X58n0999_五教章整合記

卍新續藏第 58 冊 No. 0999 五教章整合記

No. 999-A 華嚴一乘教義分齊章整合記序

周易繫辭云。尺蠖之屈。以求信(伸音)也。龍蛇之蟄。以存身也。精義入神。以致用也。故我毗盧遮那如來。按海印發輝。融金山特說。其名大方廣佛華嚴經焉。

唐國師賢首尊者。得門而入。作一乘教義分齊。以示未悟。記釋雖眾。莫造其源。是以法真大師嘆云。嗟乎宣政之來。佛祖奧義。經論大途。陸沉殆盡。恥賢首之業。沒世而無聞。欲述自悟。大愿未終。奄然歸寂。唯存焚析薪。自答同教䇿。心經連珠記。盛行於世。遂使華嚴宗義學。得以為矜式。(希迪)無似。濫制斯文。皆準大師乘教切當之說。以為主意。前諸記銷文指事。亦間用之。而教章之旨豁如也。庶得說聽之家不至多岐而亡羊矣。　孟子曰。孔子之謂集大成也。集大成也者。金聲而玉振之也。故詺其記。雲集成爾。

時大宋嘉定戊寅歲仲春一日(希迪)謹敘

No. 999

華嚴一乘教義分齊章整合記卷第一

武林住惠因沙門(希迪)述

略釋此章分三。初詮旨標題。華嚴者。所依經也。備乎本疏。而言一乘者。賢首曰。一者無他義。乘者運載義。圭山曰。統收

不異。謂之一。運載含容。謂之乘。故名一乘。即一佛乘。謂教理行果。總名為乘。皆有運載義故。又不一名一。謂一切即一。一即一切。一切非一切。一亦非一。一切諸法互相涉入。事事無㝵。相入相即。無不镕融。同一法界。皆如幻故。故大經云。一即是多。多即一等。總一切法。都是一乘。教義者。可堂曰。方余疏鈔。但是所況。並分齊義。並如下釋。然此一題。能所兩重。初者章是能釋。上皆所釋。二者華嚴能詮。次六字所詮。從詮就旨。以立章題。全取他名。有財釋也。其崔志遠傳中。一曰華嚴五教章。一曰華嚴一乘分教記。作者一時略舉耳。

二國師嘉號。京大薦福寺。京者大也。總指其處。即有唐西京。古之長安。今之永興。大薦福寺者。別指述處。揀非安國荷恩等處。梵云毗呵羅。正云尾賀羅。此云行處。出家道人。所行止處。今云寺者。自摩騰初來漢國。同諸賓客。權止鴻矑。后建伽籃。標名白馬。因得寺名。沙門等者。正舉能述人。沙門梵語。具雲室啰末拏。此云勤息。故經云。息心達本源。故號為沙門。然有勝義世俗示道行道之異。如十輪經。次之二字。即教主名也。字之與號。俱稱賢首。生有唐。為金輪皇帝之師。如傳廣述。言述者。禮記云。無憂者。其唯文王乎。以王季為父。武王

【現代漢語翻譯】現代漢語譯本：『不異』，指的是『一』。『運載含容』，指的是『乘』。所以叫做『一乘』，也就是『一佛乘』。這裡說的『教理行果』，總稱為『乘』，因為它們都有運載的意義。另外，這個『一』也不是一般的『一』，而是指一切即一，一即一切，一切非一切，一亦非一。一切諸法互相涉入，事事無礙，相入相即，無不镕融，同歸於一個法界，這一切都如幻如化。所以《大經》說：『一即是多，多即一』等等。總而言之，一切法都是一乘。關於『教義』，可堂說：『方余疏鈔，只是所況，並分齊義』，並如下面的解釋。然而，這個題目，有能詮和所詮兩重含義。開始的章節是能詮，上面說的都是所詮。其次，華嚴是能詮，後面的六個字是所詮。從詮釋的宗旨來立章節的題目，完全取用他人的名稱，這是一種有財釋。』崔致遠傳中說：『一曰華嚴五教章，一曰華嚴一乘分教記』，作者只是暫時簡略地提了一下。『二國師嘉號』，指的是『京大薦福寺』。『京』，指的是『大』，總的指那個地方，也就是有唐西京，古代的長安，現在的永興。『大薦福寺』，是特別指述說的地方，爲了區別于安國寺、荷恩寺等地方。梵語叫『毗呵羅』（Vihara），正確的翻譯是『尾賀羅』，這裡翻譯成『行處』，指出家道人所行止的地方。現在說的『寺』，是從摩騰最初來到漢國，和賓客們一起，暫時住在鴻臚寺，後來建立了伽藍，命名為白馬寺，因此得到了寺的名字。『沙門等』，是正式舉出能述說的人。『沙門』是梵語，完整的說法是『室啰末拏』（Sramana），這裡翻譯成『勤息』。所以經書上說：『息心達本源，故號為沙門』。然而，沙門有勝義、世俗、示道、行道的不同含義，就像《十輪經》里說的那樣。『次之二字』，指的是教主的名字。『字』和『號』，都稱作『賢首』（Xianshou）。他生於唐朝，是金輪皇帝的老師，詳細的記載在傳記里。『言述者』，《禮記》里說：『沒有憂慮的，大概只有文王了吧。』因為王季是他的父親，武王

【English Translation】 English version: 『Not different』 refers to 『One』. 『Carrying and containing』 refers to 『Vehicle』. Therefore, it is called 『One Vehicle』, which is 『One Buddha Vehicle』. The 『teaching, principle, practice, and fruit』 are collectively called 『Vehicle』 because they all have the meaning of carrying. Furthermore, this 『One』 is not an ordinary 『one』, but means everything is one, one is everything, everything is not everything, and one is also not one. All dharmas interpenetrate each other, without any obstruction, interpenetrating and inter-identical, all melting together, returning to the same Dharma Realm, all of which are like illusions. Therefore, the Great Sutra says: 『One is many, many is one,』 and so on. In short, all dharmas are the One Vehicle. Regarding 『teaching and principle』, Ketang said: 『Fangyu's commentaries and notes are only what is being compared, and have the meaning of division,』 and the following explanation. However, this topic has two layers of meaning: the expresser and the expressed. The initial chapter is the expresser, and what is said above is the expressed. Secondly, the Avatamsaka (Huayan) is the expresser, and the following six characters are the expressed. Establishing the chapter title from the purpose of the interpretation, completely taking the names of others, is a possessive explanation.』 In the biography of Cui Zhiyuan, it is said: 『One is the Chapter on the Five Teachings of the Avatamsaka, and the other is the Record of the Division of the One Vehicle of the Avatamsaka.』 The author only briefly mentioned it temporarily. 『The auspicious title of the Two National Teachers』 refers to 『Jing Da Jianfu Temple』. 『Jing』 refers to 『Da』 (great), generally referring to that place, which is the Western Capital of the Tang Dynasty, the ancient Chang'an, and the current Yongxing. 『Da Jianfu Temple』 specifically refers to the place of narration, to distinguish it from places like Anguo Temple and He'en Temple. In Sanskrit, it is called 『Vihara』, the correct translation is 『Weiheluo』, which is translated here as 『place of practice』, referring to the place where ordained monks practice. The current 『temple』 comes from when Moteng first came to the Han country and temporarily resided in Honglu Temple with the guests, and later established a Sangharama (Galan), named Baima (White Horse) Temple, hence the name of the temple. 『Sramanas, etc.』 are formally cited as the narrators. 『Sramana』 is a Sanskrit word, the complete form is 『Sramana』, which is translated here as 『diligent cessation』. Therefore, the sutras say: 『Ceasing the mind reaches the source, hence it is called Sramana.』 However, Sramanas have different meanings of ultimate, worldly, showing the path, and practicing the path, as mentioned in the Dasacakra Sutra. 『The two characters after』 refer to the name of the teaching master. Both 『Zi』 (style name) and 『Hao』 (honorific name) are called 『Xianshou』. He was born in the Tang Dynasty and was the teacher of the Golden Wheel Emperor, as described in detail in the biography. 『Yan Shu Zhe』 (those who narrate), the Book of Rites says: 『Those without worries are probably only King Wen.』 Because Wang Ji was his father, and King Wu

為子。父位之。子述之。又云。仲尼祖述堯舜。憲章文武。上律天時。下襲水土。今賢首不敢有作。亦祖述而已。

今將下三正釋本文二。初約所依。以定宗如來者。圭山曰。一乘主即十身。海即者。即本經所依定也。下文曰。一乘教起。要依佛海印三昧中出。不同三乘等依佛后得智出。故標海印。清涼曰。海印是喻。從喻受名。謂香海澄渟。湛然不動。四天下中。色身形像。皆于中現。而有印文。如印印物。亦猶澄波萬頃。晴天無雲。列宿星月。炳然齊現。無來無去。非有非無。不一不異。如來智海。識浪不生。澄渟清凈。至明至靜。無心頓現。一切眾生。心念根欲。心念根欲並在智中。如海含像。故下經云。如海普現眾生身。以此說名為大海。菩提普印諸心行。是故正覺名無量。非唯智現總。亦依此智頓現萬形。普應諸類。賢首品云。或現童男童女形。天龍及以阿修羅。乃至摩睺羅伽等。隨其所樂悉令見。眾生形量各不同。行業音聲亦無量。如是一切皆能現。海印三昧威神力。廣如賢首品疏說。問賢首品有十種三昧。何獨依海印。答初一無不攝。故地論云。一切所說十句中。皆有六種差別相門也。又出現品。是佛菩提。賢首品謂普賢等。故探玄曰。海印有二。一約果位。如前差別無盡教法。皆如來海印定中

