the One Vehicle's common and distinct teachings arise from the Ocean Seal Samādhi, known by the Universal Eye (普眼).
Explanation: The essence of the Ocean Seal Samādhi is the Fundamental Wisdom (根本智). Its essence pervades the ten directions, universally encompassing everything without rejection, illustrating that the mind of Samādhi encompasses the entire Dharma Realm. It is called the Ocean Seal as a metaphor to reveal its essence. Therefore, the sutra says: 'The ocean has rare and unique qualities, capable of being the equal seal for all; sentient beings, treasures, and rivers, universally encompassing everything without rejection.' Thus, when the Tathāgata first attained perfect enlightenment, He initially realized this Samādhi. The arising of teachings has a sequence, freely contracting and expanding, simultaneously expounding the ten sets of ten Dharma doors, encompassing the endless Buddha-Dharma of the nine and ten ages, and manifesting all at once on the second seventh day. Only by realizing the Universal Eye can one know universally. Qingliang (澄觀) explains: 'Observing realms freely, observing all realms without exception, hence it is called the Universal Eye.' Further, it says: 'With the awareness of an empty mind, uniting with the realm of Suchness alone, then the unmoving Dharma Realm exhausts the source of stillness and illumination; is it not universal?' The principles thoroughly investigated by all Buddhas are fully revealed in this sutra. This explains that the Distinct Teaching (別教) arises based on the Ocean Seal Samādhi. If following the expedient teachings for specific capacities, there are instances simultaneous and different from the One Vehicle, which are called the Common Teaching (同教). The expedient does not depart from the fundamental, and is accomplished based on the fundamental. Therefore, Xianshou (賢首) says: 'The Dìlùn (地論) says, 'Because time and place display superiority according to measure.' Simultaneous, showing it is the Common Teaching. Different place, showing it is not the Distinct Teaching.' Furthermore, there are Bodhisattvas with similar Ocean Seal Samādhi, as described in the Mahāsaṃnipāta Sūtra (大集經).
The second part explains that the doctrines of the Three Vehicles are spoken based on the Acquired Wisdom (後得智). It is divided into two parts. The first part explains that it is spoken based on the consciousness influenced by external factors.
Chapter states: The doctrines of the Three Vehicles are spoken based on the Buddha's Acquired Wisdom of abiding in the Dharma (法住智), through the consciousness of hearing, thinking, meditating, and the meritorious consciousness born from retribution.
Explanation: The Acquired Wisdom flows from the Buddha's Fundamental Wisdom. This wisdom
流出大悲心。如來欲安立正法住世。了俗證真。故說十二分教。顯示大眾生受所說也。故清涼釋曰。一受持。謂求聲慧。初聞即受。隨聞受持。如水不嚼隨得而飲。二助力。謂求思慧。嚼所聞法。助成智力。如食咀嚼。以資身力。三遠離。謂求修慧。依聞思行。能除惑習。如服良藥。藥行除病。因承三慧。外熏意識。染成識種。及至他世。報生善得修道智境也。故清涼曰。謂變易所起異熟心識。名為報生。生能知無常等。故名善得修道知也。此則前六意識。非實照之智也。
△二依內證真知說。
章曰。並內證梵行勝智。及真實智所知。此約別相說。
解曰。由前三慧。外熏意識。后得智用觀通境法。內熏心王根本智體。故名內證。唯識論疏釋十真如中曰。得於三慧。照大乘法。觀此法教根本真如。名勝真如。或證此如。說法勝故也。梵行者。梵云勃嚂摩。此翻凈。理染極故。名梵凈行故。清涼釋曰。但以性凈故則行凈。行凈故則智慧凈等。名為勝智。以梵行離染名凈。凈唯顯空。空極照真。真實方現。故下及字也。故至相以華嚴梵行品為空觀。觀通一乘及三乘教。乃至曰。若窮空方便一乘究竟也。以空助顯真如。實智智體所知也。所知者。義出涅槃。住七善法得具梵行。一知法。二知義。三知時
【現代漢語翻譯】 現代漢語譯本：流出大悲心。如來爲了安立正法住世，了悟世俗，證得真理，所以宣說十二分教，顯示大眾生所接受和奉行的教義。因此，清涼澄觀（Qingliang Chengguan）解釋說：『一、受持，是指求聲聞慧（Sravaka-prajna），初次聽聞佛法就接受，隨著聽聞而受持，就像水不經咀嚼就直接飲用一樣。二、助力，是指求思慧（cintā-prajñā），咀嚼所聽聞的佛法，幫助成就智慧的力量，就像食物經過咀嚼，用來滋養身體的力量。三、遠離，是指求修慧（bhāvanā-prajñā），依靠聽聞和思考來修行，能夠去除迷惑和習氣，就像服用良藥，藥力發揮作用去除疾病。』因為承受這三種智慧，從外部熏習意識，染成意識的種子，乃至到其他世，報應產生，善於獲得修道的智慧境界。所以清涼澄觀說：『所謂變易所引起的異熟心識，名為報生，產生后能夠知曉無常等等，所以名為善於獲得修道的智慧。』這指的是前六意識，並非真實的照見之智。
△二、依據內在證悟的真知而宣說。
章節說：『以及內在證悟的梵行（brahmacarya）殊勝智慧，以及真實智慧所知。』這是從別相的角度來說的。
解釋說：由於前面的三種智慧，從外部熏習意識，後來得到智慧的作用，觀照通達境法，從內部熏習心王根本智體，所以名為內在證悟。《唯識論疏》（Vijñaptimātratāsiddhi-śāstra）解釋十真如（tathatā）中說：『獲得三種智慧，照見大乘佛法，觀照此佛法教義的根本真如，名為殊勝真如，或者證得此真如，說法殊勝的緣故。』梵行，梵文是勃嚂摩（Brahma），這裡翻譯為『凈』，因為遠離染污到了極點，所以名為梵凈行。所以清涼澄觀解釋說：『僅僅因為自性清凈，所以行為清凈，行為清凈，所以智慧清凈等等，名為殊勝智慧。』因為梵行遠離染污名為清凈，清凈唯獨顯現空性，空性到了極點照見真理，真實才能顯現，所以下面用『及』字。所以到達相，以《華嚴經·梵行品》（Gaṇḍavyūha Sūtra）為空觀，觀照通達一乘和三乘教義，乃至說：『如果窮盡空性的方便，就能達到一乘的究竟。』用空性來幫助顯現真如，是實智智體所知。所知，義理出自《涅槃經》（Nirvana Sutra），安住於七種善法，就能具足梵行：一、知法（dharma），二、知義（artha），三、知時（kāla）。
【English Translation】 English version: Outflowing great compassion. The Tathagata, desiring to establish the Proper Dharma to abide in the world, understanding the mundane and realizing the truth, therefore expounds the Twelve Divisions of the Teachings, revealing what is received and practiced by the great multitude of beings. Therefore, Qingliang Chengguan explains: 'First, acceptance and upholding, refers to seeking Sravaka-prajna (聲聞慧), upon first hearing the Dharma, one accepts it, and upholds it as one hears, like water that is drunk directly without chewing. Second, assisting power, refers to seeking cintā-prajñā (思慧), chewing on the Dharma that is heard, assisting in the accomplishment of the power of wisdom, like food that is chewed to nourish the body's strength. Third, distancing, refers to seeking bhāvanā-prajñā (修慧), relying on hearing and thinking to cultivate, able to remove delusion and habits, like taking good medicine, the medicinal power taking effect to remove illness.' Because of receiving these three wisdoms, externally influencing consciousness, dyeing it into the seeds of consciousness, and even in other lives, karmic retribution arises, skillfully obtaining the wisdom realm of cultivation. Therefore, Qingliang Chengguan says: 'The transformed and arisen Vipaka-citta (異熟心識), is called 'born from retribution', upon arising, it is able to know impermanence and so on, therefore it is called 'skillfully obtaining the wisdom of cultivation'.' This refers to the first six consciousnesses, not the wisdom of true illumination.
△2. Relying on the inner realization of true knowledge to speak.
The chapter says: 'And the inner realization of Brahmacarya (梵行) superior wisdom, and what is known by true wisdom.' This is speaking from the perspective of specific characteristics.
The explanation says: Due to the preceding three wisdoms, externally influencing consciousness, later obtaining the function of wisdom, contemplating and penetrating the realm of dharmas, internally influencing the fundamental wisdom body of the mind-king, therefore it is called inner realization. The Vijñaptimātratāsiddhi-śāstra (唯識論疏) explains in the ten tathatā (真如): 'Obtaining the three wisdoms, illuminating the Mahayana Dharma, contemplating the fundamental tathatā of this Dharma teaching, is called superior tathatā, or realizing this tathatā, because the Dharma teaching is superior.' Brahmacarya, in Sanskrit is Brahma (勃嚂摩), here translated as 'purity', because it is extremely far from defilement, therefore it is called pure Brahmacarya. Therefore, Qingliang Chengguan explains: 'Merely because of the purity of nature, therefore the conduct is pure, the conduct is pure, therefore the wisdom is pure, and so on, is called superior wisdom.' Because Brahmacarya is far from defilement, it is called purity, purity only reveals emptiness, emptiness reaches the extreme and illuminates truth, only then can reality manifest, therefore the word 'and' is used below. Therefore, reaching the aspect, the Gaṇḍavyūha Sūtra (華嚴經·梵行品) is used as the contemplation of emptiness, contemplating and penetrating the One Vehicle and Three Vehicle teachings, and even says: 'If one exhausts the expedient of emptiness, one can reach the ultimate of the One Vehicle.' Using emptiness to help reveal tathatā, is what is known by the true wisdom body of wisdom. What is known, the meaning comes from the Nirvana Sutra (涅槃經), abiding in the seven good dharmas, one can fully possess Brahmacarya: 1. Knowing the Dharma (dharma), 2. Knowing the meaning (artha), 3. Knowing the time (kāla).
。四知足。五知自。六知眾。七知尊卑。具此七知。是實智所知也。廣釋文繁。茲不具錄。已上顯內證根本智體。異前外熏后得智用。此就三乘約內外識智分別相說。故文結云。此約別相說也。已上二科。收歸三乘教義。依后得智說。兼前一乘同別。依海印定起。總歸第五明同別依定二智分殊竟。
△第六明一三解行比證兩殊。文二。初一乘別機。三生比較。
章曰。又一乘法義。出出世證。余時見聞及比解行。
解曰。法是華嚴大威德法門。就法顯義。義分信解行證。令機趣證。義說三生。故曰法義也。直顯一乘機。于具縛身中。見聞此法。成金剛種。為見聞生。依種發解。依解成行。即離結縛。名解行生。依行證入。離於情繫。名證入生。此明圓機圓行圓證。一生剋證。三生必圓。不落階漸。疾得成證。故屬別教一乘耳。言出出世證者。直詮因陀羅微細境界。超出粗細眾生界故。則不可說其分齊故也。故至相曰。法華經云。此土常安穩。當知三界內。有粗細眾生。粗者見劫壞。細者常安穩。佛所以不同說小乘三界。唯一同成壞。初教三界。其義則空。終教三界。則加無分別。一乘三界。所謂無盡無分別等。圓別之機。乃約一念頓成說也。曰余時者。如賢首曰。若依圓教。一切時分悉皆不定。何
【現代漢語翻譯】 四知足（具備四種知足：知衣食住行的適量），五知自（瞭解自己的根器和能力），六知眾（瞭解大眾的需求和傾向），七知尊卑（瞭解尊卑長幼的秩序）。具備這七種知，是真實智慧所瞭解的。詳細解釋的文字很多，這裡不一一記錄。以上闡明了內證根本智的本體，不同於先前從外熏習、後來才獲得的智用。這是就三乘教法，從內外識智的分別相上來說的。所以文末總結說：『這是就別相來說的。』以上兩科，收歸三乘教義，依據后得智來說。兼顧前述一乘的同與別，依據海印三昧生起，總歸第五部分，闡明同與別，依據定與二智的區分而不同，完畢。
△第六部分，闡明一乘和三乘在理解和修行上的比較和驗證，兩者存在差異。分為兩部分。首先是一乘的特殊根機，與三乘的修行進行比較。
章節說：『又一乘的法義，是超出世間的證悟，其餘的只是見聞以及比較理解和修行。』
解釋說：『法』是華嚴大威德法門。就法來顯明義理，義理分為信、解、行、證，使根機趨向證悟。義理上說有三生，所以說『法義』。直接顯示一乘的根機，在具縛之身中，見聞此法，成就金剛種子，稱為見聞生。依據種子而發解，依據理解而成就修行，就脫離了結縛，名為解行生。依據修行而證入，脫離了情感的束縛，名為證入生。這闡明了圓滿的根機、圓滿的修行、圓滿的證悟，一生就能剋期證果，三生必定圓滿，不落入階梯漸進，迅速得到成就和證悟。所以屬於別教一乘。說到『超出世間的證悟』，是直接詮釋因陀羅（Indra）微細的境界，超出了粗細眾生界，所以無法說出它的分界。所以至相大師說：《法華經》云：『此土常安穩。』應當知道三界內，有粗細眾生，粗的見到劫壞，細的常安穩。佛陀之所以不同於小乘所說的三界，只是共同的成壞。初教的三界，其義理是空。終教的三界，則加上無分別。一乘的三界，所謂無盡無分別等。圓別的根機，是就一念頓成來說的。說到『其餘時』，如賢首大師說：『如果依據圓教，一切時分都不能確定。』為什麼呢？
【English Translation】 The four knowledges of contentment (knowing the appropriate amount of clothing, food, lodging, and travel), the five knowledges of self (understanding one's own faculties and abilities), the six knowledges of the multitude (understanding the needs and inclinations of the masses), and the seven knowledges of seniority (understanding the order of respect and seniority). Possessing these seven knowledges is what is known by true wisdom. Extensive explanations are numerous and will not be recorded here in detail. The above clarifies the substance of the internally realized fundamental wisdom, which differs from the wisdom gained later through external learning. This is discussed from the perspective of the distinctions between internal and external consciousness and wisdom in the Three Vehicles. Therefore, the text concludes by saying, 'This is discussed in terms of distinct characteristics.' The above two sections are incorporated into the doctrines of the Three Vehicles, based on the wisdom gained after enlightenment. Considering both the similarities and differences of the preceding One Vehicle, it arises from the Samadhi of the Ocean Seal (海印定, Haiyin ding), and the fifth part concludes by clarifying the differences between similarities and differences based on the distinctions between Samadhi and the Two Wisdoms.
△ Part Six clarifies the comparison and verification of understanding and practice between the One Vehicle and the Three Vehicles, showing the differences between the two. It is divided into two parts. The first is the special capacity of the One Vehicle, compared with the practice of the Three Vehicles.
The chapter says: 'Moreover, the Dharma meaning of the One Vehicle is enlightenment that transcends the world, while the rest is merely seeing, hearing, and comparative understanding and practice.'
The explanation says: 'Dharma' is the Avatamsaka (華嚴, Huayan) Dharma-door of great power and virtue. The meaning is revealed through the Dharma, and the meaning is divided into faith, understanding, practice, and realization, enabling the capacity to move towards realization. The meaning speaks of three lives, hence the term 'Dharma meaning.' It directly reveals the capacity of the One Vehicle, where, in a body bound by afflictions, one sees and hears this Dharma, accomplishing the Vajra (金剛, Jingang) seed, which is called the life of seeing and hearing. Based on the seed, understanding arises; based on understanding, practice is accomplished, and one is freed from the bonds of affliction, which is called the life of understanding and practice. Based on practice, one enters into realization, freed from the bonds of emotion, which is called the life of entering into realization. This clarifies the perfect capacity, perfect practice, and perfect realization, where one life can achieve the result within a set time, and three lives will surely be perfected, without falling into gradual stages, quickly attaining accomplishment and realization. Therefore, it belongs to the distinct teaching of the One Vehicle. Speaking of 'enlightenment that transcends the world,' it directly explains the subtle realm of Indra (因陀羅, Yintuo luo), surpassing the realms of coarse and subtle beings, so its boundaries cannot be described. Therefore, Master Zhixiang (至相, Zhixiang) says: 'The Lotus Sutra says: 'This land is always peaceful.' One should know that within the Three Realms, there are coarse and subtle beings; the coarse see the destruction of the kalpa, while the subtle are always peaceful.' The reason why the Buddha differs from the Three Realms spoken of in the Hinayana is that they only share common formation and destruction. In the initial teaching, the meaning of the Three Realms is empty. In the final teaching, the Three Realms are added with non-discrimination. The Three Realms of the One Vehicle are what is called endless non-discrimination, etc. The capacity of the perfect and distinct is spoken of in terms of sudden accomplishment in one thought. Speaking of 'the rest of the time,' as Master Xianshou (賢首, Xianshou) says: 'If based on the perfect teaching, all times are uncertain.' Why?
以故。謂諸劫相收故。相即故。該通一切因陀羅等諸世界故。仍各隨處。或一念。或無量劫等。不違時法也。又如至相。約余時比較。總有五說。一依勝身。一生即得。二依三時益。三依一時益。四依一念益。五無念益。文義繁廣。具釋如四十五知識章。后具明也。
△二三乘同機三生比較。
章曰。三乘法義。出世得證。世間比而解行。
解曰。三乘是聲聞緣覺菩薩三乘也。詮顯諦緣度三法也。就法顯義。名依信解行等。修習趣入。得出五濁惡世。證入清凈佛土。不同圓別一乘所起行用。皆遍法界也。故賢首揀曰。是故當知。與彼三乘分齊全別。何以故。以三乘行位。是約信解阿含門中。作如是說也。言世間比而解行者。世間。即三種世間中眾生世間。自在行。是菩薩隨眾生差別信等。比較解行損益也。故至相通依五乘。定其解行損益章中曰。又諸乘解行理事等。所有損益。併爲世間未出世者。成損益門。非為出世者。故梁攝論曰。若世間法則可毀。若出世間法。則不可毀等。已上二科。收歸第六明一三行解比證兩殊竟。
△第七明一三願行依住兩殊。文二。初一乘本法眾生依住。
章曰。一乘法義。佛及普賢菩薩。願行建立。有情眾生依而住持。
解曰。一乘法體。是為眾
【現代漢語翻譯】 現代漢語譯本 因此，這是因為所有劫（kalpa，時間單位）的相狀相互包含，相互融合，並且涵蓋一切因陀羅（Indra，帝釋天）等諸世界。然而，每個世界仍然各自處於其位置，或在一念之間，或經歷無量劫等等，都不違背時間的法則。又如至相，如果與其他時間進行比較，總共有五種說法：一是依據殊勝之身，一生即可獲得；二是依據三個時期的利益；三是依據一個時期的利益；四是依據一念的利益；五是無念的利益。這些文義繁廣，詳細解釋在第四十五知識章中，後面會詳細說明。
△二、三乘同機三生比較。
章說：三乘的法義，是出世間后才能證得的。在世間只能比較理解和修行。
解釋：三乘是指聲聞乘、緣覺乘和菩薩乘。詮釋的是諦、緣、度這三種法。就法顯義而言，是依據信、解、行等，修習趣入，才能脫離五濁惡世，證入清凈佛土。這不同於圓教和別教的一乘所產生的行用，它們是遍及法界的。所以賢首國師辨別說：『因此應當知道，這與三乘的區分完全不同。』為什麼呢？因為三乘的行位，是依據信解阿含門中，這樣說的。』說到『世間比而解行』，世間，就是三種世間中的眾生世間，自在行，是菩薩隨著眾生不同的信等，比較理解和修行的損益。所以至相通依五乘，確定其解行損益章中說：『又諸乘的理解、修行、理、事等，所有的損益，都是爲了世間未出世的人，成就損益之門，不是爲了出世的人。』所以梁攝論說：『如果世間法則可以毀壞，如果出世間法則，則不可毀壞等。』以上兩科，收歸第六，說明一乘和三乘的行解比證兩種不同之處結束。
△第七，說明一乘和三乘的願行依住兩種不同之處。分為兩部分。首先，一乘的本法眾生依住。
章說：一乘的法義，是佛和普賢菩薩的願行所建立的，有情眾生依據它而住持。
解釋：一乘的法體，是爲了眾
【English Translation】 English version Therefore, it is because all aspects of kalpas (kalpa, unit of time) contain and merge with each other, and encompass all the worlds such as Indra's (Indra, the lord of gods). However, each world still remains in its respective place, either in a single thought or through countless kalpas, without violating the laws of time. Furthermore, regarding the 'Ultimate Aspect' (至相), if compared with other times, there are five general statements: first, based on the superior body, it can be attained in one lifetime; second, based on the benefit of three periods; third, based on the benefit of one period; fourth, based on the benefit of one thought; fifth, the benefit of no-thought. These meanings are extensive and broad, and are explained in detail in the forty-fifth chapter on knowledge, which will be elaborated on later.
△Comparison of the Three Vehicles (三乘) on the Same Level over Three Lifetimes.
The chapter says: 'The Dharma meaning of the Three Vehicles is attained after transcending the world. In the world, one can only compare understanding and practice.'
Explanation: The Three Vehicles refer to the Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), and Bodhisattvayāna (菩薩乘). They explain the three Dharmas of Truth (諦), Condition (緣), and Deliverance (度). In terms of revealing meaning through Dharma, it is based on faith (信), understanding (解), practice (行), etc., to cultivate and enter, so as to escape the five defilements of the evil world and enter the pure Buddha-land. This is different from the practice arising from the One Vehicle of the Perfect and Distinct teachings, which pervades the entire Dharma realm. Therefore, the Venerable Master Xian Shou (賢首) distinguishes it by saying: 'Therefore, it should be known that this is completely different from the division of the Three Vehicles.' Why? Because the stages of practice of the Three Vehicles are based on the Faith and Understanding Āgama (阿含) teachings, and are spoken of in this way. As for 'comparing understanding and practice in the world,' the world refers to the sentient beings in the three realms, and the unconstrained practice is the Bodhisattva's comparison of the benefits and losses of understanding and practice according to the different faiths of sentient beings. Therefore, the chapter on 'The Ultimate Aspect Universally Relies on the Five Vehicles to Determine the Benefits and Losses of Understanding and Practice' says: 'Furthermore, all the benefits and losses of the understanding, practice, principle, and phenomena of the various Vehicles are for those in the world who have not yet transcended it, to achieve the gate of benefits and losses, not for those who have transcended the world.' Therefore, the Liang She Lun (梁攝論) says: 'If worldly laws can be destroyed, then transcendental laws cannot be destroyed, etc.' The above two sections are summarized in the sixth, explaining the end of the two differences between the One Vehicle and the Three Vehicles in terms of practice, understanding, comparison, and realization.
△Seventh, explaining the two differences between the vows and practices of the One Vehicle and the Three Vehicles in terms of reliance and abiding. Divided into two parts. First, the reliance and abiding of the fundamental Dharma of the One Vehicle by sentient beings.
The chapter says: 'The Dharma meaning of the One Vehicle is established by the vows and practices of the Buddha and Samantabhadra Bodhisattva (普賢菩薩), and sentient beings rely on it and uphold it.'
Explanation: The essence of the One Vehicle is for the sake of all
生依而住持。但自迷倒。住持不顯。持非幻滅。是故佛及普賢。建立願行法門。廣辟如塵數。悉使眾生深悟喜故。現相品云。毗盧遮那佛。願力周法界。一切國土中。恒轉無上輪。
△二三乘行法佛等依持。
章曰。三乘法義。眾生業行建立。佛菩薩等依而住持。
解曰。三乘法義。以眾生界為所依。以大悲業行為能依。若無所依。能依業行無由建立。是故理趣六度經云。大乘萬行。大悲為先。譬如長者。唯有一子。父母憐念。徹于骨髓。菩薩大悲亦復如是。于諸有情。住于極愛一子之地也。已上二科。收歸第七明一三願行依住兩殊竟。
△第八明一乘宗本想念頓成。文二。初想念幽玄。
章曰。一乘法義。臨其玄想。玄想頓得。若見於佛頓見頓見(［具十］)稱名亦爾。菩薩亦然。
解曰。一乘宗本。乃同別之歸源。萬行法門。以三昧為元首。臨者監也。監照幽玄。想滅惡覺。想寂則氣虛神朗。氣虛則智恬具照。神朗則無幽不徹。心境皆佛。能所俱泯。體則一行三昧。用則內外無窮。故清涼云。內用有三。慧眼偏觀一切境界。是普眼用。善巧方便。是智光照耀用。離一切障。是清凈用。乃至明其外用。勝解印持。隨心去住。于中亦三。不動而往。不念而持。不往而見等。是知
【現代漢語翻譯】 現代漢語譯本：眾生依靠它而安住和保持（住持）。只是因為自身的迷惑顛倒，這種安住和保持（住持）沒有顯現出來。這種保持不是虛幻的生滅。因此，佛和普賢菩薩建立了願行法門，廣泛開闢如塵沙般眾多的修行方法，使一切眾生深刻領悟並心生歡喜。如《現相品》所說：『毗盧遮那佛（Vairocana Buddha，光明遍照佛），願力周遍法界，在一切國土中，恒常轉動無上的法輪。』
△二 三乘的修行方法，佛等依靠並保持。
章節：三乘的法義，眾生的業行建立，佛菩薩等依靠它而安住和保持。
解釋：三乘的法義，以眾生界為所依靠的基礎，以大悲業行為能依靠的動力。如果沒有所依靠的基礎，能依靠的業行就無法建立。所以《理趣六度經》說：『大乘的萬種修行，以大悲心為先導。譬如長者，只有唯一的一個兒子，父母的憐愛，深入骨髓。菩薩的大悲心也是這樣，對於一切有情眾生，安住在極其愛護獨子的地位。』以上兩部分，歸納到第七部分，說明一乘和三乘的願行，依靠和安住的兩種不同之處，完畢。
△第八 說明一乘的根本，想念頓然成就。分為兩部分。首先是想念的幽深玄妙。
章節：一乘的法義，臨近那玄妙的觀想，玄妙的觀想頓然獲得。如果見到佛，就是頓然見到，頓然見到（具足十種功德），稱念佛名也是這樣。菩薩也是如此。
解釋：一乘的根本，是同與別的歸宿源頭。萬種修行法門，以三昧（Samadhi，禪定）為首要。『臨』是監視的意思。監視照耀幽深玄妙之處，想念消滅惡的覺悟。想念寂靜，那麼氣息虛空，精神明朗。氣息虛空，那麼智慧恬淡，具備照見一切的能力。精神明朗，那麼沒有幽深之處不被徹照。心境都是佛，能與所都泯滅。本體就是一行三昧，作用就是內外無窮。所以清涼國師說：『內在的作用有三種，慧眼普遍觀察一切境界，這是普眼的作用。善巧方便，這是智光照耀的作用。遠離一切障礙，這是清凈的作用。』乃至說明其外在的作用，殊勝的理解印持，隨心所欲地來去安住，其中也有三種，不動而前往，不念而保持，不前往而見到等等。由此可知
【English Translation】 English version: Sentient beings rely on it to abide and maintain (sustain). However, due to their own delusion and inversion, this abiding and sustaining (sustaining) is not manifest. This sustaining is not illusory arising and ceasing. Therefore, the Buddha and Samantabhadra (Universal Worthy Bodhisattva) established the Dharma gate of vows and practices, widely opening up as many methods of cultivation as there are dust particles, enabling all sentient beings to deeply understand and rejoice. As the 『Manifestation Chapter』 says: 『Vairocana Buddha (The Illuminating Buddha), the power of his vows pervades the Dharma realm, and in all lands, he constantly turns the unsurpassed Dharma wheel.』
△2. The practices of the Three Vehicles, relied upon and sustained by the Buddhas, etc.
Chapter: The Dharma meaning of the Three Vehicles, the establishment of sentient beings' karmic actions, relied upon and sustained by the Buddhas and Bodhisattvas.
Explanation: The Dharma meaning of the Three Vehicles takes the realm of sentient beings as its foundation of reliance, and great compassionate karmic actions as its dynamic of reliance. If there is no foundation of reliance, the dynamic of reliance of karmic actions cannot be established. Therefore, the 『Ritualistic Six Paramita Sutra』 says: 『The myriad practices of the Mahayana (Great Vehicle), take great compassion as the foremost. For example, a wealthy man has only one son, and the parents' love and care penetrate to the marrow of their bones. The great compassion of the Bodhisattva is also like this, for all sentient beings, they abide in the position of extremely loving their only child.』 The above two sections are summarized into the seventh section, explaining the two differences in the vows and practices, reliance and abiding of the One Vehicle and the Three Vehicles, completed.
△8. Explaining the root of the One Vehicle, the sudden accomplishment of thought. Divided into two parts. First, the profound mystery of thought.
Chapter: The Dharma meaning of the One Vehicle, approaching that mysterious contemplation, the mysterious contemplation is suddenly attained. If one sees the Buddha, it is a sudden seeing, a sudden seeing (possessing ten kinds of merits), reciting the Buddha's name is also like this. The Bodhisattvas are also like this.
Explanation: The root of the One Vehicle is the source of convergence of sameness and difference. The myriad Dharma gates of practice take Samadhi (meditative absorption) as the foremost. 『Approaching』 means to oversee. Overseeing and illuminating the profound mystery, thought extinguishes evil awareness. When thought is tranquil, then the breath is empty and the spirit is clear. When the breath is empty, then wisdom is tranquil and possesses the ability to illuminate everything. When the spirit is clear, then there is no depth that is not thoroughly illuminated. The mind and the environment are both Buddha, the able and the object are both extinguished. The essence is the One Practice Samadhi, and the function is infinite both internally and externally. Therefore, National Teacher Qingliang said: 『The internal functions are three, the wisdom eye universally observes all realms, this is the function of the universal eye. Skillful means, this is the function of the light of wisdom illuminating. Being free from all obstacles, this is the function of purity.』 And even explaining its external functions, the superior understanding is sealed and held, freely going and abiding as one wishes, within which there are also three, moving without moving, maintaining without thinking, seeing without going, and so on. From this, it can be known
玄想頓得體用。頓見法界無盡佛剎。頓證法界無盡法門。頓融理事相即無礙。頓融性相。相外無性。性外無相。性相交徹。頓見真佛真土。重重融攝。直順頓見頓了。是想非想。乃名玄想。是心是佛。非心非佛。是心是念。非念是念。故清涼曰。見佛取相。滯于方便。知佛空寂。真慧所沉。念無念者。不礙事而恒真。無念念者。不動真而恒用。動寂無礙。方念真佛。方見真佛。菩薩聖眾。頓現無盡。故曰亦然也。然此第八一科。正顯同別二教。一三乘機。進修宗本。玄想三昧。參學勝流。當唸唸玄想。取悟自心。無厭繁說。
△二成佛同時。
章曰。一乘法義成佛。共一切眾生。同時同時(［具十］)成佛。後後(［具十］)皆新新斷惑。亦不住學地。而成正覺也。普賢菩薩行愿亦爾。三乘即不然。
解曰。出現品曰。我今成正覺。普見一切眾產生正覺。我今入涅槃。普見一切眾生入涅槃。何以故。一乘法體凡聖本有性無二故。同時具足。無前無後。新新非舊。就用說斷惑。則一斷一切斷。約實體則無可斷。以本清凈故。不住漸次學地也至相曰。今此一乘。一念即得。具足一切。偏通諸位。委如諸法相即自在門說。是知圓別一乘法義成佛。乃顯本真本成就事成佛也。不同三乘說理成佛也。故文揀曰
【現代漢語翻譯】 現代漢語譯本：玄妙的觀想能使人頓悟本體和作用。頓然見到法界無盡的佛剎（Buddha-kshetra，佛的國土）。頓然證得法界無盡的法門（Dharma-paryaya，通往覺悟的途徑）。頓然融合事和理，達到相即無礙的境界。頓然融合自性和現象，現象之外沒有自性，自性之外沒有現象，自性和現象相互交融滲透。頓然見到真正的佛和真正的佛土，重重疊疊地相互融合攝入。直接順應這種頓悟頓了的狀態，是想非想，就叫做玄想。是心是佛，非心非佛。是心是念，非念是念。所以清涼澄觀大師說：『見佛而執著于形象，就會滯留在方便法門中。知道佛是空寂的，真正的智慧就會被埋沒。念無念的人，不妨礙事物而恒常真實。無念唸的人，不離開真如而恒常起用。動和寂靜沒有障礙，才能念真正的佛，才能見到真正的佛。菩薩和聖眾，頓然顯現無盡。』所以說也是這樣。然而這第八一科，正是顯示同教和別教的區別。一是三乘根機，進修的根本宗旨。玄想三昧（Samadhi，禪定），是參學的優秀之士應當唸唸玄想，領悟自己的心，不要厭煩繁瑣的解說。 二、成佛同時。 章節說：一乘法義成佛，和一切眾生同時同時成佛（具備十種同時）。後後都是新新地斷除迷惑，也不停留在學習的階段，而成就正覺。普賢菩薩的行愿也是這樣。三乘就不是這樣。 解釋說：《出現品》說：『我現在成就正覺，普遍見到一切眾產生就正覺。我現在進入涅槃（Nirvana，寂滅），普遍見到一切眾生進入涅槃。』為什麼呢？因為一乘法體的凡夫和聖人本來就具有相同的自性，沒有差別。同時具足，沒有先後。新新不是舊的。就作用來說斷除迷惑，那麼斷除一個就斷除一切，從實體來說就沒有什麼可以斷除的，因為本來就是清凈的。不停留在漸次的學習階段。《至相》說：『現在這一乘，一念之間就可以得到，具足一切，普遍貫通各個位次。』詳細的情況就像《諸法相即自在門》所說的那樣。由此可知，圓教和別教的一乘法義成佛，是顯示本來的真如本性成就，是事相上的成佛。不同於三乘所說的從理上成佛。所以經文加以揀擇說。
【English Translation】 English version: Profound contemplation enables one to instantly realize the substance and function. Instantly see the endless Buddha-lands (Buddha-kshetra) of the Dharma-realm. Instantly attain the endless Dharma-gates (Dharma-paryaya) of the Dharma-realm. Instantly merge principle and phenomena, achieving unobstructed interpenetration. Instantly merge nature and characteristics; outside of characteristics, there is no nature; outside of nature, there are no characteristics; nature and characteristics interpenetrate each other. Instantly see the true Buddha and the true Buddha-land, layer upon layer, mutually merging and incorporating. Directly accord with this state of instant seeing and instant understanding; it is thought and yet not thought, and is called profound contemplation. It is mind, it is Buddha; it is not mind, it is not Buddha. It is mind, it is thought; it is not thought, it is thought. Therefore, Qingliang (澄觀大師, Master Cheng-guan) said: 'Seeing the Buddha and clinging to the form, one becomes stuck in expedient means. Knowing the Buddha is empty and still, true wisdom becomes submerged. One who contemplates non-contemplation does not obstruct affairs and is eternally true. One who is without non-contemplation does not move from the true and is eternally functional. Movement and stillness are unobstructed; only then can one contemplate the true Buddha, only then can one see the true Buddha. Bodhisattvas and holy beings instantly appear endlessly.' Therefore, it is said to be so. However, this eighty-first section precisely reveals the difference between the teaching of sameness and the teaching of difference. One is the three vehicles' capacity, the fundamental principle of advancing in cultivation. Profound contemplation Samadhi is what excellent students of study should contemplate moment by moment, realizing their own mind, without being weary of verbose explanations. 2. Simultaneous Buddhahood. The chapter says: 'Attaining Buddhahood through the meaning of the One Vehicle Dharma, simultaneously with all sentient beings (possessing ten simultaneities). Successive moments are all newly severing delusions, and not dwelling in the stage of learning, but attaining perfect enlightenment.' The vows and practices of Samantabhadra Bodhisattva are also like this. The Three Vehicles are not like this. The explanation says: 'The Appearance Chapter says: 'I now attain perfect enlightenment, universally seeing all sentient beings attain perfect enlightenment. I now enter Nirvana, universally seeing all sentient beings enter Nirvana.' Why? Because the substance of the One Vehicle Dharma, the ordinary and the sage, inherently possess the same nature, without difference. Simultaneously complete, without before or after. New is not old. Speaking of severing delusions in terms of function, then severing one severs all; speaking of substance, then there is nothing to sever, because it is inherently pure. Not dwelling in the gradual stages of learning.' The 'Attaining Characteristics' says: 'Now, this One Vehicle can be attained in a single thought, complete with everything, universally penetrating all positions.' The details are as described in the 'Gate of the Interpenetration of All Dharmas.' It is known that attaining Buddhahood through the meaning of the One Vehicle Dharma of the Perfect and Distinct teachings reveals the inherent true nature, the accomplishment of the original achievement, the attainment of Buddhahood in terms of phenomena. It is different from the Three Vehicles' attainment of Buddhahood through principle. Therefore, the text selects and says.
。三乘即不然也。已上二科。收歸一乘宗本想念頓成竟。
△第九顯同別中各具同別義。文二。初別教中具同別。
章曰。又別教之中。亦有同別。由多即一。是其同也。為一中多。即是別也。
解曰。別教中具同義者。即同時具足相應門也。以教義理事行位因果等十對事法為首。皆各總攝一切。成一乘無盡陀羅尼法。無有前後。參而不雜。故曰由多即一也。同時具足。同時顯現故。是其同義也。別教中具別義者。即一多相容不同門也。以一教義。具攝因果理事等十義門。又隨一門中。即具攝前因果理事一切法門。如彼初錢中。即攝無盡義者。此亦如是。故曰為一中多。雖一具多。而多非即。各自差別。故賢首結曰。然此一中。雖具有多。仍一乘即是其多耳。故知別教一乘法體。具多別義也。是故十玄緣起。十門無礙。初門多即一。是同義。次門一中多。是別義。以此同別二義。為法界緣起。一乘實德無障無礙也。故本經云。菩薩善觀緣起法。於一法中解眾多法。眾多法中解了一法等。
△二同教中具同別。
章曰。同教之中。亦有同別。一乘三乘同一善巧。是其同也。各為據機別。即是別也。
解曰。同教者。同字一言。立同總名。此總同教。自具同別二義也。初有同義者。
【現代漢語翻譯】 現代漢語譯本 三乘（聲聞乘、緣覺乘、菩薩乘）並非如此。以上兩科，收歸一乘的宗本，想念頓然成就完畢。
△第九，顯示同別之中各自具有同別之義。分為兩部分。首先是別教中具有同別之義。
章說：又在別教之中，也有同有別。由多即一，是它的同；為一中多，就是它的別。
解釋：別教中具有同義，就是同時具足相應門。以教義、理事、行位、因果等十對事法為首，都各自總攝一切，成就一乘無盡陀羅尼法，沒有前後，參而不雜，所以說『由多即一』。同時具足，同時顯現，所以是它的同義。別教中具有別義，就是一多相容不同門。以一教義，具攝因果、理事等十義門，又隨一門中，就具攝前因果、理事一切法門，如那最初的錢中，就攝無盡之義，這裡也是如此。所以說『為一中多』，雖一具多，而多非即，各自差別。所以賢首總結說：『然而這一個之中，雖具有多，仍然一乘就是它的多。』所以知道別教一乘法體，具有多別之義。因此十玄緣起，十門無礙，初門多即一，是同義；次門一中多，是別義。以這同別二義，為法界緣起，一乘實德無障無礙。所以本經說：菩薩善觀緣起法，於一法中解眾多法，眾多法中解了一法等。
△第二，同教中具有同別之義。
章說：同教之中，也有同有別。一乘、三乘同一善巧，是它的同；各自爲了適應不同根機，就是它的別。
解釋：同教，用『同』字一言，立同總名。這總同教，自身具有同別二義。首先有同義。
【English Translation】 English version The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are not like that. The above two sections are gathered into the fundamental principle of the One Vehicle, and the thought and contemplation are suddenly accomplished.