【現代漢語翻譯】為子，父位之，子述之。又說，仲尼（孔子，儒家創始人）祖述堯舜（傳說中的古代聖賢帝王），文王和武王（周朝的建立者）。向上傚法天時，向下取法水土。如今賢首（指賢首國師法藏）不敢有所創作，也只是祖述而已。

現在將要用下文的三正來解釋本文的兩個方面。首先，從所依據的方面來確定宗如來（以如來為宗）。圭山（宗密，唐代高僧）說：『一乘（佛教的一種教義，指所有眾生皆可成佛）的主體就是十身（佛的十種化身）。』『海』的意思是，就是本經所依據的確定。下文說：『一乘教的興起，要依據佛海印三昧（一種禪定狀態）中產生。』不同於三乘（聲聞乘、緣覺乘、菩薩乘）等依據佛的后得智（證悟后獲得的智慧）產生。所以標明海印。清涼（澄觀，華嚴宗四祖）說：『海印是比喻，從比喻來命名。』意思是說，香海（充滿香氣的海洋）澄澈平靜，湛然不動。四天下（佛教宇宙觀中的世界）中，色身（有形之身）的形像，都在其中顯現，並且有印文，就像用印章蓋在物體上一樣。也像澄澈的波濤萬頃，晴朗的天空沒有云彩，眾多的星辰和月亮，明亮地一起顯現。沒有來沒有去，非有非無，不一不異。如來的智慧之海，沒有識浪（妄念）產生，澄澈平靜，至明至靜，無心（沒有分別心）地頓然顯現一切眾生的心念、根器和慾望。心念、根器和慾望都在智慧之中，就像大海包含萬象一樣。所以下經說：『如海普現眾生身，以此說名為大海。菩提普印諸心行，是故正覺名無量。』不僅僅是智慧顯現總相，也依據這種智慧頓然顯現萬種形象，普遍應化各種眾生。賢首品（《華嚴經》中的一品）說：『或者顯現童男童女的形象，天龍以及阿修羅（均為佛教護法神），乃至摩睺羅伽（大蟒神）等，隨著他們所喜好的都讓他們看見。眾生的形體和數量各不相同，行業和音聲也無量無邊。像這樣的一切都能顯現，這是海印三昧的威神之力。』詳細的解釋在賢首品疏中說明。問：賢首品有十種三昧，為什麼唯獨依據海印？答：最初的一種三昧沒有不包含其他三昧的。所以地論（《十地經論》）說：『一切所說的十句中，都有六種差別相門。』又，出現品（《華嚴經》中的一品）是佛的菩提（覺悟），賢首品是指普賢（菩薩名）等。所以探玄（法藏的著作《華嚴經探玄記》）說：『海印有兩種，一種是約果位（證悟的果位）來說的，如前面所說的差別無盡的教法，都是如來海印定中產生的。』

【English Translation】 For a son, he takes the father's position and continues his work. It is also said that Zhongni (Confucius, founder of Confucianism) followed the examples of Yao and Shun (legendary ancient sage emperors), King Wen and King Wu (founders of the Zhou Dynasty). He emulated the timing of the heavens above and drew from the water and soil below. Now, Xianshou (referring to National Teacher Xianshou Fazang) dares not create anything new, but only follows the examples of the past.

Now, the following three standards will be used to explain two aspects of this text. First, regarding what is relied upon to establish the sect as the Tathagata (thus come one, an epithet of the Buddha): Guishan (Zongmi, a prominent monk of the Tang Dynasty) said, 'The essence of the One Vehicle (a Buddhist doctrine referring to the potential for all beings to achieve Buddhahood) is the Ten Bodies (ten forms of the Buddha).' 'Sea' means that it is the basis upon which this scripture relies. The following text says, 'The arising of the One Vehicle teaching must rely on the Buddha's Samudra-mudra-samadhi (ocean-seal concentration, a state of meditative absorption).』 It is different from the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) which rely on the Buddha's acquired wisdom (wisdom gained after enlightenment). Therefore, the Samudra-mudra is emphasized. Qingliang (ChengGuan, the fourth patriarch of the Huayan school) said, 'Samudra-mudra is a metaphor, named after the metaphor.' It means that the fragrant sea (ocean filled with fragrance) is clear and still, perfectly unmoving. In the four continents (the world in Buddhist cosmology), the forms of physical bodies all appear within it, and there are seal marks, just like stamping objects with a seal. It is also like ten thousand acres of clear waves, a clear sky without clouds, and numerous stars and the moon, brightly appearing together. There is no coming and no going, neither existent nor non-existent, neither one nor different. The Tathagata's wisdom sea has no waves of consciousness (delusions) arising, clear and still, supremely bright and supremely tranquil, spontaneously manifesting all beings' thoughts, faculties, and desires without intention (without discriminating mind). Thoughts, faculties, and desires are all within wisdom, just as the sea contains all phenomena. Therefore, the following scripture says, 'Like the sea universally manifesting the bodies of all beings, this is why it is called the Great Sea. Bodhi (enlightenment) universally seals all mental activities, therefore the Perfectly Awakened One is called immeasurable.' It is not only wisdom that manifests the totality, but also relies on this wisdom to spontaneously manifest myriad forms, universally responding to all kinds of beings. The Xianshou Chapter (a chapter in the Avatamsaka Sutra) says, 'Sometimes manifesting as boys and girls, devas (gods), nagas (dragons), and asuras (demigods), even mahoragas (great serpent deities), allowing them to see whatever they desire. The forms and quantities of beings are all different, and their actions and sounds are also immeasurable. All of this can be manifested, this is the power of the Samudra-mudra-samadhi.' A detailed explanation is given in the commentary on the Xianshou Chapter. Question: The Xianshou Chapter has ten kinds of samadhi, why rely solely on the Samudra-mudra? Answer: The first samadhi encompasses all others. Therefore, the Dilun (Dasabhumika Sutra Sastra) says, 'In all the ten phrases spoken, there are six aspects of difference.' Also, the Appearance Chapter (a chapter in the Avatamsaka Sutra) is the Bodhi (enlightenment) of the Buddha, and the Xianshou Chapter refers to Samantabhadra (a bodhisattva) and others. Therefore, Tanxuan (Fazang's work, 'Commentary on the Avatamsaka Sutra') says, 'There are two kinds of Samudra-mudra, one is in terms of the fruition (the state of enlightenment), such as the endlessly differentiated teachings mentioned earlier, all arising from the Tathagata's Samudra-mudra-samadhi.'

。同時炳然。圓明顯現。二約因位。要普賢等諸大菩薩。方得此定等。釋曰。雖因果不同。德用相似。如賢首品疏。會虛空喻云。彼就果行。此就因德。然普賢行德。似同佛果。是故皆以虛空為量。上下文中。皆同此說。思之。然儀式不同。曾無出入。言三昧者。探玄雲。等持。離沉浮故。定慧均故。名等也。心不散故。住一境故。名持也。納法在心。名為正受。

建立下。演玄言以開釋二。初分門。

初明下。二隨釋有十。初建立一乘三。初標章。言初明建立一乘者。孔目曰。一乘法義。佛及普賢。果則同。約不可說與可寄。言則異。

故地下二引證。探玄曰。有說能詮之教為因分。所詮之義為果分。此說甚疏。鎮國曰。全乖文旨。又曰。直望論意。即指義大為果分。故不可說。說大為因分。是則可說。更以義取。略有二種。一唯就十地以明。以證智為果分。方便寄法等。併爲因分等。二約究竟佛果。對普賢因說。義通一部。釋曰。初唯約十地。二約究竟等。對詳可見。

問薪引探玄後段如何。答以別為總。問奈何祖自云。此義通一部經中大意。答清涼曰。豈不向言宜同果海。有能所同。因果非一。即曰宜同。則因果非異。非一非異。為真地智。思之。

二緣下二教大。內章曰。教

【現代漢語翻譯】現代漢語譯本：同時顯現，圓滿而明顯地呈現出來。第二點是關於因位的，主要是指普賢等各位大菩薩，才能得到這種禪定等等。《釋》中說：雖然因和果不同，但其功德和作用相似。如《賢首品疏》中，用虛空來比喻，說：『那是就果位的修行而言，這是就因位的功德而言。』然而普賢的行持功德，似乎與佛果相同，所以都以虛空為衡量標準。上下文中，都同樣這樣說，仔細思考。然而儀式不同，卻沒有任何出入。說到『三昧』，探玄中說：『等持，因為遠離沉沒和浮躁。』因為定和慧均等，所以稱為『等』。心不散亂，安住於一個境界，所以稱為『持』。將佛法納入心中，稱為『正受』。『建立下』。演玄用言語來開示和解釋，分為兩部分。首先是分門別類。『初明下』。第二部分是隨著經文來解釋，有十點。第一點是建立一乘，有三部分。首先是標明章節。說到『初明建立一乘者』，孔目中說：『一乘的法義，佛和普賢，在果位上是相同的。』從不可說和可以寄託的方面來說，言語表達則不同。『故地下』第二點是引用證據。《探玄》中說：『有人說能詮釋的教義是因分，所詮釋的義理是果分。』這種說法非常疏漏。鎮國說：『完全違背了經文的旨意。』又說：『直接看論的意義，就是指義理廣大為果分，所以不可說；說廣大為因分，則是可以說的。』再從義理上取捨，略有二種。一種是隻就十地來說明，以證智為果分，方便寄法等，都為因分等等。二是就究竟的佛果，對照普賢的因位來說。義理貫通整部經。』《釋》中說：『第一種只就十地來說，第二種就究竟等等。』對照詳細可見。問：薪引《探玄》後段如何？答：以個別為總體。問：奈何祖師自己說：『此義貫通一部經中的大意。』答：清涼說：『難道不是說應該與果海相同嗎？』有能和所相同，因和果並非一個。即說應該相同，那麼因和果並非不同。非一非異，為真地智。仔細思考。『二緣下』第二點是教義廣大。內章說：教義