△ Ninth, it shows that each of the similarities and differences has its own meaning of similarity and difference. It is divided into two parts. The first is that the Distinct Teaching (別教) has the meaning of similarity and difference.
The chapter says: Moreover, within the Distinct Teaching, there are also similarities and differences. 'From many comes one' is its similarity; 'for one within many' is its difference.
Explanation: The Distinct Teaching has the meaning of similarity, which is the simultaneous completeness and corresponding gate. Taking the ten pairs of phenomena such as teaching, principle, affairs, practice, position, cause, and effect as the head, they each completely encompass everything, accomplishing the One Vehicle's endless Dhāraṇī Dharma, without before or after, mixed but not confused, so it is said 'from many comes one'. Simultaneously complete, simultaneously manifested, so it is its meaning of similarity. The Distinct Teaching has the meaning of difference, which is the gate of one and many accommodating each other differently. Taking one teaching, it completely encompasses the ten meanings of cause, effect, principle, affairs, etc., and in each gate, it completely encompasses all the previous gates of cause, effect, principle, and affairs, just like in that first coin, it encompasses endless meanings, and this is also the same. So it is said 'for one within many', although one completely encompasses many, the many are not the same, each with its own difference. Therefore, Hsien-shou (賢首) concludes: 'However, although this one has many within it, the One Vehicle is still its many.' Therefore, it is known that the Dharma body of the One Vehicle of the Distinct Teaching has the meaning of many differences. Therefore, the Ten Profound Originations (十玄緣起), the Ten Gates are unobstructed, the first gate 'many is one' is the meaning of similarity; the second gate 'one within many' is the meaning of difference. With these two meanings of similarity and difference, the Dharma Realm originates, and the One Vehicle's real virtue is unobstructed and unimpeded. Therefore, this sūtra says: Bodhisattvas skillfully observe the Dharma of Dependent Origination, understanding many Dharmas in one Dharma, and understanding one Dharma in many Dharmas, etc.
△ Second, the Common Teaching (同教) has the meaning of similarity and difference.
The chapter says: Within the Common Teaching, there are also similarities and differences. The One Vehicle and the Three Vehicles share the same skillful means, which is its similarity; each is to adapt to different capacities, which is its difference.
Explanation: The Common Teaching, using the word 'common', establishes the general name of commonality. This general Common Teaching itself has the two meanings of similarity and difference. First, there is the meaning of similarity.
約教攝乘。故以同教一乘中。同有諸教一乘。故謂同。頓教絕相一乘。終教平等一乘。始教密意一乘。有八密義意一乘。委如至相問答中顯也。二者有別義者。約法攝乘。各為據機別名別也。有絕相一乘機。有佛性平等一乘機。有蜜意一乘機。有聲聞機。有緣覺機。有菩薩機。諦緣度等三法三乘機別也。此之一三教攝法攝。同一善巧。長養機緣。無不周盡。故曰。同教之中亦有同別也。已上二科。收歸第九同別中。各具同別竟。
△第十顯真俗雖殊。道合一體。文二。初貶凡情遍計過。
章曰。有情眾生所知之境。則無上來所明諸義。何以故。為是遍計故。
解曰。凡情迷性。不達遍知。心境相違。真俗成異。則無上所明同別融通諸義。故徴顯曰。何以故。為遍計執過故也。
△二嘆聖智通合德。
章曰。前德云。惟一實之淵。曠嗟萬像之繁雜。真俗異而體同。凡聖分而道合者。此則先人已通斯趣耳。
解曰。文顯義通。總嘆先覺之人。理通遺智。亡言虛懷。則道合一真也。故前德什師又曰。亡言者可與道合。虛懷者可與理通。冥心者可與真一。遺智者可與聖同。已上二科。收歸第十真俗雖殊。道合一體竟。兼前十科。總收歸第二正說同別分竟。
△三流通指廣分。
【現代漢語翻譯】 現代漢語譯本 約教攝乘：依據教義來統攝乘（yana，乘，指運載工具，比喻佛法能將眾生從生死苦海運載到解脫的彼岸）。因此，在同教一乘（ekayana，唯一乘，指所有教法最終都歸於一個最終的解脫之道）中，存在著各種教義的一乘。所以稱之為『同』。頓教（突然頓悟的教法）是絕相一乘（超越一切表象的一乘），終教（最終的教法）是平等一乘（所有眾生皆平等的教法），始教（初始的教法）是密意一乘（帶有秘密含義的一乘）。有八種密義的密意一乘，詳細內容在《至相問答》中有闡述。二者有差別之處在於，依據法來統攝乘，各自根據根機不同而有不同的名稱。有適合絕相一乘的根機，有適合佛性平等一乘的根機，有適合密意一乘的根機，有聲聞（sravaka，聽聞佛法而證悟的修行者）的根機，有緣覺（pratyekabuddha，靠自己力量覺悟的修行者）的根機，有菩薩（bodhisattva，立志成佛的修行者）的根機。諦（satya，真諦）、緣（pratītyasamutpāda，緣起）、度（pāramitā，波羅蜜多，到達彼岸的方法）等三種法和三乘（聲聞乘、緣覺乘、菩薩乘）的根機各有差別。這一三教所統攝的法，同一善巧方便，長養各種根機的因緣，沒有不周全完備的。所以說，在同教之中也有同與別。以上兩部分內容，歸納到第九部分『同別』中，各自具備同與別的內容完畢。 △第十 顯真俗雖殊，道合一體（雖然真諦和俗諦不同，但最終的道是合為一體的）。分為兩部分。第一部分，貶低凡夫情見的普遍計度之過。 章曰：有情眾生所認知的境界，則沒有上面所闡明的各種意義。為什麼呢？因為那是普遍計度的緣故。 解曰：凡夫的情感迷惑了自性，不能通達普遍的智慧。心與境相互違背，真諦和俗諦形成差異，就沒有上面所闡明的同與別、融會貫通的各種意義。所以提出來顯明說：為什麼呢？因為是普遍計度執著的過失的緣故。 △第二部分，讚歎聖人的智慧通達融合的功德。 章曰：前面的德行說：『唯一真實的本源，感嘆萬象的繁雜。真諦和俗諦雖然不同但本體相同，凡夫和聖人雖然有分別但道是相合的。』這就是先輩已經通達了這個旨趣啊。 解曰：文辭顯明，意義通達，總讚歎先覺悟的人，理通而遺忘智慧，忘卻言語而虛懷若谷，那麼道就與真一相合了。所以前德什師（Kumārajīva，鳩摩羅什，著名佛經翻譯家）又說：『忘卻言語的人可以與道相合，虛懷若谷的人可以與理相通，冥合於心的人可以與真一合一，遺忘智慧的人可以與聖人相同。』以上兩部分內容，歸納到第十部分『真俗雖殊，道合一體』完畢。連同前面的十個部分，總歸納到第二部分『正說同別分』完畢。 △第三部分，流通指示廣泛地分說。
【English Translation】 English version To gather the vehicles (yana, vehicles, a metaphor for the Buddha's teachings that can carry beings from the sea of suffering to the shore of liberation) by teaching: Therefore, within the common teaching of Ekayana (one vehicle, referring to the ultimate path of liberation to which all teachings eventually lead), there exist various teachings of one vehicle. Hence, it is called 'common'. The sudden teaching (teaching of sudden enlightenment) is the Ekayana of absolute formlessness (transcending all appearances), the final teaching (ultimate teaching) is the Ekayana of equality (all beings are equal), and the initial teaching (initial teaching) is the Ekayana of secret meaning (Ekayana with secret meanings). There are eight kinds of secret meanings in the Ekayana of secret meaning, as detailed in the 'Questions and Answers on Ultimate Reality'. The difference between the two lies in gathering the vehicles by the Dharma (law, teaching): each has different names based on different capacities. There are capacities suitable for the Ekayana of absolute formlessness, capacities suitable for the Ekayana of Buddha-nature equality, capacities suitable for the Ekayana of secret meaning, capacities for Sravakas (hearers, practitioners who attain enlightenment by hearing the Buddha's teachings), capacities for Pratyekabuddhas (solitary Buddhas, practitioners who attain enlightenment on their own), and capacities for Bodhisattvas (beings who aspire to become Buddhas). The three Dharmas of Truth (satya), Conditioned Arising (pratītyasamutpāda), and Transcendence (pāramitā), and the three vehicles (Sravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle) have different capacities. The Dharma gathered by these three teachings, with the same skillful means, nurtures the conditions for various capacities, without being incomplete. Therefore, it is said that within the common teaching, there are both commonalities and differences. The above two sections are summarized in the ninth section, 'Similarities and Differences', each possessing the content of similarities and differences. △Tenth: Revealing that although the True and the Conventional are different, the Path is united as one. Divided into two parts. First, criticizing the fault of the common calculation of ordinary emotions. Chapter says: The realm known by sentient beings does not have the various meanings explained above. Why? Because it is a common calculation. Explanation says: Ordinary emotions delude the nature, failing to understand universal wisdom. The mind and the realm contradict each other, and the True and the Conventional become different, so there are no similarities and differences, and the various meanings of integration explained above. Therefore, it is proposed to clarify: Why? Because it is the fault of common calculation and attachment. △Second part, praising the merit of the sage's wisdom of understanding and integration. Chapter says: The previous virtue said: 'The only true source, lamenting the complexity of all phenomena. Although the True and the Conventional are different, the essence is the same; although ordinary people and sages are different, the Path is united.' This is that the predecessors have already understood this purpose. Explanation says: The words are clear, the meaning is understood, generally praising the enlightened people, understanding the principle and forgetting wisdom, forgetting words and being humble, then the Path is united with the True One. Therefore, the former master Kumārajīva also said: 'Those who forget words can be united with the Path, those who are humble can be connected with the principle, those who are in harmony with the mind can be united with the True One, and those who forget wisdom can be the same as the sages.' The above two sections are summarized in the tenth section, 'Although the True and the Conventional are different, the Path is united.' Together with the previous ten sections, it is summarized in the second section, 'The Correct Explanation of Similarities and Differences'. △Third part, widely explaining the circulation instructions.
章曰。上來所舉。略開一乘宗序之狀相也。其間三乘法相次第。明義取解法式。列名出體。釋得名所以。辨寬狹。明位地。障治相擬。通局隨義。分別具緣多少。問答釋疑等。具如諸章及諸論也。
解曰。文明意顯。但指三乘法相。具孔目諸章。及粱論智論等。諸大乘論。一一廣明也。上來釋章文竟。
次辨三師偽說別教如右。
第一豫師易簡記曰。中間三教。雖皆為三人所得。終頓二教。會泯歸一。同得佛果。即是一乘。始教三乘。修因各異。獲果亦殊。此唯三乘。屬於權教。今此對三乘。乃唯始教權門也。問華嚴□□□異諸教。何特揀權三乘耶。答曰。今此文意。蓋為學□□□□□大乘之外。別有一乘。權實混知。故辨差別。評曰。□□□□□□□□□□□□□□□□□□□揀會之殊。錯引五六兩祖之文。曲設問答。抑斷華嚴。首引中間三教等文。此是五祖正立教中。特顯華嚴別教一乘為本。別前四教三乘為末也。昧祖正意。卻乃擅加雖字縱之。臆說終頓會泯歸一。同得佛果。即是一乘之說者。又昧六祖會通。四教之文。不曉終頓。同泯二乘。為同教一乘。此師不明本末失。不明揀會失。抑別類同失。獨揀權三失。從茲迷教眼。已上總非說。皆因四失矣。
第二復師折薪記曰。此一
【現代漢語翻譯】 現代漢語譯本： 章疏中說：上面所列舉的，大致闡述了一乘宗的綱要和特點。其中三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）的法相次第、闡明義理的取捨方式、列舉名相併解釋其本體、解釋名稱的由來、辨析寬泛與狹隘、闡明位階和境界、障礙與對治的相互關係、普遍與侷限隨義理而變化、詳細區分具足的因緣多少、問答解釋疑惑等等，都詳細地記載在各個章節和論著中。 解釋說：文辭明白易懂，只是指出了三乘的法相，詳細的內容在《孔目》等章節，以及《梁論》、《智論》等大乘論著中，都有詳細的闡述。以上是對章疏原文的解釋。 接下來辨析三位法師的錯誤說法，他們將別教（prthag-buddha-yāna）視為與一乘對立，內容如下： 第一位是豫法師，他在《易簡記》中寫道：『中間的三教（指藏教、通教、別教），雖然都是被三類根器的人所證得，但終教（成佛後轉法輪）和頓教（不經歷三大阿僧祇劫修行）最終會泯滅差別，歸於一味，共同證得佛果，這就是一乘。始教（從小乘開始引導）的三乘，修行的因各不相同，獲得的果報也各不相同，這才是真正的三乘，屬於權巧方便的教法。現在這裡所說的針對三乘，僅僅是始教的權巧方便之門。』有人問：『《華嚴經》的教義與其他的教義不同，為什麼特別要揀別權巧方便的三乘呢？』回答說：『現在這篇文章的用意，是爲了防止學習的人在大乘之外，另外尋求一乘，將權巧和真實混淆不清，所以要辨別它們的差別。』評論說：豫法師沒有理解《華嚴經》揀別和會歸的殊勝之處，錯誤地引用了五祖和六祖的經文，曲解地設立問答，壓制貶低《華嚴經》。一開始引用『中間三教』等經文，這正是五祖正確地建立教義時，特別彰顯《華嚴經》的別教一乘為根本，而將前四教的三乘視為末流。豫法師不明白五祖的真正用意，竟然擅自加上『雖』字來放縱自己的臆想，說出『終教和頓教最終會泯滅差別，歸於一味，共同證得佛果，這就是一乘』的說法。他又沒有理解六祖會通四教的經文，不明白終教和頓教共同泯滅二乘，成為同教一乘的道理。這位法師不明白本末的道理，這是第一個錯誤；不明白揀別和會歸的道理，這是第二個錯誤；將別教和同教混為一談，這是第三個錯誤；單獨揀別權巧方便的三乘，這是第四個錯誤。從此以後，他的教眼就被矇蔽了。以上所說的都是錯誤的，都是因為這四個錯誤造成的。 第二位是復法師，他在《折薪記》中寫道：
【English Translation】 English version: The commentary states: 'The above outlines the essence and characteristics of the One Vehicle (Ekayāna) school. Within it, the characteristics and order of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the methods for understanding and interpreting their meanings, the listing of terms and explanation of their substance, the explanation of the origin of names, the distinction between broad and narrow, the clarification of stages and realms, the mutual relationship between obstacles and remedies, the universality and particularity that vary according to the meaning, the detailed differentiation of complete conditions, questions and answers to resolve doubts, and so on, are all recorded in detail in various chapters and treatises.' The explanation says: 'The wording is clear and easy to understand, simply pointing out the characteristics of the Three Vehicles. Detailed content can be found in chapters such as the 'Kong Mu', as well as in Mahāyāna treatises such as the 'Liang Lun' and 'Zhi Lun', which provide detailed explanations. The above is the explanation of the original text of the commentary.' Next, we will analyze the erroneous statements of three Dharma masters who regard the Distinct Teaching (prthag-buddha-yāna) as opposed to the One Vehicle, as follows: The first is Dharma Master Yu, who wrote in 'Yi Jian Ji': 'The middle three teachings (referring to the Tripitaka Teaching, the Common Teaching, and the Distinct Teaching), although all attained by people of three different capacities, the Final Teaching (turning the Dharma wheel after becoming a Buddha) and the Sudden Teaching (not experiencing the practice of three great asamkhya kalpas) will eventually eliminate differences and return to one flavor, jointly attaining Buddhahood, which is the One Vehicle. The Three Vehicles of the Elementary Teaching (guiding from the Small Vehicle) have different causes of practice and different fruits of attainment, which are the real Three Vehicles, belonging to the expedient teachings. Now, the Three Vehicles mentioned here are only the expedient gate of the Elementary Teaching.' Someone asked: 'The teachings of the 'Avatamsaka Sutra' are different from other teachings, why specifically distinguish the expedient Three Vehicles?' The answer is: 'The intention of this article is to prevent learners from seeking another One Vehicle outside of the Mahāyāna, confusing the expedient and the real, so it is necessary to distinguish their differences.' The commentary says: Dharma Master Yu did not understand the distinction and the convergence of the 'Avatamsaka Sutra', mistakenly quoted the texts of the Fifth and Sixth Patriarchs, distortedly set up questions and answers, suppressed and belittled the 'Avatamsaka Sutra'. Initially quoting texts such as the 'Middle Three Teachings', this is precisely when the Fifth Patriarch correctly established the teachings, especially highlighting the Distinct Teaching One Vehicle of the 'Avatamsaka Sutra' as the root, and regarding the Three Vehicles of the previous four teachings as the branches. Dharma Master Yu did not understand the true intention of the Fifth Patriarch, and even presumptuously added the word 'although' to indulge his own speculation, saying 'The Final Teaching and the Sudden Teaching will eventually eliminate differences and return to one flavor, jointly attaining Buddhahood, which is the One Vehicle'. He also did not understand the Sixth Patriarch's text on the convergence of the four teachings, and did not understand the principle that the Final Teaching and the Sudden Teaching jointly eliminate the Two Vehicles, becoming the Common Teaching One Vehicle. This Dharma master does not understand the principle of root and branch, which is the first mistake; does not understand the principle of distinction and convergence, which is the second mistake; confuses the Distinct Teaching and the Common Teaching, which is the third mistake; and separately distinguishes the expedient Three Vehicles, which is the fourth mistake. From then on, his Dharma eye was obscured. The above are all wrong, all caused by these four mistakes. The second is Dharma Master Fu, who wrote in 'Zhe Xin Ji':
乘者。是華嚴迥別之別。此門外三車。通中間三教。乃至曰。證知三乘。是法華前諸經。豈不通中間三教耶。評曰。法華教旨。唯會始權終實。不會頓三。何以臆說門外三車通中三教耶。此違至相一乘三乘義章十對法。就法華三對后結曰。上件法門。攝下諸教。頓屬其上分本教義。漸從其末義等。本教是華嚴。漸末是一代諸眷屬經也。次昧清涼會通。法華教旨。唯會始權終實。亦不言會頓也。三違圭山釋。未曾聞見覺性鈔中。問顯圓覺頓經。若在法華前說。則是權教。被法華破。若后。則法華已說。此何未曾。答曰。序及懸談已明言。此是別教一乘。非法華通相一乘等。是知頓經頓教。自屬化法頓收。不屬三時五時之數。又至相曰。頓非安立門故。不屬會破。復師違上諸祖說。昧他法華旨。為第一失。
又中間三教文。屬賢首正立教中。顯華嚴別教一乘為本。揀中間始終頓三教三乘。並愚小異末。即與法華破會自殊。此乃不明揀會。矯亂同別。為第二失㭊薪又曰。下章三處明文。以深密法相為終教。何者。如李唐三藏。解深密等三法輪中。后二是始終二教。故文云。此三法輪。但攝小乘及三乘中始終二教。不攝別教一乘等。評曰。第一引三法輪指歸。唐藏宗計判攝者。不曉賢首自依深密法性經中。三種法輪。攝
機寬說。故下章文明自指曰。此三法輪中。但攝小乘及三乘中始終二教。不攝別教一乘也。正如探玄曰。以深密經攝機寬故。就攝末歸本門收。是約經部收機之寬。就法判攝也。即非指李唐三藏。宗計局義判攝也。故祖明曰。空相二宗。皆認法性之經。成立自宗之義。復師率情引文。不詳祖述。為第三失。
㭊薪又曰。正立教中。復指深密三輪法中。后二是始終二教者。評曰。此師第二引正立教中文者。又迷祖述就法分教。特列三種乘法。初小乘法。二中間三教三乘法。三別教一乘究竟法。且中間頓終始三教。雖則存三泯二不同。而終頓之一。形對三故。皆為三人所得。故並苾三乘也。然有頓漸之殊。以頓教三乘。始終俱離。自為一教。漸三則開出終始。故祖曰。三惑開為三。謂于中開出始終二教。即如上說深密經等。三法輪中。后二是也。是知祖就乘法分教。故指深密后二法輪。通攝始終也。祖自結曰。此約法分教耳。若就法義。如下別辨。別辨者。即下所詮差別。並探玄第九門。以義分教中辨也。是知約法通攝。約義局判。故演義曰。法約自體。義是所以。法總義別也。據此證知。法總判攝。義別所以。是知賢首初在教章。約深密經部。法體寬通。總攝始終。后在探玄。約相宗義局。出別所以。宗計義別。
【現代漢語翻譯】 現代漢語譯本： 機寬（Ji Kuan，人名，此處指一位佛教學者）說。所以下一章文明自會指出，這三法輪（San Falun，佛教術語，指佛陀的三次重要教法傳播）中，只包含小乘（Xiao Cheng，佛教術語，指早期佛教派別）以及三乘（San Cheng，佛教術語，指聲聞乘、緣覺乘、菩薩乘）中的始終二教（Shi Zhong Er Jiao，佛教術語，指終教和始教）。不包含別教一乘（Bie Jiao Yi Cheng，佛教術語，指區別于其他教派的唯一乘）。正如探玄（Tan Xuan，書名，或人名）所說，因為《深密經》（Shenmi Jing，佛教經典名）包含的範圍廣，所以歸於攝末歸本門（She Mo Gui Ben Men，佛教術語，指歸納總結的法門）。這是從經部的角度來收攝機緣的寬泛性，是就佛法來判攝。並非指李唐三藏（Li Tang San Zang，指唐朝的玄奘法師）。宗派計較義理的判攝。所以祖明（Zu Ming，人名，此處指一位佛教學者）說，空宗（Kong Zong，佛教術語，指中觀宗）和相宗（Xiang Zong，佛教術語，指唯識宗）都認為法性（Fa Xing，佛教術語，指事物本性）的經典，是爲了成立自己的宗派義理。復師（Fu Shi，人名，此處指一位佛教學者）隨意引用經文，不詳細考察祖師的論述，這是第三個錯誤。
㭊薪（Cha Xin，人名，此處指一位佛教學者）又說，在正立教（Zheng Li Jiao，佛教術語，指確立教義）中，又指出《深密經》三輪法（San Lun Fa，佛教術語，指三輪教法）中，后二者是始終二教。評曰，這位法師第二次引用正立教中的文字，又迷惑于祖師的論述，就佛法來分教，特別列出三種乘法：第一是小乘法，第二是中間的三教三乘法，第三是別教一乘究竟法。而且中間的頓教（Dun Jiao，佛教術語，指頓悟的教法）、終教、始教，雖然存在存三泯二（Cun San Min Er，佛教術語，指保留三種，泯滅兩種）的不同，而終教和頓教，因為與三種相對，所以都是三人所能得到的。所以都包含在三乘中。然而有頓悟和漸悟的區別。以頓教三乘，始終都遠離，自成一教。漸悟的三乘則開出終教和始教。所以祖師說，三惑（San Huo，佛教術語，指三種迷惑）開為三，是指從中開出始終二教。就像上面說的《深密經》等，在三法輪中，后二者就是。可知祖師就乘法來分教，所以指《深密經》后二法輪，統攝始終二教。祖師自己總結說，這是就佛法來分教。如果就法義來說，如下面分別辨析。分別辨析，就是下面所詮釋的差別，以及探玄第九門，以義分教中辨析的。可知就佛法來統攝，就義理來區域性判別。所以演義（Yan Yi，書名，或人名）說，法是就自體而言，義是所以然。法是總的，義是別的。根據這些可以知道，法是總的判攝，義是別的所以然。可知賢首（Xian Shou，人名，此處指法藏大師）最初在教章（Jiao Zhang，佛教術語，指教義章節）中，就《深密經》經部，法體寬泛，總攝始終二教。後來在探玄中，就相宗義理區域性，區分出所以然。宗派計較義理的差別。
【English Translation】 English version: Ji Kuan (a Buddhist scholar) said: Therefore, the following chapter will clearly point out that among these Three Wheels of Dharma (San Falun, referring to the three major teachings of the Buddha), it only includes the Hinayana (Xiao Cheng, referring to the early Buddhist school) and the initial and final teachings (Shi Zhong Er Jiao, referring to the final and initial teachings) within the Three Vehicles (San Cheng, referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). It does not include the Distinct Teaching One Vehicle (Bie Jiao Yi Cheng, referring to the unique vehicle distinct from other schools). Just as Tan Xuan (a book title or a person's name) said, because the Samdhinirmocana Sutra (Shenmi Jing, a Buddhist scripture) encompasses a wide range, it is included in the 'Returning to the Root' approach (She Mo Gui Ben Men, referring to the method of summarizing and concluding). This is from the perspective of the Sutra Pitaka to encompass the breadth of opportunities, and it is a judgment based on the Dharma. It does not refer to the Tripitaka Master of the Tang Dynasty (Li Tang San Zang, referring to the Tang Dynasty's Xuanzang). It is a sectarian calculation and judgment of meaning. Therefore, Zu Ming (a Buddhist scholar) said that both the Emptiness School (Kong Zong, referring to the Madhyamaka school) and the Characteristics School (Xiang Zong, referring to the Yogacara school) recognize the scriptures on Dharma-nature (Fa Xing, referring to the nature of things) as establishing the meaning of their own schools. Master Fu (Fu Shi, a Buddhist scholar) arbitrarily quotes texts without thoroughly examining the ancestral teachings, which is the third mistake.
Cha Xin (a Buddhist scholar) also said that in establishing the teaching (Zheng Li Jiao, referring to establishing doctrine), it further points out that in the Three Wheels of Dharma of the Samdhinirmocana Sutra, the latter two are the initial and final teachings. Comment: This master's second citation of the text in establishing the teaching is again confused about the ancestral teachings, dividing the teachings based on the Dharma, and specifically listing three vehicles: first, the Hinayana Dharma; second, the intermediate Three Teachings and Three Vehicles Dharma; and third, the Distinct Teaching One Vehicle ultimate Dharma. Moreover, the sudden teaching (Dun Jiao, referring to the teaching of sudden enlightenment), the final teaching, and the initial teaching, although there are differences in 'preserving three and eliminating two' (Cun San Min Er, referring to preserving three and eliminating two), the final teaching and the sudden teaching, because they are relative to the three, can be attained by all three. Therefore, they are all included in the Three Vehicles. However, there are differences between sudden and gradual enlightenment. The sudden teaching Three Vehicles, from beginning to end, are all detached and form a single teaching. The gradual Three Vehicles then open up the final and initial teachings. Therefore, the patriarch said that the Three Confusions (San Huo, referring to the three confusions) are opened into three, which means that the initial and final teachings are opened up from within. Just like the Samdhinirmocana Sutra, etc., mentioned above, in the Three Wheels of Dharma, the latter two are. It can be seen that the patriarch divides the teachings based on the vehicles, so he refers to the latter two Wheels of Dharma of the Samdhinirmocana Sutra, which encompass the initial and final teachings. The patriarch himself concludes that this is dividing the teachings based on the Dharma. If it is based on the meaning of the Dharma, it will be analyzed separately below. Separate analysis refers to the differences explained below, as well as the ninth chapter of Tan Xuan, which analyzes the teachings based on meaning. It can be seen that encompassing based on the Dharma, and judging locally based on meaning. Therefore, Yan Yi (a book title or a person's name) said that the Dharma is based on its own nature, and meaning is the reason why. The Dharma is general, and meaning is specific. Based on this, it can be known that the Dharma is a general judgment, and meaning is a specific reason why. It can be known that Xian Shou (referring to Fazang) initially in the teaching chapter (Jiao Zhang, referring to the chapter on doctrine), based on the Samdhinirmocana Sutra Sutra Pitaka, the Dharma body is broad and encompassing, and encompasses the initial and final teachings. Later, in Tan Xuan, based on the Characteristics School's meaning, it locally distinguishes the reason why. Sectarian calculation is the difference in meaning.
唯齊始教也。復師不詳祖意。約法約義。判攝自殊。返謂賢首曰。初作教章。以法相第二時為始。第三時為終。後述探玄。方自改曰。第二第三俱為始也。又注差當曰。舊立始教。依法鼓經。以空為始。故立始名。至探玄中。亦名始教。釋名有異。而不但用空義釋名。卻用未盡大乘法理釋也。又于㭊薪第二卷。引探玄曰。始同終別三。謂同聞般若。同觀無性。三乘之人。各得自果。如前所引說。若據聖諦緣生。六度行異。亦得名為始終各別。此是第二第三時教也。問彼以二三時為始教。前何云第三時為終教耶。答只由此義一。祖自語相違。故知探玄中。方自改於斯義。故以二三時。合為始教也。嗚呼復師深昧祖文。重重失理。始違教章。就法分教。祖依深密經部。法總寬通。以後二法輪。通攝始終二教也。次迷探玄以義分教。祖以相宗宗計義別。二三時義局。合為始也。是知賢首兩處祖文。就法約義寬局判攝。前後無差。法義無違。復師率情。昧祖述意。而自臆說釋名之異。返彈賢首自悟相違。后至探玄。方改斯義。謗祖之𠎝。犯重曷懺。為第四失㭊薪又曰。抉擇其意。第三門云小乘及初教。根不定故。堪人始終二教。如深密說者是。此上三說。正以法相宗第三時。為終教也。評曰。此即第三引抉擇之文者。又失祖意
【現代漢語翻譯】 現代漢語譯本 唯有齊法師開始創立教義。但復法師並不詳細瞭解賢首大師的本意，只是拘泥於法相和義理，對教義的判攝自成一套，並且反過來說賢首大師，『最初撰寫教章時，以法相宗的第二時教為開始，第三時教為結束。』後來在《探玄記》中，又自己更改說，『第二時教和第三時教都作為開始。』 又在《注差當》中說，『舊時所立的始教，依據《法鼓經》，以空為開始，所以立名為始教。』到了《探玄記》中，也稱為始教，但解釋名稱有所不同，不僅僅用空的義理來解釋名稱，而是用未完全闡述大乘法理來解釋。 又在《㭊薪》第二卷中，引用《探玄記》說，『始同終別三』，指的是共同聽聞般若，共同觀照無自性，三乘之人，各自得到自己的果位。如前面所引用的說法，如果根據聖諦緣起，六度行持不同，也可以稱為始終各別，這是第二時教和第三時教。 問：他們以第二時教和第三時教作為始教，之前為什麼說第三時教是終教呢？答：只是因為這個義理，賢首大師自己前後說法相違背，所以知道復法師在《探玄記》中，才自己更改了這個義理，所以把第二時教和第三時教，合為始教。 唉！復法師深深地不瞭解賢首大師的文章，一再地失去道理。開始就違背了教章，就法相來分判教義。賢首大師依據《深密經》的經部，法相總攝寬廣通達，以後面的第二法輪，通攝始終二教。 其次是迷惑于《探玄記》，以義理來分判教義。賢首大師以法相宗的宗義來計算義理的差別，第二時教和第三時教的義理侷限，合為始教。由此可知賢首大師兩處的文章，就法相和義理的寬泛和侷限來判攝，前後沒有差別，法相和義理沒有違背。復法師隨心所欲，不瞭解賢首大師的著述本意，而自己隨意解釋名稱的不同，反而指責賢首大師自己領悟相違背，後來到了《探玄記》，才更改了這個義理。這種誹謗祖師的罪過，犯下重罪如何懺悔？這是第四個過失。 《㭊薪》又說：『抉擇其意，第三門說小乘以及初教，根基不定，所以堪能進入始終二教，如《深密經》所說。』這以上三種說法，正是以法相宗的第三時教，作為終教。 評論說：這就是第三次引用《抉擇》的文字，又失去了賢首大師的本意。 English version Only Dharma Master Qi began to establish the doctrines. However, Dharma Master Fu did not understand Master Xianshou's (a prominent Buddhist scholar) original intention in detail, but adhered to the Dharma characteristics (fa xiang) and meanings (yi li), and his judgment and classification of the teachings became his own system. Furthermore, he turned around and said that Master Xianshou, 'When initially writing the teaching chapters, he took the second period teaching of the Dharma Characteristics School as the beginning and the third period teaching as the end.' Later, in the 'Notes on Exploring the Profound (Tan Xuan Ji),' he himself changed it to say, 'Both the second and third period teachings are taken as the beginning.' Also, in the 'Notes on Differences and Appropriateness (Zhu Cha Dang),' it says, 'The old established initial teaching, based on the 'Drum Sound Sutra (Fa Gu Jing),' takes emptiness (kong) as the beginning, so it is named the initial teaching.' In the 'Notes on Exploring the Profound,' it is also called the initial teaching, but the explanation of the name is different. It does not only use the meaning of emptiness to explain the name, but uses the incomplete explanation of the principles of Mahayana Dharma. Also, in the second volume of 'Adding Fuel (㭊薪),' quoting from the 'Notes on Exploring the Profound,' it says, 'The beginning is the same, the end is different, three,' referring to jointly hearing Prajna (般若, wisdom), jointly contemplating no-self-nature (wu zi xing), and people of the three vehicles (乘, yana) each attain their own fruit. As mentioned in the previous quotation, if based on the arising of the Four Noble Truths (聖諦, sheng di) through dependent origination (緣起, yuan qi), and the different practices of the Six Perfections (六度, liu du), it can also be called the beginning and end being different. This is the second and third period teachings. Question: They take the second and third period teachings as the initial teaching, why did they previously say that the third period teaching was the final teaching? Answer: It is only because of this principle that Master Xianshou's own statements contradict each other. Therefore, it is known that Dharma Master Fu himself changed this principle in the 'Notes on Exploring the Profound,' so he combined the second and third period teachings as the initial teaching. Alas! Dharma Master Fu deeply did not understand Master Xianshou's writings, and repeatedly lost the reason. He initially violated the teaching chapters and used Dharma characteristics to divide and judge the teachings. Master Xianshou based on the sutra section of the 'Sandhinirmocana Sutra (深密經, Shenmi Jing),' and the Dharma characteristics comprehensively encompass broadly and thoroughly. The second turning of the Dharma wheel (法輪, fa lun) encompasses both the initial and final teachings. Secondly, he was confused by the 'Notes on Exploring the Profound,' and used principles to divide and judge the teachings. Master Xianshou used the doctrinal meaning of the Dharma Characteristics School to calculate the differences in principles. The principles of the second and third period teachings are limited, and they are combined as the initial teaching. From this, it can be known that Master Xianshou's writings in both places, judge and classify based on the breadth and limitations of Dharma characteristics and principles, and there is no difference between the beginning and the end, and the Dharma characteristics and principles do not contradict each other. Dharma Master Fu acted arbitrarily, did not understand Master Xianshou's intention in writing, and arbitrarily explained the differences in names, but instead accused Master Xianshou of realizing contradictions himself, and later changed this principle in the 'Notes on Exploring the Profound.' How can one repent of the sin of slandering the patriarch, committing a serious crime? This is the fourth mistake. 'Adding Fuel' also says: 'To determine its meaning, the third gate says that the Small Vehicle (小乘, xiao cheng) and the initial teaching, because the roots are not fixed, are capable of entering the initial and final teachings, as the 'Sandhinirmocana Sutra' says.' The above three statements are precisely taking the third period teaching of the Dharma Characteristics School as the final teaching. Comment: This is the third time quoting the text of 'Determination,' and again losing Master Xianshou's original intention.
【English Translation】 English version Only Dharma Master Qi began to establish the doctrines. However, Dharma Master Fu did not understand Master Xianshou's (a prominent Buddhist scholar) original intention in detail, but adhered to the Dharma characteristics (fa xiang) and meanings (yi li), and his judgment and classification of the teachings became his own system. Furthermore, he turned around and said that Master Xianshou, 'When initially writing the teaching chapters, he took the second period teaching of the Dharma Characteristics School as the beginning and the third period teaching as the end.' Later, in the 'Notes on Exploring the Profound (Tan Xuan Ji),' he himself changed it to say, 'Both the second and third period teachings are taken as the beginning.' Also, in the 'Notes on Differences and Appropriateness (Zhu Cha Dang),' it says, 'The old established initial teaching, based on the 'Drum Sound Sutra (Fa Gu Jing),' takes emptiness (kong) as the beginning, so it is named the initial teaching.' In the 'Notes on Exploring the Profound,' it is also called the initial teaching, but the explanation of the name is different. It does not only use the meaning of emptiness to explain the name, but uses the incomplete explanation of the principles of Mahayana Dharma. Also, in the second volume of 'Adding Fuel (㭊薪),' quoting from the 'Notes on Exploring the Profound,' it says, 'The beginning is the same, the end is different, three,' referring to jointly hearing Prajna (般若, wisdom), jointly contemplating no-self-nature (wu zi xing), and people of the three vehicles (乘, yana) each attain their own fruit. As mentioned in the previous quotation, if based on the arising of the Four Noble Truths (聖諦, sheng di) through dependent origination (緣起, yuan qi), and the different practices of the Six Perfections (六度, liu du), it can also be called the beginning and end being different. This is the second and third period teachings. Question: They take the second and third period teachings as the initial teaching, why did they previously say that the third period teaching was the final teaching? Answer: It is only because of this principle that Master Xianshou's own statements contradict each other. Therefore, it is known that Dharma Master Fu himself changed this principle in the 'Notes on Exploring the Profound,' so he combined the second and third period teachings as the initial teaching. Alas! Dharma Master Fu deeply did not understand Master Xianshou's writings, and repeatedly lost the reason. He initially violated the teaching chapters and used Dharma characteristics to divide and judge the teachings. Master Xianshou based on the sutra section of the 'Sandhinirmocana Sutra (深密經, Shenmi Jing),' and the Dharma characteristics comprehensively encompass broadly and thoroughly. The second turning of the Dharma wheel (法輪, fa lun) encompasses both the initial and final teachings. Secondly, he was confused by the 'Notes on Exploring the Profound,' and used principles to divide and judge the teachings. Master Xianshou used the doctrinal meaning of the Dharma Characteristics School to calculate the differences in principles. The principles of the second and third period teachings are limited, and they are combined as the initial teaching. From this, it can be known that Master Xianshou's writings in both places, judge and classify based on the breadth and limitations of Dharma characteristics and principles, and there is no difference between the beginning and the end, and the Dharma characteristics and principles do not contradict each other. Dharma Master Fu acted arbitrarily, did not understand Master Xianshou's intention in writing, and arbitrarily explained the differences in names, but instead accused Master Xianshou of realizing contradictions himself, and later changed this principle in the 'Notes on Exploring the Profound.' How can one repent of the sin of slandering the patriarch, committing a serious crime? This is the fourth mistake. 'Adding Fuel' also says: 'To determine its meaning, the third gate says that the Small Vehicle (小乘, xiao cheng) and the initial teaching, because the roots are not fixed, are capable of entering the initial and final teachings, as the 'Sandhinirmocana Sutra' says.' The above three statements are precisely taking the third period teaching of the Dharma Characteristics School as the final teaching. Comment: This is the third time quoting the text of 'Determination,' and again losing Master Xianshou's original intention.
。祖以約法就機。決斷揀擇。如來一代所說經法。所化機性。於此世中小乘。及初教等機。依何經法。入何等教。攝即便定者。故祖曰。初時見轉小乘法輪。中時見轉空教法輪。后時見轉不空法輪。如解深密經等說也。以此照知。祖約經部法寬。三時攝機。故作是說。即非許相宗宗計三時通性終教也。今謂。復師公違祖述。以相兼性失。且性相兩宗。此方西域。自古相排。疏鈔溢目。誰不通曉。獨出此師。抱自臆說。以相濫性。為第五失。宗源既錯。向下諸說。總成其非。繁不具辨。
第三會師。述焚薪記曰。夫別教一乘。圓融具德。卓絕獨立。余如虛空。縱收諸教一一同圓。故曰唯有一乘更無餘也。今謂評曰。此師述記。破斥㭊薪。主意矜高。要名聚眾。媒炫求達。誇耀於他。不伸正道。唯多詰破。巧結過名。設有片言。猶為逕庭。且如卓絕獨立之句。失在自相名別。違祖隨機釋別也。且圓通法本。具足主判。別別無盡。了非獨立也。公違至相。釋別教曰。又一乘之法。對機以明別。非謂自相而可別。隨機論別相。別別具十。以顯無盡也。又違觀序曰。佛身一毛端。則遍一切。含一切也。世界爾。眾生爾。塵塵爾。法法爾。無一法定有自體而獨立者。故四祖曰。為一中多。即是別也。又違演義曰。孤標獨立者
【現代漢語翻譯】 現代漢語譯本：祖師根據情況制定法則，進行決斷和選擇。如來一代所說的經法，所教化的眾生根性，在這個世界中小乘以及初級教法等根性的眾生，依據什麼經法，進入什麼教派，攝受后立即確定下來。所以祖師說：『最初見到轉小乘法輪，中間見到轉空教法輪，最後見到轉不空法輪，如《解深密經》（Samdhinirmocana Sutra）等所說。』由此可知，祖師依據經部的法則寬泛，三時攝受眾生根性，所以這樣說。這並非是允許法相宗（Yogacara）宗派認為三時教法普遍適用於終極教義。現在我認為，復師公違背了祖師的闡述，因為他混淆了法相和體性。而且法相宗和體性宗，在這個地方（指中國）和西域（指印度），自古以來互相排斥，相關的疏和鈔數不勝數，誰不明白呢？只有這位復師公，抱著自己的臆想之說，以法相混淆體性，這是第五個錯誤。宗源既然錯了，向下所說的各種觀點，都成了錯誤，繁多而不一一辨析。 第三會師，引用《焚薪記》說：『別教一乘（Ekayana of the Distinct Teaching），圓融具足功德，卓絕獨立，其餘的教法如同虛空。即使將各種教法都歸納為同一個圓融，所以說唯有一乘，再沒有其他的了。』現在我認為，評論說：這位法師引用《焚薪記》，破斥《㭊薪》，主觀意圖是自視甚高，想要通過聚集大眾來博取名聲，通過炫耀來求得顯達，向他人誇耀，而不是闡揚正道。只是多方詰難和破斥，巧妙地羅織罪名。即使有片面的言辭，也與正道相去甚遠。而且像『卓絕獨立』這樣的句子，錯誤在於自相上標榜差別，違背了祖師根據眾生根性來解釋差別的做法。而且圓通的法本，具足了主體的判斷，差別是無窮無盡的，絕不是獨立的。復師公違背了至上的教義，解釋別教說：『又一乘的教法，是針對眾生的根性來闡明差別，不是說自相上就可以有差別。』根據眾生的根性來論述差別的相狀，差別具足十種，以此來彰顯無窮無盡。又違背了《觀經序》（Contemplation Sutra Preface）說：『佛身的一根毫毛端，就遍佈一切，包含一切。』世界是這樣，眾生是這樣，微塵是這樣，法也是這樣，沒有一個法是具有自體而獨立的。所以四祖說：『在一之中有多，這就是差別。』又違背了《演義》說：『孤標獨立者』
【English Translation】 English version: The Patriarch established rules according to circumstances, making decisions and selections. The sutras and teachings spoken by the Tathagata throughout his life, and the dispositions of beings he transformed, in this world, for beings of the Small Vehicle (Hinayana) and those of the initial teachings, according to which sutras and teachings, into which teachings do they enter, and once accepted, are immediately determined? Therefore, the Patriarch said: 'Initially, he saw the turning of the Small Vehicle Dharma wheel; in the middle, he saw the turning of the Empty Teaching Dharma wheel; and later, he saw the turning of the Non-Empty Dharma wheel, as explained in the Samdhinirmocana Sutra (Explanation of the Profound Secrets Sutra).' From this, it is known that the Patriarch's reliance on the sutra teachings was broad, encompassing beings of the three periods. Therefore, he spoke in this way. This does not mean that the Yogacara school allows that the teachings of the three periods are universally applicable to the ultimate doctrine. Now, I say that Master Fu violates the Patriarch's teachings because he confuses characteristics and nature. Moreover, the Yogacara school and the Essence-Nature school, in this land (China) and the Western Regions (India), have been mutually exclusive since ancient times. The commentaries and sub-commentaries are overflowing, and who does not understand this? Only this Master Fu, holding onto his own speculative theories, confuses characteristics with nature, which is the fifth error. Since the source of the doctrine is wrong, all the statements made thereafter become incorrect, too numerous to discuss individually. The Third Assembly Master, quoting the Fen Xin Ji (Record of Burning Fuel), said: 'The Ekayana (One Vehicle) of the Distinct Teaching, is perfectly complete with virtues, supremely independent, and the rest are like empty space. Even if all the teachings are gathered into one perfect whole, it is said that there is only one vehicle, and there is nothing else.' Now, I say in commentary: This master, quoting the Fen Xin Ji, refutes the Zha Xin (Axe Fuel), his main intention being to regard himself highly, seeking fame by gathering a crowd, seeking advancement through boasting, and boasting to others, rather than expounding the correct path. He only engages in questioning and refuting, cleverly fabricating accusations. Even if there are partial words, they are far from the correct path. Moreover, phrases like 'supremely independent' are flawed in that they promote distinction in self-characteristics, violating the Patriarch's approach of explaining distinctions according to the dispositions of beings. Furthermore, the fundamental nature of perfect penetration is complete with the judgment of the subject, and distinctions are endless, certainly not independent. Master Fu violates the supreme teaching, explaining the Distinct Teaching by saying: 'Moreover, the teaching of the One Vehicle clarifies distinctions in response to the dispositions of beings, not saying that distinctions can exist in self-characteristics.' Discussing the aspects of distinctions according to the dispositions of beings, the distinctions are complete with ten aspects, thereby revealing endlessness. Furthermore, he violates the Contemplation Sutra Preface, which says: 'A single hair-pore of the Buddha's body pervades everything and contains everything.' The world is like this, beings are like this, dust motes are like this, and dharmas are like this. There is not a single dharma that has its own self-nature and is independent. Therefore, the Fourth Patriarch said: 'In one, there are many, and this is distinction.' Furthermore, he violates the Elucidation of Meaning, which says: 'The solitary and independent one'
。即前多中無一性。一亦無有多。二法互無。故得獨立。亦一即多而唯多。多即一而唯一。廢己同他。故云獨立。今謂。初義一多性泯。自相果絕。二法互無。得獨立名。次義一多性遍。隨機互習。普入佛德。得獨立名。即非卓絕獨立。余如虛空。成斷滅過也。返顯佛乘一法界性體虧圓遍失。且如本經常以虛空。喻顯法性包含無缺曰。譬如虛空。一切世界。若成若壞。常無增減。何以故。虛空無生故。乃至菩提。無相無非相。無一無種種。清減科曰。體離虧盈。疏又釋曰。虛空無生。體無增減。菩提無相。成不寧殊。故下經曰。廣大周遍。無處不有。不離不斷。無有休息。疏又釋曰。不離。結上無處不有。不斷。生下無有休息。故得普收諸教。一一同圓。主伴圓融具德無盡也。或執祖曰。或但自攝同體一門中無盡。何以故。由余異門。如虛空故。不相知故。自具足故。更無可攝也。若作此執。謂余如虛空者。是不曉余異體門。喻如虛空無盡也。故祖結曰。如此一門。既具足無窮個無盡。及相即相入等成無盡。餘一一門中。皆悉如是各無盡。誠宜如是。準知同體異體二門法義。重重無盡。余如虛空。無窮無盡。非言一乘法體獨立餘外如虛空。為第二失。已上三師。昧別圓旨。迷失宗源。不明本末。混亂揀取。略提十一失
【現代漢語翻譯】 現代漢語譯本： 即前多中沒有單一的自性。一個（自性）中也沒有多個（自性）。兩種法互相沒有（關聯），所以能夠獨立存在。也可以說，一即是多而只是多，多即是一而只是唯一。捨棄自己而等同於其他，所以稱為獨立。現在說，第一種意義是一和多的自性泯滅，各自的體性完全斷絕，兩種法互相沒有（關聯），才得到獨立的名稱。第二種意義是一和多的自性周遍，隨著機緣互相熏習，普遍進入佛的功德，才得到獨立的名稱。這並非是卓然超絕的獨立，如果像虛空一樣，就成了斷滅的過失。這反而顯現出佛乘一法界性的體性虧損，圓滿周遍的特性喪失。而且像《本經》常常用虛空來比喻顯現法性包含一切而沒有缺失，說：『譬如虛空，一切世界，無論是成是壞，（虛空）常常沒有增減。』為什麼呢？因為虛空沒有生滅的緣故。乃至菩提（bodhi，覺悟），沒有相，沒有非相，沒有一，沒有種種。清涼澄觀法師在《華嚴疏鈔》的科文中說：『體性遠離虧損和盈滿。』疏文中又解釋說：『虛空沒有生滅，體性沒有增減。菩提沒有相，成就了不寧靜的殊勝。』所以下面的經文說：『廣大周遍，沒有一處不存在，不分離，不斷絕，沒有休息。』疏文中又解釋說：『不離，總結上面所說的沒有一處不存在。不斷，引出下面所說的沒有休息。』所以能夠普遍地收攝各種教義，一一都相同而圓融，主伴圓融，具足功德而沒有窮盡。或者有人執著祖師（指華嚴宗的祖師）的觀點說：『或者只是從自攝同體一門中得到無盡。』為什麼呢？因為其餘異體門，就像虛空一樣，互不相知，自身具足，所以沒有可以再攝取的了。如果這樣執著，認為其餘異體門就像虛空一樣，是不瞭解其餘異體門的意義，只是比喻像虛空一樣無盡。所以祖師總結說：『像這樣一門，既然具足無窮個無盡，以及相即相入等成就的無盡，其餘每一門中，都全部像這樣各自無盡。』確實應該這樣，依此推知同體異體二門所包含的法義，重重無盡，其餘的就像虛空一樣，無窮無盡。並非說一乘法體獨立於其餘之外，像虛空一樣。這是第二種過失。以上三位法師，不明白別教和圓教的宗旨，迷失了宗門的源頭，不明白根本和末端，混亂地揀擇和取捨。略微提出這十一種過失。
【English Translation】 English version: That is, in the preceding multiplicity, there is no single self-nature. Nor is there multiplicity in the one. The two dharmas (dharma, teachings or laws) are mutually without (connection), hence they attain independence. It can also be said that one is many and only many, and many is one and only one. Abandoning oneself and equating with others, hence it is called independence. Now it is said that, in the first meaning, the self-nature of one and many is extinguished, their respective natures are completely severed, and the two dharmas are mutually without (connection), only then do they obtain the name of independence. In the second meaning, the self-nature of one and many is pervasive, mutually influencing according to circumstances, universally entering the Buddha's virtues, only then do they obtain the name of independence. This is not a transcendent independence; if it is like empty space, it becomes the fault of annihilation. This instead reveals that the nature of the One Dharma Realm of the Buddha Vehicle is deficient, and the characteristics of completeness and pervasiveness are lost. Moreover, like the Original Sutra often uses empty space as a metaphor to reveal that the Dharma-nature encompasses everything without deficiency, saying: 'For example, empty space, all worlds, whether they are formed or destroyed, (empty space) constantly has no increase or decrease.' Why? Because empty space has no arising. Even to Bodhi (bodhi, enlightenment), there is no form, no non-form, no one, no many. Qingliang Chengguan (a prominent Huayan master) in the section of Commentary on the Huayan Sutra says: 'The substance is apart from deficiency and fullness.' The commentary further explains: 'Empty space has no arising, the substance has no increase or decrease. Bodhi has no form, achieving a non-tranquil excellence.' Therefore, the following sutra says: 'Vast and pervasive, there is no place where it is not present, not separated, not continuous, without rest.' The commentary further explains: 'Not separated, concluding the above statement that there is no place where it is not present. Not continuous, introducing the following statement that there is no rest.' Therefore, it is able to universally gather all teachings, each and every one being the same and harmonious, the principal and accompanying being harmoniously integrated, possessing virtues without end. Or someone clings to the view of the patriarchs (referring to the patriarchs of the Huayan school), saying: 'Or it is only from the self-contained identity of the one gate that endlessness is obtained.' Why? Because the remaining different gates, like empty space, do not know each other, self-sufficient, so there is nothing more to gather. If one clings to this view, thinking that the remaining different gates are like empty space, it is not understanding the meaning of the remaining different gates, merely using the metaphor of being as endless as empty space. Therefore, the patriarchs conclude: 'Like this one gate, since it possesses infinite endlessness, as well as the endlessness achieved by interpenetration and mutual inclusion, etc., in each of the remaining gates, all are like this, each being endless.' Indeed, it should be like this, based on this, one should know that the Dharma meanings contained in the two gates of identity and difference are endlessly layered, the rest is like empty space, infinitely endless. It is not saying that the One Vehicle Dharma-body is independent from the rest, like empty space. This is the second fault. The above three masters do not understand the principles of the Separate and Perfect Teachings, are lost in the source of the school, do not understand the root and the branch, and confusedly select and discard. Briefly raising these eleven faults.
。次評偽說同教如右。
初同教䇿主會師。立一種同教。取至相曰。經云會三歸一。故知同也。多義如彼又曰。今以理求通之。與同無別趣也。今從至相。評曰。會師斥前二師。立三同四同之非。自立會三歸一同。雖依祖句。而迷祖述。祖以同字一言。立教總名。統目諸教。本末法義。利機差別。詮法淺深。融與不融。各自等殊。故有句義名同。凡有二十餘同。略如前顯。其中會三歸一同。正屬義句同也。是明法華會。破權漸三乘。直至露地等授大車。故名會三歸一。止是會漸。一義名同。即非多義。如彼違祖昧義。略敘七失。且初不曉祖立同字一言為總失。二不曉法華經旨。唯會權漸。不會頓機。而言多義如彼失。三抑華嚴究竟圓同。返為法華方便會漸同所總失。四抑法界緣起理實一體同義。返為法華會機破漸差別同義所總失。五昧泯二同。同泯二乘。無三可會。故名同教一乘。即非會三歸一所總失。六昧同頓同實同從。合後三為一實。以不辨圓融具德故。故開為同教一乘。即非會三歸一同義所總失。今謂會三歸一。止。可總收三一和合同。回三入一同。其餘諸同。皆是諸教。各詮法義。開合不等。各隨差別義句。以一同字通目。目為同教耳。故四祖曰。又會義不同。多種法門。隨別取一義。余並別相。故言
【現代漢語翻譯】 以下評論對『同教』（Tong Jiao，統一教義）的虛假陳述，如右所示。
最初，『同教』的倡導者會師（Huishi，人名）。創立了一種『同教』。引用至相（Zhixiang，人名）的話說：『經書上說，會三歸一（Hui San Gui Yi，會三歸一），因此可知是相同的。』 多種意義都像那樣。又說：『現在用理來尋求貫通，與相同沒有別的趣味。』 現在從至相的觀點來評論：會師駁斥了前兩位大師，否定了三同四同的說法，自己創立了會三歸一的說法。雖然依據了祖師的語句，卻迷惑于祖師的闡述。祖師用『同』字一言，確立了教義的總名稱，統攝了各種教義的根本、末法、法義、利機差別、詮釋佛法的深淺、融合與不融合、各自的等級差別。因此有語句意義上的相同，總共有二十多種相同，大致如前所述。其中會三歸一，正是屬於義句上的相同。這是說明《法華經》（Fahua Jing，Lotus Sutra）的會，破除權宜漸進的三乘，直至露地平等授予大車。所以名為會三歸一。只是會合漸進，一種意義上的相同，就不是多種意義。像他那樣違背祖師，昧於意義，略述七種過失。首先是不明白祖師確立『同』字一言作為總綱的過失。第二是不明白《法華經》的宗旨，只是會合權宜漸進，不會合頓悟之機，卻說多種意義像那樣的過失。第三是壓低《華嚴經》（Huayan Jing，Avatamsaka Sutra）究竟圓滿的相同，反而被《法華經》方便會合漸進的相同所統攝的過失。第四是壓低法界緣起理實一體的相同意義，反而被《法華經》會合機緣破除漸進差別的相同意義所統攝的過失。第五是昧於泯滅二同，同泯二乘，沒有三可會，所以名為同教一乘，就不是會三歸一所統攝的過失。第六是昧於同頓同實同從，合併后三者為一實，因為不分辨圓融具德，所以開立為同教一乘，就不是會三歸一同義所統攝的過失。現在認為會三歸一，只是可以總括三一和合同，回三入一同，其餘各種相同，都是各種教義，各自詮釋佛法意義，開合不等，各自隨著差別義句，用『同』字來統稱，稱作『同教』罷了。所以四祖說：『又會合的意義不同，多種法門，隨著差別選取一種意義，其餘都是差別相。』所以說
【English Translation】 The following critiques the false claims of 『Tong Jiao』 (同教, Unified Teaching), as follows:
Initially, Huishi (會師, personal name), the proponent of 『Tong Jiao』, gathered together. He established a kind of 『Tong Jiao』. Quoting Zhixiang (至相, personal name), he said: 『The scriptures say, Hui San Gui Yi (會三歸一, Convergence of the Three into One), therefore it is known to be the same.』 Many meanings are like that. He also said: 『Now using reason to seek thorough understanding, there is no different interest from being the same.』 Now, from Zhixiang』s viewpoint, I comment: Huishi refuted the previous two masters, denying the claims of Three Similarities and Four Similarities, and established his own claim of Hui San Gui Yi. Although relying on the words of the Patriarch, he was confused about the Patriarch』s exposition. The Patriarch used the single word 『Tong』 (同, same) to establish the general name of the teaching, encompassing the root, the end, the Dharma meanings, the differences in beneficial opportunities, the shallowness and depth of explaining the Dharma, the fusion and non-fusion, and the differences in their respective levels. Therefore, there is sameness in the meaning of the sentences, totaling more than twenty kinds of sameness, roughly as previously shown. Among them, Hui San Gui Yi precisely belongs to the sameness in the meaning of the sentences. This explains the convergence of the 『Lotus Sutra』 (法華經, Fahua Jing), breaking the provisional and gradual Three Vehicles, until the open ground equally bestows the Great Vehicle. Therefore, it is called Hui San Gui Yi. It is only the convergence of the gradual, a sameness in one meaning, and not a sameness in multiple meanings. Like him, violating the Patriarch and being ignorant of the meaning, I briefly state seven faults. First, he does not understand the fault of the Patriarch establishing the single word 『Tong』 as the general principle. Second, he does not understand the purpose of the 『Lotus Sutra』, which only converges the provisional and gradual, and does not converge the sudden enlightenment opportunity, yet he says that multiple meanings are like that. Third, he suppresses the ultimate and complete sameness of the 『Avatamsaka Sutra』 (華嚴經, Huayan Jing), and instead is encompassed by the sameness of the 『Lotus Sutra』s』 expedient convergence of the gradual. Fourth, he suppresses the sameness of the Dharma realm』s arising of conditions, the truth of reality, and the oneness, and instead is encompassed by the sameness of the 『Lotus Sutra』s』 convergence of opportunities and breaking of the differences of the gradual. Fifth, he is ignorant of the annihilation of the two samenesses, the sameness that annihilates the Two Vehicles, and there is no Three to converge, so it is called the One Vehicle of the Tong Jiao, and it is not encompassed by Hui San Gui Yi. Sixth, he is ignorant of the sameness of the same, the sudden, the real, and the following, merging the latter three into one reality, because he does not distinguish the complete virtue of perfect fusion, so he establishes it as the One Vehicle of the Tong Jiao, and it is not encompassed by the meaning of Hui San Gui Yi. Now, it is believed that Hui San Gui Yi can only generally encompass the harmony of the Three and One, returning the Three into the One, and the remaining various samenesses are all various teachings, each explaining the meaning of the Dharma, with unequal openings and closings, each following the different meanings of the sentences, using the word 『Tong』 to generally call them, calling them 『Tong Jiao』. Therefore, the Fourth Patriarch said: 『Also, the meaning of convergence is different, with various Dharma gates, selecting one meaning according to the difference, and the rest are different aspects.』 Therefore, it is said
同耳。是知義非一準。雖各各有謂。而以同字一言。為總通目。決不將法華會漸同義。為總同也。又引祖曰。今以理求通之。與同無別趣也。今從至相者。足知此師深昧祖文。錯亂祖意。今謂。四祖正意。釋顯古德立通同之名。非釋會三歸一同也。故彼文具曰。前德已求通別二教。而未見釋相。今以理求通之。與同義無別趣也。照知此文遵古立同之由。非指會三歸一通同多義如彼也。迷祖正意。順情臆說。為第七失。已上矯亂教門。從此為始。惑眾斗諍。惟事掠虛。無修實行。華嚴經曰。自說為是。余說悉非。清涼疏曰。愿諸後學。審此省躬。無黨師承。同群墮溺矣。
二易簡記主豫師。釋教章。首立法界混融無二同曰。后同教門。直就法界。本末融會。故下章曰。此同教說諸乘等會融無二。同一法界。評曰。此師匪唯迷祖同字一言。抑亦不曉章文法義。章曰同教者三字。是辨指教名也。說諸乘等四字。明教下攝機。具彰本末也。會融無二同一法界八字。正顯理體融會同也。是故賢首。初分諸乘。以一為本。三乘至無量乘為末。六重七義。具釋如章。二融本末。融會諸乘。同證法界。同一理體。故云無二。故祖下文問答結顯曰。義門異故。權實恒存。理偏通故。全體無二等。豫師將理體平等之一同。總法義差別
之諸同。此乃理齊義不齊。為第一失。因茲有會師。斥彼曰。此中引文不盡。復錯亂宗因。今謂。會師只知情尚入他非。不覺觸言自招過。且宗因明論。凡說法義。當立三支比量。其三支量。當取外境比較。對法立量也。其惑就文取義。則立量不成。今會師斥他曰。引文不盡等句。意取下文泯權歸實門。攬實成權門。來作因云同喻比量者。返自不曉三支比量義也。今謂。只就本句。作三支比量者。應云。同教是有法量。有一乘三乘法故。定說諸乘等。同一法界為宗。法量因云。會融無二。同喻如海波。量云。海喻理實一乘。波喻事權諸乘。會融無二。同一海水。事理無礙。同一法界也。若取次文義句。作因比量者。而非同喻之境。則比量不成矣。幸覬達識學流。去情參照。莫黨師說。重增斗諍。已上豫會二師偽說。法界混融同。各具一失。辨三一和合同。
豫師立第二三一和合同。易簡記。釋教章攝益中。同教一乘曰。此即一乘三乘和合說故。屬同教攝。前別教一乘。即是圓教。權教三乘。即是始教。同教一乘。即當終頓。故清涼玄文云。三同教一乘。如法華等。演義釋云。即合終頓二教也。評曰。此師先取教章攝益中。三一和合同。立為第二種同教。略不明解和合之義。為第一之失。次引玄文總相會通文云。
【現代漢語翻譯】 現代漢語譯本： 之諸同。這是理上一致而義上不一致。是第一種過失。因此有會師出來，斥責他們說：『這裡引用的經文不完整，又錯亂了宗和因。』現在說，會師只知道感情上傾向於否定他人，不覺察自己言語上招致過失。而且宗因明論中，凡是說法義，應當建立三支比量。那三支量，應當取外境來比較，這是對法建立量。如果迷惑于只從字面取義，那麼建立量就不能成立。現在會師斥責他人說：『引文不完整』等語句，意圖取下文『泯權歸實門』（泯除權巧，歸於真實），『攬實成權門』（攝取真實，成就權巧），來作為因和同喻的比量，反而不明白三支比量的意義。現在說，只就本句，作三支比量，應該說：『同教是有法量，因為有一乘三乘法。』確定說諸乘等，同一法界為宗。法量的因是：『會融無二』（會歸融合，沒有二致）。同喻如海波。量是：『海』比喻理上真實的一乘，『波』比喻事相權巧的諸乘，會歸融合，沒有二致，同一海水，事和理沒有障礙，同一法界。如果取其次的文義句，作為因的比量，而不是同喻的境界，那麼比量就不能成立了。希望有見識的學人，去除情感來參照，不要偏袒師說，重增鬥爭。以上豫會二師的虛假說法，法界混融相同，各自具有一種過失，辨析三一和合同。
豫師立第二種三一和合同。易簡記中，解釋教章攝益中，同教一乘說：『這就是一乘三乘和合的說，所以屬於同教所攝。』前面的別教一乘，就是圓教。權教三乘，就是始教。同教一乘，就相當於終教和頓教。所以清涼《玄文》說：『三種同教一乘，如《法華經》等。』演義解釋說：『就是合終頓二教。』評論說：這位法師先取教章攝益中的三一和合同，立為第二種同教，略而不明白解釋和合的意義，是第一種過失。其次引用《玄文》總相會通文說：
【English Translation】 English version: Of the similarities. This is a similarity in principle but a dissimilarity in meaning. This is the first fault. Because of this, there are masters who come forth and rebuke them, saying, 'The quotations here are incomplete and the tenets and causes are confused.' Now, it is said that the masters only know to emotionally lean towards negating others, unaware that their own words invite fault. Moreover, in the treatises on tenets and causes, whenever explaining the meaning of the Dharma, one should establish a three-part analogy. That three-part analogy should take external circumstances for comparison; this is establishing a measure against the Dharma. If one is deluded and only takes the meaning from the words, then establishing the measure cannot be established. Now, the masters rebuke others, saying, 'The quotations are incomplete,' intending to take the following 'abolishing the provisional to return to the real' (Mín quán guī shí mén) and 'embracing the real to become the provisional' (Lǎn shí chéng quán mén) to serve as the cause and similar analogy, but instead do not understand the meaning of the three-part analogy. Now, it is said that only based on this sentence, to make a three-part analogy, one should say, 'The common teaching is a measurable Dharma, because there is the One Vehicle and the Three Vehicles.' It is determined that the various vehicles, etc., share the same Dharma realm as the tenet. The cause of the Dharma measure is: 'convergence and non-duality' (Huì róng wú èr). The similar analogy is like the waves of the sea. The measure is: 'The sea' is a metaphor for the real One Vehicle in principle, 'the waves' are a metaphor for the provisional Three Vehicles in phenomena, converging and non-dual, the same seawater, phenomena and principle are unobstructed, the same Dharma realm. If one takes the subsequent sentence of meaning as the cause of the analogy, and it is not the realm of similar analogy, then the analogy cannot be established. It is hoped that knowledgeable scholars will remove emotions and refer to it, do not favor the teacher's teachings, and increase disputes. The above are the false teachings of the two masters Yu and Hui, the Dharma realm is mixed and the same, each with a fault, distinguishing the three-one harmony.
Master Yu establishes the second type of three-one harmony. In the Easy and Simple Notes, explaining the chapter on the benefits of the teachings, the common teaching of the One Vehicle says, 'This is the combined teaching of the One Vehicle and the Three Vehicles, so it belongs to the common teaching.' The previous separate teaching of the One Vehicle is the perfect teaching. The provisional teaching of the Three Vehicles is the initial teaching. The common teaching of the One Vehicle is equivalent to the final and sudden teachings. Therefore, Qingliang's 'Profound Text' says, 'The three types of common teaching of the One Vehicle, such as the Lotus Sutra, etc.' The commentary explains, 'It is the combination of the final and sudden teachings.' The commentary says: This master first takes the three-one harmony in the chapter on the benefits of the teachings, and establishes it as the second type of common teaching, briefly without clearly explaining the meaning of harmony, which is the first fault. Secondly, he quotes the general correspondence text of the 'Profound Text', saying:
前別教一乘。至即合終頓二教等文。釋此三一和合同者。了無交涉不唯昧於玄文泯二同義。實乃不明三一和合同義。為第二失。及至易簡下文。引昔人釋云。亦名回三入一教者。但立名有異。即是上三一和合也。決知此師。昧此兩同名義。不照賢首。于下抉擇會機次第。以第七門曰。三乘根不定故。堪進入同教一乘。乃至曰。諸有所修。皆迴向一乘等。正是三一法行和同義也。以第八門曰。三乘根不定故。堪可進入別教一乘者。即知彼三乘等法。本來不異別教一乘。何以故。為彼所目故。無異事故。唯顯一乘。無三可得。勝前三一法行和合迴向名同。此門正當露地等授大車。究竟唯一。故名回入。以入揀向勝劣自殊。決非重名。為第三失。
復師立四種同教。第一立三一和合同。㭊薪記釋曰。此乃三一合說。則三乘和合不異。又曰。三一合明。又迷會解記。釋玄文曰。三一共故。又注同教䇿曰。三一具故。評曰。此師凡有五釋。混雜媕娿。略無定義。及至續注同教䇿曰。三乘為教。一乘為義。總為臆說。又初記曰。三乘一乘和合不異者。有濫別教該說文曰。以三即一故不異。以一即三故不異。今謂。此師將別教法本圓融。三一不異之義。釋今同教三一和合。明不異者。得非矯亂。同別不明。兩處三一。機詮法異
【現代漢語翻譯】 現代漢語譯本 前別教一乘（超越其他教派的唯一佛乘）。至於『即合終頓二教等文』，解釋這三一和合同（三乘歸一，和諧統一）的，完全沒有關聯，不僅不明白玄文（深奧的經文）而混淆了兩種『同』的含義，實際上是不明白三一和合同的意義。這是第二個錯誤。等到『易簡』下文，引用昔人的解釋說：『也叫回三入一教』，只是立名不同，就是上面的三一和合。可以斷定這位法師，不明白這兩種同名的意義，不瞭解賢首（法藏）在下面抉擇會機次第（根據根器選擇教法）的次第。以第七門說：『三乘根器不定，所以堪進入同教一乘』，乃至說：『所有修習，都回向一乘』等等，這正是三一法行和同（三乘在修行上趨同）的意義。以第八門說：『三乘根器不定，所以可以進入別教一乘』，就知道那三乘等法，本來不異於別教一乘。為什麼呢？因為他們所指向的目標相同，沒有不同的原因，只顯現一乘，沒有三乘可得。勝過前面三一法行和合迴向（三乘修行方式相同並最終歸於一乘）的名義相同，此門正當露地等授大車（在開闊的場地平等地授予大乘教法），最終唯一。所以名叫『回入』，以『入』來揀別『向』，勝劣自然不同，決不是重複命名。這是第三個錯誤。
再說這位法師立四種同教。第一種立三一和合同。《㭊薪記》解釋說：『這是三一合說，那麼三乘和合沒有差異。』又說：『三一合明。』又迷惑地會解《記》，解釋玄文說：『三一共故。』又註釋《同教䇿》說：『三一具故。』評論說：這位法師總共有五種解釋，混雜不清，略無定義。等到續注《同教䇿》說：『三乘為教，一乘為義』，總而言之是臆說。又《初記》說：『三乘一乘和合沒有差異』，有濫用別教該說文的嫌疑，說：『以三即一故不異，以一即三故不異。』現在說，這位法師將別教法本圓融，三一不異的意義，來解釋現在同教三一和合，說明沒有差異，難道不是矯揉造作，同別不明？兩處的三一，機詮法異（根器和教法不同）。
【English Translation】 English version Previously, the Ekāyana (One Vehicle) of the Distinct Teaching. Regarding the texts such as 'Immediately combining the teachings of the Consummate and Sudden Teachings,' those who explain this 'harmonious unity of the Three and the One' have absolutely no connection, not only being ignorant of the profound texts and confusing the meanings of the two 'samenesses,' but also actually not understanding the meaning of the harmonious unity of the Three and the One. This is the second mistake. When it comes to the text below 'Easy and Simple,' quoting the explanation of the ancients, 'It is also called the teaching of Returning the Three to the One,' it is only a difference in name, which is the above-mentioned harmonious unity of the Three and the One. It can be definitively known that this teacher is ignorant of the meaning of these two identical names, not understanding the order of discerning and harmonizing the opportunities as determined by Hsien-shou (Fazang). In the seventh gate, it says, 'Because the roots of the Three Vehicles are not fixed, they are capable of entering the Ekāyana of the Common Teaching,' and even says, 'All practices are dedicated to the Ekāyana,' etc. This is precisely the meaning of the harmonious unity of the Three and the One in practice. In the eighth gate, it says, 'Because the roots of the Three Vehicles are not fixed, they are capable of entering the Ekāyana of the Distinct Teaching,' which means that the teachings of the Three Vehicles, etc., are originally not different from the Ekāyana of the Distinct Teaching. Why? Because their goals are the same, there is no difference, only revealing the Ekāyana, with no Three Vehicles to be obtained. Surpassing the previous identity in name of the harmonious unity and dedication of the Three and the One in practice, this gate is precisely the open-air granting of the Great Vehicle, ultimately being one. Therefore, it is called 'Returning and Entering,' using 'Entering' to distinguish 'Dedication,' with superiority and inferiority naturally differing, definitely not a repeated naming. This is the third mistake.
Furthermore, this teacher establishes four kinds of Common Teachings. The first establishes the harmonious unity of the Three and the One. The '㭊薪記' explains, 'This is the combined explanation of the Three and the One, then the harmonious unity of the Three Vehicles has no difference.' It also says, 'The Three and the One are clearly explained together.' Also, confusingly interpreting the 'Record,' it explains the profound texts, 'Because the Three and the One are together.' Also, annotating the 'Common Teaching Strategy,' it says, 'Because the Three and the One are complete.' The commentary says, 'This teacher has a total of five explanations, mixed and ambiguous, with little definition.' When it comes to continuing to annotate the 'Common Teaching Strategy,' it says, 'The Three Vehicles are the teaching, the Ekāyana is the meaning,' which is all conjecture. Also, the 'Initial Record' says, 'The harmonious unity of the Three Vehicles and the Ekāyana has no difference,' which has the suspicion of misusing the text of the Distinct Teaching, saying, 'Because the Three are identical to the One, there is no difference, because the One is identical to the Three, there is no difference.' Now, it is said that this teacher uses the original perfect integration of the Distinct Teaching, the meaning of the non-difference between the Three and the One, to explain the harmonious unity of the Three and the One in the current Common Teaching, explaining that there is no difference, is it not artificial and confusing, with no clarity between the Common and the Distinct? The Three and the One in the two places have different opportunities and teachings.