【English Translation】 English version: Simultaneously and clearly manifested, perfectly appearing. The second point concerns the causal stage, mainly referring to great Bodhisattvas such as Samantabhadra (Pǔxián, universally worthy), who can attain this samādhi (chándìng, meditative absorption) and so on. The commentary states: 'Although the cause and effect are different, their merits and functions are similar.' As in the 'Virtuous Leader' chapter commentary, the analogy of space is used, saying: 'That refers to the practice of the fruit stage, this refers to the merits of the causal stage.' However, Samantabhadra's practice and merits seem to be the same as the Buddha's fruit, so both use space as a measure. The upper and lower contexts all say the same, think about it carefully. However, the rituals are different, but there are no discrepancies. Speaking of 'samādhi (sānmèi, concentration)', the Tànxuán (探玄, Exploring the Profound) says: 'Equanimity, because it is far from sinking and agitation.' Because concentration and wisdom are equal, it is called 'equanimity'. The mind is not scattered, abiding in one state, so it is called 'holding'. Taking the Dharma into the heart is called 'right reception'. 'Establishing below'. Yǎn Xuán (演玄, Expounding the Profound) uses language to reveal and explain, divided into two parts. The first is categorization. 'Beginning with clarifying below'. The second part is to explain according to the sutra, with ten points. The first point is to establish the One Vehicle, with three parts. The first is to mark the chapter. Speaking of 'Beginning with clarifying the establishment of the One Vehicle', the Kǒngmù (孔目, Detailed Outline) says: 'The Dharma meaning of the One Vehicle, the Buddha and Samantabhadra, are the same in the fruit stage.' From the perspective of the unspeakable and the entrustable, the linguistic expressions are different. 'Therefore below' The second point is to cite evidence. The Tànxuán (探玄, Exploring the Profound) says: 'Some say that the teachings that can explain are the cause part, and the meaning that is explained is the fruit part.' This statement is very flawed. Zhèn Guó (鎮國, Pacifying the Nation) says: 'It completely violates the meaning of the sutra.' And says: 'Directly looking at the meaning of the treatise, it refers to the vastness of meaning as the fruit part, so it is unspeakable; saying vastness as the cause part, then it is speakable.' Furthermore, taking from the meaning, there are roughly two kinds. One is only to explain in terms of the Ten Grounds, with the wisdom of realization as the fruit part, expediently entrusting the Dharma, etc., all as the cause part, etc. The second is to speak in terms of the ultimate Buddha fruit, contrasting with Samantabhadra's causal stage. The meaning runs through the entire sutra.' The commentary says: 'The first kind only speaks in terms of the Ten Grounds, the second kind speaks in terms of the ultimate, etc.' The contrast is clearly visible. Question: How does Xīn (薪, Fuel) cite the latter part of Tànxuán (探玄, Exploring the Profound)? Answer: Taking the individual as the whole. Question: Why did the patriarch himself say: 'This meaning runs through the main idea of a sutra.' Answer: Qīngliáng (清涼, Clear and Cool) says: 'Isn't it said that it should be the same as the ocean of fruit?' There is the same in the able and the what, cause and effect are not one. That is to say it should be the same, then cause and effect are not different. Neither one nor different, is true ground wisdom. Think about it carefully. 'Two causes below' The second point is that the teachings are vast. Nèi Zhāng (內章, Inner Chapter) says: Teachings

大有三。清涼曰。一因成就大。謂慈悲願力。為起行本。故名為因。二因漸成就大。謂聞思慧等。為出世智因。起之不頓。故名為漸。三教說修成就大。謂即修慧。真修契實。如於正證。可寄言詮。故名教說。教說二字。正揀義大。非如果分不可說故。前二不似正證。體非玄妙。不假言揀。但為出世智因。故並稱因。當分獲得。三皆成就。此三地位。為在何所。此有二意。一約初地。則前二容在地前。地加行故。后一唯居地上。二約通說。地地之中。加行修等。慈悲願力。即是因成。聞思慧等。即為因漸。正證后得。皆教說修。

緣起等者。太一曰。所言因者。謂方便緣修。體窮位滿。即普賢是也。

此二下二示雙融地疏曰。(亦是敘賢首文)三約雙融。此上六中。各說即無說。無說即說。無二俱融。準思可見。又果海離緣。故不可說。所證就緣。是則可說。二所證非修。故不可說。能證修起。是則可說。三正證離相。故不可說。后得帶相。是則可說。四后得無分別。故不可說。加行有意言。是則可說。五加行觀無分別。故不可說。寄法表地。是則可說。此上不可說。皆各不異於可說。以真理普遍故。可說不異不可說。以緣修無性故。是故下文。雖說一分。義亦不少。故論云。如實滿足攝取故。評曰。三

【現代漢語翻譯】現代漢語譯本：

關於『大』有三種解釋。《清涼疏》中說：第一是因成就大，指的是慈悲願力，作為發起修行的根本，所以稱為『因』。第二是因漸成就大，指的是聞思修慧等，作為出世智慧的因，其生起不是頓悟的，所以稱為『漸』。第三是教說修成就大，指的是即修之慧，真正的修行與實相契合，如同對於正證，可以用言語來表達，所以稱為『教說』。『教說』二字，正是爲了揀別義大，因為如果只是果位，就不可說了。前兩種不像正證那樣，本體不是玄妙的，不需要用言語來揀別，只是作為出世智慧的因，所以都稱為『因』，在各自的階段獲得成就。這三種地位，位於何處呢？這裡有兩種解釋：一是如果從初地來說，那麼前兩種可以位於初地之前，因為是地前加行。后一種只能位於地上。二是如果從通說來說，那麼在每一地中，加行修等，慈悲願力就是因成，聞思修慧等就是因漸，正證后得，都是教說修。

關於『緣起』等，太一說：所說的『因』，指的是方便緣修，體性窮盡，位階圓滿，就是普賢菩薩的境界。

『此二下二示雙融』，《地疏》中說（也是敘述賢首的文）：第三是關於雙融，以上六種中，每一種都說即無說，無說即說，沒有二者不融合的情況，可以參照思考。另外，果海遠離因緣，所以不可說；所證悟的就因緣而言，則是可以說的。二，所證悟的不是修，所以不可說；能證悟的修生起，則是可以說的。三，正證遠離相，所以不可說；后得帶有相，則是可以說的。四，后得沒有分別，所以不可說；加行有意識的言語，則是可以說的。五，加行觀沒有分別，所以不可說；寄託於法來表示地，則是可以說的。以上不可說的，都各自不異於可說的，因為真理是普遍的。可說不異於不可說，因為因緣修是無自性的。所以下文，雖然只說一部分，但意義並不少。所以《論》中說：如實滿足攝取。評論說：三。 English version:

There are three aspects of 'Greatness'. The Qingliang Shu says: First, the Greatness of Cause Accomplishment, referring to compassion, vows, and power, which serve as the foundation for initiating practice, hence the name 'Cause'. Second, the Greatness of Gradual Cause Accomplishment, referring to hearing, thinking, and wisdom, etc., which serve as the cause of transcendent wisdom, arising not suddenly, hence the name 'Gradual'. Third, the Greatness of Teaching, Speaking, and Cultivation Accomplishment, referring to the wisdom of immediate cultivation, where true practice aligns with reality, such that the realization of Right Attainment can be expressed in words, hence the name 'Teaching and Speaking'. The words 'Teaching and Speaking' are precisely to distinguish the Greatness of Meaning, because if it were merely the fruit position, it would be inexpressible. The first two are not like Right Attainment, whose essence is not profound, and do not require verbal distinction, but merely serve as the cause of transcendent wisdom, hence they are both called 'Cause', achieving accomplishment in their respective stages. Where are these three positions located? There are two interpretations: First, if speaking from the perspective of the First Ground (Bhumi), then the first two can be located before the First Ground, because they are preliminary practices before the Ground. The last one can only be located on the Ground. Second, if speaking generally, then in each Ground, preliminary practices, cultivation, etc., compassion, vows, and power are the Accomplishment of Cause, hearing, thinking, and wisdom are the Gradual Cause, and Right Attainment and Subsequent Attainment are all Teaching, Speaking, and Cultivation.

Regarding 'Arising from Conditions' etc., Taiyi says: The 'Cause' mentioned refers to skillful means and cultivation through conditions, where the essence is exhausted and the position is perfected, which is the state of Samantabhadra (Universal Virtue Bodhisattva).

'These two below show the dual integration', the Di Shu says (also narrating the text of Xianshou): Third, regarding dual integration, in the above six, each says that 'is' is 'is not', and 'is not' is 'is', there is no non-integration, which can be understood through contemplation. Furthermore, the Ocean of Fruit is apart from conditions, hence it is inexpressible; what is realized, in terms of conditions, is expressible. Second, what is realized is not cultivation, hence it is inexpressible; the cultivation that enables realization arises, hence it is expressible. Third, Right Attainment is apart from characteristics, hence it is inexpressible; Subsequent Attainment carries characteristics, hence it is expressible. Fourth, Subsequent Attainment has no discrimination, hence it is inexpressible; preliminary practices have conscious language, hence it is expressible. Fifth, preliminary practice contemplation has no discrimination, hence it is inexpressible; relying on the Dharma to represent the Ground is expressible. The above inexpressible are each not different from the expressible, because truth is universal. The expressible is not different from the inexpressible, because cultivation through conditions is without inherent nature. Therefore, although the following text only speaks of a part, the meaning is not small. Therefore, the Treatise says: 'Truly fulfilling and embracing'. Commentary says: Three.