。總為一失。
會師同教䇿曰。三一和合。同一善巧。故名同教。此乃以合釋同。同者合也。則三乘為教。一乘為義。和合不離。攝機成益也。評曰。此師初摘教章攝益中四字曰。三一和合。及至釋義。錯指至相曰。同一善巧為合釋同。於戲。此師不詳祖述。穿鑿太甚。今具至相文曰。同教者。亦有同別。一乘三乘。同一善巧。是其同也。各為據機別。即是別也。請詳祖述。自明同教中自具同別兩義。以一善巧法。具接一三機故。是同教中同義也。若據一三之機。詮法淺深。各別不同。是同教中別義也。即不曾說和合不離。以合釋同也。是知此師。不唯不曉三一和合同義。實亦不明同教中同別義也。為第一失。次云。則三。乘為教。一乘為義。和合不離等者。臆說尤甚。今謂。賢首正文。先明教義。后辨攝益。初教義門中。以臨門三車為教。界外別授大車。示真實義。三教虛說。無實體故。故清涼曰。是知三皆虛指。演義釋曰。以證三乘皆是方便。無有實體。乃至曰。約教則廢三立一。三教虛說。約理則開三顯一等。三虛一實。豈容和合不離耶。又況賢首。就前教義中。約開說曰。三乘三句。第二句曰。或唯教非義。約同教說。一乘三句。第二句曰。或唯義非教。約同教說。及后總合曰。具此三句。約同教說者
【現代漢語翻譯】 現代漢語譯本：總是犯一個錯誤。
會師同教䇿說：『三一和合，同一善巧。故名同教。』這是用『合』來解釋『同』，『同』就是『合』的意思。那麼三乘是教，一乘是義，和合不分離，是爲了攝受根機成就利益。評論說：這位法師最初摘取教章中『攝益』二字中的『三一和合』，等到解釋意義時，錯誤地指認至相說：『同一善巧』是『合』來解釋『同』。唉！這位法師不詳細瞭解祖師的闡述，穿鑿附會太過分了。現在完整地列出至相的原文：『同教，也有同和別。一乘和三乘，同一善巧，這是它們的相同之處。各自根據不同的根機而有所區別，這就是它們的區別之處。』請詳細瞭解祖師的闡述，自然明白『同教』中本身就具備『同』和『別』兩種含義。用一個善巧法，同時接引一乘和三乘的根機，所以是『同教』中的『同』義。如果根據一乘和三乘的根機，詮釋佛法的深淺，各有區別不同，這是『同教』中的『別』義。』原文並沒有說『和合不離』，用『合』來解釋『同』。由此可知這位法師，不僅不明白『三一和合』的『同』義，實際上也不明白『同教』中的『同別』義。這是第一個錯誤。其次說：『那麼三乘是教，一乘是義，和合不離』等等，這更是臆測之說。現在認為，賢首的正文，先說明教義，后辨別攝益。最初的教義門中，用臨門三車作為教，在界外另外授予大車，顯示真實義。三教是虛假的說法，沒有實體，所以清涼說：『由此可知三乘都是虛指。』演義解釋說：『爲了證明三乘都是方便，沒有實體。』乃至說：『從教的角度來說，廢除三乘而建立一乘，三教是虛假的說法；從理的角度來說，開顯三乘而顯示一乘』等等。三乘是虛假的，一乘是真實的，怎麼能容許和合不分離呢？更何況賢首，就前面的教義中，從開說的角度來說：三乘有三句話，第二句話說：『或者只有教而沒有義』，這是從『同教』的角度來說的。一乘有三句話，第二句話說：『或者只有義而沒有教』，這是從『同教』的角度來說的。以及後面總合說：『具備這三句話』，這是從『同教』的角度來說的。
【English Translation】 English version: It is always one mistake.
The Huisanshi Tongjiao Ce (會師同教䇿, 'Treatise on the Common Teaching of Various Masters') says: 'The three and the one are harmoniously united, sharing the same skillful means. Therefore, it is called Tongjiao (同教, Common Teaching).' This is explaining 'Tong (同, Common)' by 'He (合, Union)'. 'Tong (同, Common)' means 'He (合, Union)'. Thus, the Three Vehicles are the teaching, and the One Vehicle is the meaning. They are harmoniously united and inseparable, to embrace the capacities and achieve benefit.' The commentary says: 'This master initially extracted the words 'San Yi He He (三一和合, Three and One Harmoniously United)' from the chapter on embracing benefit. When it came to explaining the meaning, he mistakenly pointed to the ultimate characteristic, saying: 'The same skillful means' is 'He (合, Union)' to explain 'Tong (同, Common)'. Alas! This master did not thoroughly understand the ancestral teachings and made excessive conjectures. Now, the complete text of the ultimate characteristic is presented: 'Tongjiao (同教, Common Teaching) also has commonality and difference. The One Vehicle and the Three Vehicles share the same skillful means, which is their commonality. Each is based on different capacities, which is their difference.' Please understand the ancestral teachings in detail, and you will naturally understand that 'Tongjiao (同教, Common Teaching)' itself possesses both 'commonality' and 'difference'. Using one skillful means to simultaneously guide the capacities of the One Vehicle and the Three Vehicles, this is the 'commonality' meaning in 'Tongjiao (同教, Common Teaching)'. If based on the capacities of the One Vehicle and the Three Vehicles, the interpretation of the Dharma's depth varies, this is the 'difference' meaning in 'Tongjiao (同教, Common Teaching)'.' The original text did not say 'harmoniously united and inseparable', using 'He (合, Union)' to explain 'Tong (同, Common)'. It is known that this master not only does not understand the 'commonality' meaning of 'San Yi He He (三一和合, Three and One Harmoniously United)', but also does not understand the 'commonality and difference' meaning in 'Tongjiao (同教, Common Teaching)'. This is the first mistake. Secondly, saying: 'Then the Three Vehicles are the teaching, and the One Vehicle is the meaning, harmoniously united and inseparable,' etc., is even more speculative. Now, it is believed that the Zhengwen (正文, Main Text) of Xianshou (賢首, a Buddhist master) first clarifies the teaching and meaning, and then distinguishes the embracing benefit. In the initial teaching and meaning section, the three carts at the gate are used as the teaching, and the great cart is separately bestowed outside the boundary, revealing the true meaning. The Three Teachings are false statements, without substance. Therefore, Qingliang (清涼, a Buddhist master) said: 'From this, it is known that the Three Vehicles are all false indications.' The Yanyi (演義, Commentary) explains: 'To prove that the Three Vehicles are all expedient, without substance.' And even says: 'From the perspective of teaching, the Three are abolished and the One is established, the Three Teachings are false statements; from the perspective of principle, the Three are revealed and the One is manifested,' etc. The Three are false, and the One is real. How can they be harmoniously united and inseparable? Moreover, Xianshou (賢首, a Buddhist master), in the preceding teaching and meaning section, from the perspective of opening and explaining, says: the Three Vehicles have three sentences, the second sentence says: 'Or only teaching and no meaning', this is from the perspective of 'Tongjiao (同教, Common Teaching)'. The One Vehicle has three sentences, the second sentence says: 'Or only meaning and no teaching', this is from the perspective of 'Tongjiao (同教, Common Teaching)'. And later, in the general summary, it says: 'Possessing these three sentences', this is from the perspective of 'Tongjiao (同教, Common Teaching)'.
。即是具上三乘三句。一乘三句。互望對論。唯教唯義。總屬同教門中。說開說合。非是獨約教義和合也。是故賢首。就后攝益分齊中。方說三一和合同。會師公違祖述。矯亂教義攝益二門。臆說三一為教義和合。為第二失。今遵清涼會通法華經旨。會三為一。顯法行和合。故演義曰。謂有問言。若會三歸一者。為會昔三而為一耶為會昔三。歸今一耶。故今釋之具上二義。先明會三為一。初別藥草喻品。證小行即是佛因。次引信解品。證大行是其所有。皆明會行也。次明會昔三歸今之一。于中二。先會昔成今。有法喻合。法雲義說為四等。乃至借喻顯曰。以三點喻於三乘。以成一伊。喻為一乘。別說三乘。三皆是權。合三為一。故得稱實。非三點外更有一點。乃至結成正義曰。三別有三。總合為一。故成四也。四即四乘義說為四也。次曰。彰今異昔下揀曰。前但合三為一。一無別法。已成四乘。今辨一乘。別有法門。乃至曰。唯為一大事。出現於世。不為于余等。此顯露地等賜大車。回三入一。唯是一乘。不同三一義說四乘。明法行和合也。會師不遵祖釋。臆說教義和合。為第三失。已上三師偽說三一和合同。共有七失。次評泯二同如右。
復師立第二種同教。依玄文曰。終頓泯二是同。故合二為一教。此師述
【現代漢語翻譯】 現代漢語譯本：
這就是具備了上三乘的三句，以及一乘的三句。互相觀望，相對而論，無論是教還是義，都屬於同一個教門之中。所說的開顯和合攏，並非僅僅是教義的和合。因此，賢首國師在後面的攝益分齊中，才說三一的和合同。而會師公違背了祖師的闡述，擾亂了教義和攝益這兩個方面，臆斷地說三一為教義的和合，這是第二個錯誤。現在遵循清涼國師會通《法華經》的宗旨，會三為一，彰顯法和行的和合。所以《演義》中說：『有人問道，如果會三歸一，是會過去的三個而成為一個呢？還是會過去的三個，歸於現在的這一個呢？』所以現在解釋它，具備了以上兩種含義。首先說明會三為一，最初在《藥草喻品》中，證明小乘的修行就是成佛的因。其次引用《信解品》，證明大乘的修行是他們所擁有的，都是在說明會行。其次說明會過去的三個，歸於現在的這一個。其中分為兩部分，先是會過去而成現在，有法和譬喻的結合。法方面說為四等，乃至借用譬喻來顯示，用三個點來比喻三乘，用形成一個『伊』字，來比喻一乘。分別說三乘，三乘都是權宜之說，合三為一，才能稱得上是真實。不是在三個點之外，還有一個點。乃至總結成正義說：三乘分別有三個，總合起來成為一個，所以成就了四。四就是四乘，從義理上說就是四。其次說：『彰顯現在不同於過去』，下面進行揀擇說：前面只是合三為一，一中沒有其他特別的法，已經成就了四乘。現在辨別一乘，有特別的法門。乃至說：『唯獨爲了一件大事，才出現於世，不是爲了其他的事情』等等。這顯示了在露地等處賜予大車，回三入一，唯獨是一乘，不同於三一義說四乘，這是在說明法和行的和合。會師不遵循祖師的解釋，臆斷地說教義和合，這是第三個錯誤。以上三位法師偽說三一和合同，總共有七個錯誤。接下來評論泯二同，如同右邊所說。
另外有法師立第二種同教，依據《玄文》說：『終教和頓教泯滅二，是相同的』，所以將二者合為一個教。這位法師闡述
【English Translation】 English version:
This embodies the three sentences of the superior Three Vehicles (Triyana), and the three sentences of the One Vehicle (Ekayana). Viewed mutually and discussed relatively, whether it's the doctrine (teaching) or the meaning (principle), it all belongs to the same school of teaching. The so-called opening and closing, or unification, is not merely the unification of doctrine and meaning. Therefore, the Venerable Shou (Xianshou, a prominent Buddhist master) only speaks of the harmonious unification of the three and one in the later section on the scope of benefiting. However, Master Hui (Huishi, another Buddhist master) violated the ancestral teachings, disrupting the two aspects of doctrine and benefiting, presumptuously claiming the three and one to be the unification of doctrine and meaning, which is the second mistake. Now, following the principles of the Venerable Qingliang (Qingliang, another prominent Buddhist master) in harmonizing the Lotus Sutra, the three are unified into one, revealing the harmony of Dharma and practice. Therefore, the Commentary says: 'Someone asked, if the three are unified into one, is it unifying the past three into one, or is it that the past three return to the present one?' So now we explain it, embodying both meanings mentioned above. First, we explain unifying the three into one. Initially, in the Parable of the Herbs chapter, it is proven that the practice of the Small Vehicle (Hinayana) is the cause of Buddhahood. Next, quoting the Belief and Understanding chapter, it is proven that the practice of the Great Vehicle (Mahayana) is what they possess, all explaining the unification of practice. Next, we explain the past three returning to the present one. It is divided into two parts, first, the past becoming the present, with the combination of Dharma and metaphor. In terms of Dharma, it is said to be four levels, and even using metaphors to reveal it, using three dots to represent the Three Vehicles, and using the formation of a single 'I' character to represent the One Vehicle. Separately speaking of the Three Vehicles, the three are all expedient teachings, unifying the three into one, so it can be called the true reality. It is not that there is another dot outside the three dots. And even concluding with the correct meaning, saying: the three are separate as three, but unified as one, so it becomes four. Four is the Four Vehicles, which is said to be four in terms of meaning. Next, it says: 'Manifesting the present as different from the past', below is the selection saying: Previously, it was only unifying the three into one, and there was no other special Dharma in the one, already accomplishing the Four Vehicles. Now distinguishing the One Vehicle, there is a special Dharma gate. And even saying: 'Only for the sake of one great matter, does the Buddha appear in the world, not for other things' and so on. This shows the granting of the great cart in the open ground, returning the three into one, only the One Vehicle, different from the three and one saying the Four Vehicles in terms of meaning, this is explaining the harmony of Dharma and practice. Master Hui does not follow the ancestral explanations, presumptuously saying the unification of doctrine and meaning, which is the third mistake. The above three masters falsely speak of the harmonious unification of the three and one, totaling seven mistakes. Next, commenting on the annihilation of the two as the same, as described on the right.
Another master establishes the second kind of same teaching, based on the Profound Meaning saying: 'The final and sudden teachings annihilate the two, which are the same', so combining the two into one teaching. This master elaborates
會解曰。要終頓二教同泯二故。名同教一乘也。仍自注曰。約終頓泯二是同。非即合終頓為同也。正約終頓同無二乘。故云同教一乘也。又注同教䇿曰。此合為一教者。即由終頓同眠二故。合為一教。名同教一乘也。豈非得名之因。又注曰。今問彼曰。不將泯二為得名所以。更用何耶。評曰。復師曲說繁重。自意錯亂。先述會解注曰。泯二是同。非即合終頓為同。后注同教䇿卻曰。此合為一教者。即由終頓同泯二故。為得名之因。前後相違。成第一失。其次兩重注說。決知不曉二教。詮法體同。合二為一。為名同教一乘。但執得名因由所以者。虛立教名。不彰法體。為第二失。
會師同教䇿。引清涼曰。始教存三故。別為一教。終頓泯二是同故。合為一教。下列四中雲。三同教一乘。即合終頓二教也。會師就解曰。此乃泯二是同。出合為一教之所以。非得名之因由也。評曰。此師但引祖文。不釋合二之義。唯言出合為一教之所以。語無的當。過同復師因由之失。今謂。祖約會通古師立四教義。故下列四曰。一別教小乘。如阿含等。二同教三乘。如深密等。三同教一乘。如法華等。四別教一乘。如華嚴經。其同教一乘。正以今家終頓二教教下。同詮一乘法體。同泯二乘。克體一合也。故演義曰。此通終頓二教。但
【現代漢語翻譯】 現代漢語譯本： 會解（指某種解釋）說：『要終教（指天臺宗的終教）和頓教（指禪宗的頓教）泯滅二乘（聲聞乘和緣覺乘）的對立，因為兩者相同，所以名為同教一乘。』仍然自己註釋說：『大約終教和頓教泯滅二乘是對的，並非立即合併終教和頓教為相同。』正是因為終教和頓教都無二乘，所以說『同教一乘』。又註釋同教䇿（指某種策略或方法）說：『此合併爲一個教派，是因為終教和頓教同樣泯滅二乘的緣故，合併爲一個教派，名為同教一乘。』難道不是得名的原因嗎？又註釋說：『現在問他們說：不將泯滅二乘作為得名的原因，還要用什麼呢？』 評論說：復師（指某位法師）的曲解繁瑣重複，自己的意思錯亂。先敘述會解註釋說：『泯滅二乘是相同，並非立即合併終教和頓教為相同。』后註釋同教䇿卻說：『此合併爲一個教派，是因為終教和頓教同樣泯滅二乘的緣故，作為得名的原因。』前後互相違背，成為第一重錯誤。其次，兩重註釋的說法，明確知道不了解二教（終教和頓教）詮釋法體相同，合併二者為一，作為名為同教一乘。只是執著于得名的因由，虛假地建立教名，不彰顯法體，是第二重錯誤。 會師（指某位法師）的同教䇿，引用清涼（指華嚴宗清涼澄觀大師）的話說：『始教（指華嚴宗的始教）存在三乘的對立，所以分別成為一個教派。終教和頓教泯滅二乘是對的，所以合併爲一個教派。』下列四中說：『三、同教一乘，即合併終教和頓教二教。』會師就此解釋說：『這是因為泯滅二乘是相同，說明合併爲一個教派的原因，不是得名的因由。』 評論說：這位法師只是引用祖師的文字，不解釋合併二者的意義，只說說明合併爲一個教派的原因，說話沒有明確的指向，犯了和復師一樣的因由之失。現在說，祖師（指智者大師）大約會通古師建立四教的意義，所以在下列四中說：『一、別教小乘，如《阿含經》等。二、同教三乘，如《深密經》等。三、同教一乘，如《法華經》等。四、別教一乘，如《華嚴經》。』其中的同教一乘，正是因為現在天臺宗的終教和禪宗的頓教，在教義之下，共同詮釋一乘的法體，共同泯滅二乘，完全契合一體。所以演義（指某種解釋）說：『此貫通終教和頓教二教，但是……』
【English Translation】 English version: The explanation says: 'It is necessary for the Tiantai's Teaching of Consummation (終教) and the Chan's Teaching of Sudden Enlightenment (頓教) to eliminate the opposition of the Two Vehicles (二乘) (Śrāvakayāna and Pratyekabuddhayāna), because they are the same, hence the name 'Teaching of Shared One Vehicle (同教一乘).' It further notes: 'Approximately, the elimination of the Two Vehicles by the Teaching of Consummation and the Teaching of Sudden Enlightenment is correct; it does not immediately combine the Teaching of Consummation and the Teaching of Sudden Enlightenment as the same.' It is precisely because the Teaching of Consummation and the Teaching of Sudden Enlightenment both have no Two Vehicles that it is said 'Teaching of Shared One Vehicle.' It also comments on the 'Strategy of Shared Teaching (同教䇿)': 'This merging into one teaching is because the Teaching of Consummation and the Teaching of Sudden Enlightenment similarly eliminate the Two Vehicles, merging into one teaching, named 'Teaching of Shared One Vehicle.' Is this not the reason for the name?' It further notes: 'Now ask them: If you do not take the elimination of the Two Vehicles as the reason for obtaining the name, what else would you use?' The commentary says: 'The distorted explanation of Master Fu (復師) is verbose and repetitive, and his own meaning is confused. First, it narrates the explanation, noting: 'Eliminating the Two Vehicles is the same; it does not immediately combine the Teaching of Consummation and the Teaching of Sudden Enlightenment as the same.' Later, it comments on the 'Strategy of Shared Teaching,' saying: 'This merging into one teaching is because the Teaching of Consummation and the Teaching of Sudden Enlightenment similarly eliminate the Two Vehicles, serving as the reason for obtaining the name.' The front and back contradict each other, becoming the first mistake. Secondly, the statements in the double commentary clearly show a lack of understanding that the two teachings (Teaching of Consummation and Teaching of Sudden Enlightenment) interpret the Dharma body (法體) as the same, merging the two into one, as the name 'Teaching of Shared One Vehicle.' Merely clinging to the reason for obtaining the name, falsely establishing the name of the teaching, without manifesting the Dharma body, is the second mistake.' Master Hui's (會師) 'Strategy of Shared Teaching' quotes Qingliang (清涼, referring to the Huayan master Qingliang Chengguan) as saying: 'The Initial Teaching (始教) (referring to the Initial Teaching of the Huayan school) preserves the opposition of the Three Vehicles, so it is separately one teaching. The Teaching of Consummation and the Teaching of Sudden Enlightenment eliminate the Two Vehicles as the same, so they merge into one teaching.' The following four say: 'Three, the Teaching of Shared One Vehicle, which is the merging of the Teaching of Consummation and the Teaching of Sudden Enlightenment.' Master Hui explains this by saying: 'This is because the elimination of the Two Vehicles is the same, explaining the reason for merging into one teaching, not the reason for obtaining the name.' The commentary says: 'This master merely quotes the words of the patriarch, without explaining the meaning of merging the two, only saying that it explains the reason for merging into one teaching, speaking without a clear direction, committing the same mistake of reason as Master Fu. Now it is said that the patriarch (智者大師, refers to Zhiyi, the founder of the Tiantai school) approximately connects the ancient masters to establish the meaning of the Four Teachings, so the following four say: 'One, the Separate Teaching of the Small Vehicle, such as the Āgama Sutras (阿含經) etc. Two, the Shared Teaching of the Three Vehicles, such as the Saṃdhinirmocana Sūtra (深密經) etc. Three, the Shared Teaching of the One Vehicle, such as the Lotus Sutra (法華經) etc. Four, the Separate Teaching of the One Vehicle, such as the Avataṃsaka Sūtra (華嚴經).' The Shared Teaching of the One Vehicle is precisely because the Tiantai's Teaching of Consummation and the Chan's Teaching of Sudden Enlightenment, under the teachings, jointly interpret the Dharma body of the One Vehicle, jointly eliminate the Two Vehicles, completely conforming to one body. Therefore, the commentary says: 'This penetrates the Teaching of Consummation and the Teaching of Sudden Enlightenment, but...'
同一體是頓。兼不壞能所知義。即是終。此明二教頓漸雖殊。克法體合也。會復二師。皆不明乘體一合。但言出合所以得名因由者。無稽臆說。為第一失。又因由所以。但是左右之言。義非兩異。故演義曰。所言因者。所由所以。順益待藉之義相也。為由有此所由所以。順益待藉。果宗方明。故說此等名為因也。此即要是宗之所由。亦是宗之所以等。由此即顯。與所立宗。一向一味。能建立宗。故名因也。會復二師。不照祖述。各執因由所以。互生斗諍。惑亂後學。為第二失。次引貞元疏曰。約圓融不融。分成二種。即頓教實教。並皆不融。為同教一兼。䇿曰。既曰不融為同。非泯二名同。不亦顯乎。又此同教一乘。是合終頓。義亦明矣。今謂評曰。此師要將泯二同。與不融同。兩同義齊。併合終頓二教為同教。一乘者。大失教眼。不曉兩同來源自異。名義各殊。且泯二同。自屬玄文總相會通。以今家五教。束為四教。會通昔人判四教義也。故以終頓二教。乘體唯一。合為第三。名同教一乘。同泯二乘故。故名泯二同也。其不融同。自屬貞元。約合後三教為一實。以最後圓教。為究竟佛乘。具足實體。圓融無礙。為融為別。名別教一乘。以頓實二教。雖同詮一實。實體未圓。故開二教。名不融同。故貞元疏曰。二約圓
融不融。分成二種。即實教頓教。並皆不融。為同教一乘。唯第五圓融具德。名別教一乘也。以此照知。兩同名義。雲泥自殊。略伸三異。初泯二同。從會通四教中。合終頓為第三同教一乘也。不融同。從五教中。合後三為一實。以終頓詮實未圓。故開二教名不融同。此昧四來合二。五來開三。來源自殊。開合不同。為第一異失。次泯二同。自約乘體一合。合二為同教一乘也。頓實同自。約詮法不融。開二為同。頓詮雙絕。名絕相一乘。終詮雙存。名佛性平等一乘。此昧乘體為合。詮法非合。為第二異失。次泯二同。唯局終頓也。頓實不融等同。通前四教。皆名不融。以教義理事等十門。隨教淺深。孤門性相。故演義曰。各隨五教。以辨差別。諸教共有。故云可思。今此獨開終頓者。以同詮一實。就勝先開。名同教一乘也。此昧通局。穿鑿類齊。為第三異失。三異之失。兩同決殊。會師應說。公違祖述。惑人斗諍。又引地經疏鈔曰。若自他相絕。則與眾生心同一體故。無心外也。不壞能所知義也。自釋曰。此通終頓二教。但同一體是頓。兼不壞能所知義。即是終教。若總取雙絕雙存。亦圓教中同教義也。會師䇿曰。既稱總取。合二教也。亦圓中同。非離之之終頓。乃海具之江水。安得不咸。正同此間之同教一乘也。評
【現代漢語翻譯】 現代漢語譯本： 是否融合？分為兩種情況。即實教（Shijiao，實教）和頓教（Dunjiao，頓教），都不能融合。因為同教（Tongjiao，同教）是一乘（Yicheng，一乘），只有第五個圓融具德（Yuanrongjude，圓融具德），名為別教一乘（Biejiao Yicheng，別教一乘）。 以此來理解，兩個同名（Tongming，同名）的意義，就像雲和泥一樣截然不同。我簡要地闡述三種不同之處。首先，泯滅兩種相同之處，從會通四教（Huitong sijiao，會通四教）中，合併終教（Zhongjiao，終教）和頓教為第三個同教一乘。不融合的相同之處，是從五教（Wujiao，五教）中，合併后三教為一實（Yishi，一實）。因為終教和頓教詮釋實相還不夠圓滿，所以分開為兩個教，名為不融合的相同之處。這迷惑了四教合二教，五教開三教，來源自然不同，開合也不同，這是第一個不同之處的錯誤。 其次，泯滅兩種相同之處，從乘體（Chengti，乘體）上統一合併，合併兩個教為同教一乘。頓教和實教的相同之處，在於詮釋方法不融合，分開為兩個教。頓教詮釋雙重斷絕（Shuangchong duanjue，雙重斷絕），名為絕相一乘（Juexiang Yicheng，絕相一乘）。終教詮釋雙重存在（Shuangchong cunzai，雙重存在），名為佛性平等一乘（Foxing pingdeng Yicheng，佛性平等一乘）。這迷惑了乘體是統一的，而詮釋方法不是統一的，這是第二個不同之處的錯誤。 再次，泯滅兩種相同之處，只侷限於終教和頓教。頓教和實教不融合等同，貫通前四教，都名為不融合。因為教義、事理等十個方面，隨著教義的深淺，孤立的門徑和性相，所以演義說：『各自隨著五教，來辨別差別。』各個教派共有，所以說可以思考。現在這裡單獨開出終教和頓教，因為共同詮釋一實，就殊勝之處先開顯，名為同教一乘。這迷惑了貫通和侷限，穿鑿附會，混為一談，這是第三個不同之處的錯誤。 三種不同之處的錯誤，兩種相同之處的差別是確定的。會師（Huishi，會師）應該說，公開違背祖師的闡述，迷惑人們，引起爭鬥。又引用《地經疏鈔》（Dijingshuchao，地經疏鈔）說：『如果自他和他相斷絕，就與眾生的心同一體，所以沒有心外之物。』不破壞能所知的意義。自己解釋說：『這貫通終教和頓教兩個教派，但同一體是頓教，兼不破壞能所知的意義，就是終教。』如果總取雙重斷絕和雙重存在，也是圓教（Yuanjiao，圓教）中的同教的意義。會師的策略說：『既然稱作總取，就是合併兩個教派。也是圓教中的同教，不是離開圓教的終教和頓教，而是大海具備的江水，怎麼能不咸呢？』正如同此處的同教一乘。 評論
【English Translation】 English version: Is there fusion or not? It is divided into two kinds. Namely, the Shijiao (實教, Real Teaching) and the Dunjiao (頓教, Sudden Teaching), both of which cannot be fused. Because the Tongjiao (同教, Common Teaching) is the Ekayana (一乘, One Vehicle), only the fifth, Yuanrongjude (圓融具德, Perfect and Complete Virtue), is called the Biejiao Ekayana (別教一乘, Distinct Teaching One Vehicle). Using this to understand, the meanings of the two Tongming (同名, same name) are as different as clouds and mud. I will briefly explain three differences. First, eliminate the two similarities, from the Huitong sijiao (會通四教, Harmonizing Four Teachings), combine the Zhongjiao (終教, Final Teaching) and Dunjiao into the third Tongjiao Ekayana. The unfused similarity is from the Wujiao (五教, Five Teachings), combining the last three into Yishi (一實, One Reality). Because the Zhongjiao and Dunjiao's interpretation of reality is not yet complete, they are separated into two teachings, called the unfused similarity. This confuses the four teachings combining into two, and the five teachings opening into three. The sources are naturally different, and the opening and closing are also different. This is the error of the first difference. Secondly, eliminate the two similarities, unify and combine from the Chengti (乘體, Vehicle Body), combining the two teachings into the Tongjiao Ekayana. The similarity between Dunjiao and Shijiao lies in the fact that the interpretation methods are not fused, and they are separated into two teachings. Dunjiao interprets Shuangchong duanjue (雙重斷絕, Double Negation), called the Juexiang Ekayana (絕相一乘, Absolute Aspect One Vehicle). Zhongjiao interprets Shuangchong cunzai (雙重存在, Double Affirmation), called the Foxing pingdeng Ekayana (佛性平等一乘, Buddha-Nature Equality One Vehicle). This confuses the fact that the vehicle body is unified, but the interpretation methods are not unified. This is the error of the second difference. Thirdly, eliminate the two similarities, only limited to the Zhongjiao and Dunjiao. The unfused equality of Dunjiao and Shijiao connects the previous four teachings, all of which are called unfused. Because of the ten aspects such as doctrine, principle, etc., depending on the depth of the teachings, isolated paths and characteristics, therefore, the interpretation says: 'Each follows the five teachings to distinguish the differences.' All schools share this, so it is said that it can be thought about. Now, only the Zhongjiao and Dunjiao are opened up here, because they jointly interpret the One Reality, and the superior aspects are revealed first, called the Tongjiao Ekayana. This confuses the connection and limitation, forcing similarities and mixing them up. This is the error of the third difference. The errors of the three differences, the differences between the two similarities are certain. Huishi (會師, Master Hui) should say that he publicly violates the ancestors' explanations, confuses people, and causes disputes. It also quotes the Dijingshuchao (地經疏鈔, Commentary on the Sutra of the Earth) saying: 'If the self and other aspects are cut off, then it is one body with the minds of sentient beings, so there is nothing outside the mind.' It does not destroy the meaning of the knower and the known. He himself explains: 'This connects the two schools of Zhongjiao and Dunjiao, but the same body is Dunjiao, and also does not destroy the meaning of the knower and the known, which is Zhongjiao.' If the double negation and double affirmation are taken together, it is also the meaning of the Tongjiao in the Yuanjiao (圓教, Perfect Teaching). Master Hui's strategy says: 'Since it is called taking together, it is combining the two schools. It is also the Tongjiao in the Yuanjiao, not the Zhongjiao and Dunjiao that are separated from the Yuanjiao, but the river water that the sea possesses, how can it not be salty?' It is exactly the same as the Tongjiao Ekayana here. Comment
曰。會師摘文臆說。誣惑後學。益增斗諍。今具引疏鈔。顯祖正意。祖釋第三地經他心通文。經以他心通為總。下列二十八心為別。行相各殊。經末結曰。皆如實知。疏曰。審於事實。見理實故。亦非心外見法。亦非無境可知。若自他相絕。則與眾生心同一體。無心外也。不壞能所。故能知也。又他心是總。余皆是別。六相圓融。一乘之實知也。鈔曰。皆如實下。總釋如實知義。有五教意。初通小乘。初教理實。通人法二空故。二亦非心外。下通始終二教。唯識之義。通二教故。三若自他下。通於終頓兩教。但同一體。但是頓教。兼取不壞能所知義。即是終教。又總取雙絕雙存。亦圓中同教義故。四又他心下。六相圓融。唯屬圓教一乘之別教義。今謂。鈔文通論五教。束為四義。又加同教。初通小始二教。二亦非心外下。約唯識義。通知始權。異熟賴耶。名為一心。遮無外境。唯心變故。通知終實。說如來藏。以為一心。理無二故。性凈隨緣。舉體成俗。即生滅門也。此束二教。通唯識說。權實自殊。非合二教也。三若自他相絕下。約真性義。通知頓教。泯絕染凈。呵教勸離。毀相泯心。俱同眾生本有清凈一體名頓也。兼取不壞下。通知終教。具足真如生滅二門。能知心體。所知心相。故束二教。通知一乘真心體相也
【現代漢語翻譯】 現代漢語譯本： 他說：『會師摘取原文，用自己的臆想來解釋，迷惑後來的學習者，更加增添了爭鬥。現在我詳細引用《疏鈔》，來闡明祖師的真正意思。祖師解釋第三地經文中的他心通時，經文中以他心通為總綱，下面列舉的二十八種心為別類，它們的行相各自不同。經文最後總結說：『都如實地知曉。』《疏》解釋說：『審察事實，見到真實的道理。』也不是在心外見到法，也不是沒有境界可以知曉。如果自己和他人的心相互隔絕，那就和眾生的心成為一體，沒有心外之物了。不破壞能知和所知的關係，所以能夠知曉。』又說：『他心通是總綱，其餘都是別類，六相圓融，是一乘的真實知見。』《鈔》解釋說：『都如實地知曉』以下，總的解釋瞭如實知曉的含義，有五教的意義。最初通於小乘，最初的教義是理實，通達人法二空。第二，『亦非心外』以下，通於始教和終教，是唯識的意義，通達二教。第三，『若自他』以下，通於終教和頓教，只是同一體性，這是頓教。兼取不壞能所知的意義，這就是終教。又總的採取雙重否定和雙重肯定，也是圓教和同教的意義。現在我認為，《鈔》的解釋通論五教，可以歸納為四種意義，又加上同教。最初通於小教和始教。第二，『亦非心外』以下，從唯識的意義來說，通達始教和權教，異熟識阿賴耶識，名為一心，遮止沒有外在的境界，只是唯心所變現的緣故。通達終教和實教，說如來藏，作為一心，因為道理沒有二元性。自性清凈隨緣，整個本體成為俗諦，就是生滅門。這種歸納二教，通於唯識的說法，權實自然不同，不是合併二教。第三，『若自他相絕』以下，從真性的意義來說，通達頓教，泯滅染污和清凈，呵斥教義勸人遠離，毀壞現象泯滅心念，都和眾生本有的清凈一體相同，這叫做頓教。兼取不壞能知和所知的意義，通達終教，具足真如生滅二門，能知的心體，所知的心相，所以歸納二教，通達一乘真心的體和相。』
【English Translation】 English version: He said: 'Huishi extracts from the text and interprets it with his own conjectures, misleading later learners and further increasing disputes. Now I will cite the Shuchao in detail to clarify the true meaning of the Patriarch. When the Patriarch explains the Tāracitta-utpāda (他心通, the supernatural power of knowing others' minds) in the third bhūmi (地, stage), the sūtra (經, scripture) takes Tāracitta-utpāda as the general principle, and the twenty-eight minds listed below as specific categories, each with its own distinct characteristics. The sūtra concludes by saying: 'All are known as they truly are.' The Shu explains: 'Examine the facts and see the true principle.' It is neither seeing the dharma (法, teaching) outside the mind, nor is it unknowable without a realm. If the self and others are mutually isolated, then they become one with the minds of all sentient beings, and there is nothing outside the mind. Without destroying the relationship between the knower and the known, one can know.' It also says: 'Tāracitta-utpāda is the general principle, and the rest are specific categories, the six characteristics are perfectly integrated, and it is the true knowledge of the One Vehicle.' The Chao explains: 'Below 'All are known as they truly are,' the meaning of knowing as it truly is is explained in general, with the meaning of the Five Teachings. Initially, it is connected to the Śrāvakayāna (小乘, Hearer Vehicle), the initial teaching is the reality of principle, penetrating the emptiness of both persons and dharmas. Second, 'It is not outside the mind' below, it is connected to the Initial and Final Teachings, it is the meaning of Vijñānavāda (唯識, Consciousness-only), penetrating the two teachings. Third, 'If the self and others' below, it is connected to the Final and Sudden Teachings, but it is the same essence, this is the Sudden Teaching. Taking the meaning of not destroying the knower and the known, this is the Final Teaching. Also, taking both negation and affirmation in general, it is also the meaning of the Perfect and Common Teachings. Now I think that the Chao's explanation generally discusses the Five Teachings, which can be summarized into four meanings, plus the Common Teaching. Initially, it is connected to the Small and Initial Teachings. Second, 'It is not outside the mind' below, from the meaning of Vijñānavāda, it penetrates the Initial and Provisional Teachings, the Ālaya-vijñāna (阿賴耶識, storehouse consciousness) of different maturation is called one mind, preventing the absence of external realms, only transformed by the mind. It penetrates the Final and Real Teachings, saying that the Tathāgatagarbha (如來藏, Buddha-nature) is the one mind, because the principle is not dualistic. The self-nature is pure and follows conditions, the entire essence becomes the mundane truth, which is the gate of birth and death. This summary of the two teachings, connected to the Vijñānavāda saying, the provisional and real are naturally different, not merging the two teachings. Third, 'If the self and others are mutually isolated' below, from the meaning of true nature, it penetrates the Sudden Teaching, obliterating defilement and purity, criticizing teachings and advising people to leave, destroying phenomena and obliterating thoughts, all are the same as the original pure essence of sentient beings, this is called the Sudden Teaching. Taking the meaning of not destroying the knower and the known, it penetrates the Final Teaching, fully possessing the two gates of Tathatā (真如, suchness) and birth and death, the mind-essence that can know, the mind-phenomena that can be known, so summarizing the two teachings, it penetrates the essence and phenomena of the One Vehicle true mind.'