【English Translation】 English version:

There are three aspects of 'Greatness'. The Qingliang Shu says: First, the Greatness of Cause Accomplishment, referring to compassion, vows, and power, which serve as the foundation for initiating practice, hence the name 'Cause'. Second, the Greatness of Gradual Cause Accomplishment, referring to hearing, thinking, and wisdom, etc., which serve as the cause of transcendent wisdom, arising not suddenly, hence the name 'Gradual'. Third, the Greatness of Teaching, Speaking, and Cultivation Accomplishment, referring to the wisdom of immediate cultivation, where true practice aligns with reality, such that the realization of Right Attainment can be expressed in words, hence the name 'Teaching and Speaking'. The words 'Teaching and Speaking' are precisely to distinguish the Greatness of Meaning, because if it were merely the fruit position, it would be inexpressible. The first two are not like Right Attainment, whose essence is not profound, and do not require verbal distinction, but merely serve as the cause of transcendent wisdom, hence they are both called 'Cause', achieving accomplishment in their respective stages. Where are these three positions located? There are two interpretations: First, if speaking from the perspective of the First Ground (Bhumi), then the first two can be located before the First Ground, because they are preliminary practices before the Ground. The last one can only be located on the Ground. Second, if speaking generally, then in each Ground, preliminary practices, cultivation, etc., compassion, vows, and power are the Accomplishment of Cause, hearing, thinking, and wisdom are the Gradual Cause, and Right Attainment and Subsequent Attainment are all Teaching, Speaking, and Cultivation.

Regarding 'Arising from Conditions' etc., Taiyi says: The 'Cause' mentioned refers to skillful means and cultivation through conditions, where the essence is exhausted and the position is perfected, which is the state of Samantabhadra (Universal Virtue Bodhisattva).

'These two below show the dual integration', the Di Shu says (also narrating the text of Xianshou): Third, regarding dual integration, in the above six, each says that 'is' is 'is not', and 'is not' is 'is', there is no non-integration, which can be understood through contemplation. Furthermore, the Ocean of Fruit is apart from conditions, hence it is inexpressible; what is realized, in terms of conditions, is expressible. Second, what is realized is not cultivation, hence it is inexpressible; the cultivation that enables realization arises, hence it is expressible. Third, Right Attainment is apart from characteristics, hence it is inexpressible; Subsequent Attainment carries characteristics, hence it is expressible. Fourth, Subsequent Attainment has no discrimination, hence it is inexpressible; preliminary practices have conscious language, hence it is expressible. Fifth, preliminary practice contemplation has no discrimination, hence it is inexpressible; relying on the Dharma to represent the Ground is expressible. The above inexpressible are each not different from the expressible, because truth is universal. The expressible is not different from the inexpressible, because cultivation through conditions is without inherent nature. Therefore, although the following text only speaks of a part, the meaning is not small. Therefore, the Treatise says: 'Truly fulfilling and embracing'. Commentary says: Three.

約下科名同此。上下義意同。

就普下二就普因彰不共二。初分門。就普賢者。太一曰。雖始起于妙德。圓滿在稱周。故隱文殊。獨言普賢也。可堂曰。分相者。方便無體。莫不皆空。究究正乘。坐斷法界。該攝則三乘無已。普法所成。舊曰。圓融無是普法。色即是空。空中無色。三即是一。一內無三。故曰三乘竟必有盡。若爾。則余乘皆盡。唯有一乘。云何是中更容他物。是故二門共詮別旨。

分相下二隨釋二。初分相門四。初權實分宗。分相門者。分別三一教相差別也。下文曰。良由此法。出情難信。是故聖者將彼三乘。對比決之別教一乘。別於三乘者。太一曰。別教者別於三乘。清涼曰。后一直顯本法一向不共。又曰。唯后一是不共一乘。智論指此。以為不共。大品等經。共二乘說故。又曰。別即不共。不共頓實故。又曰。不共二乘。然一與三。於五教中。有乎二說。一前諸教為三乘。后一為一乘。略如前引。廣如孔目問答探玄雜章。二者以始小為三乘。后三為一乘。備如華嚴圓覺疏等。所以爾者。終頓二教。進退殊故。若約皆為三人。則中三為三。若約泯二異前。則后三皆一。故太一曰。若后破執成正義。則是終教。則一切眾生皆有佛性。大乘涅槃四句佛性者。非小乘及迴心人。則是頓教終教佛

【現代漢語翻譯】約下科名同此。上下義意同。（這句話的意思是：按照下面的科判，這裡的『上』和『下』具有相同的含義。）

就普下二就普因彰不共二。初分門。就普賢者。太一曰。雖始起于妙德（妙德指文殊菩薩），圓滿在稱周（稱周指普賢菩薩的願行圓滿）。故隱文殊。獨言普賢也。（這裡隱藏了文殊菩薩，只提普賢菩薩。）可堂曰。分相者。方便無體。莫不皆空。究究正乘。坐斷法界。該攝則三乘無已。普法所成。舊曰。圓融無是普法。色即是空。空中無色。三即是一。一內無三。故曰三乘竟必有盡。若爾。則余乘皆盡。唯有一乘。云何是中更容他物。是故二門共詮別旨。（可堂說：從現象上分析，方便法門沒有實體，一切都是空性。究竟的正乘，可以截斷法界。如果全部包含，那麼三乘就沒有窮盡。普遍的佛法所成就的。舊的說法是：圓融沒有不是普遍佛法的。色即是空，空即是色。三即是一，一內沒有三。所以說三乘最終都會窮盡。如果這樣，那麼其餘的乘都會窮盡，只有一乘。怎麼能在其中容納其他事物呢？所以這兩個門共同詮釋了不同的宗旨。）

分相下二隨釋二。初分相門四。初權實分宗。分相門者。分別三一教相差別也。（分相門，是分別三乘和一乘教義的差別。）下文曰。良由此法。出情難信。是故聖者將彼三乘。對比決之別教一乘。（下文說：因為這個法難以置信，所以聖者將三乘對比，來決斷別教一乘。）別於三乘者。太一曰。別教者別於三乘。（別教是區別於三乘的。）清涼曰。后一直顯本法一向不共。（清涼說：後面一直顯示本法，一向是不共的。）又曰。唯后一是不共一乘。（又說：只有後面一個是和二乘不共的一乘。）智論指此。以為不共。（《智論》指出這個是不共的。）大品等經。共二乘說故。（《大品經》等經典，是和二乘共同說的。）又曰。別即不共。不共頓實故。（又說：別就是不共，不共就是頓悟和真實。）又曰。不共二乘。然一與三。於五教中。有乎二說。一前諸教為三乘。后一為一乘。略如前引。廣如孔目問答探玄雜章。（又說：不共二乘。然而一乘和三乘，在五教中，有兩種說法。一種是前面的教義是三乘，後面的是一乘。簡略的像前面引用的，詳細的像《孔目問答探玄雜章》。）二者以始小為三乘。后三為一乘。備如華嚴圓覺疏等。（第二種是以開始的小乘為三乘，後面的三個為一乘。詳細的像《華嚴疏》、《圓覺疏》等。）所以爾者。終頓二教。進退殊故。（之所以這樣，是因為終教和頓教，進退不同。）若約皆為三人。則中三為三。若約泯二異前。則后三皆一。（如果都認為是三乘，那麼中間的三個是三乘。如果泯滅二乘的差異，那麼後面的三個都是一乘。）故太一曰。若后破執成正義。則是終教。則一切眾生皆有佛性。大乘涅槃四句佛性者。非小乘及迴心人。則是頓教終教佛（所以太一說：如果後面破除執著，成就正義，那麼就是終教。那麼一切眾生都有佛性。《大乘涅槃經》的四句佛性，不是小乘和迴心人所具有的，那麼就是頓教和終教的佛）

【English Translation】約下科名同此。上下義意同。 (This means: According to the following classification, 'above' and 'below' have the same meaning here.)

就普下二就普因彰不共二。初分門。就普賢者。太一曰。雖始起于妙德 (Miaode refers to Manjushri Bodhisattva), 圓滿在稱周 (Chengzhou refers to the complete vows and practices of Samantabhadra Bodhisattva). 故隱文殊。獨言普賢也。 (Therefore, Manjushri Bodhisattva is hidden, and only Samantabhadra Bodhisattva is mentioned.) 可堂曰。分相者。方便無體。莫不皆空。究究正乘。坐斷法界。該攝則三乘無已。普法所成。舊曰。圓融無是普法。色即是空。空中無色。三即是一。一內無三。故曰三乘竟必有盡。若爾。則余乘皆盡。唯有一乘。云何是中更容他物。是故二門共詮別旨。 (Ketang said: Analyzing from the phenomena, expedient methods have no substance, and everything is emptiness. The ultimate correct vehicle can cut off the Dharma realm. If everything is included, then the Three Vehicles will not be exhausted. What is achieved by the universal Dharma. The old saying is: Perfect harmony is not universal Dharma. Form is emptiness, and emptiness is form. Three is one, and one does not contain three. Therefore, it is said that the Three Vehicles will eventually be exhausted. If so, then the remaining vehicles will be exhausted, and there will only be One Vehicle. How can other things be accommodated in it? Therefore, these two doors jointly explain different purposes.)