。故頓教通知心體絕相。終教通知心體心相。兼之一字。揀非合二教也。故鈔明曰。通於終頓兩教。不言合終頓兩教也。又圭山顯一心具五義門。揀后三門曰。然此亦一心。與上第三四門異者。三是攝事歸理。會末同本。四則泯事泯末。唯理唯本。五則全事即理。即末全本等。以此照知。三教一心。心智義殊。即非合論也。又總取雙絕雙存。亦圓教中同教義故者。是顯圓教本法。總取前四教。存絕法義。名圓教中同教也。總取小教六識心知雙存事理。皆審實見。總取始教八識心知。雙存心境。皆識所變。總取終教一真心知。雙存體相。能所無二。事理無礙。總取頓教一真心知。雙絕體相。能所染凈。事理俱泯。最後圓教。圓心圓知。總取前四即末全本。存絕镕融。事事無礙。即是圓教不思議圓通同也。故曰總取也。如江水入海。波波俱咸。故曰總取。即非獨取終頓合二為圓中同也。故清涼曰。圓以貫之。故十善五戒。亦圓教攝。圭山亦曰。圓教攝四之時。一一同圓。會師違祖。情尚臆說。改總取為獨合終頓。作圓中同。廣引祖文。展轉穿鑿。惑亂後學。益增斗諍。為第六失。次曰。正同此間之同教一乘者。又增惑亂。今謂。此間泯二。為同教一乘者。祖自明曰。如法華等。即是方便一乘。自屬全揀。名方便同教也。若
以華嚴究竟圓別一乘。為能總取。前四教法義。一一同圓。自屬全收。圓中名同也。是知兩種一乘。方便究竟自殊。兩種名同揀收縱奪自異。會師更不辨明。一概斷云。正同此間之同教一乘者。得非矯亂同別兩種一乘。益增斗諍。為第七失。更有復師。注同教䇿曰。泯二非圓中同。曰。如探玄曰。于共教三乘中分出。故知非圓中之同。今謂。復師雖引祖文。而又偏執。亦不曉圓同。具揀具收。有縱有奪。若全揀則揀前四教。皆屬方便名同。若約全收。則收前四教。一一同圓。皆屬圓中名同。復師執云。故知非圓中之同者。偏執之失。會復二師。皆暗斯義。各廣穿鑿。益增斗諍。為第八失。次引密祖曰。能所無二。大乘終教也。能所俱泯。大乘頓教中證道也。觀祖曰。以能所歷然。證事法界。能所一相。證理法界。及事理無礙相即之門。能所具泯。證事理無礙形奪無寄門。存亡無礙。全證事理無障礙門。舉一全收。證事事無礙門。會師䇿曰。能所存亡無礙。得非總取雙絕雙存。圓中同教義乎。是乃合前密祖之終頓也。舉一全收。證事事無礙別教也。此前更不別立圓中同。又於終頓之後。別有此門。義可見矣。今謂。會師並引兩祖能所存泯文義。要證臆說。總取雙絕雙存。是合終頓。作圓中同者。大迷兩祖文義。矯亂五門
【現代漢語翻譯】 現代漢語譯本： 以華嚴究竟圓別一乘（華嚴宗最高的、圓滿且獨特的教義，是最終的唯一道路）。作為能夠總括前四教法義（指天臺宗的藏、通、別、圓四教）的教義，它一一與圓教相同，自身屬於完全收攝。『圓』這個名稱是相同的。由此可知，兩種一乘（指同教一乘和別教一乘），在方便和究竟上自然不同。兩種一乘名稱相同，但在揀擇收攝、縱奪運用上各自有差異。會師（指《金錍論》的作者）更不辨明這些，一概斷言說，『正同於此間的同教一乘』，這難道不是混淆了同別兩種一乘，反而增加了爭論嗎？這是第七個過失。更有復師（指另一位評論者），在註解同教時說：『泯二（泯滅能所二元對立）不是圓中同（圓教中的相同之處）』。又說：『如探玄（《華嚴經探玄記》）所說，于共教三乘中分出，所以知道不是圓中之同』。我認為，復師雖然引用了祖師的文字，但又過於偏執，也不理解圓同的含義，即既有揀擇又有收攝，有縱有奪。如果完全揀擇，那麼前四教都屬於方便，名稱相同。如果就完全收攝而言，那麼就收攝前四教，一一與圓教相同，都屬於圓中，名稱相同。復師執意認為『所以知道不是圓中之同』，這是偏執的過失。會師和復師，都對這個含義不清楚，各自廣泛穿鑿附會，反而增加了爭論，這是第八個過失。 接下來引用密祖（指密宗的祖師）的話說：『能所無二（能觀之主體與所觀之客體沒有分別），是大乘終教（大乘的最終教義）』。『能所俱泯（能觀與所觀都泯滅），是大乘頓教（大乘的頓悟教義）中證道』。觀祖（指天臺宗的祖師）說：『以能所歷然（能觀與所觀分明），證事法界（現象界）。能所一相（能觀與所觀合為一體），證理法界（本體界），以及事理無礙相即之門（現象與本體相互融合的法門）。能所具泯（能觀與所觀完全泯滅），證事理無礙形奪無寄門（現象與本體無礙，超越形式與寄託的法門）。存亡無礙（存在與不存在無礙），全證事理無障礙門（完全證悟現象與本體無障礙的法門）。舉一全收（舉一即全部收攝），證事事無礙門（證悟一切現象之間無障礙的法門）』。會師評論說：『能所存亡無礙，難道不是總取雙絕雙存（同時超越和保持能所）的圓中同教義嗎？』這是結合了前面密祖的終教和頓教。『舉一全收，證事事無礙』是別教（獨特的教義）。此前更不單獨設立圓中同，又在終頓之後，另有此門，意義是可以看出來的。我認為，會師並列引用兩位祖師關於能所存泯的文義，是要證明他臆想的說法，即總取雙絕雙存，是結合終頓，作為圓中同。這大大迷惑了兩祖的文義，混淆了五門（指天臺宗的五時八教）。
【English Translation】 English version: Taking the Huayan (Flower Garland) ultimate, perfect, and distinct One Vehicle (the highest, most complete, and unique doctrine of the Huayan school, the ultimate single path) as that which can comprehensively encompass the meanings of the previous Four Teachings (referring to the Tiantai school's Tripitaka, Shared, Distinct, and Perfect Teachings), each and every one is the same as the Perfect Teaching, and inherently belongs to complete inclusion. The name 'Perfect' is the same. From this, it can be known that the two kinds of One Vehicle (referring to the Shared Teaching One Vehicle and the Distinct Teaching One Vehicle) naturally differ in terms of expedient means and ultimate reality. The two kinds of One Vehicle share the same name, but differ in terms of selective inclusion and flexible application. The Master Hui (referring to the author of the Golden Scalpel Treatise) does not further clarify these, and categorically asserts, 'It is exactly the same as the Shared Teaching One Vehicle here.' Isn't this confusing the two kinds of One Vehicle, Shared and Distinct, and instead increasing disputes? This is the seventh fault. Furthermore, the Revising Master (referring to another commentator), in annotating the Shared Teaching, says, 'The annihilation of duality (the annihilation of the duality of subject and object) is not the same as the Shared Teaching within the Perfect Teaching.' And says, 'As Exploring the Profound (Commentary on the Flower Garland Sutra) says, it is separated from the Three Vehicles of the Shared Teaching, so it is known that it is not the same as the Shared Teaching within the Perfect Teaching.' I believe that although the Revising Master quotes the words of the patriarch, he is also overly attached and does not understand the meaning of the Perfect Sameness, which is both selective and inclusive, with both flexible application and appropriation. If it is completely selective, then the previous Four Teachings all belong to expedient means, and the name is the same. If it is about complete inclusion, then it includes the previous Four Teachings, each and every one being the same as the Perfect Teaching, all belonging to the Perfect Teaching, and the name is the same. The Revising Master insists that 'So it is known that it is not the same as the Shared Teaching within the Perfect Teaching,' which is the fault of being overly attached. Both Master Hui and the Revising Master are unclear about this meaning, and each extensively engages in forced interpretations, further increasing disputes, which is the eighth fault. Next, quoting the words of the Esoteric Patriarch (referring to the patriarch of Esoteric Buddhism), 'The non-duality of subject and object (the absence of separation between the observing subject and the observed object) is the Ultimate Teaching of the Mahayana (the final teaching of Mahayana Buddhism).' 'The complete annihilation of subject and object (the complete annihilation of both the observer and the observed) is the realization of the path in the Sudden Teaching of the Mahayana (the sudden enlightenment teaching of Mahayana Buddhism).' Patriarch Guan (referring to the patriarch of the Tiantai school) says, 'With the distinctness of subject and object (with the observer and the observed being distinct), one realizes the Realm of Phenomena (the phenomenal world). With the oneness of subject and object (with the observer and the observed being one), one realizes the Realm of Principle (the realm of ultimate reality), as well as the Gate of Interfusion without Obstruction between Phenomena and Principle (the Dharma gate of mutual fusion between phenomena and principle). With the complete annihilation of subject and object (with the complete annihilation of both the observer and the observed), one realizes the Gate of Form-Seizing without Reliance, without Obstruction between Phenomena and Principle (the Dharma gate of phenomena and principle being unobstructed, transcending form and reliance). With unobstructed existence and non-existence (with existence and non-existence being unobstructed), one fully realizes the Gate of Non-Obstruction between Phenomena and Principle (fully realizing the Dharma gate of non-obstruction between phenomena and principle). By citing one, one completely includes all (by citing one, one completely includes everything), one realizes the Gate of Non-Obstruction among all Phenomena (realizing the Dharma gate of non-obstruction among all phenomena).' Master Hui comments, 'Isn't the unobstructed existence and non-existence of subject and object the Shared Teaching within the Perfect Teaching that comprehensively takes both transcendence and preservation (simultaneously transcending and preserving subject and object)?' This combines the Ultimate and Sudden Teachings of the previous Esoteric Patriarch. 'By citing one, one completely includes all, one realizes the Non-Obstruction among all Phenomena' is the Distinct Teaching (the unique teaching). Before this, the Shared Teaching within the Perfect Teaching is not separately established, and after the Ultimate and Sudden Teachings, there is another gate, the meaning of which can be seen. I believe that Master Hui juxtaposes the meanings of the texts of the two patriarchs regarding the existence and annihilation of subject and object in order to prove his own speculative statement, that comprehensively taking both transcendence and preservation is combining the Ultimate and Sudden Teachings as the Shared Teaching within the Perfect Teaching. This greatly confuses the meanings of the two patriarchs and confounds the Five Periods and Eight Teachings (referring to the Tiantai school's Five Periods and Eight Teachings).
證道。不明前後開合。有暗兩重證智。今不避文繁。具彰兩祖正意。先明密祖。依觀祖貞元第三科曰。能所契合中。別明智證。以顯五門。前之四門。是約無分別智。證事理無礙法界也。為方便同教之極至。生后第五門。舉一全收。收前四門。名總契合。歸圓別教。是顯無障礙智。證無障礙事事無礙法界也。是故密祖依貞元科。隨門牒釋曰。第一能所歷然者。則法相宗證道。謂大乘始教也。第二能所無二者。法性宗證道。謂大乘終教也。第三能所俱泯者。則大乘頓教中證道。第四存亡無礙者。必由能證。方悟心體。本絕能所三門無二也。第五舉一全收者。總收也。前四但存泯。此門又收開合。以前三門。則存泯開。第四門。則存泯合。第五門。復收開合也。故迤邐五門方備也。故貞元結曰。上列四門者。一則欲次第階道。二欲會眾經異說。是知前四門。唯顯性相無礙。至第五門。方說圓極圓同。故祖下曰。以性融相。相隨性融。令前四門。合為一揆。德德無盡。相相無窮。方盡圓旨。方立圓同也。又密祖記釋觀祖別行疏曰。但約無分別智。證於真理。有此五門。義記釋曰。上但約下。雖結前五。亦生後文勢。言但約者。意表義理未盡。四法界唯一也。就一之中。有此五門法相。是知。兩祖正意。皆以前三門說有前後。
【現代漢語翻譯】 現代漢語譯本 證道。不明白前後開合的含義。存在暗含的兩重證智。現在不避諱文字的繁瑣，詳細闡明兩位祖師的真正意圖。首先闡明密祖（指密教的祖師），依據觀祖（指天臺宗的祖師）在《貞元疏》第三科中的說法：『在能所契合之中，特別闡明智證，以此來彰顯五門。』前面的四門，是依據無分別智，證悟事理無礙的法界。這是方便同教的極致。由此產生後面的第五門，舉一全收，收攝前面的四門，名為總契合，歸於圓別教。這是彰顯無障礙智，證悟無障礙的事事無礙法界。因此，密祖依據《貞元疏》的科文，隨門解釋說：『第一，能所歷然者，是法相宗的證道，指的是大乘始教。第二，能所無二者，是法性宗的證道，指的是大乘終教。第三，能所俱泯者，是大乘頓教中的證道。第四，存亡無礙者，必須通過能證，才能領悟心體，本來就超越能所三門，沒有二致。第五，舉一全收者，是總收。』前面的四門只是存泯，這一門又收攝開合。前面的三門，是存泯開，第四門是存泯合，第五門又收攝開合。所以，次第經歷五門才完備。因此，《貞元疏》總結說：『上面列舉四門，一是想要次第建立階道，二是想要會合眾經的異說。』由此可知，前面的四門，只是彰顯性相無礙，到第五門，才說圓極圓同。所以，祖師下面說：『以性融攝相，相隨順性融攝，使前面的四門，合為一體，德德無盡，相相無窮，才窮盡圓滿的宗旨，才建立圓滿的同一。』 又密祖在解釋觀祖的《別行疏》時說：『只是依據無分別智，證悟真理，才有這五門。』義記解釋說：『上面「只是依據」以下，雖然總結前面的五門，也產生後面的文勢。說「只是依據」，是表明義理沒有窮盡，四法界唯一。』在唯一之中，有這五門法相。由此可知，兩位祖師的真正意圖，都是以前面的三門來說明有前後次第。
【English Translation】 English version Enlightenment. Not understanding the opening and closing before and after. There are two hidden layers of enlightenment wisdom. Now, without avoiding verbose language, I will fully explain the true intentions of the two patriarchs. First, I will clarify the secret patriarch (referring to the patriarch of Esoteric Buddhism), based on what the Guanzu (referring to the patriarch of the Tiantai school) said in the third section of the 'Zhenyuan Commentary': 'Within the union of the able and the object, specifically elucidate the wisdom of enlightenment, in order to reveal the five gates.' The previous four gates are based on non-discriminating wisdom, to realize the unimpeded Dharma realm of phenomena and principles. This is the ultimate of expedient teaching. From this arises the fifth gate, which encompasses all, gathering the previous four gates, called total union, returning to the perfect and distinct teaching. This is to reveal unobstructed wisdom, to realize the unobstructed Dharma realm of phenomena unimpeded by phenomena. Therefore, the secret patriarch, based on the section of the 'Zhenyuan Commentary', explains each gate accordingly: 'First, the able and the object are distinct, which is the enlightenment of the Faxiang school (Yogācāra), referring to the beginning teaching of Mahayana. Second, the able and the object are non-dual, which is the enlightenment of the Faxing school (Tathāgatagarbha), referring to the final teaching of Mahayana. Third, the able and the object are both extinguished, which is the enlightenment in the sudden teaching of Mahayana. Fourth, existence and non-existence are unimpeded, which must be through the able to realize the essence of the mind, originally transcending the three gates of the able and the object, without any difference. Fifth, encompassing all, is the total gathering.' The previous four gates only involve existence and extinction, this gate also encompasses opening and closing. The previous three gates are existence, extinction, and opening, the fourth gate is existence, extinction, and closing, the fifth gate also encompasses opening and closing. Therefore, it is only through the sequential experience of the five gates that it is complete. Therefore, the 'Zhenyuan Commentary' concludes: 'The four gates listed above, one is to establish the stages in order, and the other is to unite the different teachings of various sutras.' From this, it can be known that the previous four gates only reveal the unimpededness of nature and characteristics, and only in the fifth gate is the perfect and identical spoken of. Therefore, the patriarch says below: 'Using nature to merge with characteristics, characteristics follow nature to merge, so that the previous four gates are united as one, virtues are endless, characteristics are infinite, only then can the perfect purpose be exhausted, only then can the perfect identity be established.' Furthermore, the secret patriarch, in explaining Guanzu's 'Separate Practice Commentary', says: 'Only based on non-discriminating wisdom, to realize the truth, there are these five gates.' The commentary explains: 'The above, 'only based on' below, although summarizing the previous five gates, also generates the momentum of the following text. Saying 'only based on' indicates that the meaning is not exhausted, the four Dharma realms are one.' Within the one, there are these five gates of Dharma characteristics. From this, it can be known that the true intentions of the two patriarchs are all to explain that the previous three gates have a sequential order.
存泯即開。配始終頓三教。各論證道。顯非獨合終頓。義甚分明。以第四門。存泯合故。合具前三。次第階道義。欲會眾經異說義。合顯修入之機。皆依無分別智。皆證事理無礙法界。與同教作方便引攝。故當名方便同也。至第五明舉一全收。收前四門開合等義。方盡圓極。方具總取存泯之義。具德無盡。方立圓。同此義正如前辨。地經鈔中。總取雙絕雙存。為圓同義也。以此照知。會師始迷地經鈔中。總取存絕之義。終暗此中。舉一全收之義。皆因迷此五門。不曉前四。唯約無分別智。唯證事理無礙法界。為不融同教之極至。不曉第五門。約無障礙智。證無障礙法界。融前五門證道。一一同圓。舉一全收。方名總取。總取前四門四教存絕法義。一一同圓。方許說立圓中不思議同也。即非獨取第四門存絕之義。獨合終頓為圓中同也。故密祖記曰。若以無障礙智者。即如理智。如量智。乃至三智四智。皆無障礙。以成重重無盡也。無障礙境者。正事事無礙法界。含攝事法界。及理事無礙法界。皆無障礙。亦總成重重無盡也。貞元亦曰。若證事理無礙。及事事無礙法界者。但如前法界。信解明瞭。則心行自造。豁然證入。此顯一道豎窮。展轉玄妙。非初法界外。別有第二第三也。已上義門。照顯會師。迷前暗后。矯亂祖迷
【現代漢語翻譯】 現代漢語譯本： 存泯（存在與消泯）即是開端。配合始終頓三教（終教、始教、頓教三教），各自論證其道。這顯示並非只有終教和頓教相合，意義非常分明。因為第四門是存泯相合，所以包含了前面的三種教義，以及次第階道的意義。想要會通眾經的異說，就必須顯明修入之機，而這一切都依賴於無分別智。最終證得事理無礙的法界。與同教（相同的教義）一起作為方便法門來引導攝受，所以應當稱之為方便同。到了第五門，闡明舉一全收，收攝了前面四門的開合等義，才能夠達到圓滿的極致，才能夠具備總取存泯的意義，具備德行的無盡，才能夠立足於圓。這個道理正如前面所辨析的。《地經鈔》中，總取雙絕雙存，作為圓同的意義。
以此來照見，會師最初是迷惑于《地經鈔》中總取存絕的意義，最終也昏暗了此處的舉一全收的意義。都是因為迷惑于這五門，不瞭解前面的四門，只認為無分別智，只證得事理無礙的法界，是不融合同教的極致。不瞭解第五門，是憑藉無障礙智，證得無障礙法界，融合前面五門證道，一一相同而圓滿。舉一全收，才能夠稱之為總取。總取前面四門四教的存絕法義，一一相同而圓滿，才允許說立圓中不可思議的相同。
因此並非僅僅取第四門存絕的意義，單獨地與終頓二教相合作為圓中的相同。所以密祖記說：『如果以無障礙智來看，那麼如理智、如量智，乃至三智四智，都是沒有障礙的，從而成就重重無盡。』無障礙境，正是事事無礙法界，包含攝取了事法界，以及理事無礙法界，都是沒有障礙的，也總共成就重重無盡。貞元也說：『如果證得事理無礙，以及事事無礙法界，只要像前面的法界一樣，信解明瞭，那麼心行自然造作，豁然證入。』這顯示了一道豎窮，展轉玄妙，並非在最初的法界之外，另有第二第三法界。以上這些義門，照顯出會師，迷惑於前，昏暗於後，矯揉造作，擾亂了祖師的迷惑。
【English Translation】 English version: 'Existence and extinction are the beginning. They align with the three teachings of the Final, Initial, and Sudden (終教,始教,頓教), each arguing for its own path. This shows that it's not just the Final and Sudden teachings that align; the meaning is very clear. Because the fourth gate is the combination of existence and extinction, it includes the previous three teachings and the meaning of sequential stages. To reconcile the different interpretations of various sutras, one must reveal the mechanism of entering into practice, and all of this relies on non-discriminating wisdom (無分別智). Ultimately, one attains the unobstructed Dharmadhatu (法界) of phenomena and principle. Together with the same teachings, it serves as a skillful means to guide and gather, so it should be called skillful means in common. Arriving at the fifth gate, it clarifies that grasping one encompasses all, collecting the meanings of opening and closing of the previous four gates, only then can one reach the ultimate perfection, only then can one possess the meaning of totally grasping existence and extinction, possess the endlessness of virtue, only then can one establish the roundness. This principle is just as analyzed before. In the Commentary on the Dasabhumika Sutra (地經鈔), totally grasping both cessation and existence is taken as the meaning of round commonality.
Using this to illuminate, Master Hui (會師) was initially confused by the meaning of totally grasping cessation and existence in the Commentary on the Dasabhumika Sutra, and ultimately obscured the meaning of grasping one encompasses all here. All because of being confused by these five gates, not understanding the previous four gates, only thinking that non-discriminating wisdom, only attaining the unobstructed Dharmadhatu of phenomena and principle, is the ultimate of not harmonizing with the same teachings. Not understanding the fifth gate, which relies on unobstructed wisdom, attaining the unobstructed Dharmadhatu, integrating the previous five gates to attain the path, each and every one the same and round. Grasping one encompasses all, only then can it be called totally grasping. Totally grasping the Dharma meanings of existence and extinction of the previous four gates and four teachings, each and every one the same and round, only then is it permissible to say that the inconceivable sameness in the round is established.
Therefore, it's not just taking the meaning of existence and extinction of the fourth gate, solely combining with the Final and Sudden teachings as the sameness in the round. Therefore, the Secret Ancestor's Record says: 'If one views with unobstructed wisdom, then both wisdom that accords with principle, wisdom that accords with measure, and even the three wisdoms and four wisdoms, are all unobstructed, thereby achieving endless layers.' The unobstructed realm is precisely the Dharmadhatu of unobstructed phenomena, encompassing the Dharmadhatu of phenomenal events, and the Dharmadhatu of unobstructed phenomena and principle, all are unobstructed, and also totally achieve endless layers. Zhenyuan (貞元) also said: 'If one attains the unobstructedness of phenomena and principle, and the Dharmadhatu of unobstructed phenomena, as long as one has faith, understanding, and clarity like the previous Dharmadhatu, then the mind's actions will naturally arise, and one will suddenly enter into realization.' This shows that one path extends vertically to the end, transforming into profound mysteries, it's not that outside the initial Dharmadhatu, there is a second or third Dharmadhatu. The above meanings of the gates illuminate that Master Hui is confused about the former and obscured about the latter, artificially creating confusion and disturbing the Ancestor's confusion.'
。錯說圓同。獨合終頓。聾瞽後學。日增斗諍。為第九失。次引密祖釋理事無礙中。至存泯同時。則迤邐有此三重。事理無礙之義方足。智者一一審之。會師䇿曰。即前觀祖。能所一相所證。事理無礙相即之門。一重也。能所俱泯。證事理無礙。形奪無寄門。二重也。存亡無礙。全證事理無障礎門。三重也。如次前二祖取之。第三重乃圓中之同。如日月矣。非合終頓乎。今謂。會師次引密祖。迤邐三重所入之文。配同觀祖。雙融能入之文。不明祖述。矯亂能所。又招二失。第一不曉密祖。自依貞元所入科中。曲有十門。以前七門。總為一處。為事理無礙。就第七門后結曰。迤邐三重。事理無礙之義方足。乃至曰。由上義成下三門。事事無礙義也。貞元亦曰。后三即事事無礙法界。以此該前。更無事理別行。一多不即。故唯歸一無障礙法界。而舉一全收。照上兩祖文義。並在所入法界科中。十法門義。結前七門。迤邐三重。唯顯事理無礙法界。義雖備足。為同教之極致。而尚拘事理別行。一多不即。揀其不融為方便。同義甚明也。以後三門。即事事無礙。該前七門。歸一無障礙法界。舉一全收。一一同圓。正顯圓融究寬圓同也。會師迷祖所入科中。事理無礙三重法界之義。卻將觀祖能入科中。能所契合五門證道之義。配
齊所入三重法界之義。不唯矯亂能所。實抑錯合終頓。臆說圓同。為第十失。又云。前一祖取第三重。乃圓中之同者。今謂。兩祖明文。結上三重。唯顯所入事理無礙法界。一多不即。唯齊方便同義。祖無明文。將此所入第三重法界。為獨合終頓。名圓同也。此語無稽。情尚誑說。為第十一失。次下更引五處祖文。要證泯二。頓實兩同。併爲圓同收者。總是穿鑿。繁不多辨。今但略明祖意。各各自殊。決非混亂。且如次引觀祖。釋事理無礙曰。會法性等文者。今謂。觀祖正意。以法性是一。會其終頓。同詮一性。詮性未圓。存絕兩異。故合後三同詮一性。性相對揀之義。即非獨合頓實。泯二兩同。作圓同義說也。此是雜亂祖述。類例不齊。為第十二失。次引密祖曰。具此十門。乃至別教等文者。今謂。密祖釋法界三觀。于理事無礙觀下注曰。具此十門。當大乘同教之極致。對後事事無礙觀十門。當別教觀也。主意對顯同別兩機。明心觀法。進趣行門。非辨教門。總取存絕等義也。此是雜亂教觀。類例不齊。為第十三失。次引觀祖曰。實教大乘。亦名一乘。謂會三歸一。唯有一乘法故。即后三教。合為一實。性相二宗。有多差別。略列十條。此能揀十義。亦即此經中。同教之義。密祖亦曰。即華嚴同教義。會師䇿曰。此
【現代漢語翻譯】 現代漢語譯本 關於齊宗所理解的『三重法界』的意義，不僅僅是擾亂了能與所的關係，實際上是壓制了錯綜複雜的終教和頓教，臆測地認為它們是圓融相同的，這是第十個錯誤。又說，前代的祖師取用第三重，認為是圓融中的相同。現在認為，兩位祖師的明確文字，總結了三重，僅僅是顯示所進入的事理無礙法界，一多不即，僅僅是齊宗方便的相同意義。祖師沒有明確的文字，將這所進入的第三重法界，作為單獨結合終教和頓教，命名為圓同。這種說法沒有根據，純粹是虛假的說法，是第十一個錯誤。接下來又引用了五處祖師的文字，想要證明泯二和頓實是兩種相同，並且都被圓同所包含，這些都是牽強附會。繁瑣而不值得一一辨析。現在只是簡略地說明祖師的意圖，各自不同，絕非混亂。比如接下來引用的觀祖，解釋事理無礙說：『會法性』等文字。現在認為，觀祖的真正意思是，用法性是一，會合終教和頓教，共同詮釋一個法性。詮釋法性尚未圓融，存在絕和兩異。所以結合后三教共同詮釋一個法性，法性是相對選擇的意義，就不是單獨結合頓實，泯二兩種相同，作為圓同的意義來說。這是雜亂地引用祖師的言論，類別和例子不一致，是第十二個錯誤。接下來引用密祖說：『具此十門，乃至別教』等文字。現在認為，密祖解釋法界三觀，在理事無礙觀下注釋說：『具此十門，當大乘同教的極致』，對應後面的事事無礙觀十門，是別教的觀。主要意思是對應顯示同教和別教兩種根機，闡明心觀法，進趣行門，不是辨別教門，總取存在和絕滅等的意義。這是雜亂地引用教觀，類別和例子不一致，是第十三個錯誤。接下來引用觀祖說：『實教大乘，也叫一乘，說是會三歸一，只有一乘法』，就是后三教，合為一個真實，性相二宗，有很多差別，簡略地列出十條，這能夠選擇十種意義，也就是這部經中的同教的意義。密祖也說：『就是華嚴同教義』。會師䇿說：
【English Translation】 English version Regarding the meaning of the 'Triple Dharma Realm' as understood by the Qi sect, it not only disrupts the relationship between the able and the object, but actually suppresses the complex final and sudden teachings, speculatively considering them to be perfectly identical, which is the tenth error. It is also said that the former patriarchs took the third level, considering it to be the same within the perfect. Now, it is believed that the clear words of the two patriarchs summarize the three levels, merely revealing the unimpeded Dharma Realm of principle and phenomena that is entered, where one and many are not identical, but only share the same meaning of the Qi sect's expedient means. The patriarchs did not explicitly state that this third level of the Dharma Realm that is entered is a separate combination of the final and sudden teachings, naming it perfect identity. This statement is unfounded and purely false, which is the eleventh error. Next, five places of the patriarchs' words are cited, wanting to prove that the annihilation of two and the sudden reality are two kinds of sameness, and are all included in perfect identity, which are all far-fetched. It is tedious and not worth analyzing one by one. Now, it is only briefly explained that the intentions of the patriarchs are different from each other, and are by no means chaotic. For example, the next cited Guan Patriarch, explaining the unimpededness of principle and phenomena, says: 'Meeting the Dharma-nature' and other words. Now, it is believed that the true meaning of Guan Patriarch is to use Dharma-nature as one, uniting the final and sudden teachings, jointly interpreting one Dharma-nature. The interpretation of Dharma-nature is not yet perfect, and there are existence and two differences. Therefore, combining the latter three teachings to jointly interpret one Dharma-nature, Dharma-nature is the meaning of relative selection, which is not a separate combination of sudden reality, the annihilation of two kinds of sameness, as the meaning of perfect identity. This is a chaotic citation of the patriarchs' words, and the categories and examples are inconsistent, which is the twelfth error. Next, citing the Mi Patriarch saying: 'Possessing these ten gates, even the Separate Teaching' and other words. Now, it is believed that the Mi Patriarch explains the three contemplations of the Dharma Realm, and annotates under the contemplation of the unimpededness of principle and phenomena: 'Possessing these ten gates, it is the ultimate of the Great Vehicle Common Teaching', corresponding to the ten gates of the unimpededness of phenomena and phenomena in the back, which is the contemplation of the Separate Teaching. The main meaning is to correspond to show the two capacities of the Common Teaching and the Separate Teaching, clarifying the mind contemplating the Dharma, advancing towards the gate of practice, not distinguishing the teaching gate, and generally taking the meaning of existence and annihilation, etc. This is a chaotic citation of the teaching and contemplation, and the categories and examples are inconsistent, which is the thirteenth error. Next, citing the Guan Patriarch saying: 'The Real Teaching Great Vehicle is also called the One Vehicle, saying that it is the meeting of the three returning to one, and there is only the One Vehicle Dharma', that is, the latter three teachings are combined into one reality, and the two schools of nature and characteristics have many differences, and ten items are briefly listed, which can select ten meanings, which is also the meaning of the Common Teaching in this sutra. The Mi Patriarch also said: 'It is the meaning of the Huayan Common Teaching'. Hui Shi Ce said:
亦后三。合為一實。開二即同別。開三即圓終頓也。是以為四。即但有同別。是合取頓實。即圓中之同也。以一乘三乘小乘三宗。不同一乘有二故。今謂評曰。實教大乘下。一節祖文。貞元正意。合後三教為一實。是顯法性。對揀前二教為權。是顯法相三乘。略列十義。對揀性相權實定異。故祖明曰。會三歸一。十方佛土中。唯有一乘法者。是約法華同教。通相一乘。對揀權三乘也。即非華嚴別教。迥別一乘。為對揀也。若爾何合後三。皆名一乘耶。故祖揀曰。一乘有二。一別教一乘。二同教一乘。今謂合三。是約性實理體同義。通相一乘為合。后三下。約具德迥別一乘為合也。若爾祖何又曰。此能揀十義。即此經同教中之義。既言此經。明知是圓。何妨會師曰。是合取頓實。即圓中之同耶。今謂。此師從前至此。迷於開合。不曉圓同。且諸處祖文曰。華嚴別教究竟一乘。為諸教本故。法界大宗故。總相法門故。具同別故。具本末故。具性相故。具權實故。故祖指曰。能揀十義。亦即此經中同教之義。由此只曰同教。不曰圓同者。良以合三。是約法性通相一乘。方便引接。名同也。若具圓中同義。乃於後三開一圓教同。前諸教圓融具德。一一同圓。方說圓同義也。故賢首曰。或唯一圓教。以余相皆盡故。或具五教。以
【現代漢語翻譯】 現代漢語譯本 亦后三（指后三種教法）。合為一實（統一為一個真實的教法）。開二（如果將這一個真實的教法展開為二），即是同（相同）與別（不同）。開三（如果展開為三），即是圓（圓滿）、終（最終）、頓（頓悟）的教法。因此說分為四。即只是有同與別。這是合取頓實的教法，即圓教中的相同之處。因為一乘（Ekayana，唯一佛乘）與三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）和小乘（Hinayana，小乘）三宗不同，一乘沒有二的說法。現在評論說，『實教大乘下』，這一節是祖師的原文，是貞元的正意。將后三種教法合為一實，是彰顯法性（Dharmata，諸法實相），對比揀擇前兩種教法為權（方便），是彰顯法相（Dharma-laksana，諸法現象）。三乘略列十義，對比揀擇性相（自性與現象）、權實（方便與真實）的定異。所以祖師明確地說：『會三歸一，十方佛土中，唯有一乘法』，這是用法華經的同教（共同教義），通相一乘（普遍相的一乘），對比揀擇權三乘。即不是華嚴經的別教（特殊教義），迥然有別的的一乘，作為對比揀擇。如果這樣，為什麼將后三種教法都稱為一乘呢？所以祖師揀擇說：『一乘有二，一別教一乘，二同教一乘』。現在說合三，是從性實理體（自性真實理體）的同義來說，通相一乘作為合。『后三下』，是從具德迥別的一乘來說作為合。如果這樣，祖師為什麼又說：『此能揀十義，即此經同教中之義』。既然說是此經，明確知道是圓教，為什麼妨礙會師說：『是合取頓實，即圓中之同耶』。現在說，這位會師從前到這裡，迷惑于開合，不明白圓同。而且各處祖師的原文說：『華嚴別教究竟一乘，因為是諸教的根本，是法界的大宗，是總相的法門，具有同別，具有本末，具有性相，具有權實』。所以祖師指出：『能揀十義，也即是此經中同教之義』。因此只說同教，不說圓同的原因是，因為合三，是從法性通相一乘，方便引接，名為同。如果具有圓教中的同義，乃至於后三種教法開出一圓教同，與前諸教圓融具德，一一同圓，才說圓同義。所以賢首（Xianshou，法藏大師）說：『或者唯一圓教，因為其餘相都盡了，或者具有五教，因為……』
【English Translation】 English version Also the latter three (referring to the latter three teachings). Combining them into one reality (unifying them into one true teaching). Opening into two (if this one true teaching is expanded into two), it is the same (sameness) and different (difference). Opening into three (if expanded into three), it is the round (perfect), final (ultimate), and sudden (instantaneous) teachings. Therefore, it is said to be divided into four. That is, there is only sameness and difference. This is combining and taking the sudden reality, which is the sameness within the round teaching. Because the Ekayana (One Vehicle), Triyana (Three Vehicles: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), and Hinayana (Small Vehicle) three schools are different, the One Vehicle does not have the concept of two. Now, commenting, 'The true teaching of Mahayana below,' this section is the original text of the patriarch, which is the true intention of Zhenyuan. Combining the latter three teachings into one reality is to manifest Dharmata (the true nature of all dharmas), contrasting and selecting the former two teachings as expedient, which is to manifest Dharma-laksana (the characteristics of all dharmas). The Three Vehicles briefly list ten meanings, contrasting and selecting the definite differences between nature and characteristics, expedient and real. Therefore, the patriarch clearly said: 'Unifying the three into one, in the Buddha lands of the ten directions, there is only the One Vehicle teaching,' this is using the common teaching of the Lotus Sutra, the universal aspect of the One Vehicle, contrasting and selecting the expedient Three Vehicles. That is, it is not the distinct teaching of the Avatamsaka Sutra, the distinctly different One Vehicle, as a contrast and selection. If so, why are the latter three teachings all called One Vehicle? Therefore, the patriarch selects and says: 'The One Vehicle has two, one is the distinct teaching One Vehicle, and the other is the common teaching One Vehicle.' Now, saying combining the three, it is from the sameness of the nature, reality, and principle body, the universal aspect of the One Vehicle as the combination. 'The latter three below,' it is from the One Vehicle with complete virtue and distinct difference as the combination. If so, why did the patriarch also say: 'This can select the ten meanings, which is the meaning within the common teaching of this sutra.' Since it is said to be this sutra, it is clearly known to be the round teaching, why hinder the master Hui from saying: 'It is combining and taking the sudden reality, which is the sameness within the round teaching.' Now, saying, this master Hui, from before to here, is confused about opening and combining, and does not understand the round sameness. Moreover, the original texts of the patriarchs in various places say: 'The distinct teaching of the Avatamsaka Sutra is ultimately the One Vehicle, because it is the root of all teachings, it is the great lineage of the Dharma realm, it is the Dharma gate of the general aspect, it has sameness and difference, it has root and branch, it has nature and characteristics, it has expedient and real.' Therefore, the patriarch points out: 'The ten meanings that can be selected are also the meaning of the common teaching in this sutra.' Therefore, only saying common teaching, not saying round sameness, is because combining the three is from the Dharma nature, the universal aspect of the One Vehicle, expediently guiding and receiving, named sameness. If it has the sameness in the round teaching, then in the latter three teachings, opening up a round teaching sameness, and the former teachings are perfectly integrated with complete virtue, each and every one is the same and round, then the meaning of round sameness is spoken. Therefore, Xianshou (Master Fazang) said: 'Or only the one round teaching, because the remaining aspects are all exhausted, or it has the five teachings, because...'