分相下二隨釋二。初分相門四。初權實分宗。分相門者。分別三一教相差別也。 (The Door of Differentiation is to distinguish the differences between the teachings of the Three Vehicles and the One Vehicle.) 下文曰。良由此法。出情難信。是故聖者將彼三乘。對比決之別教一乘。 (The following text says: Because this Dharma is difficult to believe, the sages compare the Three Vehicles to determine the unique teaching of the One Vehicle.) 別於三乘者。太一曰。別教者別於三乘。 (The unique teaching is different from the Three Vehicles.) 清涼曰。后一直顯本法一向不共。 (Qingliang said: The latter always reveals the original Dharma, which is always unique.) 又曰。唯后一是不共一乘。 (He also said: Only the latter is the unique One Vehicle.) 智論指此。以為不共。 (The Mahaprajnaparamita-sastra points out that this is unique.) 大品等經。共二乘說故。 (The Perfection of Wisdom Sutra and other scriptures are spoken together with the Two Vehicles.) 又曰。別即不共。不共頓實故。 (It is also said: Unique is unique, and unique is sudden enlightenment and reality.) 又曰。不共二乘。然一與三。於五教中。有乎二說。 (It is also said: It is unique to the Two Vehicles. However, there are two ways of saying One Vehicle and Three Vehicles in the Five Teachings.) 一前諸教為三乘。后一為一乘。略如前引。廣如孔目問答探玄雜章。 (One is that the previous teachings are the Three Vehicles, and the latter is the One Vehicle. Briefly as quoted above, and in detail as in the Kongmu Questions and Answers Exploring the Mysterious Chapters.) 二者以始小為三乘。后三為一乘。備如華嚴圓覺疏等。 (The second is to regard the initial Small Vehicle as the Three Vehicles, and the latter three as the One Vehicle. In detail, such as the Avatamsaka Sutra Commentary, Surangama Sutra Commentary, etc.) 所以爾者。終頓二教。進退殊故。 (The reason for this is that the Final Teaching and the Sudden Teaching have different advances and retreats.) 若約皆為三人。則中三為三。若約泯二異前。則后三皆一。 (If all are considered as the Three Vehicles, then the middle three are the Three Vehicles. If the differences between the Two Vehicles are eliminated, then the latter three are all One Vehicle.) 故太一曰。若后破執成正義。則是終教。則一切眾生皆有佛性。大乘涅槃四句佛性者。非小乘及迴心人。則是頓教終教佛 (Therefore, Taiyi said: If the attachment is broken later and the correct meaning is achieved, then it is the Final Teaching. Then all sentient beings have Buddha-nature. The four sentences of Buddha-nature in the Mahayana Nirvana Sutra are not possessed by the Small Vehicle and those who have turned their minds, then it is the Buddha of the Sudden Teaching and the Final Teaching.)

性。及大槃涅般。從是已后。亦說后三為一。前二為三。今章正用前說。勒成文體。思之可見。

如法下二以經印定。如法華等者。即太一謂。法華經云。三界外別索大牛之車也。

然此下三云張聖言三。初標示。問章家望至相尚華瞻如何。答十義差別。始末均融。理數應然。庸詎責讓。況為義豐文約。勒成斯章者也。又如起信。根本不過一卷。而末論成帙。豈亦得失為論。問小鈔云。然大乘與一乘異者。法相宗學人。多不信之。故華嚴藏和尚。制五教義分齊文中。料揀大乘一乘十義差別。都引二十餘部經論證之。故知學識寡淺者。難免謗法如何。答文章以意為主。以意逆志。方得之矣。何者。且此釋大經。通揀前四。彼疏圓覺。獨貶權三。輒以圭山一時引成廢替。賢首千載衡量。其可得乎。不然。如光宅四乘。豈以吾祖。引證彼昔日之實。便與今日之實無殊。思之。

一權下二正釋十。一權實差別三。初引喻明權實三。初正顯相。權實者。此約究竟方便以明。方便者。權施也。於五教中。后一究竟。前四方便。問終頓名實。何以為權。答三四二教。雖則泯二異前。而對三顯一。曲巧順機。亦名為權教。問大經疏敘光宅云。若依昔未顯說。一切具有如來知見。根敗之種。今並說成。則今昔有異。配

此如何。答但了彼文。自知霄壤。圭山曰。法華之前。亦有一實。謂對一類利根。頓說如來藏性真常之理。又諸般若及凈名之類。皆密約實理。彈呵二乘。但以機聞各殊。不兼權教。故迦葉自責云。譬如根敗之士。其於五欲。不能複利。如是聲聞。諸結斷者。于佛法中。無所復益。(自知不成佛也)又云。我等何為永絕其根。於此大乘。已如敗種。此顯煩惱已斷不能生也。今法華三根聲聞。皆與授記。一切聲聞。不在此會。令轉演說。一切眾生。皆是吾子。開權會權。唯是一實。法華云妙。妙在於此。然所歸之實。即昔實也。但以昔未會今會之。而為妙矣。乃至但光宅不顯出昔日自有一乘實教。(法華唯會昔權。不會昔實。昔實不滯方便故)而乃唯說法華為實。則抑諸大乘了義之經。斯為缺事。四乘之義。教理善成。釋曰。圭山既不會實。豈獨清涼會之。祇由光宅。並以昔經屬權屬會故。清涼特列數科而破之。今卻謂清涼此科通會昔實。何昧之甚耶。若云光宅不分昔實。一渾會之。故成其違。清涼分出昔實。然後卻約實體不足。並皆屬會。故成其順者。是則于昔權實。雖分與不分為異。而一等是會。正猶五十步笑百步。雖遠近不同。一等是走。奚必清涼是。而光宅非。若光宅云。我正約實體不足。總撥為權。故皆會耳

【現代漢語翻譯】現代漢語譯本『這是什麼道理？』回答說：『只是瞭解那些經文，自然就知道天壤之別了。』圭山（Guishan，人名）說：《法華經》之前，也有一實，是針對一類利根之人，直接宣說如來藏性真常的道理。而且諸如《般若經》以及《維摩詰經》之類，都秘密地依據實理，彈劾呵斥二乘。只是因為聽聞者的根機各不相同，沒有兼顧權教。所以迦葉（Kasyapa，佛陀十大弟子之一）自我責備說：『譬如根已經敗壞的人，對於五欲，不能再有利。像這樣，聲聞，那些斷除諸結的人，對於佛法之中，沒有什麼再有益處的了。（自己知道不能成佛啊）』又說：『我們為何要永遠斷絕其根？對於這大乘，已經如同敗壞的種子。』這顯示煩惱已經斷除不能再生了。現在《法華經》三根聲聞，都給予授記。一切聲聞，不在此會，讓他們去輾轉演說。一切眾生，都是我的孩子。開權顯實，會權歸實，唯一是實。《法華經》說『妙』，妙就在於此。然而所歸向的實，就是過去的實啊。只是因為過去沒有會歸，現在會歸了，才顯得妙啊。』乃至但光宅（Guangzhai，人名）不顯出昔日自有的一乘實教。（《法華經》只是會歸過去的權教，不會歸過去的實教，過去的實教不滯留于方便的緣故）而只是說法華經為實，這就貶低了諸大乘了義的經典，這是缺失。四乘的意義，教理善於成就。解釋說：圭山既然不會歸實，難道只有清涼（Qingliang，人名）會歸嗎？只是因為光宅，都把過去的經典歸屬於權教、歸屬於會歸，所以清涼特意列出數條來駁斥他。現在卻說清涼此科貫通會歸過去的實教，多麼糊塗啊。如果說光宅不區分過去的實教，一概混同會歸，所以造成了他的錯誤。清涼區分出過去的實教，然後卻依據實體不足，全部歸屬於會歸，所以造成了他的順理成章，那麼對於過去的權實，雖然區分與不區分有所不同，而同樣都是會歸。正好像五十步笑百步，雖然遠近不同，同樣都是逃跑。何必說清涼是對的，而光宅是錯的呢？如果光宅說：『我正是依據實體不足，全部否定為權教，所以都加以會歸罷了。』

【English Translation】 English version 'What is this like?' The answer is: 'Just understand those texts, and you will naturally know the difference between heaven and earth.' Guishan (name of a person) said: 'Before the Lotus Sutra, there was also one reality, which was aimed at a class of people with sharp roots, directly expounding the principle of the true and constant nature of the Tathagatagarbha (如來藏, the womb of the Buddha). Moreover, the Prajna Sutras and the Vimalakirti Sutra secretly rely on the real principle to impeach and rebuke the Two Vehicles (二乘). It's just that the faculties of the listeners are different, and they do not include expedient teachings. Therefore, Kasyapa (迦葉, one of the ten major disciples of the Buddha) blamed himself and said: 'It is like a person whose roots have been corrupted, who can no longer benefit from the five desires. In this way, the śrāvakas (聲聞, hearers), those who have cut off all ties, have no further benefit in the Buddha's Dharma (佛法). (They know they cannot become Buddhas)' He also said: 'Why should we cut off our roots forever? For this Mahayana (大乘, Great Vehicle), it is already like a corrupt seed.' This shows that afflictions have been cut off and cannot be reborn. Now, the three types of śrāvakas in the Lotus Sutra are all given predictions of enlightenment. All śrāvakas are not in this assembly, let them go and spread the teachings. All sentient beings are my children. Opening the expedient and revealing the real, converging the expedient to the real, there is only one reality. The Lotus Sutra says 'wonderful,' and the wonder lies in this. However, the reality to which it returns is the past reality. It is only because it was not converged in the past, but is now converged, that it appears wonderful.' Furthermore, Guangzhai (光宅, name of a person) does not reveal the one vehicle real teaching that existed in the past. (The Lotus Sutra only converges the past expedient teachings, not the past real teachings, because the past real teachings do not linger in expedient means) but only says that the Lotus Sutra is real, which belittles the definitive meaning of the Mahayana scriptures, which is a deficiency. The meaning of the Four Vehicles (四乘) is well established in doctrine and principle. The explanation says: Since Guishan does not converge to the real, is it only Qingliang (清涼, name of a person) who converges to it? It is only because Guangzhai attributes the past scriptures to the expedient and to convergence, so Qingliang specifically listed several points to refute him. Now it is said that Qingliang's subject matter connects and converges the past real teaching, how confused. If it is said that Guangzhai does not distinguish the past real teaching, but merges it all together, thus causing his mistake. Qingliang distinguishes the past real teaching, and then relies on the inadequacy of the entity, all belonging to convergence, thus causing his coherence, then for the past expedient and real, although there is a difference between distinguishing and not distinguishing, they are equally converging. It is just like fifty steps laughing at a hundred steps, although the distance is different, they are equally running away. Why must Qingliang be right and Guangzhai be wrong? If Guangzhai says: 'I am precisely based on the inadequacy of the entity, denying everything as expedient teachings, so I converge them all.'