攝方便故。乃至曰。或開二開三開五等。是故諸教所明義理。交絡分齊。結成教網。長養機緣。故此經云。張大教網。置生死海中。漉人天魚。會師深暗斯義。不明開合。只見祖云。即此經中同教之義。便作圓同義說者。惑亂後學。日增斗諍。為十四失。次曰。開二即同別。開三即圓終頓也。是以為四。即但有同別。是合取頓實。即圓中之同者。此師違祖。臆說開二開三等語。且貞元就實。復有二門者。第一門曰。一約有位無位。分之為二。則以終教同前始教。皆名為漸。第四名頓。即非開二為同別也。第二門曰。二約圓融不融。分成二種。即實教頓教。並皆不融。為同教一乘。唯第五圓融具德。名別教一乘。今經正是第五教攝。以一一圓融。包攝無盡故。更無餘文余義。即不曾有開三。加同爲四。亦不曾有獨合頓實。為圓中同義。祖但明曰。即實教頓教。並皆不融。既是不融。開為同教一乘。揀非圓同。義甚分明。會師從前違祖。情執穿鑿。獨合終頓為圓同者。於斯總錯。為十五失。會䇿又曰。已上第二義。彼所立義既破。引文證又不成理量。今謂。此師此語。逆風吹火。還燎自眉矣。已上覆會二師偽說泯二同共有十七失。次辨偽說同頓同實同。如右。
豫師取玄文。同頓同實同。立為第三種同教。易簡記。
釋教章以教攝乘中。同別一乘文下注曰。有以玄文義理分齊中。同頓同實同。及圓融具德。配此同別。然乃教下。曲分義門。與今以教攝乘。義意亦別。此可會於清涼玄文。總相會通。或分四內同教一乘。如法華等。評曰。此師言有已下。至義意亦別。不曉玄文。先明教攝曰。圓必攝四。圓以貫之。故十善五戒。亦圓教攝。次門乘攝曰。一乘有二。一同教一乘。同頓同實。二別教一乘。唯圓融具德。是約圓融不融。以揀同別二機。詮證淺深。正顯被機之義。故分同別。此師不考祖文。擅自斷云。然彼教下。曲分義門。與今教章以教攝乘。義意亦別者。匪唯不曉玄文教章。並是以教攝乘。正顯利機。卻乃謗祖。為曲分義門。非約被機。而曰義意亦別。為第一失。次曰。此可會於清涼等文。又是不明兩處祖述。矯亂法義。且玄文總相會通之意。自將今家五教。會通古德四教。以今終頓二教。同詮一乘。同泯二乘。體合為一。會通四教中。為第三同教一乘。如法華等也。今此教章。自就本宗五教。通攝一三乘機。隨攝各五。且初一乘五者。一別教一乘。二同教一乘。三絕相一乘。如楞伽。此頓教。四約佛性平等。為一乘等。此終教。五密義意一乘。如八意等。此始教。已上五種一乘。皆是隨教。單攝為一。不同總相會通。合
【現代漢語翻譯】 現代漢語譯本： 釋教章以教攝乘中，在『同別一乘』文下注釋說：『有人以玄文的義理分齊中，同頓、同實、同，以及圓融具德，來配合此同別。』然而這是在教下，曲解地劃分義門，與現在以教攝乘的義理不同。這可以會通於清涼的玄文，進行總相會通，或者將四內分為同教一乘，如《法華經》等。 評論說：這位法師說『此師言有已下，至義意亦別』，是不瞭解玄文。首先闡明教攝：圓教必定能攝四教，因為圓教貫穿一切。所以十善、五戒，也屬於圓教所攝。其次是門乘攝：一乘有兩種，一是同教一乘，同頓同實；二是別教一乘，唯有圓融具德。這是根據圓融與不圓融，來區分同別二機，詮釋證悟的深淺，正是爲了彰顯被機的意義，所以才區分同別。這位法師不考察祖師的原文，擅自斷言說：『然而彼教下，曲分義門，與今教章以教攝乘，義意亦別』，這不僅是不瞭解玄文教章，而且是以教攝乘，正是爲了彰顯利益根機，卻反而誹謗祖師，認為是曲解地劃分義門，不是爲了適應根機，而說義理也不同，這是第一個錯誤。其次說：『此可會於清涼等文』，又是不明白兩處的祖述，矯亂法義。而且玄文總相會通的意義，是將今家的五教，會通古德的四教，以今家的終教和頓教，共同詮釋一乘，共同泯除二乘，體性合為一體，會通四教中，作為第三個同教一乘，如《法華經》等。現在這個教章，是從本宗的五教出發，普遍攝受一三乘的根機，隨之攝受各自的五教。首先，一乘的五種情況：一是別教一乘，二是同教一乘，三是絕相一乘，如《楞伽經》（屬於頓教），四是根據佛性平等，作為一乘等（屬於終教），五是密義意一乘，如八意等（屬於始教）。以上五種一乘，都是隨著教義，單獨攝受為一，不同於總相會通，合併。
【English Translation】 English version: In the chapter on 'Teaching Embraces Vehicle' (釋教章以教攝乘) within the Shijiao Zhang (釋教章), the annotation under the section 'Same and Different One Vehicle' (同別一乘) states: 'Some use the distinctions in the meaning and principles of the Profound Text (玄文) – same in suddenness, same in reality, same in essence – and the perfect and virtuous integration, to match this sameness and difference.' However, this is a distorted division of doctrinal gates within the teachings, differing from the meaning of 'teaching embraces vehicle' as it is now. This can be reconciled with the Profound Text of Qingliang (清涼), achieving a comprehensive synthesis, or dividing the four internal aspects into the same teaching of the One Vehicle, such as the Lotus Sutra (法華經). The commentary says: This teacher's statement, from 'This teacher's words onwards, to the meaning is also different,' does not understand the Profound Text. First, it clarifies that the teaching embraces: the perfect teaching (圓教) must embrace the four teachings, because the perfect teaching permeates everything. Therefore, the ten virtues (十善) and five precepts (五戒) are also embraced by the perfect teaching. Second, the gate of vehicle embraces: there are two types of One Vehicle: one is the One Vehicle of the same teaching, same in suddenness, same in reality; the other is the One Vehicle of the different teaching, only the perfect and virtuous integration. This is based on integration and non-integration to distinguish the two types of capacities, explaining the depth of realization, precisely to manifest the meaning of being adapted to the capacities, hence the distinction between same and different. This teacher does not examine the original text of the patriarchs, presumptuously asserting: 'However, that teaching below, distorts the division of doctrinal gates, and the meaning is also different from the current chapter on teaching embracing vehicle.' This is not only a lack of understanding of the Profound Text and the chapter on teaching, but also, while the teaching embracing vehicle precisely manifests benefiting the capacities, it instead slanders the patriarchs, considering it a distorted division of doctrinal gates, not adapting to the capacities, and saying that the meaning is also different, which is the first mistake. Next, it says: 'This can be reconciled with the texts of Qingliang, etc.,' which is again not understanding the ancestral statements in both places, distorting the Dharma meaning. Moreover, the meaning of the comprehensive synthesis of the Profound Text is to synthesize the five teachings of our school with the four teachings of the ancient worthies, using the final and sudden teachings of our school to jointly explain the One Vehicle, jointly eliminate the Two Vehicles, the essence combining into one, synthesizing the four teachings, as the third One Vehicle of the same teaching, such as the Lotus Sutra. Now, this chapter on teaching starts from the five teachings of our own school, universally embracing the capacities of the One and Three Vehicles, accordingly embracing each of the five teachings. First, the five aspects of the One Vehicle: one is the One Vehicle of the different teaching, two is the One Vehicle of the same teaching, three is the One Vehicle of absolute characteristics, such as the Lankavatara Sutra (楞伽經) (belonging to the sudden teaching), four is based on the equality of Buddha-nature (佛性), as the One Vehicle, etc. (belonging to the final teaching), five is the One Vehicle of secret meaning, such as the Eight Meanings, etc. (belonging to the initial teaching). The above five types of One Vehicle are all, according to the teachings, individually embraced as one, different from the comprehensive synthesis, merging.
二教為同教一乘也。是知兩處祖意。單一合殊。義非可會。為第二失。
復師會解記。取玄文同頓同實同。立為第三種同教曰。三此中同教。要同教與終頓二教。義類相似。故云同也。又注同教。䇿曰。此約同教。同彼終頓。故云同教。不約終頓亦名同教。評曰。文繁義晦。以教為同。自招三失。初昧祖述。約法判教。教類有五。施設教相。約機造修。斷惑證相。淺深自殊。決不濫觴。此師卻曰。要圓教與終頓二教。義類相似同者。返顯吾祖約法分教。義無約準。悖祖臆說。為第一失。次注同教曰。此約圓教同彼終頓者。正違祖述。祖以終教之機。同詮同教中。一性一相法義。頓教之機。同詮圓教中。言思斷絕法義也。以此二教。雖皆詮圓教中存絕法義。而皆未足圓別圓融。但是孤門。有其所病。故祖揀開曰。同頓同實同也。演義釋曰。同教者。謂終頓二教。雖說一性一相。無二無三。不辨圓融具德。事事無礙。故非別教。而別教中。有一性一相。事理無礙。言思斯絕。同彼二教。以此照知。祖約詮法之偏。名為同教。即非約圓教。同彼終頓也。為第二失。次曰。不約終頓。亦名同教者。今謂。祖述正以終頓。同詮同法。未足名同。若不約終頓名同。卻用何教為同耶。足知此師。率情迷亂。誣誷學人。為第三失
【現代漢語翻譯】 現代漢語譯本 認為同教（Kala-samāna，指教義相同）和一乘（Ekāyana，唯一道路）是相同的。由此可知，兩處祖師的意旨，單一融合而又存在差異，其意義並非可以會通，這是第二重過失。
又有法師會解經文記載，取玄文中的『同頓』、『同實』，立為第三種同教，說：『這其中的同教，要與終教（Antima-yāna，最終教義）和頓教（Yugapad-yāna，頓悟教義）二教，義理類別相似，所以說是同。』又註釋同教，策略說：『這是就同教，與那終教和頓教相同而言，所以說是同教，不就終教和頓教而言，也叫同教。』評論說：『文辭繁瑣，義理晦澀。以教為同，自招三重過失。首先是昧於祖師的闡述，依於法來判別教義，教義類別有五種，設施教義的相狀，依于根機來造作修行，斷除迷惑，證得果位的相狀，深淺自然不同，決不會混淆不清。』這位法師卻說：『要圓教（Pūrna-yāna，圓滿教義）與終教和頓教二教，義理類別相似才相同。』這反而顯出我們的祖師依於法來分判教義，義理沒有依據，違背祖師的臆說，這是第一重過失。其次註釋同教說：『這是就圓教與那終教和頓教相同而言。』這正是違背祖師的闡述。祖師以終教的根機，共同詮釋同教中的一性一相的法義；頓教的根機，共同詮釋圓教中言語思慮斷絕的法義。以此二教，雖然都詮釋圓教中存在和斷絕的法義，但都未達到圓滿、差別和圓融，只是孤立的法門，有其弊病。所以祖師揀擇開示說：『同頓、同實。』演義解釋說：『同教，是指終教和頓教二教，雖然說一性一相，無二無三，但不辨別圓融具德，事事無礙，所以不是別教（Prthak-yāna，差別教義）。而別教中，有一性一相，事理無礙，言語思慮斷絕，與那二教相同。』以此可知，祖師依于詮釋法義的偏頗，名為同教，就不是依于圓教與那終教和頓教相同。這是第二重過失。其次說：『不依於終教和頓教，也叫同教。』現在說，祖師闡述正是以終教和頓教，共同詮釋相同的法義，還不足以稱為同。如果不依於終教和頓教而稱為同，卻用什麼教義來作為相同呢？足以知道這位法師，隨順情意而迷惑混亂，欺騙矇蔽學人，這是第三重過失。
【English Translation】 English version To consider the Kala-samāna (teachings being the same) and the Ekāyana (the One Vehicle) as identical. From this, it is known that the intentions of the patriarchs in both places, while unified and integrated, also possess differences, and their meanings cannot be reconciled. This is the second fault.
Furthermore, the Master's commentary on the records takes the 'sameness in suddenness' and 'sameness in reality' from the profound texts, establishing them as a third type of Kala-samāna, saying: 'This Kala-samāna must be similar in meaning and category to the Antima-yāna (Final Vehicle) and Yugapad-yāna (Sudden Enlightenment Vehicle), hence it is called the same.' Moreover, the annotation on Kala-samāna, in its strategy, states: 'This refers to Kala-samāna being the same as the Antima-yāna and Yugapad-yāna, hence it is called Kala-samāna; not referring to the Antima-yāna and Yugapad-yāna, it is also called Kala-samāna.' The commentary says: 'The text is verbose and the meaning obscure. Taking the teachings as the same invites three faults. First, it is ignorant of the patriarch's exposition, judging the teachings based on the Dharma. There are five categories of teachings, establishing the characteristics of the teachings, creating cultivation based on the capacity, severing delusions, and realizing the characteristics of the attainment. The depths are naturally different and will never be confused.' This Master, however, says: 'The Pūrna-yāna (Complete Vehicle) must be similar in meaning and category to the Antima-yāna and Yugapad-yāna to be the same.' This, in turn, reveals that our patriarch's division of teachings based on the Dharma has no basis in meaning, contradicting the patriarch's conjecture, which is the first fault. Secondly, the annotation on Kala-samāna says: 'This refers to the Pūrna-yāna being the same as the Antima-yāna and Yugapad-yāna.' This directly violates the patriarch's exposition. The patriarch uses the capacity of the Antima-yāna to jointly explain the Dharma meaning of one nature and one characteristic in the Kala-samāna; the capacity of the Yugapad-yāna to jointly explain the Dharma meaning of the cessation of speech and thought in the Pūrna-yāna. Although these two vehicles both explain the Dharma meaning of existence and cessation in the Pūrna-yāna, they have not reached completeness, differentiation, and perfect harmony, but are merely isolated Dharma gates with their own flaws. Therefore, the patriarch selectively revealed: 'Sameness in suddenness, sameness in reality.' The extended meaning explains: 'Kala-samāna refers to the Antima-yāna and Yugapad-yāna, although they speak of one nature and one characteristic, without duality or trinity, they do not distinguish perfect harmony and complete virtue, where all things are unobstructed, so it is not the Prthak-yāna (Distinct Vehicle). And in the Prthak-yāna, there is one nature and one characteristic, where things and principles are unobstructed, and speech and thought cease, which is the same as those two vehicles.' From this, it can be known that the patriarch, based on the bias of explaining the Dharma, calls it Kala-samāna, which is not based on the Pūrna-yāna being the same as the Antima-yāna and Yugapad-yāna. This is the second fault. Thirdly, it says: 'Not based on the Antima-yāna and Yugapad-yāna, it is also called Kala-samāna.' Now, it is said that the patriarch's exposition is precisely based on the Antima-yāna and Yugapad-yāna jointly explaining the same Dharma meaning, which is not enough to be called the same. If it is called the same without being based on the Antima-yāna and Yugapad-yāna, then what teachings are used as the basis for sameness? It is sufficient to know that this Master, following his emotions, is confused and chaotic, deceiving and misleading students, which is the third fault.
。
會師引清涼曰。同教者。謂終頓二教。雖說一性一相。無二無三。會師䇿曰。此正同教自相也。理應更曰。言思斯絕。以影在下文。不言耳。無二無三。非泯二乎。問曰。同彼頓實。安知合彼為同教耶。答。祖云下同同教。釋此言也。評曰。會師碎節祖文。不聯義勢。具如復注曰。然此鈔曰。雖說一性一相等。是縱彼二教。但是所同。次曰。不辨圓融等。奪非別教。后云。而別教中。有一性一相等。同彼二教。方是正立同教名相。此說頗正。令師錯在初段。以縱為正。曰此正同教自相。為第一失。次曰。無二無三。非泯二乎者。此師從前臆說。泯二頓實兩同之義。皆是合終頓為同。至此言非泯二乎者。覈定之詞。更不詳究。清涼只在頓實同下。言無二無三。于泯二同下。不言無二無三者。祖有深意。揀異兩同也。以頓實同。是合後三教。同詮一佛乘性。本不說有二乘三乘。唯顯一佛乘性。故演義明曰。但立一實為真趣。舉二三皆悉不許。不論大小。如說世間此人獨立。更無與比。非要別指張王二人等。今緣頓實。于佛乘。性。詮體未足。不辨圓融具德。局在孤門。存絕各殊。開而非合。故以同字開曰。同頓同實也。其泯二同。自約會通四教。合終頓二教。為同教一乘。對三顯故。不言無三。但云泯二也。故
【現代漢語翻譯】 會師（Huishi，人名）引用清涼（Qingliang，人名）的話說：『同教』指的是終教（Zhongjiao，佛教宗派名）和頓教（Dunjiao，佛教宗派名）這兩種教義。雖然都說『一性』（yixing，指佛性）和『一相』（yixiang，指萬法之本體），沒有『二』或『三』的區別。會師評論說：『這正是同教自身的特點。』理應更正為：『言語和思慮都無法表達，因為其影響在下文。』沒有『二』或『三』的區別，難道不是泯滅了『二』嗎？有人問：『既然與頓教和實教相同，怎麼知道將它們合併爲同教呢？』回答：『祖師（Zushi，指佛教高僧）說下同同教，就是解釋這句話。』評論說：會師將祖師的文字割裂，沒有聯繫其義理。正如復注所說：『然而此鈔說，雖然說一性一相等，這是縱容這兩種教義，但只是它們相同的地方。』接著說：『不辨圓融等，否定了別教（Biejiao，佛教宗派名）。』後面說：『而別教中，有一性一相等，與那兩種教義相同，這才正式確立了同教的名相。』這種說法頗為正確。會師的錯誤在於最初的階段，將縱容當作正確，說『這正是同教自身的特點』，這是第一個錯誤。接著說：『沒有二或三的區別，難道不是泯滅了二嗎？』這位法師從之前的臆測出發，認為泯滅二就是頓教和實教兩種相同的含義，都是將終教和頓教合併爲同教。到了這裡說『難道不是泯滅了二嗎』，是覈定的措辭，不再詳細研究。清涼只在頓教和實教相同的情況下，說沒有二或三的區別，在泯滅二相同的情況下，不說沒有二或三的區別，祖師有深刻的用意，是爲了區分兩種相同。因為頓教和實教相同，是合併后三種教義，共同詮釋一佛乘性（Yifochengxing，指唯一成佛之道）。本來就沒有說有二乘或三乘，只顯現一佛乘性。所以演義明白地說：『只確立一實作為真正的歸宿，舉出二或三都不允許。』不論大小，就像說世間此人獨立，再沒有可以相比的。不是要特別指出張王二人等。現在因為頓教和實教，對於佛乘性，詮釋本體還不足夠，不辨別圓融具德，侷限在孤立的門戶，存在著隔絕和差異，是開顯而不是合併。所以用『同』字來開顯，說『同頓同實』。而泯滅二相同，是從會通四教的角度，合併終教和頓教兩種教義，作為同教一乘，爲了對照顯現三種教義，所以不說沒有三，只說泯滅二。所以
【English Translation】 Huishi, quoting Qingliang, said: 'The 'same teaching' refers to the Zhongjiao and Dunjiao doctrines. Although both speak of 'one nature' (yixing, referring to Buddha-nature) and 'one form' (yixiang, referring to the essence of all dharmas), there is no distinction of 'two' or 'three'.' Huishi commented: 'This is precisely the characteristic of the same teaching itself.' It should be corrected to: 'Words and thoughts cannot express it, because its influence is in the following text.' Is not the absence of 'two' or 'three' the annihilation of 'two'?' Someone asked: 'Since it is the same as Dunjiao and Shijiao, how do we know to merge them into the same teaching?' The answer is: 'The Patriarch (Zushi, referring to a high-ranking Buddhist monk) said that the following is the same as the same teaching, which is to explain this sentence.' The commentary says: Huishi fragmented the Patriarch's words, without connecting their meaning. As the annotated commentary says: 'However, this commentary says that although it speaks of one nature and so on, it is tolerating these two teachings, but only in the places where they are the same.' Then it says: 'Not distinguishing the perfect harmony, etc., denies the Biejiao.' Later it says: 'And in the Biejiao, there is one nature and so on, which is the same as those two teachings, and this is the formal establishment of the name and form of the same teaching.' This statement is quite correct. Huishi's mistake lies in the initial stage, taking tolerance as correctness, saying 'This is precisely the characteristic of the same teaching itself,' which is the first mistake. Then it says: 'Is not the absence of two or three the annihilation of two?' This master, starting from previous speculation, believes that the annihilation of two is the same meaning as the two similarities of Dunjiao and Shijiao, which is to merge Zhongjiao and Dunjiao into the same teaching. Here it says 'Is not the absence of two the annihilation of two?', which is a definitive wording, no longer studying in detail. Qingliang only says that there is no distinction of two or three in the case where Dunjiao and Shijiao are the same, and does not say that there is no distinction of two or three in the case where the annihilation of two is the same. The Patriarch has a profound intention, which is to distinguish the two similarities. Because Dunjiao and Shijiao are the same, it is to merge the latter three teachings and jointly interpret the One Buddha Vehicle Nature (Yifochengxing, referring to the only path to Buddhahood). Originally, it was not said that there were two vehicles or three vehicles, only revealing the One Buddha Vehicle Nature. Therefore, the commentary clearly says: 'Only establish one reality as the true destination, and do not allow the mention of two or three.' Regardless of size, it is like saying that this person is independent in the world, and there is no one to compare with. It is not necessary to specifically point out Zhang and Wang, etc. Now, because Dunjiao and Shijiao are not sufficient to interpret the essence of the Buddha Vehicle Nature, they do not distinguish the perfect harmony and complete virtue, and are limited to isolated portals, with separation and differences, which is to reveal rather than merge. Therefore, the word 'same' is used to reveal, saying 'same Dunjiao and same Shijiao.' And the annihilation of two is the same, from the perspective of the convergence of the four teachings, merging the two doctrines of Zhongjiao and Dunjiao, as the same teaching One Vehicle, in order to contrast and reveal the three teachings, so it does not say that there is no three, only says the annihilation of two. Therefore,
祖明曰。三四二教。雖則泯二異前。而對三顯一。曲巧順機。演義釋曰。三即終教。四即頓教。此之二教。俱明一乘。故云泯二則異前。始終存三乘也。是知泯二之同。對三顯一。只言泯二。不言無三也。頓實之同。本無二三可對。故言無二無三也。兩種同義。約法對機。淺深自殊。決不類齊。會師不詳祖述。擅於頓實同中。無二無三句下。便言非泯二乎者。不明教眼。雜亂祖述。為第二失。次問答下。會師自立問端答釋指文。尤迷祖述。演義四十四。釋十門唯識鈔曰。若下同同教一乘。即收次三。就實次三唯識門也。即第五以末歸本門。第六攝相歸性門。第七性相俱融門。祖曰。其五六七三門。全同問明。但為明其自淺之深。故曰通二。一即終教。亦名實教故。其攝相歸性。亦通頓教。以後三教。皆同一乘。並揀于權。故頓亦名實。今謂。祖自明曰通二者。通其終教。一性一相。通其頓教。言思斯絕。以其二教。各詮一義。自淺之深。故曰通二。通即同也。故兩同字曰同頓同實者。顯非合二也。設或情執終頓。共通一實。故言合二者。公違祖曰。合後三教為一實。即不曾言合前二教為一實也。是知會師答指此文。改祖通二之言。妄作合二之說。攖惑後學。重增斗諍。為第三失。次下又引不辨圓融具德。事事無礙。故
非別教。又曰。而別教中。有一性一相。事理無礙。言思斯絕。同彼二教。今謂。此師引上兩段祖文。正是碎節祖文。不聯義勢。具如復師破曰。不辨下是奪。又曰下是立。會師不得文意。從前三段至此。意顯皆在後句。同彼二教。方是結釋䟽中同頓同實。為同教也。文意極明。不必繁重雜亂祖意。為第四失。次曰。問信滿成佛。行布十地。同前諸教。能同名同。豈非同教同彼耶。答。彼約一乘同三乘。方便引彼。令舍權入實。不待該而是圓。今謂。此師所引。教章問答。信滿成佛之義。深味祖述。妄作圓同也。且祖明答曰。為欲方便顯此一乘。信滿成佛。令易信受。故於彼教。先作此說。至后又問曰。若爾云何說得諸位。階降次第。答以此經中。安立諸位。有二善巧。一約相就門。分位前後。寄同三乘。引彼方便。是同教也。二約體就法。圓融自在。異彼三乘。是別教也。以此照知。前後問答。是顯別教。具二善巧。其信滿成佛。是初一善巧。約相就門。寄同三乘。方便引接。正屬方便同教義。即非第二善巧。約體就法。相入圓融同義也。會師不詳祖述。檀于初一善巧義中。斷曰。令舍歸入實。不待該而是圓者。不明善巧二門。矯亂同別。濫說圓同。為第五失。次曰。今約所詮事理無礙。是一該取二教所詮。入圓成
。此彰其無礙。如浩然氣。同雌雄風。總斯二風。以為一氣。浩然外無別雌雄。雌雄之外。寧有浩然。事理無礙。同存絕即泯。總斯存絕。為事理無礙。道理亦爾。豈二事理無礙。分能所耶。會師此段語意。法喻合三。又成三失。初約所詮下。有昧玄文。前約總收。后約總揀。今論終頓二教所詮。理事無礙。正屬總為揀同。故演義曰終教不說德用該收。頓教一向事理雙絕。(乃至)曰。同教者。謂終頓二教。不辨圓融具德等。此師公違總揀。卻云該取二教所詮入圓成此彰其無礙。探取別教四門義說者。以同濫別。矯亂揀取。為第六失。次曰。如浩然下。不曉風氣兩殊。妄用雌雄偽說。今謂。浩然元氣。虛廓寂寥。本自無形無動無聲。無大無小。無內無外。無明無暗。無智無愚。無富無貧。無貴無賤。偃伏天地之初。發生萬物之祖。皆是自然噫氣而出。故河圖曰。元氣無形。[句-口+(離-禸)][句-口+(離-禸)]濛濛。偃者為地。伏者為天。又禮統曰。天地者。元氣之所生。萬物之祖。在物稟受。詮分各殊。則有愚智。則有明暗。則貧富。壽有短長。故曰小知不及大知。小年不及大年等。其風者有形有聲。有起有滅。有景有頹。有焱有忳。有短有長等。從天所使。隨時而作。故河圖帝通曰。風者天地所使也。
又元命包曰。陰陽怒而為風也。以此照知。風與氣殊。但同運四時氣含風變。風謝氣存。何得曰總二風為一氣。以一氣為二風。得非不考文籍。情臆妄乎。況當宋玉。一時奉主。偽說雌雄。故真儒斥曰。上古聖書。風有多種。本無雌雄二風。只有雌雄二雷也。若吾宗祖述。風氣二義。息氣從踵發。緣風依欲身。故有偈曰。息念慧五地。緣風依欲身。二得實外無。有六謂數等。今略論曰。謂持息入。是引外風令入身義。謂持息出。是引內風令出身義。委釋如俱舍。又智者修息正氣曰。有聲曰風。結殢曰喘。不細曰氣。不聲不結。不粗不澀不滑。出入綿綿。若存若亡。資神安穩。方曰。息守風散。喘殢氣勞。息定無念。正定氣無為也。是知內外典籍。氣恬風撓。兩異皎然。此師昧亂。而云總斯二風。以為一氣者。為第七失。次曰。事理無礙。道理亦爾。下合法不齊錯。今謂。風氣兩運。是妄緣境。止局一順彌。一天地。一日月。一四洲。眾生共業。緣成則有。緣散則滅。若事理無礙。談真常境。量周法界。廓徹虛空。處事。則事事全真。顯理。則理無不遍。事理雙融。故曰無礙。帝心曰。此全遍門。超情難見。非世喻能況。清涼釋曰。借其分喻。通其玄意。故以海波為喻。海水喻理。海波喻事。事理相即。一體無二也。若
【現代漢語翻譯】 又《元命包》說：『陰陽之氣激盪就會產生風。』由此可知，風和氣是不同的。只是它們共同執行於四季，氣中包含風的變化，風消失後氣仍然存在。怎麼能說將兩種風合為一種氣，又將一種氣分為兩種風呢？這難道不是不考證文獻，憑主觀臆斷嗎？況且當年的宋玉，爲了迎合君主，虛構了雌雄二風的說法，所以真正的儒者斥責他說：『上古的聖賢之書，記載的風有多種，本來就沒有雌雄二風，只有雌雄二雷。』如果按照我們宗門的說法，風和氣有不同的含義：息是氣從腳跟發出，緣是風依附於身體。所以有偈語說：『息念慧五地，緣風依欲身。二得實外無，有六謂數等。』現在簡略地論述：所謂持息入，就是引導外面的風進入身體的意思；所謂持息出，就是引導體內的風離開身體的意思。詳細的解釋如同《俱舍論》所說。另外，智者修習息的正氣說：『有聲音的叫做風，阻塞不通暢的叫做喘，不細微的叫做氣，不聲不結，不粗不澀不滑，出入綿綿，若有若無，滋養精神使之安穩，這才叫做息。』執著于守息，風就會散亂；喘息阻塞，氣就會勞損；息調和安定沒有雜念，正定之氣就無所作為。由此可知，無論是內典還是外典，都認為氣是恬靜的，風是擾動的，兩者截然不同。這位法師迷惑混亂，竟然說將這兩種風合為一種氣，這是第七種錯誤。其次說：『事和理沒有障礙，道理也是這樣。』下面說：『合法的步調不一致，錯亂了。』現在認為，風和氣的兩種執行，是虛妄地攀緣外境，只侷限於一個順彌，一天地，一日月，一四洲，眾生的共同業力，因緣聚合就產生，因緣離散就滅亡。如果說事和理沒有障礙，那是談論真常的境界，其範圍周遍法界，廣闊通徹虛空。處理事情，則事事都是全體的真理；顯明道理，則道理無所不遍。事和理相互融合，所以說沒有障礙。《帝心》說：『這種全體周遍的法門，超越了情識難以見到，不是世俗的比喻能夠相比的。』清涼澄觀解釋說：『借用區域性的比喻，來貫通其玄妙的含義。』所以用海水和海浪來比喻，海水比喻理，海浪比喻事，事和理相互依存，一體沒有差別。如果 若
【English Translation】 Furthermore, the Yuan Ming Bao says: 'When Yin and Yang are angered, they become wind.' From this, we know that wind and qi (vital energy) are different. They only share the characteristic of operating within the four seasons, with qi containing the transformations of wind. When wind ceases, qi remains. How can it be said that two winds are combined into one qi, and one qi is divided into two winds? Isn't this a reckless conjecture without examining the texts? Moreover, Song Yu, in his time, flattered the ruler with the false claim of male and female winds. Therefore, true Confucians rebuked him, saying: 'In the ancient sacred books, there are many kinds of wind, but there were never male and female winds, only male and female thunder.' If we follow the teachings of our school, wind and qi have different meanings: 'Breath (息, xi)' is qi originating from the heels, while 'condition (緣, yuan)' is wind relying on the body. Therefore, there is a verse that says: 'Cessation of thought, wisdom in the five grounds; condition of wind, relying on the desire body. The two attainments are truly without externality; the six are called numbers and so on.' Now, to briefly discuss it: 'Holding breath in' means guiding external wind into the body; 'holding breath out' means guiding internal wind out of the body. Detailed explanations are as in the Abhidharmakośa. Furthermore, the wise one cultivates the correct qi of breath, saying: 'That which has sound is called wind; that which is obstructed is called panting; that which is not subtle is called qi; that which is without sound, without obstruction, not coarse, not rough, not smooth, with inhalation and exhalation continuous, as if present, as if absent, nourishing the spirit and making it stable, is called breath.' Clinging to guarding the breath, the wind will scatter; panting and obstruction, the qi will be exhausted; breath harmonized and stabilized without thought, the qi of correct concentration will be non-active. From this, we know that whether in internal or external scriptures, qi is considered tranquil and wind is considered turbulent, two distinct things. This teacher is confused and claims to combine these two winds into one qi, which is the seventh error. Next, it says: 'Affairs and principles are without obstruction, and the same is true of doctrines.' Below it says: 'The steps of lawful things are inconsistent and disordered.' Now, it is considered that the two operations of wind and qi are falsely clinging to external objects, limited to one Sumeru, one heaven and earth, one sun and moon, one four continents, the shared karma of sentient beings. When conditions gather, they arise; when conditions scatter, they cease. If it is said that affairs and principles are without obstruction, that is discussing the realm of true permanence, whose scope pervades the Dharma realm, vast and penetrating the empty space. In dealing with affairs, every affair is the entirety of truth; in revealing principles, every principle is all-pervasive. Affairs and principles are mutually integrated, therefore it is said to be without obstruction. The Di Xin says: 'This all-pervading Dharma gate transcends emotions and is difficult to see, and cannot be compared to worldly metaphors.' Qingliang (澄觀, Cheng Guan) explains: 'Borrowing partial metaphors to connect its profound meaning.' Therefore, using seawater and waves as a metaphor, seawater is a metaphor for principle, and waves are a metaphor for affairs. Affairs and principles are interdependent, and the one body has no difference. If If
將妄塵緣起。風氣小境喻。合真如法界。事理廣境。喻理不齊。此師卻曰。道理亦爾者。不遵祖喻。違理極多。繁不具辨。為第八失。次引祖曰。以別該同。皆圓教攝。鈔曰。猶彼江水入海亦咸。會師䇿曰。既俟別該。即偏教之終頓。非能同別教也。又言。江水入海。非自海水。即終頓為此之事理無礙明矣。指圓教。則總取雙絕雙存。圓教中同教也。今謂。此師引上疏鈔。要證圓中同義。正出此文者。大昧祖科。科分兩義。以別該同。皆圓教攝者。自屬前科總明大意文。后通釋妨難也。故鈔釋曰。謂有難言。既同頓同實。何異頓實。故此通云。即此同中。必有別義。如事理無礙。必有事事無礙耳。猶彼江水入海亦咸。以此釋通深廣之意。豎窮橫遍。普該普攝。不論入與不入。□□□體是同。未入海時。咸德未具。故但云同。故祖科曰。總明大意。大意者。祖曰。如海有百川之水。水義同也。若江水入海。水體具德。波波圓攝。同同無盡。方攝圓同。自屬后科開章別釋中。明別教四門下義。一一圓同也。會師錯認前科。總明大意。顯顯體之同。通妨之義。便作圓同具德義說者。不識文理。混濫圓同。不分體德。暗祖科釋。為第九失。次曰。圓教有二。一同教。二別教。別即不共。不共頓實。同教者。同頓同實。若下同同
【現代漢語翻譯】 現代漢語譯本 妄塵緣起（因虛妄的塵埃而產生的因緣）。風氣小境喻（以風和景象比喻狹小的境界）。合真如法界（與真如法界相合）。事理廣境（事相和道理廣闊的境界）。喻理不齊（比喻道理不一致）。此師卻曰（這位法師卻說）：『道理亦爾者（道理也是這樣的）』，不遵祖喻（不遵循祖師的比喻），違理極多（違背道理的地方非常多），繁不具辨（繁多不能一一辨析），為第八失（這是第八個過失）。 次引祖曰（接著引用祖師的話說）：『以別該同（以差別包含相同），皆圓教攝（都屬於圓教所攝）』。鈔曰（註疏說）：『猶彼江水入海亦咸（就像江水流入大海也變得咸了）』。會師䇿曰（會師評論說）：『既俟別該（既然等待差別包含），即偏教之終頓（就是偏教的最終頓悟），非能同別教也（不能等同於別教）』。又言（又說）：『江水入海，非自海水（江水流入大海，不是來自海水），即終頓為此之事理無礙明矣（就是最終頓悟為此事理無礙的明證）』。指圓教（指圓教），則總取雙絕雙存（就總括地取雙重否定和雙重肯定）。圓教中同教也（圓教中的同教）。 今謂（現在認為），此師引上疏鈔（這位法師引用上面的疏鈔），要證圓中同義（想要證明圓教中相同的意義），正出此文者（正是出自這段文字），大昧祖科（大大地違背了祖師的科判）。科分兩義（科判分為兩種意義）：『以別該同，皆圓教攝者（以差別包含相同，都屬於圓教所攝）』，自屬前科總明大意文（自然屬於前面的科判，總括地說明大意的文字）。后通釋妨難也（後面是通達地解釋妨難）。故鈔釋曰（所以註疏解釋說）：『謂有難言（說有人提出疑問），既同頓同實（既然同於頓悟，同於實相），何異頓實（有什麼不同於頓悟和實相）？故此通云（所以這裡通達地說），即此同中（就在這相同之中），必有別義（必定有差別的意義），如事理無礙（如事相和道理無礙），必有事事無礙耳（必定有事事無礙）』。猶彼江水入海亦咸（就像江水流入大海也變得咸了），以此釋通深廣之意（用這個來解釋通達深刻廣大的意義），豎窮橫遍（豎窮三際，橫遍十方），普該普攝（普遍包含普遍攝受），不論入與不入（不論進入與不進入），□□□體是同（本體是相同的）。未入海時（沒有進入大海時），咸德未具（鹹的功德沒有具備），故但云同（所以只說相同）。故祖科曰（所以祖師的科判說）：『總明大意（總括地說明大意），大意者（大意是），祖曰（祖師說）：如海有百川之水（如大海有百川的水），水義同也（水的意義是相同的）。若江水入海（如果江水流入大海），水體具德（水的本體具備功德），波波圓攝（波波都圓滿攝受），同同無盡（相同相同沒有窮盡），方攝圓同（才攝受圓滿的相同），自屬后科開章別釋中（自然屬於後面的科判，開章分別解釋中），明別教四門下義（說明別教四門下的意義），一一圓同也（一一都是圓滿相同的）』。會師錯認前科（會師錯誤地認為前面的科判），總明大意（總括地說明大意），顯顯體之同（顯現本體的相同），通妨之義（通達妨難的意義），便作圓同具德義說者（就當作圓滿相同具備功德的意義來說），不識文理（不認識文字的道理），混濫圓同（混淆濫用圓滿相同），不分體德（不分本體和功德），暗祖科釋（不明白祖師的科判解釋），為第九失（這是第九個過失）。 次曰（接著說）：『圓教有二（圓教有兩種），一同教（一同教），二別教（二別教）。別即不共（別就是不共），不共頓實（不共于頓悟和實相），同教者（同教是），同頓同實（同於頓悟，同於實相）。若下同同（如果下同于同）』
【English Translation】 English version 'Wang Chen Yuan Qi' (妄塵緣起) (The arising of conditioned existence from illusory dust). 'Feng Qi Xiao Jing Yu' (風氣小境喻) (A metaphor for a small realm using wind and scenery). 'He Zhen Ru Fa Jie' (合真如法界) (Uniting with the 'Tathata Dharmadhatu'). 'Shi Li Guang Jing' (事理廣境) (The vast realm of phenomena and principle). 'Yu Li Bu Qi' (喻理不齊) (A metaphor for inconsistent principles). This teacher, however, says: 'Dao Li Yi Er Zhe' (道理亦爾者) ('The principle is also like this'), not following the ancestral metaphor, violating the principle in many ways, too numerous to distinguish, is the eighth fault. Next, quoting the patriarch: 'Yi Bie Gai Tong' (以別該同) ('Using difference to encompass sameness'), 'Jie Yuan Jiao She' (皆圓教攝) ('all are included in the perfect teaching'). The commentary says: 'You Bi Jiang Shui Ru Hai Yi Xian' (猶彼江水入海亦鹹) ('Just as river water entering the sea also becomes salty'). 'Hui Shi Ce Yue' (會師䇿曰) (Master Hui commented): 'Ji Si Bie Gai' (既俟別該) ('Since waiting for difference to encompass'), 'Ji Pian Jiao Zhi Zhong Dun' (即偏教之終頓) ('is the final sudden enlightenment of the provisional teaching'), 'Fei Neng Tong Bie Jiao Ye' (非能同別教也) ('cannot be equated with the distinct teaching'). Also saying: 'Jiang Shui Ru Hai, Fei Zi Hai Shui' (江水入海，非自海水) ('River water entering the sea is not from the sea itself'), 'Ji Zhong Dun Wei Ci Zhi Shi Li Wu Ai Ming Yi' (即終頓為此事理無礙明矣) ('is the clear proof that the final sudden enlightenment is unhindered in this phenomenon and principle'). Referring to the perfect teaching, it takes both double negation and double affirmation in total. It is the same teaching within the perfect teaching. Now, it is said that this teacher, quoting the above commentary, wants to prove the meaning of sameness within the perfect teaching, precisely from this text, greatly misunderstanding the ancestral classification. The classification is divided into two meanings: 'Yi Bie Gai Tong, Jie Yuan Jiao She Zhe' (以別該同，皆圓教攝者) ('Using difference to encompass sameness, all are included in the perfect teaching'), naturally belongs to the previous classification, the text generally clarifying the main idea. The latter is a thorough explanation to prevent difficulties. Therefore, the commentary explains: 'Wei You Nan Yan' (謂有難言) ('Saying that there are difficulties in saying'), 'Ji Tong Dun Tong Shi' (既同頓同實) ('Since it is the same as sudden enlightenment, the same as reality'), 'He Yi Dun Shi' (何異頓實) ('What is the difference from sudden enlightenment and reality?'). Therefore, this thoroughly says: 'Ji Ci Tong Zhong' (即此同中) ('Within this sameness'), 'Bi You Bie Yi' (必有別義) ('there must be a different meaning'), 'Ru Shi Li Wu Ai' (如事理無礙) ('Like the unhinderedness of phenomena and principle'), 'Bi You Shi Shi Wu Ai Er' (必有事事無礙耳) ('there must be unhinderedness of phenomena and phenomena'). 'You Bi Jiang Shui Ru Hai Yi Xian' (猶彼江水入海亦鹹) ('Just as river water entering the sea also becomes salty'), using this to explain the thorough, profound, and vast meaning, vertically exhausting the three periods of time, horizontally pervading the ten directions, universally encompassing and universally receiving, regardless of entering or not entering, the essence is the same. When not entering the sea, the virtue of saltiness is not complete, so it is only said to be the same. Therefore, the ancestral classification says: 'Zong Ming Da Yi' (總明大意) ('Generally clarifying the main idea'), 'Da Yi Zhe' (大意者) ('The main idea is'), the patriarch says: 'Ru Hai You Bai Chuan Zhi Shui' (如海有百川之水) ('Like the sea having the water of hundreds of rivers'), 'Shui Yi Tong Ye' (水義同也) ('The meaning of water is the same'). 'Ruo Jiang Shui Ru Hai' (若江水入海) ('If river water enters the sea'), 'Shui Ti Ju De' (水體具德) ('The essence of water possesses virtue'), 'Bo Bo Yuan She' (波波圓攝) ('Wave by wave, perfectly encompassing'), 'Tong Tong Wu Jin' (同同無盡) ('Sameness, sameness, without end'), 'Fang She Yuan Tong' (方攝圓同) ('Only then encompassing perfect sameness'), naturally belongs to the latter classification, in the separate explanation of opening chapters, clarifying the meaning under the four gates of the distinct teaching, each and every one is perfectly the same. Master Hui mistakenly recognizes the previous classification, generally clarifying the main idea, revealing the sameness of the essence, the meaning of thoroughly preventing difficulties, and then treats it as the meaning of perfect sameness possessing virtue, not recognizing the principle of the text, confusing and misusing perfect sameness, not distinguishing essence and virtue, not understanding the ancestral classification and explanation, is the ninth fault. Next, it says: 'Yuan Jiao You Er' (圓教有二) ('The perfect teaching has two'), 'Yi Tong Jiao' (一同教) ('One is the same teaching'), 'Er Bie Jiao' (二別教) ('Two is the distinct teaching'). 'Bie Ji Bu Gong' (別即不共) ('Distinct is not common'), 'Bu Gong Dun Shi' (不共頓實) ('Not common to sudden enlightenment and reality'), 'Tong Jiao Zhe' (同教者) ('The same teaching is'), 'Tong Dun Tong Shi' (同頓同實) ('The same as sudden enlightenment, the same as reality'). 'Ruo Xia Tong Tong' (若下同同) ('If the lower is the same as the same')
教一乘等。會師䇿曰。既言下。同同教一乘。收次三門。唯識則同教一乘。是終頓。何不得稱此名耶。既曰。收之是海具之江水。不同長江也。然海中江。乃收長江同昧。其別教同彼言下同也。今謂。會師□引祖文。魯𢾖祖義。矯亂同別。且鈔初顯別教圓證究竟一乘。乘體具德。法法圓通。迥異諸乘諸教。故曰不共。不共頓實也次顯同教者。指上頓實。為方便一乘。乘體雖同。但是孤門。未具圓德。故祖揀曰同頓同實。明知頓實。以不融義。故揀為方便同教。即非圓中圓通同也。會師公違祖揀。擅曰收之是海具之江水。為圓同說。□師此說。以㭊□收。曲說圓同。為第十失。又引下鈔釋十門唯識義曰。若下同同教一乘等。此師前設問答中。錯指此文。已如前斥。今又引證。例作圓同者。又迷祖鈔釋十門唯識曰。約教分別。即具五教義。以前七門。配前四教。涉權就實。為方便同教。以後三門。獨配圓教。總前七門四教。全收諸乘一一融通。方名圓通同教。故鈔節釋曰。若下同諸乘下。約融通說。若下同同教一乘。即收次三教實。若同於三乘。亦收前四。以其圓教□□包含□□具故。今謂。鈔具四釋。初若下乘諸乘。一約(去)□□□□□□□含圓別圓同。故疏曰。通十無礙。一部約宗□□□□□□□□機全揀。以法未
【現代漢語翻譯】 現代漢語譯本 教一乘等。（會師䇿）說：『既然說頓教，同樣是教一乘，收攝次第三門。唯識宗的同教一乘，是終頓教。為何不能稱此名呢？』（既）說：『收攝它們，好比大海包含江水，不同於長江。』然而海中的江水，乃是收攝長江而使其味道相同。這與別教的頓教是不同的。（會師）□引用祖文，曲解祖義，混淆了同教和別教。而且（慈恩宗的）鈔本一開始就顯示別教的圓證究竟一乘，乘體具備功德，法法圓融，迥異於諸乘諸教，所以說『不共』。不共，才是頓教的真實含義。其次顯示同教，指的是上面的頓教，作為方便一乘。乘體雖然相同，但是是孤立的法門，未具備圓滿的功德。所以祖師辨別說，是同頓同實。明明知道頓教的真實含義，因為不融通的緣故，所以辨別為方便同教，就不是圓中的圓通之同了。（會師）公然違背祖師的辨別，擅自說『收攝它們，好比大海包含江水』，作為圓同的說法。（□）師的這種說法，以（㭊□）收攝，曲解圓同，是第十種過失。又引用下文鈔本解釋十門唯識的意義說：『如果下文說同同教一乘等。』這位（會師）師父在前面設立的問答中，錯誤地指出了這段文字，已經像前面所斥責的那樣了。現在又引用來作為圓同的例證，又是迷惑于祖師的鈔本解釋十門唯識說：『按照教義來分別，就具備五教的意義。』以前面的七門，配合前面的四教，涉及權巧而歸於真實，作為方便同教。以後面的三門，單獨配合圓教，總括前面的七門四教，完全收攝諸乘，一一融通，才稱為圓通同教。所以鈔本節略解釋說：『如果下文說同諸乘下，是按照融通來說的。如果下文說同同教一乘，就是收攝次第三教的真實。如果等同於三乘，也收攝前面的四教，因為圓教（□□）包含（□□）具備的緣故。』現在說，鈔本具備四種解釋，最初如果下文說乘諸乘，一是按照（去）□□□□□□□包含圓別圓同。所以疏本說：『通達十方無礙。』一部是按照宗（□□□□□□□□）機全部揀擇，因為法未（……) English version Teaching the One Vehicle and so on. (Huishi Ce) said: 'Since it is said to be the Sudden Teaching, it is also the One Vehicle Teaching, encompassing the sequential three gates. The Consciousness-Only School's Common Teaching One Vehicle is the Ultimate Sudden Teaching. Why can't it be called by this name?' (Ji) said: 'Encompassing them is like the ocean containing river water, different from the Yangtze River.' However, the river in the ocean is encompassing the Yangtze River and making its taste the same. This is different from the Distinct Teaching's Sudden Teaching. (Huishi) □ quoted the ancestral text, distorting the ancestral meaning, confusing the Common Teaching and the Distinct Teaching. Moreover, the commentary initially reveals the Distinct Teaching's perfect realization of the ultimate One Vehicle, the vehicle body possessing virtues, the Dharma being perfectly interpenetrating, completely different from the various vehicles and teachings, so it is said to be 'uncommon'. Uncommon is the true meaning of the Sudden Teaching. Secondly, revealing the Common Teaching refers to the above Sudden Teaching, as a provisional One Vehicle. Although the vehicle body is the same, it is an isolated Dharma gate, not possessing complete virtues. Therefore, the patriarch distinguished it as the Common Sudden and Common Real. Clearly knowing the true meaning of the Sudden Teaching, because it is not interpenetrating, it is distinguished as the Provisional Common Teaching, which is not the perfect interpenetration within the perfect. (Huishi) publicly violated the patriarch's distinction, presumptuously saying 'encompassing them is like the ocean containing river water', as a saying of perfect commonality. (□) Master's statement, using (㭊□) encompassing, distorts perfect commonality, is the tenth fault. Also, quoting the commentary below explaining the meaning of the Ten Gates of Consciousness-Only, saying: 'If the text below says Common Teaching One Vehicle and so on.' This (Huishi) Master, in the questions and answers set up earlier, mistakenly pointed out this passage, as has been rebuked before. Now, quoting it again as an example of perfect commonality, is again confused about the ancestral commentary explaining the Ten Gates of Consciousness-Only, saying: 'According to the distinction of teachings, it possesses the meaning of the Five Teachings.' The previous seven gates are matched with the previous four teachings, involving expediency and returning to reality, as the Provisional Common Teaching. The subsequent three gates are exclusively matched with the Perfect Teaching, encompassing the previous seven gates and four teachings, completely encompassing the various vehicles, interpenetrating one by one, only then is it called the Perfect Interpenetrating Common Teaching. Therefore, the commentary briefly explains: 'If the text below says Common Various Vehicles below, it is according to interpenetration. If the text below says Common Teaching One Vehicle, it is encompassing the reality of the sequential three teachings. If it is equal to the Three Vehicles, it also encompasses the previous four teachings, because the Perfect Teaching (□□) contains (□□) possesses.' Now saying, the commentary possesses four explanations, initially if the text below says Vehicle Various Vehicles, one is according to (removing) □□□□□□□ containing the perfect distinct perfect common. Therefore, the commentary says: 'Penetrating the ten directions without obstruction.' One part is according to the doctrine (□□□□□□□□) the machine completely selects, because the Dharma has not (...)
【English Translation】 Teaching the One Vehicle and so on. (Huishi Ce) said: 'Since it is said to be the Sudden Teaching, it is also the One Vehicle Teaching, encompassing the sequential three gates. The Consciousness-Only School's Common Teaching One Vehicle is the Ultimate Sudden Teaching. Why can't it be called by this name?' (Ji) said: 'Encompassing them is like the ocean containing river water, different from the Yangtze River.' However, the river in the ocean is encompassing the Yangtze River and making its taste the same. This is different from the Distinct Teaching's Sudden Teaching. (Huishi) □ quoted the ancestral text, distorting the ancestral meaning, confusing the Common Teaching and the Distinct Teaching. Moreover, the commentary initially reveals the Distinct Teaching's perfect realization of the ultimate One Vehicle, the vehicle body possessing virtues, the Dharma being perfectly interpenetrating, completely different from the various vehicles and teachings, so it is said to be 'uncommon'. Uncommon is the true meaning of the Sudden Teaching. Secondly, revealing the Common Teaching refers to the above Sudden Teaching, as a provisional One Vehicle. Although the vehicle body is the same, it is an isolated Dharma gate, not possessing complete virtues. Therefore, the patriarch distinguished it as the Common Sudden and Common Real. Clearly knowing the true meaning of the Sudden Teaching, because it is not interpenetrating, it is distinguished as the Provisional Common Teaching, which is not the perfect interpenetration within the perfect. (Huishi) publicly violated the patriarch's distinction, presumptuously saying 'encompassing them is like the ocean containing river water', as a saying of perfect commonality. (□) Master's statement, using (㭊□) encompassing, distorts perfect commonality, is the tenth fault. Also, quoting the commentary below explaining the meaning of the Ten Gates of Consciousness-Only, saying: 'If the text below says Common Teaching One Vehicle and so on.' This (Huishi) Master, in the questions and answers set up earlier, mistakenly pointed out this passage, as has been rebuked before. Now, quoting it again as an example of perfect commonality, is again confused about the ancestral commentary explaining the Ten Gates of Consciousness-Only, saying: 'According to the distinction of teachings, it possesses the meaning of the Five Teachings.' The previous seven gates are matched with the previous four teachings, involving expediency and returning to reality, as the Provisional Common Teaching. The subsequent three gates are exclusively matched with the Perfect Teaching, encompassing the previous seven gates and four teachings, completely encompassing the various vehicles, interpenetrating one by one, only then is it called the Perfect Interpenetrating Common Teaching. Therefore, the commentary briefly explains: 'If the text below says Common Various Vehicles below, it is according to interpenetration. If the text below says Common Teaching One Vehicle, it is encompassing the reality of the sequential three teachings. If it is equal to the Three Vehicles, it also encompasses the previous four teachings, because the Perfect Teaching (□□) contains (□□) possesses.' Now saying, the commentary possesses four explanations, initially if the text below says Vehicle Various Vehicles, one is according to (removing) □□□□□□□ containing the perfect distinct perfect common. Therefore, the commentary says: 'Penetrating the ten directions without obstruction.' One part is according to the doctrine (□□□□□□□□) the machine completely selects, because the Dharma has not (...)
融。以五六七三門唯識。配顯終□□教雖□□實。而實體未圓以不融故。名同教一乘也。三若同於三乘。亦□前四者。以前四唯識門。配小始二教。名權教三乘也。已上前十門唯識。配前四教。並屬所揀。詮法未融。為方便引接。名方便同教也。第四釋曰。以其圓教。如海包含。無不具故。以最後三門。結顯圓教。法本融通。總前七門四教。一一同圓。為全收圓同義也。會師迷抄□釋。不分揀取。檀引第二下同同教一乘。雷例皆作圓收。圓同說者。公違鈔曰。涉權就實。分節四釋。以初后二釋。是約法通收。可具圓別圓同說也。中間二三兩釋。是約機分齊。揀實與權。為方便同義。甚自分明。以圓別究竟一乘。乘體具圓為上同。以頓實方便一乘。乘體未圓。為下同故曰下同同教一乘也。會師媕娿。但曰別教同彼言下同也。驗知。此師不曉上下。能所同法。剛執下同方便不融之同。例為圓通同讠者。公違□□融不融義。為十一失。次曰。若同教三乘。又收前刂曰注二□□四門唯識。非四教也。會自評曰。別教一乘下同□人。既□□□是三能同亦三。當知別教下同。終頓不應。便非□圓卻[立大]該而入圓也。以本非江水。故不得入。本非不融。故不得[古 ]等。今謂。鈔曰若同教三乘者。是權始三乘也。亦收前四
者。是前四唯識門也。會師因迷鈔中。分四節釋涉權就實等義。致此妄認。權三□同混濫下同。諸乘例類。下同終頓。並作圓同說者。公違祖鈔四義揀釋涉權就實之義。矯亂唯識十門。前七后三。揀同顯圓。約法通收總融十門四教。一一同圓。方說圓通同義。即非混濫。不明揀收。例作圓同。為第十二失。次曰。總收諸教。會三歸一。得非廣乎。會師始暗此義。妄立總同。已具前非。今又指廣濫說圓同。如海包含。始終錯暗。矯亂宗源。為十三失。次曰。揀則三一不同。同則三一和合。亦斯義者。明知此師。始迷法華三一和合同義。已具前非。今暗華嚴融通同義。不詳祖述華嚴教本同別之源也。今謂。別教一乘者。揀前四教三乘。迥異稱別也。同教一乘。□初分諸乘六重七義。以顯一乘。至無量乘。次融本末說諸乘等。會融無二。同一法界。一三融攝。權實恒存。理遍通故。全體無二。故祖結曰。或亦一亦三。如同教也。不遵祖結。返□法華破權會漸。義說四乘名三一和合。同類齊華嚴圓通同義。擅曰亦斯義者。不曉兩經同義各殊深迷。本宗圓同之說日增後學。唯勤斗諍。為十四失。復師注同教策曰。今言下同同教。乃是約融通說者。公違祖述。本鈔只曰下同諸乘約融通說。即不曾曰下同同教約融通也。又注曰。今下
同同教。即別教不異於同。卻令同中即有別義者。此味前鈔通妨之義。此與會師。同暗斯義。有濫圓同。委如前辨。又注曰。收次三就實。皆同圓融爾。所以鈔云。后三教皆同一乘。並揀于權。同一實也。此又昧祖。于合後三教為教實義中。開后圓教。為圓別圓融。開前頓實。為不融同即。不曾將合後三教。皆作圓通同說也。復師三注又成三失。大率豫復會三大知識。就同頓同實同一義法門。迷祖正述。于諸祖文。各伸情見。作意穿鑿。互興斗諍。惑亂後學。今謂略陳二十二失。次辯偽說。全收諸教同。如左。
復師會解。釋玄文揀收曰。此中全揀前四。不攝於圓。約別教說。若此中全收。圓必攝四。約同教義說。故行愿鈔。作此指也。此約圓教。收前四教。同成一教。故云同也。故下鈔亦曰。若於三乘。亦收前四。以同教如海包含。無不具故。然上四義。收攝同教。體勢略盡。有同此類。以義收之。則無所濫涉矣。評曰。復師指行愿鈔。證全收為同者。不詳祖述。明大法界緣起。即成性起。約法通收。收前四教。法法皆圓。故以全收。名不思議圓通同也。不遵祖述。□自臆說曰。此約圓教。收前四教。同成一教。故云同教者。驗知。此師雖引全收名同。而不曉圓同法義。又注同教䇿曰。然圭山。決以全收門。
【現代漢語翻譯】 現代漢語譯本 同同教（Tongtong teaching）。即別教（Biejiao teaching，區別于其他教派的教義）不異於同（tong，相同）。卻令同中即有別義者，此味前鈔（Qianchao，之前的註釋）通妨之義。此與會師（Huishi，一位法師）同暗斯義，有濫圓同（Yuandong，圓融相同）。委如前辨。又注曰：『收次三就實，皆同圓融爾。』所以鈔云：『后三教皆同一乘（Yicheng，唯一的道路），並揀于權（quan，權宜之法），同一實也。』此又昧祖（meizu，違背祖師），于合後三教為教實義中，開后圓教（Yuanjiao，圓滿的教義），為圓別圓融（Yuanbie Yuanrong，圓滿區別的圓融），開前頓實（Dunshi，頓悟的真實），為不融同即（Burong Tongji，不融合的相同）。不曾將合後三教，皆作圓通同說也。復師（Fushi，另一位法師）三注又成三失。大率豫復會三大知識（San Da Zhishi，三位大學者），就同頓同實同一義法門，迷祖正述。于諸祖文，各伸情見，作意穿鑿，互興斗諍，惑亂後學。今謂略陳二十二失，次辯偽說。全收諸教同，如左。 復師會解，釋玄文揀收曰：『此中全揀前四，不攝於圓。約別教說。若此中全收，圓必攝四。約同教義說。故行愿鈔（Xingyuanchao，關於實踐和願望的註釋），作此指也。』此約圓教，收前四教，同成一教。故云同也。故下鈔亦曰：『若於三乘（San Cheng，三種交通工具），亦收前四。以同教如海包含，無不具故。』然上四義，收攝同教，體勢略盡。有同此類，以義收之，則無所濫涉矣。評曰：復師指行愿鈔，證全收為同者，不詳祖述。明大法界緣起（Dafajie Yuanqi，偉大的法界起源），即成性起（Xingqi，本性起源）。約法通收，收前四教，法法皆圓。故以全收，名不思議圓通同也。不遵祖述，□自臆說曰：『此約圓教，收前四教，同成一教。故云同教者。』驗知，此師雖引全收名同，而不曉圓同法義。又注同教䇿曰：『然圭山（Guishan，一座山），決以全收門。
【English Translation】 English version The Tongtong teaching. That is, the Biejiao (distinct teaching) is not different from Tong (sameness). Yet, within this sameness, there is a sense of difference, which is the meaning of the Qianchao's (previous commentary) explanation of overcoming obstacles. This is the same obscured meaning as Huishi (a Dharma master), which has the fault of indiscriminate Yuandong (perfect and harmonious sameness). The details are as previously explained. Furthermore, it is noted: 'Collecting the latter three achieves reality, all are the same in perfect harmony.' Therefore, the commentary says: 'The latter three teachings are all the same in the One Vehicle (Yicheng, the only path), and they are distinguished from expedient means (quan), being the same in reality.' This again goes against the ancestors (meizu), in combining the latter three teachings into the meaning of teaching reality, opening the later Yuanjiao (perfect teaching) as Yuanbie Yuanrong (perfectly distinct perfect harmony), and opening the former Dunshi (sudden realization of reality) as Burong Tongji (unintegrated sameness). It never considered combining the latter three teachings as the same in perfect and all-encompassing sameness. Fushi's (another Dharma master) three annotations become three mistakes. Generally, Yu, Fu, and Hui, the three great scholars (San Da Zhishi), on the Dharma gate of sameness, suddenness, sameness in reality, and sameness in meaning, are confused about the ancestors' correct descriptions. In the writings of the ancestors, each expresses their own opinions, making intentional interpretations, mutually creating disputes, and confusing later learners. Now, it is said that twenty-two mistakes are briefly presented, followed by a discussion of false teachings. The complete collection of all teachings as the same is as follows. Fushi's combined explanation, in explaining the selection and collection of Xuanwen, says: 'Here, the first four are completely selected, not included in the perfect. Speaking from the perspective of the distinct teaching. If all are collected here, the perfect will necessarily include the four. Speaking from the perspective of the teaching of sameness. Therefore, the Xingyuanchao (commentary on practice and vows) makes this point.' This is about the perfect teaching, collecting the first four teachings, becoming the same one teaching. Therefore, it is called sameness. Therefore, the lower commentary also says: 'If in the Three Vehicles (San Cheng), the first four are also collected. Because the teaching of sameness is like the sea, containing everything without exception.' However, the above four meanings, collecting and including the teaching of sameness, the overall structure is almost exhausted. There are similar samenesses, which are collected by meaning, so there will be no indiscriminate involvement. The commentary says: Fushi points to the Xingyuanchao, proving that the complete collection is sameness, without detailed ancestral descriptions. Clarifying that the origin of the great Dharma realm (Dafajie Yuanqi) is the origin of nature (Xingqi). Collecting all four teachings according to the Dharma, each Dharma is perfect. Therefore, the complete collection is named inconceivable perfect and all-encompassing sameness. Not following ancestral descriptions, □ self-assertively says: 'This is about the perfect teaching, collecting the first four teachings, becoming the same one teaching. Therefore, it is called the teaching of sameness.' It is verified that this master, although citing the name of complete collection as sameness, does not understand the Dharma meaning of perfect sameness. Furthermore, the annotation on the strategy of the teaching of sameness says: 'However, Guishan (a mountain), decides on the gate of complete collection.
只作同教。不同以本收末門。義說不可。要此中全收諸教。亦是別教。照知此師決闇圓宗。圓別圓同。不曉玄談。縱奪□義。深迷行愿全收之同。教眼不明。因斯□說。為第一失。又注同教䇿曰。然則華嚴圓教。具攝前四。亦假法華會歸。即一代時教。無不歸圓者。此又不曉攝會義殊。矯亂全收圓同玄旨也。今謂。約法通收曰攝。約機詮異曰會。師祖明曰。華嚴稱法本教。第二七日。同時演說。約法通收教義理事等。十法門義。若名若義。法法同圓。故曰圓必攝四也。若約會義。乃顯法華逐機末教。第三七日。異時異處。方便接引。破異名會。唯會漸三。人法未圓。故會名同。復師昧此法攝機會。臆擅而曰。亦假法華會歸等說。為第二失。或執祖曰。法華攝諸經歸華嚴。豈非假法華耶。今謂。執此為證者。又迷祖意。祖顯華嚴法華二經。化法是同。本末相資。為一大善巧法故。故作此說。非約化儀最後會三之說。展轉穿鑿。重迷祖述。為第三失。次曰。故下鈔亦云。若同於三乘。亦收前四。以其同教。包含如海等。復師擅改鈔本。以其圓教。作同教錯。始恐筆誤。以圓作同。及於同教䇿。就下注曰。此義亦同教章。所詮差別中。收前四教。為同教也。以注照知。此師誠非筆誤。乃順□臆恃攵圓字作同解釋錯。又昧鈔中
【現代漢語翻譯】 現代漢語譯本 只作同教（指相同的教義）。不同意用本收末門（以根本教義統攝末流教義的說法）。這樣的義理是說不通的。如果說要用此（華嚴）教完全統攝其他諸教，那它也是別教（區別于其他教的教義）。由此可知這位法師並不瞭解圓宗（圓滿的宗義），對圓、別、圓同（圓教、別教、圓融相同）的道理也不明白。隨意解釋玄妙的談論，深深地迷惑於行愿全收之同（所有修行和願力都歸於相同的目標）。教眼（對教義的洞察力）不明，因此胡亂解說，這是第一個錯誤。 又在註釋『同教䇿』時說：『既然如此，華嚴圓教，具足統攝了前面的四教。也藉助法華經的會歸，就是一代時教，沒有不歸於圓教的。』這又不明白攝和會的意義不同，錯誤地混淆了全收圓同的玄妙旨意。我認為，從法理上普遍統攝叫做『攝』，從根機上詮釋差異叫做『會』。師祖（指宗密大師）明確地說：華嚴經是稱法本教（依據法性根本的教義），在第二個七日同時演說。從法理上普遍統攝教義、理事等，以及十法門義。無論名相還是義理，法法都圓融。所以說圓教必定統攝四教。如果從會義上說，法華經是隨機應變的末教（適應眾生根性的教義），在第三個七日，不同時間不同地點，方便接引，破除不同的名相，會歸到漸教三乘。人法還沒有圓滿，所以會歸只是名稱相同。這位法師不明白法攝和機會，擅自說『也藉助法華會歸』等等，這是第二個錯誤。 或者有人執著師祖（宗密大師）所說：『法華經統攝諸經歸於華嚴經』，難道不是藉助法華經嗎？我認為，如果執著這個作為證據，又是迷惑了師祖的本意。師祖是闡明華嚴經和法華經，化法（教化眾生的方法）是相同的，本末互相資助，成為一大善巧法。所以這樣說，不是從教化儀式的最後會歸三乘的說法。輾轉穿鑿附會，更加迷惑了師祖的論述，這是第三個錯誤。 接著說：『所以下鈔也說：如果與三乘相同，也統攝前面的四教，因為它是同教，包含如大海一樣。』這位法師擅自更改鈔本，把『圓教』改成『同教』，一開始還以為是筆誤，把『圓』寫成『同』。等到在『同教䇿』中，就下面的註釋說：『這個義理也與同教章所詮釋的差別中，統攝前面的四教，作為同教一樣。』從註釋可以知道，這位法師確實不是筆誤，而是順著自己的臆想，把『圓』字解釋為『同』的錯誤。又不明白鈔本中的...
【English Translation】 English version It only makes it the same teaching (referring to identical doctrines). It disagrees with the idea of using the fundamental to encompass the derivative (using fundamental doctrines to encompass the doctrines of the derivative). Such reasoning is untenable. If it is said that this (Avatamsaka) teaching completely encompasses all other teachings, then it is also a distinct teaching (different from other teachings). From this, it can be known that this Dharma master does not understand the Perfect School (the complete and perfect doctrine), and does not understand the principles of Perfect, Distinct, and Perfect-Same (Perfect Teaching, Distinct Teaching, Perfect and Identical). He arbitrarily interprets the profound discussions, deeply deluded by the sameness of encompassing all practices and vows (all practices and vows converge on the same goal). His Dharma eye (insight into the teachings) is unclear, and therefore he speaks nonsense, which is the first mistake. Furthermore, in the commentary on 'Same Teaching Strategy,' it says: 'Since this is the case, the Perfect Teaching of the Avatamsaka Sutra fully encompasses the previous four teachings. It also relies on the convergence of the Lotus Sutra, which means that all the teachings of a lifetime are not without returning to the Perfect Teaching.' This again does not understand the difference between the meanings of 'encompassing' and 'converging,' mistakenly confusing the profound meaning of completely encompassing the perfect sameness. I believe that universally encompassing from the perspective of Dharma is called 'encompassing,' and interpreting differences from the perspective of faculties is called 'converging.' Master Zongmi clearly stated: The Avatamsaka Sutra is the fundamental teaching based on Dharma (based on the fundamental doctrine of Dharma-nature), and it was simultaneously expounded on the second seven days. From the perspective of Dharma, it universally encompasses doctrines, principles, etc., as well as the meaning of the Ten Dharma Realms. Whether it is name or meaning, all Dharmas are perfectly integrated. Therefore, it is said that the Perfect Teaching must encompass the four teachings. If speaking from the meaning of convergence, the Lotus Sutra is the expedient derivative teaching (teachings that adapt to the faculties of sentient beings), and on the third seven days, at different times and places, it expediently guides, breaks down different names, and converges to the gradual Three Vehicles. People and Dharma are not yet perfect, so convergence is only the same in name. This Dharma master does not understand the Dharma encompassing and opportunity, and arbitrarily says 'also relies on the convergence of the Lotus Sutra,' etc., which is the second mistake. Or someone clings to what Master Zongmi said: 'The Lotus Sutra encompasses all sutras and returns to the Avatamsaka Sutra,' isn't it relying on the Lotus Sutra? I believe that if you cling to this as evidence, you are again confused about the original intention of the Master. The Master clarifies that the Avatamsaka Sutra and the Lotus Sutra, the methods of transformation (methods of teaching sentient beings) are the same, the fundamental and the derivative assist each other, becoming a great skillful means. That's why it is said this way, not from the saying of the final convergence of the Three Vehicles in the ritual of teaching. Twisting and far-fetched, it further confuses the Master's statements, which is the third mistake. Then it says: 'Therefore, the lower commentary also says: If it is the same as the Three Vehicles, it also encompasses the previous four teachings, because it is the same teaching, containing like the great ocean.' This Dharma master arbitrarily changed the commentary, changing 'Perfect Teaching' to 'Same Teaching.' At first, it was thought to be a writing error, writing 'Perfect' as 'Same.' When it comes to the 'Same Teaching Strategy,' the commentary below says: 'This meaning is also the same as the Same Teaching Chapter, which encompasses the previous four teachings in the differences explained, as the same teaching.' From the commentary, it can be known that this Dharma master is indeed not a writing error, but follows his own conjecture, interpreting the word 'Perfect' as the mistake of 'Same.' And does not understand the commentary in...
亦攵前四之言。自收前四唯識門。明權三乘。即非教章所詮差別中。收前四教。為方便同義也。雙迷兩處祖文。錯亂圓同宗旨。亦與會師。同迷斯義。委如前辨。為第四失。次曰。然上四義。收攝同教。至無濫涉矣者。此師違祖總同。擅立四義。為同教總。而言體勢略盡者。欺誣祖述。矯亂諸同。誑惑後學。益增斗諍。為第五失。
會師引圭山曰。全收諸教宗同教緣起義。亦指大疏玄談全收之義。會師䇿曰。此作同教釋。則是方便。故賢首曰。圓教或五也。且取非即圓通義。既曰全收諸教。即前之四教。謂之諸教。諸涼曰。圓必攝四。若爾即教章所詮差別。攝前之同教。亦即教章之初同教。以此同教。始自一乘至多乘。無不包故。亦即賢首總收十門唯心之同。清涼曰。如海包含。無不具故。則同頓同實之義。亦是此義。下文亦說同三乘故。章中前曰華嚴一乘。后曰圓之同教。非海而何。至相亦曰。會三歸一。故知同也。三即諸教故。評曰。此師始迷約法通收。逐機分齊。揀收二義。終暗全收方便兩同縱奪之旨。今謂。圭山古記清涼玄談。並顯約法通收。性海圓明。法界緣起。無礙自在。一即一切。一切即一等。為宗法教本。攝前諸教。一一圓通。本末镕融。名同教中全收同義也。故賢首曰。或總為一。謂本末镕
【現代漢語翻譯】 現代漢語譯本
也符合前面四種說法的精神。它涵蓋了前面四種唯識學說，闡明了權巧方便的三乘教法。這與教章所詮釋的差別（指教義上的差異）不同，它涵蓋了前面的四教，作為方便法門，意義相同。你們都迷惑于兩處的祖師言論，混淆了圓融相同的宗旨。你也和會師一樣，迷惑于這個道理，詳情已在前文辨析過。這是第四個錯誤。
接下來是：『然而，以上四種意義，涵蓋了相同的教義，以至於沒有混雜之處。』這位法師違背了祖師總體的相同之處，擅自設立了四種意義，作為相同教義的總綱，卻說其體系已經大致完備，這是欺騙祖師的言論，擾亂了各種相同之處，迷惑了後來的學者，增加了爭鬥。這是第五個錯誤。
會師引用圭山的話說：『完全涵蓋了諸教宗的相同教義和緣起義。』也指《大疏玄談》完全涵蓋的意義。會師的策略是：『這作為相同教義的解釋，是方便法門。』所以賢首說：『圓教或許有五種。』並且取非即圓通的意義。既然說『完全涵蓋了諸教』，那麼前面的四教就被稱為『諸教』。諸涼說：『圓教必定涵蓋四教。』如果這樣，那麼教章所詮釋的差別，就涵蓋了前面的相同教義，也就是教章最初的相同教義。這個相同教義，從一乘到多乘，無所不包。也就是賢首總括十門唯心的相同之處。清涼說：『如同大海包含一切，無所不具。』那麼同頓同實的意義，也是這個意義。下文也說相同的三乘。章中前面說華嚴一乘，後面說圓的相同教義，不是大海是什麼呢？至相也說：『會三歸一，所以知道是相同的。』三就是諸教。』評論說：『這位法師一開始就迷惑于約法通收，隨著根機分出層次，揀擇收取這兩種意義。最終也昏暗于完全收取方便法門兩種相同縱奪的宗旨。』現在說，圭山古記和清涼玄談，都顯示了約法通收，性海圓明，法界緣起，無礙自在，一即一切，一切即一等等，作為宗法教的根本，涵蓋了前面的諸教，一一圓通，本末镕融，名為相同教義中完全收取的相同意義。所以賢首說：『或者總括為一，謂本末镕
【English Translation】 English version
It also accords with the previous four statements. It encompasses the previous four Vijnanavada (唯識, Consciousness-only) doctrines, elucidating the expedient Three Vehicles (三乘, Triyana). This differs from the distinctions explained in the doctrinal chapters (referring to doctrinal differences). It encompasses the preceding four teachings as an expedient means, with the same meaning. You are both confused by the ancestral texts in two places, confusing the perfect and identical tenets. You, like Master Hui, are also confused about this principle, as discussed in detail earlier. This is the fourth error.
Next, it says: 'However, the above four meanings encompass the same teachings, to the extent that there is no mixing.' This master violates the overall sameness of the patriarchs, presumptuously establishing four meanings as the general outline of the same teaching, yet claiming that its system is roughly complete. This is deceiving the ancestral teachings, disrupting the various samenesses, misleading later scholars, and increasing strife. This is the fifth error.