。則清涼之破。徒騁繁文。以燕代燕。何克之有。豈清涼若是之黨己行人耶。問何故鈔云。一乘三乘。昔權今實。實體不足。皆屬法華等耶。答法華但會昔日權教。歸今一乘。不會昔實。昔實本是一乘故。無同此體。不假會之。如轉識成智之時。不轉識體。識體本凈。是無垢識故。妙哉此義。誰人得知。取要而言。但可將今家始教為權。后三為實。配彼一乘三乘。昔權今實。故鎮國曰。法華云。決了聲聞法。余諸聲聞眾。亦當復如是。又曰。引法華有二文。以證定性二乘皆成佛義。一即法師品。藥王汝當知。如是諸人等。不聞法華經。去佛智甚遠。若聞是深經。決了聲聞法。是諸經之王。聞已諦思惟。當知此人等。近於佛智慧。釋曰。既言決了聲聞法。明昔凈名等經聲聞。如根敗之士。其於五欲。不能複利。及如燋谷芽。佛名經說。如燋谷芽。雖逢春陽。無希秋實。及深密等。說于定性不得成佛。三乘聖人心皆猶豫。今皆作佛。故云決了第一。經云。菩薩聞是法。疑網皆已除。千二百羅漢。悉亦當作佛。故云決了。復恐人云。千二百外。定性聲聞。即不作佛。故引次文。即五百弟子授記品初。千二百人。悉皆求記。如來先授陳如作佛。次授五百。末後偈云。其五百比丘。次第當作佛。同號曰普明。轉次而授記。我滅度

【現代漢語翻譯】現代漢語譯本則清涼（指清涼疏，即《華嚴經疏鈔》的作者澄觀）的破斥，只是徒勞地運用繁瑣的文字，用燕國來代替燕國（比喻用相同的事物來代替，沒有實際改變），又怎麼能成功呢？難道清涼疏是這樣一夥人嗎，自己不行卻指責別人？問：為什麼《鈔》（指《華嚴經疏鈔》）中說，『一乘』（唯一佛乘）和『三乘』（聲聞乘、緣覺乘、菩薩乘），過去是權宜之說，現在才是真實的？實體不足，都屬於《法華經》等經典？答：《法華經》只是會歸昔日的權教，歸於今日的一乘，不會歸昔日的實教。因為昔日的實教本來就是一乘，沒有和它相同的本體，所以不需要會歸。比如轉識成智的時候，不轉變識的本體，因為識的本體本來就是清凈的，是無垢識的緣故。妙啊，這個道理！有誰能夠得知？總而言之，只能將今家的始教（華嚴宗的判教，將佛陀的教法分為五個時期，始教是最初的華嚴時）作為權宜之說，后三個時期（終教、頓教、圓教）作為真實之說，來對應《法華經》中的一乘和三乘，過去是權宜之說，現在才是真實的。所以鎮國（可能是某位法師的稱號）說，《法華經》云：『決了聲聞法，余諸聲聞眾，亦當復如是。』又說：引用《法華經》的兩段經文，來證明定性二乘（永遠停留在聲聞或緣覺果位，無法成佛的人）都能成佛的道理。一段是《法師品》中說：『藥王，汝當知，如是諸人等，不聞法華經，去佛智甚遠。若聞是深經，決了聲聞法，是諸經之王。聞已諦思惟，當知此人等，近於佛智慧。』解釋說：既然說『決了聲聞法』，說明過去《維摩詰經》等經典中的聲聞，就像根已經壞死的植物，對於五欲（色、聲、香、味、觸）不能再起作用；又像焦芽敗種，佛名經說，如焦芽敗種，即使遇到春天的陽光，也沒有希望在秋天結果實。以及《深密經》等經典，說定性二乘不能成佛，三乘聖人的心中都猶豫不定，現在都將成佛，所以說『決了』是第一。經中說：『菩薩聞是法，疑網皆已除，千二百羅漢，悉亦當作佛。』所以說『決了』。又恐怕有人說，千二百羅漢之外，定性聲聞就不作佛了，所以引用下一段經文，即《五百弟子授記品》開頭，千二百人都請求授記，如來先給陳如授記作佛，然後給五百人授記，最後偈頌說：『其五百比丘，次第當作佛，同號曰普明，轉次而授記，我滅度』

【English Translation】 English version Then Qingliang's (referring to Qingliang Shu, the author of 'Hua Yan Jing Shu Chao', i.e., Cheng Guan) refutation is merely a futile exercise in elaborate writing, replacing Yan with Yan (a metaphor for substituting the same thing, without actual change), how can it succeed? Could Qingliang Shu be such a group of people, criticizing others when they themselves are incapable? Question: Why does the 'Chao' (referring to 'Hua Yan Jing Shu Chao') say that 'One Vehicle' (the only Buddha Vehicle) and 'Three Vehicles' (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), were expedient means in the past, and are only real now? The substance is insufficient, all belong to the 'Lotus Sutra' and other scriptures? Answer: The 'Lotus Sutra' only converges the expedient teachings of the past, returning to the One Vehicle of today, it does not converge the real teachings of the past. Because the real teachings of the past were originally the One Vehicle, there is no same entity as it, so there is no need to converge. For example, when transforming consciousness into wisdom, the substance of consciousness is not transformed, because the substance of consciousness is originally pure, it is the stainless consciousness. Wonderful, this principle! Who can know it? In short, one can only regard the Shijiao (the initial teaching, the first period of the five periods into which the Huayan School divides the Buddha's teachings) of the present school as an expedient means, and the latter three periods (Zhongjiao, Dunjiao, Yuanjiao) as the real teachings, to correspond to the One Vehicle and Three Vehicles in the 'Lotus Sutra', the past was an expedient means, and the present is real. Therefore, Zhen Guo (possibly the title of a certain Dharma master) said, the 'Lotus Sutra' says: 'Resolving the Sravaka Dharma, the remaining Sravaka assembly, will also be like this.' It also says: Quoting two passages from the 'Lotus Sutra' to prove the principle that those of the fixed Two Vehicles (those who remain forever in the Sravaka or Pratyekabuddha fruit, unable to become Buddhas) can all become Buddhas. One passage is from the 'Teacher of the Law Chapter', saying: 'Medicine King, you should know that such people, not hearing the Lotus Sutra, are very far from the Buddha's wisdom. If they hear this profound Sutra, resolving the Sravaka Dharma, it is the king of all Sutras. Having heard and pondered it carefully, you should know that these people are close to the Buddha's wisdom.' The explanation says: Since it says 'resolving the Sravaka Dharma', it shows that the Sravakas in the 'Vimalakirti Sutra' and other scriptures in the past are like plants whose roots have died, unable to function for the five desires (form, sound, smell, taste, touch); and like scorched seeds, the Buddha's name Sutra says, like scorched seeds, even if they encounter the spring sunshine, there is no hope of bearing fruit in the autumn. And the 'Samdhinirmocana Sutra' and other scriptures say that those of the fixed Two Vehicles cannot become Buddhas, the minds of the Three Vehicle saints are all hesitant, now they will all become Buddhas, so it is said that 'resolving' is the first. The Sutra says: 'Bodhisattvas hearing this Dharma, their doubts and nets are all removed, the one thousand two hundred Arhats, will all also become Buddhas.' Therefore, it is said 'resolving'. Also, fearing that someone would say that outside of the one thousand two hundred Arhats, those of the fixed Sravaka Vehicle will not become Buddhas, so the next passage is quoted, that is, at the beginning of the 'Prophecy of the Five Hundred Disciples Chapter', the one thousand two hundred people all requested prophecy, the Tathagata first prophesied that Chen Ru would become a Buddha, then prophesied for the five hundred people, and finally the verse says: 'Those five hundred Bhikshus, will successively become Buddhas, with the same name called Puming, successively prophesying, when I pass away'

之後。某甲當作佛。其所化世間。亦如我今日。國土之嚴凈。及諸神通力。菩薩聲聞眾。正法及像法。壽命劫多少。皆如上所說。迦葉汝已知。五百自在者。余諸聲聞眾。亦當復如是。其不在此會。汝當爲宣說。釋曰。據此。非唯列千二百。則靈山之會。萬二千人。五千拂席增上慢者。應是聲聞。不廁靈山法華勝會者。令此會中聲聞菩薩。轉為授記。余如玄中。又亦可以始終二教。收彼四乘。(但揀昔實法華不會)鎮國曰。然法華漸教之終。將收敗種。加令其去。激勵在會。使其信受。此經頓教之始。為顯深勝。留使不聞。令諸後學。修見聞種。又曰。然法華下。會釋二經。此依化儀。漸頓二教。通釋經意。法華是漸者。化儀漸故。先說三乘。引導眾生。然後但以大乘。而度脫之。故云漸也。非法門為漸。言將收敗種者。義如前引。謂二乘結斷。如根敗士。無利五欲。如燋穀子。不能生芽。即昔教意。今至法華。三根聲聞。皆得記別。不在此會。亦為宣陳。則燋谷生芽。盲龍規聽。死屍再起。寒灰薰熱。而言將收者。尚未廣說。先且行之。使在會者。自欣多幸。故云篤勵。是以經云。此眾無枝葉。唯有諸貞實。門中雲繁柯既亡。則貞干存焉。廣說之後。方復收之。故不在會。亦令為說。言此經頓教之始者。初成頓說。

【現代漢語翻譯】現代漢語譯本：之後，某甲（某個人）將會成佛。他所教化的世間，也像我今日一樣，國土的莊嚴清凈，以及各種神通力，菩薩和聲聞弟子的數量，正法和像法住世的時間，壽命的長短，都如上面所說的一樣。迦葉（Mahākāśyapa），你應該知道，那五百位得到自在的人，其餘的聲聞弟子們，也應當像這樣。那些沒有參加這次法會的人，你應該為他們宣說。釋曰：根據這段經文，不僅僅是列出的千二百位，靈山法會的實際人數應該有一萬二千人。那五千位拂衣而去，心懷增上慢的人，應該是聲聞，他們沒有參與靈山法華殊勝的法會。讓這次法會中的聲聞和菩薩，轉而為他們授記。其餘的解釋如同玄中的說法。也可以用始終二教，來涵蓋四乘（但要區分過去真實的法華會上沒有參加的人）。鎮國曰：然而，《法華經》是漸教的終結，將要收攝那些已經壞掉的種子，所以讓他們離開，以此來激勵在法會中的人，使他們信受。這部經是頓教的開始，爲了彰顯其深刻殊勝，所以讓他們聽不到，讓後來的學習者，修習見聞的種子。又說，《法華經》下，會合解釋二經，這是依據化儀，漸教和頓教兩種教法，來通盤解釋經文的意義。《法華經》是漸教，因為化儀是漸進的，先說三乘，引導眾生，然後只用大乘，來度脫他們，所以說是漸教。並非法門是漸進的。說將要收攝壞掉的種子，意思如前面所引用的，說二乘人斷絕了煩惱，就像根已經壞掉的樹木，對五欲沒有興趣，就像已經燒焦的穀子，不能再發芽。這是過去教法的含義。現在到了《法華經》，三根的聲聞，都得到了授記，不在這次法會的人，也為他們宣說，那麼燒焦的穀子也能發芽，盲龍也能聽聞，死屍也能復活，寒冷的灰燼也能被燻熱。說將要收攝，是還沒有廣泛宣說，先且實行，讓在法會中的人，自己感到非常幸運，所以說是篤勵。因此經中說，『此眾無枝葉，唯有諸貞實。』門中說，『繁柯既亡，則貞干存焉。』廣泛宣說之後，才又收攝他們，所以不在法會的人，也讓他們聽聞。說這部經是頓教的開始，是最初成就頓說。 English version: Afterwards, so-and-so (someone) will become a Buddha. The world he transforms will be like mine today, with the same adornment and purity of the land, the same supernatural powers, the same number of Bodhisattvas and Śrāvaka (hearer) disciples, the same duration of the Dharma and semblance Dharma, and the same length of life. Kāśyapa (Mahākāśyapa), you should know that those five hundred who have attained freedom, and the rest of the Śrāvaka disciples, will also be like this. Those who are not present at this assembly, you should proclaim this to them. Explanation: According to this sutra, it is not only the listed one thousand two hundred, but the actual number of people at the Vulture Peak assembly should be twelve thousand. Those five thousand who left in anger, harboring arrogance, should be Śrāvakas, who did not participate in the magnificent Dharma Flower assembly at Vulture Peak. Let the Śrāvakas and Bodhisattvas in this assembly, in turn, bestow predictions upon them. The rest of the explanation is like the one in Xuanzhong. It can also use the beginning and end teachings to encompass the four vehicles (but distinguish those who did not attend the true Dharma Flower assembly in the past). Zhenguo said: However, the Lotus Sutra is the end of the gradual teaching, and it will gather those who have already spoiled seeds, so let them leave, in order to encourage those in the assembly to believe and accept it. This sutra is the beginning of the sudden teaching, in order to show its profound and supreme nature, so let them not hear it, so that later learners can cultivate the seeds of seeing and hearing. It is also said that the Lotus Sutra combines and explains the two sutras, which is based on the method of transformation, using both the gradual and sudden teachings to comprehensively explain the meaning of the sutra. The Lotus Sutra is a gradual teaching, because the method of transformation is gradual, first speaking of the three vehicles to guide sentient beings, and then only using the Mahayana to liberate them, so it is called gradual teaching. It is not that the Dharma is gradual. Saying that it will gather the spoiled seeds, the meaning is as quoted earlier, saying that the two vehicles have cut off afflictions, like trees whose roots have been spoiled, and have no interest in the five desires, like scorched grains that cannot sprout. This is the meaning of the past teachings. Now, in the Lotus Sutra, the Śrāvakas of the three roots have all received predictions, and those who are not in this assembly are also proclaimed to them, so that scorched grains can sprout, blind dragons can hear, dead bodies can be resurrected, and cold ashes can be warmed. Saying that it will gather them, is that it has not yet been widely proclaimed, but first put into practice, so that those in the assembly feel very fortunate, so it is called encouragement. Therefore, the sutra says, 'This assembly has no branches or leaves, only true and honest ones.' The gate says, 'When the luxuriant branches are gone, the true trunk remains.' After widely proclaiming it, then gather them again, so those who are not in the assembly are also allowed to hear it. Saying that this sutra is the beginning of the sudden teaching, is the initial accomplishment of the sudden teaching.

【English Translation】 English version: Afterwards, so-and-so (someone) will become a Buddha. The world he transforms will be like mine today, with the same adornment and purity of the land, the same supernatural powers, the same number of Bodhisattvas and Śrāvaka (hearer) disciples, the same duration of the Dharma and semblance Dharma, and the same length of life. Kāśyapa (Mahākāśyapa), you should know that those five hundred who have attained freedom, and the rest of the Śrāvaka disciples, will also be like this. Those who are not present at this assembly, you should proclaim this to them. Explanation: According to this sutra, it is not only the listed one thousand two hundred, but the actual number of people at the Vulture Peak assembly should be twelve thousand. Those five thousand who left in anger, harboring arrogance, should be Śrāvakas, who did not participate in the magnificent Dharma Flower assembly at Vulture Peak. Let the Śrāvakas and Bodhisattvas in this assembly, in turn, bestow predictions upon them. The rest of the explanation is like the one in Xuanzhong. It can also use the beginning and end teachings to encompass the four vehicles (but distinguish those who did not attend the true Dharma Flower assembly in the past). Zhenguo said: However, the Lotus Sutra is the end of the gradual teaching, and it will gather those who have already spoiled seeds, so let them leave, in order to encourage those in the assembly to believe and accept it. This sutra is the beginning of the sudden teaching, in order to show its profound and supreme nature, so let them not hear it, so that later learners can cultivate the seeds of seeing and hearing. It is also said that the Lotus Sutra combines and explains the two sutras, which is based on the method of transformation, using both the gradual and sudden teachings to comprehensively explain the meaning of the sutra. The Lotus Sutra is a gradual teaching, because the method of transformation is gradual, first speaking of the three vehicles to guide sentient beings, and then only using the Mahayana to liberate them, so it is called gradual teaching. It is not that the Dharma is gradual. Saying that it will gather the spoiled seeds, the meaning is as quoted earlier, saying that the two vehicles have cut off afflictions, like trees whose roots have been spoiled, and have no interest in the five desires, like scorched grains that cannot sprout. This is the meaning of the past teachings. Now, in the Lotus Sutra, the Śrāvakas of the three roots have all received predictions, and those who are not in this assembly are also proclaimed to them, so that scorched grains can sprout, blind dragons can hear, dead bodies can be resurrected, and cold ashes can be warmed. Saying that it will gather them, is that it has not yet been widely proclaimed, but first put into practice, so that those in the assembly feel very fortunate, so it is called encouragement. Therefore, the sutra says, 'This assembly has no branches or leaves, only true and honest ones.' The gate says, 'When the luxuriant branches are gone, the true trunk remains.' After widely proclaiming it, then gather them again, so those who are not in the assembly are also allowed to hear it. Saying that this sutra is the beginning of the sudden teaching, is the initial accomplishment of the sudden teaching.