Master Hui quotes Guishan (圭山) saying: 'It fully encompasses the same teachings and the meaning of dependent origination (緣起, Pratītyasamutpāda) of all schools.' It also refers to the meaning of the 'Great Commentary's Profound Discussion' fully encompassing. Master Hui's strategy is: 'This, as an explanation of the same teaching, is an expedient means.' Therefore, Xianshou (賢首) says: 'The Perfect Teaching (圓教, Yuanjiao) may have five aspects.' And it takes the meaning of non-duality as perfect interpenetration. Since it says 'fully encompasses all teachings,' then the preceding four teachings are called 'all teachings.' Zhuliang (諸涼) says: 'The Perfect Teaching must encompass the four teachings.' If so, then the distinctions explained in the doctrinal chapters encompass the preceding same teachings, which is also the initial same teaching of the doctrinal chapters. This same teaching, from the One Vehicle (一乘, Ekayana) to the Multiple Vehicles, encompasses everything. It is also the sameness of Xianshou's overall collection of the ten aspects of Consciousness-only. Qingliang (清涼) says: 'Like the sea containing everything, nothing is lacking.' Then the meaning of sameness, suddenness, and reality is also this meaning. The following text also speaks of the same Three Vehicles. The chapter earlier says the Huayan (華嚴) One Vehicle, and later says the sameness of the Perfect Teaching. What is it if not the sea? Zhixiang (至相) also says: 'Converging the three and returning to one, therefore knowing it is the same.' The three are all the teachings.' The commentary says: 'This master initially is confused about the general collection by Dharma, distinguishing and collecting the two meanings according to the capacity of beings. Ultimately, he is also obscured about the purpose of fully collecting the two samenesses of expedient means.' Now, it is said that Guishan's Ancient Records and Qingliang's Profound Discussion both reveal the general collection by Dharma, the perfect clarity of the nature-sea, the dependent origination of the Dharma Realm (法界, Dharmadhatu), unobstructed freedom, one is all, all is one, etc., as the foundation of the doctrinal teachings, encompassing the preceding teachings, each perfectly interpenetrating, the beginning and end merging, called the same meaning of fully collecting in the same teaching. Therefore, Xianshou says: 'Or generally encompassing as one, meaning the beginning and end merging
融。唯一大善巧法。又于所詮差別所依心識下曰。若約同教。即攝前諸教。所說心識。何以故。是此方便故。從此而流故。乃至曰。此有二義。一約法通收。二約機分齊。初義者。由此甚深緣起一心。具五義門。第五門曰性海具德門。如圓教說。是即不動本而常末。不懷末而恒本。故五義相融。唯一心轉。又于明佛種性中曰。攝前諸教所明種性。並皆具足主伴成宗。以同教故攝方便故。是約性辨。隱顯相收。故祖結曰。義雖有□。然種性圓通。隨攝遍收。隱顯齊致也。以此照知。縱設方便同義。即是全收圓通無盡同也。故華嚴能開方便經曰。以等法界方便。等虛空界方便。等眾生界方便。乃至第十一句曰。等一切光影方便。清涼疏曰。能開發方便。有十一句。初句總顯。以含事理深廣故。句初以字。貫下十句。謂頻申三昧。業用深廣。要以此十無分齊之方便。方能開顯。況十復表無盡。光映之影。隨機別故。故下經列一百二門三昧。疏曰。皆是顰申大用別義。故以多別。入佛之總。諸門別義。說者隨宜。前百一門。同別業用。后一總相同果。師子頻申者。若不總明分同。無以能□佛境。會師不照經文祖述方便之義。即是顰申三昧廣大業用。主伴成宗。為圓通同收。昧而不遵。擅自斷曰。且取非即圓通義也。語出無稽。
【現代漢語翻譯】 現代漢語譯本 融。唯一大善巧法。又在所詮釋的差別所依心識下說：『如果按照相同的教義，就涵蓋了前面各種教義所說的心識。為什麼呢？因為這是方便之法，從此流出。』乃至說：『這有兩層含義，一是就法理上普遍收攝，二是就根機上區分層次。』第一層含義是，由此甚深緣起一心，具備五種義門。第五門是性海具德門，如同圓教所說，就是不離開根本而常有末端，不捨棄末端而恒常是根本。所以五種義相融合，唯一心在運轉。又在闡明佛種性中說：『涵蓋了前面各種教義所闡明的種性，都具備主伴而成就宗義，因為教義相同，收攝方便之法。』這是從體性上辨析，隱顯相互收攝。所以祖師總結說：『義理雖然有所不同，但種性是圓融通達的，隨著收攝而普遍包含，隱顯達到一致。』 以此來理解，即使設立方便之法，意義相同，也就是完全收攝圓融通達而沒有窮盡。所以《華嚴經》能開方便經說：『以等同法界方便，等同虛空界方便，等同眾生界方便，』乃至第十一句說：『等同一切光影方便。』清涼疏解釋說：『能夠開發方便之法，有十一句，第一句是總的顯示，因為它包含事理的深廣。句首的『以』字，貫穿下面的十句，說明頻申三昧的業用深廣，必須要用這十種沒有分齊的方便，才能開顯。況且十又表示無盡，光映之影，隨著根機而有差別。』所以下經列出一百零二門三昧，疏解釋說：『都是顰申大用的不同意義。』所以用多種不同，進入佛的總相。各種門的別義，說法者隨機應變。前面一百零一門，是同別業用，後面一門是總相同果。師子頻申，如果不總的闡明分同，就無法能夠進入佛境。會師不參照經文祖述方便的意義，就是顰申三昧廣大的業用，主伴成就宗義，是圓通同收，迷惑而不遵循，擅自斷言說：『且取非即圓通義。』這種說法沒有根據。
【English Translation】 English version Integration. The unique and supremely skillful method. Furthermore, regarding the mind-consciousness that serves as the basis for the distinctions being explained, it is said: 'If viewed from the perspective of the same teaching (同教), it encompasses the mind-consciousnesses described in the preceding teachings. Why? Because it is a method (方便) that flows from this.' And further, it is said: 'This has two meanings: first, in terms of the Dharma (法), it universally encompasses; second, in terms of the capacity of beings (機), it distinguishes levels.' The first meaning is that this profoundly deep, arising-dependent one mind (一心) possesses five aspects. The fifth aspect is the 'nature-sea possessing virtues' (性海具德門), as described in the Perfect Teaching (圓教), which is to say, it is constantly the end (末) without leaving the root (本), and it is eternally the root without abandoning the end. Therefore, the five aspects interpenetrate, and only the one mind operates. Furthermore, in clarifying the Buddha-nature (佛種性), it is said: 'It encompasses the Buddha-natures explained in the preceding teachings, all of which possess the principal and accompanying aspects that accomplish the doctrine, because the teachings are the same and encompass the skillful means.' This is analyzed from the perspective of the nature, with the hidden and manifest mutually encompassing. Therefore, the patriarch concludes: 'Although the meanings may differ, the Buddha-nature is perfectly integrated and all-pervasive, universally encompassing, with the hidden and manifest achieving unity.' Understanding this, even if skillful means (方便) are established, if the meaning is the same, it is a complete encompassing of perfect integration, without end. Therefore, the Avatamsaka Sutra (華嚴經) in the chapter on opening up skillful means says: 'With skillful means equal to the Dharma-realm (法界方便), with skillful means equal to the space-realm (虛空界方便), with skillful means equal to the realm of sentient beings (眾生界方便),' and even the eleventh line says: 'With skillful means equal to all light and shadows (一切光影方便).' Qingliang's commentary explains: 'The ability to develop skillful means has eleven lines; the first line is a general display, because it contains the depth and breadth of phenomena and principle. The word 'with' (以) at the beginning of the line connects the following ten lines, indicating that the function of the Prispanda Samadhi (頻申三昧) is deep and broad, and it is necessary to use these ten skillful means without boundaries to reveal it. Moreover, ten represents the inexhaustible, the shadows reflected by light, differing according to the capacity of beings.' Therefore, the sutra below lists one hundred and two samadhis, and the commentary explains: 'All are different meanings of the great function of Prispanda.' Therefore, with many differences, one enters the totality of the Buddha. The different meanings of the various gates are explained by the speaker according to the occasion. The preceding one hundred and one gates are the same and different functions, and the last gate is the total same fruit. The lion's Prispanda, if the shared similarities are not generally clarified, there is no way to enter the Buddha's realm. Master Hui does not refer to the sutra text to elaborate on the meaning of skillful means, which is the vast function of the Prispanda Samadhi, with the principal and accompanying aspects accomplishing the doctrine, being universally encompassed by perfect integration, confused and not followed, presumptuously asserting: 'It only takes the meaning of non-identity with perfect integration.' This statement is unfounded.
義為的準。為第一失。次云。既曰全收諸教。即前之四教。謂之諸教。清涼曰。圓必攝四。若爾即教章所詮差別。攝前之同教。今謂。會師以玄文全收諸教中。同教攝四。與教章所詮差別中。同教攝四。兩處祖文。圓攝同攝。法義之殊。竟不明揀。擅以若爾即三字覈定。例齊足□。□師不曉圓攝。自顯究竟一乘。約法通攵□□□足已成就。讠即因具果。通三世間。名不思議圓通圓攝也。其同教攝前者。自顯方便一乘。逐機分齊。方便引攝。故入顰申三昧。業用深廣。以無分齊之方便。開顯等佛之種性。心識差別。隱顯相收。具前四教主伴成宗。說為同攝。是知圓攝約法。本來滿足。同攝約機。方便開顯。方得圓通。故祖揀曰。或具前四。如一乘方便處說。或即因具果。通三世間。如圓教說。會師昧祖圓攝同攝兩義之殊。媕娿核例。惑亂後學日增斗諍。為第二失。次曰。亦即教章之初同教者。又昧祖立同教總名。以一同字。通目諸教差別同義。即非獨顯全收德用圓通同也。會師臆斷曰亦即者。雷例不齊。為第三失。次曰。以此同教。始自一乘至多乘。無不包故者。此昧祖約理體名同。是顯諸乘權實恒存。故祖曰。理體遍通故。全體無二也。即非全收德用圓通同也。雷例不齊。為第四失。次曰。亦即賢首總收十門唯心之同
者。此昧祖釋。配攝五教。目足揀收。祖以前七門唯識。配前四教。約機分齊。人法未圓。為方便同。以後三門。獨配圓教。人法俱融。約法通收。總收前七四教教義。理事□法等十門法義。一一融通。法法無盡。具足□□。□圓通同。會師不明揀收。唯言總具。如海包含。公違祖揀。顯法融通。為第五失。次曰。則同頓同實同之義。亦是此義者。會師從始至終。不曉約法融通。為全收圓同。約機分齊。為全揀名方便同。此上同頓同實同義。正屬全揀。以不融故。開為方便同教一乘。正如演義。揀唯識十門中。下同同教義也。不應臆斷曰。亦是此義。濫作全收圓同錯。為第六失。次曰。下文亦說同三乘故。章中前曰華嚴一乘。后曰圓之同教。非海而何。今謂評曰。亦說同三乘者。如前已辨。昧鈔揀釋。約機涉權。自屬不融。未系圓融。全收門□□□首標華嚴一乘宗法圓融彳曰圓同等義者。乃約法融通。初后俱圓。是明述章建立正意。法法本圓。即非類齊所揀。涉權同三之錯。為第七失。次云。至相曰。會三歸一。故知同也。三即諸教故。今謂。會師始迷法華。約機分齊。唯會漸三。錯立總同。已如前斥。今又臆說三即諸教。有濫華嚴約法融通。全收諸教。公違清涼辨吉藏違曰。然法華為於一類。開顯本末。若將定判一
{ "translations": [ "這些是昧於祖師（指佛教禪宗的祖師）的解釋。將（唯識宗的）五教進行配屬和統攝，用『目』和『足』來揀擇和收攝。祖師以前的七門唯識，配屬前四教（指小乘教、三乘教、同教一乘、別教一乘），是根據眾生的根機來劃分界限，人法二者尚未圓融，是方便隨同。以後的三門，單獨配屬圓教（指圓頓教），人法二者完全融合，是根據法理來普遍收攝，總共收攝了前面七門四教的教義，以及理事等十門法義，一一融會貫通，法法無窮無盡，具備圓滿的圓通隨同。會師（指本文評論的對象）不明白揀擇和收攝的道理，只說全部具備，如同大海包含萬物，公然違背了祖師的揀擇，彰顯法理的融通，這是第五個錯誤。接下來他說：『那麼，同頓同實同的意義，也是這個意義。』會師從始至終，不明白根據法理融通是全部收攝的圓同，根據眾生的根機來劃分界限是全部揀擇的方便隨同。這上面的同頓同實同的意義，正是屬於全部揀擇，因為沒有融通的緣故，開示為方便隨同教的一乘，正如演義所說，揀擇唯識十門中，下同同教的教義。不應該臆斷說：『也是這個意義。』胡亂地當作全部收攝的圓同，這是第六個錯誤。接下來他說：『下文也說隨同三乘的緣故，章中前面說華嚴一乘，後面說圓的隨同教，不是大海是什麼？』現在評論說：『也說隨同三乘』，正如前面已經辨析過的，昧於鈔的揀擇解釋，根據眾生的根機涉及權宜之說，自然屬於沒有融通，沒有系屬於圓融，全部收攝的門。開頭標明華嚴一乘宗法圓融，說圓同等意義，是根據法理融通，從始至終都是圓滿的，這是闡明述章建立的正意。法法本來圓融，就不是分類齊同所揀擇的，涉及權宜隨同三乘的錯誤，這是第七個錯誤。接下來云，至相說：『會三歸一，所以知道是隨同。』三就是諸教的緣故。現在說：會師開始迷惑於法華，根據眾生的根機來劃分界限，只彙集漸三，錯誤地建立總同，已經像前面斥責的那樣。現在又臆斷地說三就是諸教，有濫用華嚴根據法理融通，全部收攝諸教的嫌疑，公然違背了清涼辨吉藏違的說法：『然而法華是爲了某一類，開顯本末，如果將定判一", "現代漢語譯本：", "這些是昧於祖師（指佛教禪宗的祖師）的解釋。將（唯識宗的）五教進行配屬和統攝，用『目』和『足』來揀擇和收攝。祖師以前的七門唯識，配屬前四教（指小乘教、三乘教、同教一乘、別教一乘），是根據眾生的根機來劃分界限，人法二者尚未圓融，是方便隨同。以後的三門，單獨配屬圓教（指圓頓教），人法二者完全融合，是根據法理來普遍收攝，總共收攝了前面七門四教的教義，以及理事等十門法義，一一融會貫通，法法無窮無盡，具備圓滿的圓通隨同。會師（指本文評論的對象）不明白揀擇和收攝的道理，只說全部具備，如同大海包含萬物，公然違背了祖師的揀擇，彰顯法理的融通，這是第五個錯誤。接下來他說：『那麼，同頓同實同的意義，也是這個意義。』會師從始至終，不明白根據法理融通是全部收攝的圓同，根據眾生的根機來劃分界限是全部揀擇的方便隨同。這上面的同頓同實同的意義，正是屬於全部揀擇，因為沒有融通的緣故，開示為方便隨同教的一乘，正如演義所說，揀擇唯識十門中，下同同教的教義。不應該臆斷說：『也是這個意義。』胡亂地當作全部收攝的圓同，這是第六個錯誤。接下來他說：『下文也說隨同三乘的緣故，章中前面說華嚴一乘，後面說圓的隨同教，不是大海是什麼？』現在評論說：『也說隨同三乘』，正如前面已經辨析過的，昧於鈔的揀擇解釋，根據眾生的根機涉及權宜之說，自然屬於沒有融通，沒有系屬於圓融，全部收攝的門。開頭標明華嚴一乘宗法圓融，說圓同等意義，是根據法理融通，從始至終都是圓滿的，這是闡明述章建立的正意。法法本來圓融，就不是分類齊同所揀擇的，涉及權宜隨同三乘的錯誤，這是第七個錯誤。接下來云，至相說：『會三歸一，所以知道是隨同。』三就是諸教的緣故。現在說：會師開始迷惑於法華，根據眾生的根機來劃分界限，只彙集漸三，錯誤地建立總同，已經像前面斥責的那樣。現在又臆斷地說三就是諸教，有濫用華嚴根據法理融通，全部收攝諸教的嫌疑，公然違背了清涼辨吉藏違的說法：『然而法華是爲了某一類，開顯本末，如果將定判一", "english_translations": [ "These are explanations that are ignorant of the Patriarch (referring to the patriarchs of Zen Buddhism). They associate and encompass the five teachings (of the Vijnanavada school), using 'eyes' and 'feet' to select and gather. The seven aspects of Vijnanavada before the Patriarch are associated with the first four teachings (referring to the Hinayana, Triyana, Common One Vehicle, and Distinct One Vehicle teachings), which divide boundaries according to the capacity of beings, where the two aspects of person and dharma are not yet fully integrated, representing expedient agreement. The three aspects after the Patriarch are exclusively associated with the Perfect Teaching (referring to the Perfect and Sudden Teaching), where the two aspects of person and dharma are completely integrated, universally gathering according to the principle of dharma, totally encompassing the doctrines of the previous seven aspects and four teachings, as well as the ten aspects of dharma such as principle and phenomena, each thoroughly interpenetrating, with dharmas being endless, possessing complete and perfect universal agreement. The Master Hui (referring to the object of this commentary) does not understand the principles of selection and gathering, only saying that everything is fully possessed, like the ocean containing all things, openly violating the Patriarch's selection, revealing the interpenetration of dharmas, which is the fifth mistake. Next, he says: 'Then, the meaning of 'same in suddenness' (tong dun), 'same in reality' (tong shi), and 'same in sameness' (tong tong) is also this meaning.' From beginning to end, Master Hui does not understand that interpenetration according to dharma is the complete gathering of perfect sameness, and dividing boundaries according to the capacity of beings is the complete selection of the name of expedient sameness. The meanings of 'same in suddenness,' 'same in reality,' and 'same in sameness' above precisely belong to complete selection, because they are not interpenetrating, revealing the expedient sameness teaching of the One Vehicle, just as the commentary says, selecting from the ten aspects of Vijnanavada, the doctrine of 'lower same' (xia tong) and 'same teaching' (tong jiao). One should not presumptuously say: 'It is also this meaning,' wrongly taking it as the complete gathering of perfect sameness, which is the sixth mistake. Next, he says: 'The following text also says that it agrees with the Three Vehicles, therefore, the chapter previously said the One Vehicle of the Avatamsaka, and later said the 'agreement teaching' (tong jiao) of the Perfect, what is it if not the ocean?' Now, the commentary says: 'Also says that it agrees with the Three Vehicles,' as has been analyzed before, being ignorant of the selection and explanation of the commentary, involving expedient teachings according to the capacity of beings, naturally belonging to non-interpenetration, not being connected to perfect interpenetration, the door of complete gathering. The beginning marks the Avatamsaka One Vehicle, the principle of dharma, perfect interpenetration, saying that the meaning of 'perfect sameness' (yuan tong) and so on, is according to the interpenetration of dharma, being perfect from beginning to end, which is clarifying the correct intention of establishing the chapter. Dharmas are originally perfectly interpenetrating, so they are not the mistakes of selecting and classifying the same, involving the expedient agreement with the Three Vehicles, which is the seventh mistake. Next, it says, Zhi Xiang (至相) said: 'Uniting the three and returning to one, therefore knowing it is agreement.' The three are the various teachings. Now, it says: Master Hui began to be confused about the Lotus Sutra, dividing boundaries according to the capacity of beings, only gathering the gradual three, wrongly establishing total sameness, as has been rebuked before. Now, he again presumptuously says that the three are the various teachings, having the suspicion of misusing the Avatamsaka's interpenetration of dharma, completely gathering the various teachings, openly violating Qingliang's (清涼) differentiation of Jizang's (吉藏) violation, saying: 'However, the Lotus Sutra is for a certain type, revealing the beginning and the end, if one were to definitively judge one", "English version:" ] }
代聖教。收義不盡。以法華之前。亦有大故。故鈔釋曰。此段會通經意。以釋妨難。恐有難言。依於法華立義。乃是一極之說。如何不依。故今釋云。自是立教之人。不得法華之意。別為一類滯小之人。故為此說。謂執三疑一。執小疑大。乃至曰。非欲會通一代聖言等。以此照知。會師決昧法華唯會一代漸三之機。擅臆斷曰。三即諸教。有濫圓收。為第八失。次引清涼全收曰。大海必攝百川。同一鹹味。圓必攝四。圓以貫之。亦圓教攝。尚非三四等。有其所通。無其所病。圭山大鈔。指全收為一。是別教。今謂。會師引兩祖文。要證全收唯是圓別。不許復師堅執全收。為同失也。今謂。二師皆昧祖述。各自穿鑿。執同執別。玄興斗諍。會師執別昧同。有暗圭山。明指大法界緣起。為全收圓同。此同即別顯不思議。同同無盡故。故四祖曰。別教中由多即一。是其同也。此師公違祖述。於前解曰。此作同教釋。則是方便。故且作非即圓通義。錯前已具斥。錯至今說。昧於圓同。為第九失。復師執同昧別。雖則知引圭山。指全收為同。而暗祖述。於前錯解曰。此約圓教。收前四教。同成一教。故云同教也。此解之錯。前已具斥。錯至今說。又注同教䇿曰。今謂此中正約全收。具五教。一一同圓義說故。義當攝方便之同也。此
【現代漢語翻譯】 現代漢語譯本： 代替聖教來收集意義，但無法完全涵蓋。因為在《法華經》（Lotus Sutra）之前，還有重大的原因。所以註疏解釋說：『這段是爲了會通經文的意義，用來解釋妨礙和疑問。』恐怕有人會質疑說：『依據《法華經》來立論，乃是一種極端的說法，怎麼能不依據它呢？』所以現在解釋說：『這是因為立教的人，沒有領會《法華經》的真意，特別為那些停留在淺薄境界的人，才這樣說的。』他們執著于『三』（聲聞乘、緣覺乘、菩薩乘）而懷疑『一』（佛乘），執著于『小』（小乘）而懷疑『大』（大乘）。甚至說：『並非想要會通一代聖人的言教』等等。通過這些可以知道，會通的法師錯誤地認為《法華經》只是會通一代漸教的三乘根機，擅自臆斷說：『三乘即是諸教』，這樣就濫用了圓教的收攝作用，這是第八個錯誤。接著引用清涼澄觀（Qingliang ChengGuan）的『全收』觀點說：『大海必定收攝百川，同爲鹹味。圓教必定收攝四教，用圓教來貫穿它們。』也是圓教所收攝的，尚且不是三教、四教等等，有其相通之處，沒有其弊病。圭峰宗密（Guishan Zongmi）的《大鈔》中，指出『全收』是一種別教的觀點。現在認為，會通的法師引用兩位祖師的文句，是要證明『全收』只是圓教和別教，不允許復師堅持『全收』是相同的錯誤。現在認為，這兩位法師都沒有領會祖師的意旨，各自穿鑿附會，執著于相同或不同，引發爭論。會通的法師執著于『別』而忽略『同』，暗中反對圭峰宗密，明明指出大法界緣起是『全收』的圓同，這個『同』即是『別』，顯示不可思議，『同』是無窮無盡的。所以四祖道信（Daoxin）說：『別教中由多即一，這就是它的相同之處。』這位法師公然違背祖師的意旨，在前面的解釋中說：『這是作為同教來解釋，這是一種方便說法。』所以暫且作為非即圓通的意義。之前的錯誤已經詳細駁斥過了，錯誤到現在還在說，這是不明白圓同，是第九個錯誤。復師執著于『同』而忽略『別』，雖然知道引用圭峰宗密的觀點，指出『全收』是『同』，卻暗中反對祖師的意旨，在前面的錯誤解釋中說：『這是依據圓教，收攝前面的四教，共同成為一教，所以說是同教。』這個解釋的錯誤，前面已經詳細駁斥過了，錯誤到現在還在說。又在註釋『同教』的策略時說：『現在認為這裡正是依據全收，具備五教，一一都用圓教的意義來說明，所以意義應當收攝方便的同。』 此
【English Translation】 English version: To collect the meanings on behalf of the sacred teachings, but it cannot cover everything completely. Because before the Lotus Sutra, there were also significant reasons. Therefore, the commentary explains: 'This section is to harmonize the meaning of the scriptures, used to explain obstacles and doubts.' Afraid that someone would question: 'Relying on the Lotus Sutra to establish doctrines is an extreme statement, how can we not rely on it?' So now it explains: 'This is because the person who establishes the teachings did not understand the true meaning of the Lotus Sutra, and specially made this statement for those who are stuck in a shallow state.' They are attached to the 'Three' (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and doubt the 'One' (Buddhayāna), attached to the 'Small' (Hīnayāna) and doubt the 'Great' (Mahāyāna). Even saying: 'Not wanting to harmonize the teachings of the saints of a generation' and so on. Through these, it can be known that the harmonizing master mistakenly believes that the Lotus Sutra only harmonizes the three vehicles of the gradual teachings of a generation, and arbitrarily asserts: 'The three vehicles are all the teachings', thus abusing the inclusive function of the perfect teaching, which is the eighth mistake. Then quoting Qingliang ChengGuan's (Qingliang ChengGuan) 'complete inclusion' view, saying: 'The ocean must include all rivers, with the same salty taste. The perfect teaching must include the four teachings, using the perfect teaching to penetrate them.' It is also included by the perfect teaching, not to mention the three teachings, four teachings, etc., having their commonalities, without their drawbacks. Guishan Zongmi's (Guishan Zongmi) Great Commentary points out that 'complete inclusion' is a separate teaching view. Now it is believed that the harmonizing master quoted the sentences of the two patriarchs to prove that 'complete inclusion' is only the perfect teaching and the separate teaching, and does not allow the repeating master to insist that 'complete inclusion' is the same mistake. Now it is believed that these two masters did not understand the meaning of the patriarchs, and each made their own interpretations, clinging to the same or different, causing disputes. The harmonizing master clings to 'different' and ignores 'same', secretly opposing Guishan Zongmi, clearly pointing out that the origin of the Dharmadhātu is the 'complete inclusion' of the perfect same, this 'same' is 'different', showing the inconceivable, 'same' is endless. Therefore, the fourth patriarch Daoxin (Daoxin) said: 'In the separate teaching, from many to one, this is its sameness.' This master openly violates the meaning of the patriarch, and in the previous explanation said: 'This is explained as the same teaching, which is a convenient saying.' So for the time being, it is regarded as the meaning of non-immediate perfect penetration. The previous mistakes have been refuted in detail, and the mistakes are still being said now, which is not understanding the perfect same, which is the ninth mistake. The repeating master clings to 'same' and ignores 'different', although knowing to quote Guishan Zongmi's view, pointing out that 'complete inclusion' is 'same', but secretly opposing the meaning of the patriarch, in the previous wrong explanation said: 'This is based on the perfect teaching, including the previous four teachings, together becoming one teaching, so it is said to be the same teaching.' The mistake of this explanation has been refuted in detail before, and the mistake is still being said now. Also, when annotating the strategy of 'same teaching', it says: 'Now it is believed that this is precisely based on complete inclusion, possessing the five teachings, each using the meaning of the perfect teaching to explain, so the meaning should include the sameness of convenience.' This
約義相當相釋也。今謂。復師始□□攝名同錯。終約義相名同錯。始終不曉。約法融通。同別無一。□已上覆會二師。於一全收同下偽說法義。共一十五失。通前三師。立三種四種一種同教。違祖總同。各伸情見。競增斗諍。計七十失。兼前偽說。別教法義。有十一失。凡八十一失。惑亂後學。片執師承。日增斗諍。于正法門。而生邪見。斷滅真修。故圭山曰。為師之難。為徒不易。仰遵祖訓。輒伸警䇿。奉勉師徒。修真言行。期悟心王。無勞妄識矣。
賢首曰。菩提大寶。性起靈珠。既琢既磨。資智慧而觀察。為調為飾藉萬行以嚴成。故求學者。以此為日新。闡道者。以此為法樂。琢磨方寸。修練行門。慧解智明。情消性瑩。郎然大照。鑒無盡之玄門。赫矣高昇。啟難思之妙用。卓犖英(文)。懋合聖心。可為利物師。可行虛己道。攝生廣受而不蓄。隨機泛應而不流。無辜荷笈歲寒。豈愧摳衣日久。吞金剛種。日煉日精。植菩提苗。益滋益茂。解欲彰而行欲備。駕說為先。道貴振而德貴榮。潔己為任。直須以至慈為育物。以大悲為拯迷。以普敬為必和。以博施為濟難。以無妄為至信。以無我為讓誠。以無污為戒嚴。以無亂□□□。以無昧為慧觀。以無慾為損貪。以無念為滅瞋。以無癡□□□。□利名若浮雲谷
【現代漢語翻譯】 現代漢語譯本： 約義是相當並相互解釋的。現在說，『復師』（重複之前的老師）開始時，在攝取名稱上相同而錯誤，最終在約定意義上名稱相同而錯誤。始終不明白，約定法則融會貫通，相同和差別沒有一個是正確的。以上重複會合兩位老師，在一個整體上收取，與下面的虛假說法義理，總共有十五種過失。連同之前的三個老師，建立三種四種一種相同的教義，違背祖師的總體相同，各自伸張自己的情感見解，競相增加爭鬥，計算有七十種過失。加上之前的虛假說法，另外的教法義理，有十一種過失。總共有八十一種過失，迷惑擾亂後來的學習者，片面執著于老師的傳承，每天增加爭鬥。對於正法之門，產生邪見，斷滅真正的修行。所以圭山說：『做老師難，做徒弟也不容易。』仰慕遵循祖師的訓誡，冒昧地陳述警策，奉勸勉勵師徒，修行真言行，期望領悟心王，不要徒勞地產生虛妄的認識。
賢首說：『菩提大寶（覺悟的珍寶），性起靈珠（自性產生的明珠），經過雕琢和磨礪，憑藉智慧來觀察；爲了調和和裝飾，憑藉萬行來莊嚴成就。』所以求學者，用這些來每天更新自己；闡揚佛道的人，用這些作為法樂。雕琢方寸（指內心），修煉行為之門，智慧理解，智識明瞭，情感消融，自性瑩澈，光明照耀，照見無盡的玄妙之門，顯赫高昇，開啟難以思議的妙用。卓越英才，與聖人的心意相合，可以做利益眾生的老師，可以實行謙虛自己的道。攝取眾生，廣泛接受而不積蓄，隨機應變而不流於世俗。無辜地揹著書箱，在寒冷的歲月里，怎麼會因為長久地求學而感到慚愧呢？吞下金剛種子（堅固不壞的種子），每天修煉，日益精進；種植菩提苗，更加滋養，日益茂盛。理解慾望彰顯，行為完備，以言語引導為先。道義貴在振興，德行貴在光榮，以潔身自好為己任。必須以至慈之心來養育萬物，以大悲之心來拯救迷惑，以普遍的恭敬來必定和諧，以廣泛的施捨來救濟困難，以不虛妄來達到誠信，以無我來謙讓誠實，以沒有污垢來保持清凈，以沒有混亂來保持秩序，以沒有愚昧來保持智慧的觀察，以沒有慾望來減少貪婪，以沒有念頭來消滅嗔恨，以沒有愚癡來破除迷惑，捨棄利益名聲如同浮雲山谷的迴響。
【English Translation】 English version: The meaning of 'about meaning' is to be equivalent and mutually explanatory. Now it is said that 'repeating the teacher' (referring to repeating the teachings of a previous teacher) initially involves the same but mistaken names in grasping the meaning, and ultimately involves the same but mistaken names in the agreed-upon meaning. Failing to understand from beginning to end, the agreed-upon principles are integrated, and there is not a single correct aspect in sameness and difference. The above repeats and combines two teachers, collecting everything into one whole, along with the false Dharma meanings below, totaling fifteen faults. Together with the previous three teachers, establishing three kinds, four kinds, and one kind of the same teachings, violating the overall sameness of the ancestral teachers, each asserting their own emotional views, competing to increase disputes, calculating seventy faults. Adding the previous false teachings, and other Dharma meanings, there are eleven faults. In total, there are eighty-one faults, confusing and disturbing later learners, one-sidedly clinging to the teacher's lineage, increasing disputes daily. Regarding the gate of the true Dharma, generating wrong views, cutting off true practice. Therefore, Guishan said, 'It is difficult to be a teacher, and it is not easy to be a disciple.' Respectfully following the ancestral teachers' instructions, presumptuously presenting warnings, advising and encouraging teachers and disciples to practice true words and deeds, hoping to realize the mind-king, without laboriously generating false recognitions.
Xianshou said, 'Bodhi great treasure (treasure of enlightenment), the nature arises as a spiritual pearl (spiritual pearl arising from self-nature), after being carved and polished, relying on wisdom to observe; in order to harmonize and adorn, relying on myriad practices to solemnly achieve.' Therefore, those who seek learning use these to renew themselves daily; those who expound the Dharma use these as Dharma joy. Carving the square inch (referring to the heart), cultivating the gate of behavior, wisdom understanding, knowledge clarity, emotions dissolving, self-nature clear, light shining, illuminating the endless mysterious gate, gloriously ascending, opening inconceivable wonderful functions. Outstanding talents, in harmony with the minds of the sages, can be teachers who benefit sentient beings, can practice the path of humbling oneself. Gathering sentient beings, widely accepting without accumulating, adapting to circumstances without flowing into worldliness. Innocently carrying books, in the cold years, how can one feel ashamed for studying for a long time? Swallowing the vajra seed (indestructible seed), cultivating daily, becoming increasingly refined; planting the Bodhi seedling, nourishing it more, growing more luxuriantly. Understanding the manifestation of desires, behavior complete, with verbal guidance as the priority. The Way is valued in revitalizing, virtue is valued in glorifying, taking self-purification as one's responsibility. One must use utmost compassion to nurture all things, use great compassion to save the deluded, use universal respect to ensure harmony, use broad generosity to relieve difficulties, use non-falsehood to achieve trustworthiness, use non-self to yield sincerity, use no defilement to maintain purity, use no chaos to maintain order, use no ignorance to maintain wise observation, use no desire to reduce greed, use no thought to eliminate hatred, use no delusion to break through confusion, abandoning benefits and fame like floating clouds and valley echoes.
響。視境色若幻夢空花。觖能如是。則皎性起之靈珠。證菩提之大寶。真解現前而塵塵華藏。真行成而物物妙嚴。不累境風。長新慧刃。能福世導俗。能敬天威人。境佩祖印之常規。可作空王之說客。故祖誡曰。切忌要名聚眾。媒炫求達。打自大鼓。豎我慢幢。誇耀於他。互生斗諍。銷文釋義。唯熾貪瞋。口鼓葛藤。轉增邪見。成群打開。趁隊掠虛。端如闇證凡龜。恰似盲狗稆吠。無沈情見妄識。當施性凈心王。大限到來。神光顯煥。茍如□讠。得無爽焉。
釋雲華尊者融會一乘義章明宗記(終)
紹興府會稽縣昌源山凈勝教院住持傳賢首教觀門人 修寂 募緣鏤板庶廣流通旹紹熙癸丑上元日謹志
【現代漢語翻譯】 現代漢語譯本： 響。視境中的色相如同虛幻的夢境和空中的花朵。如果能夠這樣理解，那麼清澈本性的靈珠就會顯現，證得菩提的大寶。真正的解脫會在眼前展現，每一粒微塵都包含著華藏世界的莊嚴；真正的修行得以成就，萬事萬物都呈現出微妙的莊嚴。不被外境的風所牽累，智慧之刃永遠煥然一新。能夠為世人帶來福祉，引導世俗，能夠敬畏天地的威嚴和人倫道德。遵循祖師印可的常規，可以成為空王（佛）的使者。所以祖師告誡說：切記不要爲了追求名聲而聚集眾人，以炫耀的手段來求得通達。不要自吹自擂，豎起我慢的旗幟，向他人誇耀自己，互相之間產生爭鬥。不要只在文字上解釋義理，這樣只會增長貪婪和嗔恨。口頭上談論糾纏不清的葛藤，反而會增加邪見。成群結隊地打開（經書），趁機掠奪虛名。這就像在黑暗中自以為是的凡龜，又像盲狗一樣亂叫。不要沉溺於情見和妄識，應當施展本性清凈的心王。大限到來之時，神光自然會顯現。如果能夠像這樣去做，就不會有差錯。
釋雲華尊者融會一乘義章明宗記（終）
紹興府會稽縣昌源山凈勝教院住持，傳賢首教觀門人 修寂 募緣鏤板，希望廣泛流通。時紹熙癸丑上元日謹志。 English version: Echoing. Viewing the colors of the environment as illusory dreams and empty flowers. If one can understand in this way, then the luminous pearl of clear nature will manifest, and the great treasure of Bodhi will be realized. True liberation will appear before one's eyes, with each dust particle containing the adornments of the Huazang (Avatamsaka) world; true practice will be accomplished, and all things will manifest subtle adornments. Not burdened by the winds of external circumstances, the blade of wisdom will always be renewed. Able to bring blessings to the world and guide customs, able to revere the majesty of heaven and human morality. Following the established rules approved by the patriarchs, one can become a messenger of the Empty King (Buddha). Therefore, the patriarchs warned: Absolutely avoid gathering crowds to seek fame, and seeking attainment through boastful means. Do not boast about oneself, raise the banner of arrogance, and brag to others, creating strife among each other. Do not merely interpret the meaning of texts, as this will only increase greed and hatred. Verbally discussing entangled complexities will only increase wrong views. Opening (scriptures) in groups and taking advantage of the situation to seize empty fame. This is like an ordinary turtle presuming in the dark, and like a blind dog barking randomly. Do not indulge in emotional views and deluded consciousness; one should exercise the pure nature of the mind-king. When the great limit arrives, divine light will naturally manifest. If one can act in this way, there will be no mistakes.
Commentary on the Essentials of the One Vehicle Doctrine by Venerable Yunhua (End)
Reverently inscribed by Xiuji, resident abbot of Jingsheng Monastery on Changyuan Mountain in Kuaiji County, Shaoxing Prefecture, a disciple who transmits the teachings and contemplations of the Xianshou School. Engraving blocks are funded in the hope of wide circulation. Respectfully recorded on the Yuanxiao Festival of the Guichou year of Shaoxi.
【English Translation】 English version: Echoing. Viewing the colors of the environment as illusory dreams and empty flowers. If one can understand in this way, then the luminous pearl of clear nature will manifest, and the great treasure of Bodhi will be realized. True liberation will appear before one's eyes, with each dust particle containing the adornments of the Huazang (Avatamsaka) world; true practice will be accomplished, and all things will manifest subtle adornments. Not burdened by the winds of external circumstances, the blade of wisdom will always be renewed. Able to bring blessings to the world and guide customs, able to revere the majesty of heaven and human morality. Following the established rules approved by the patriarchs, one can become a messenger of the Empty King (Buddha). Therefore, the patriarchs warned: Absolutely avoid gathering crowds to seek fame, and seeking attainment through boastful means. Do not boast about oneself, raise the banner of arrogance, and brag to others, creating strife among each other. Do not merely interpret the meaning of texts, as this will only increase greed and hatred. Verbally discussing entangled complexities will only increase wrong views. Opening (scriptures) in groups and taking advantage of the situation to seize empty fame. This is like an ordinary turtle presuming in the dark, and like a blind dog barking randomly. Do not indulge in emotional views and deluded consciousness; one should exercise the pure nature of the mind-king. When the great limit arrives, divine light will naturally manifest. If one can act in this way, there will be no mistakes.
Commentary on the Essentials of the One Vehicle Doctrine by Venerable Yunhua (End)
Reverently inscribed by Xiuji, resident abbot of Jingsheng Monastery on Changyuan Mountain in Kuaiji County, Shaoxing Prefecture, a disciple who transmits the teachings and contemplations of the Xianshou School. Engraving blocks are funded in the hope of wide circulation. Respectfully recorded on the Yuanxiao Festival of the Guichou year of Shaoxi. 現代漢語譯本： 響。視境中的色相如同虛幻的夢境和空中的花朵。如果能夠這樣理解，那麼清澈本性的靈珠就會顯現，證得菩提的大寶。真正的解脫會在眼前展現，每一粒微塵都包含著華藏世界的莊嚴；真正的修行得以成就，萬事萬物都呈現出微妙的莊嚴。不被外境的風所牽累，智慧之刃永遠煥然一新。能夠為世人帶來福祉，引導世俗，能夠敬畏天地的威嚴和人倫道德。遵循祖師印可的常規，可以成為空王（佛）的使者。所以祖師告誡說：切記不要爲了追求名聲而聚集眾人，以炫耀的手段來求得通達。不要自吹自擂，豎起我慢的旗幟，向他人誇耀自己，互相之間產生爭鬥。不要只在文字上解釋義理，這樣只會增長貪婪和嗔恨。口頭上談論糾纏不清的葛藤，反而會增加邪見。成群結隊地打開（經書），趁機掠奪虛名。這就像在黑暗中自以為是的凡龜，又像盲狗一樣亂叫。不要沉溺於情見和妄識，應當施展本性清凈的心王。大限到來之時，神光自然會顯現。如果能夠像這樣去做，就不會有差錯。
釋雲華尊者融會一乘義章明宗記（終）
紹興府會稽縣昌源山凈勝教院住持，傳賢首教觀門人 修寂 募緣鏤板，希望廣泛流通。時紹熙癸丑上元日謹志。