故未有滯權。不須引行。直彰不共。顯法難思。在會不聞。由無因種。若修因種。於何不聞。故云令修見聞種。評曰。縱不信彼圭山。則此清涼亦可信矣。勿得妄執。然則可堂縱奪。且有過乎。曰古之君子。過則改之。今之君子。過則順之也。問但會權三為即已否。答通會權實三乘。乃是吾宗大義。非光宅法師所得也。如下文說。問此中羊鹿為愚法耶。通大耶。答此有三說。一云愚法。一云通大。一云俱。今從第二。太一云。聲聞等為窮子。是其所引。故知小乘外別有三乘。又準天臺藏教。斷而未動。無量義經。斷而動故非愚法。四衢者。覺鈔云四諦。大白下。真元曰。法華大車。以況佛智。

若彼下二遮異解。古有難云。方便品偈。敘昔說小是方便。不敘大是方便。當知佛子大乘非方便。那忽有索。文句第五答曰。汝不聞。壽量品中。我小出家。得三菩提。乃至中間。若小若大。若己若他。皆我方便。諸佛亦然。寧得不索。亦不下。古又難曰。二是方便可言索。文云。唯此一事實。餘二則非真。以此推之。但二索一不索。彼又答曰。被會絕待之唯一。一外更無法。昔待二之唯一。一外更有法。一名同而體異。闇執瓦爍魚目。謂夜光月形。愚蚩而智愍。

是故下三示經本。文句曰。索有三意。一大機有感

【現代漢語翻譯】現代漢語譯本：因此，（證悟者）不會執著于權宜之法，不需要引用其他經文來佐證，直接彰顯不共之法（獨特的、超越權宜之法的真實教義），所顯之法難以思議。在法會上的人沒有聽聞，是因為沒有（過去）種下因緣種子。如果修習因緣種子，那麼在任何地方都能聽聞。所以說要令修習見聞的種子。評論說：即使不相信圭山（指宗密大師），那麼清涼（指澄觀法師）的話也是可以相信的。不要妄加執著。如此說來，可堂（指靈可律師）的縱奪之說，難道沒有過錯嗎？回答說：古代的君子，有過錯就改正；現在的君子，有過錯就順從它。問：僅僅領會權宜之法的三乘（聲聞乘、緣覺乘、菩薩乘）就可以了了嗎？答：通達領會權實（權宜之法和真實之法）三乘，乃是我們宗派的大義，不是光宅法師（指法雲法師）所能理解的。如下文所說。問：此中的羊車、鹿車（比喻聲聞乘和緣覺乘）是愚法（低階的法）嗎？是通大（通向大乘的法）嗎？答：對此有三種說法：一種說法是愚法，一種說法是通大，一種說法是既是愚法也是通大。現在我們採用第二種說法。太一（指湛然法師）說：『聲聞等為窮子』，這是他所引用的。所以知道小乘之外別有三乘。又根據天臺宗的藏教，是斷了而未動，而《無量義經》是斷了而動，所以不是愚法。四衢（四通八達的道路）指的是什麼呢？覺鈔（《法華經覺意鈔》）說的是四諦（苦、集、滅、道）。大白牛車之下，真元（指元照律師）說：《法華經》中的大白牛車，用來比喻佛智。如果以下兩段經文是爲了遮止不同的理解。古時候有人提出疑問說：方便品中的偈頌，敘述了過去所說的小乘是方便之法，沒有敘述大乘是方便之法，應當知道佛子所修的大乘不是方便之法，那為什麼會有索取（指佛陀收回方便之法）呢？文句第五（《法華文句》第五卷）回答說：你沒有聽聞《壽量品》中說：『我小出家，得三菩提，乃至中間，若小若大，若己若他，皆我方便。諸佛亦然。』怎麼能說沒有索取呢？也不在下面。古時候又有人提出疑問說：二乘是方便之法，可以說索取。經文說：『唯此一事實，餘二則非真。』由此推斷，只能索取二乘，不能索取一乘。他（智者大師）又回答說：被會歸的是絕待（絕對）的唯一，唯一之外更沒有其他法。過去對待二乘的唯一，唯一之外還有其他法。名稱相同而體性不同，暗中執著瓦礫、魚眼，卻說是夜光、月形。這是愚蠢的人被憐憫。因此，以下三段經文是爲了顯示經文的根本。文句（《法華文句》）說：索取有三種含義：一是大機有感（根基深厚的眾生有所感應）。

【English Translation】 English version: Therefore, there is no clinging to expedient means (upaya). There is no need to cite other scriptures. Directly reveal the unshared (unique, surpassing expedient means, the true doctrine). The revealed Dharma is inconceivable. Those present at the assembly did not hear it because they had not planted the seeds of causes (in the past). If one cultivates the seeds of causes, then one can hear it anywhere. Therefore, it is said to cause the cultivation of the seeds of seeing and hearing. The commentary says: Even if one does not believe Guishan (referring to Zongmi), then Qingliang (referring to Chengguan) can be believed. Do not cling to delusions. In that case, is there no fault in Ketang's (referring to Vinaya Master Lingke) assertions? The answer is: The gentlemen of ancient times corrected their mistakes, while the gentlemen of today follow them. Question: Is it sufficient to merely understand the three vehicles of expedient means (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle)? Answer: Thoroughly understanding the three vehicles of expedient and real (expedient and true Dharma) is the great meaning of our school, which is not understood by Dharma Master Guangzhai (referring to Dharma Master Fayun), as explained in the following text. Question: Are the sheep cart and deer cart (metaphors for the Sravaka Vehicle and Pratyekabuddha Vehicle) in this context foolish Dharma (inferior Dharma)? Or are they connected to the Great Vehicle (Dharma leading to the Mahayana)? Answer: There are three views on this: one view is that they are foolish Dharma, one view is that they are connected to the Great Vehicle, and one view is that they are both. We now adopt the second view. Taiyi (referring to Zhanran) said: 'Sravakas, etc., are poor sons,' which is what he cited. Therefore, it is known that there are three vehicles separate from the Hinayana. Furthermore, according to the Tiantai school's Tripitaka teaching, it is severed but not moved, while the Infinite Meaning Sutra is severed and moved, so it is not foolish Dharma. What does the four-way intersection (crossroads) refer to? Juechao (Commentary on the Meaning of Awakening in the Lotus Sutra) says it refers to the Four Noble Truths (suffering, accumulation, cessation, path). Below the Great White Ox Cart, Zhenyuan (referring to Vinaya Master Yuanzhao) said: The Great White Ox Cart in the Lotus Sutra is used to symbolize the wisdom of the Buddha. If the following two passages are to prevent different interpretations. In ancient times, someone raised the question: The verses in the Expedient Means chapter narrate that the small vehicle spoken of in the past was an expedient means, but do not narrate that the great vehicle is an expedient means. It should be known that the great vehicle cultivated by the Buddha's disciples is not an expedient means, so why would there be a retrieval (referring to the Buddha retracting the expedient means)? Wenju Volume 5 (Words and Phrases of the Lotus Sutra, Volume 5) replied: Have you not heard in the Lifespan chapter: 'I left home at a young age and attained samyak-sambodhi, and in between, whether small or large, whether for myself or for others, all are my expedient means. All Buddhas are like this.' How can it be said that there is no retrieval? It is also not below. In ancient times, someone again raised the question: The two vehicles are expedient means, so it can be said that they are retrieved. The sutra says: 'Only this one reality is true, the other two are not true.' From this, it can be inferred that only the two vehicles can be retrieved, not the one vehicle. He (Master Zhiyi) replied again: What is being converged is the absolute oneness, and there is no other Dharma outside of the one. In the past, the oneness that treated the two vehicles, there was another Dharma outside of the one. The names are the same but the natures are different, blindly clinging to tiles and fish eyes, but calling them night-shining gems and moon shapes. These are foolish people who are pitied. Therefore, the following three passages are to show the root of the sutra. Wenju (Words and Phrases of the Lotus Sutra) says: There are three meanings of retrieval: first, great beings have a response (beings with deep roots have a response).

果之義。機中論索。二情中密求。為得為不得。三發言索。即是慇勤三請也。昔教之中。已有二求。但未發言。至於今日。具此三索。問昔出宅索三。是機情索者。文云。如先所許。此乃求三。何闕求一。答出外不見。必有異途。將昔許三。以求異意耳。亦得是索一也。

此中下二合法顯索果。文句曰。若依大品云。是乘從三界出。到薩婆若中住。若未出時。已乘是乘。爭出火宅。何故復言。車在門外。若先在外。乘何而出。然乘通因果。三十七品斷見思惑。皆是因乘。盡無生智。皆名果乘。要因因乘。斷除惑盡。方得果乘盡無生智。故言車在門外。但果正因傍。就果為言。車在門外。若內因斷結。運義名乘。外果不運。何得名乘。然果無斷惑之運。要以盡無生智。入無餘涅槃。方是好運也。

問二下三作問以伸釋四。初二乘有果不索問。文句曰。若乘因到果。何意方更索車。

答依下二三車無得應索答二。初立理作答二。一引經正答。大乘者即是一乘。若望下二約宗料揀。是故下經曰。各各與之。不宜差別。文句曰。不移本習。而示真實。如身子于智慧。開佛知見。目連於禪定。開佛知見等。

為欲下二通伸回意三。初正示。文句曰。今文具有請與歡喜。法說中千二百人。身子為首。慇勤

【現代漢語翻譯】現代漢語譯本：果的意義在於『索』（索取，追求）。在根機中，通過論述來探求，在兩種情感中秘密地尋求，是爲了得到還是得不到。三次發言索取，這就是慇勤的三請。以前的教義中，已經有兩次索取，但沒有發言。到了今天，具備了這三次索取。問：以前出離火宅索取三車，是根機和情感的索取嗎？經文中說：『如先所許』，這乃是求三車，為何缺少求一車？答：因為出外不見，必定有其他的途徑。將以前許諾的三車，用來探求其他的意圖罷了。也可以說是索取一車。此中，下面兩段經文合法地顯示了『索』的果報。《文句》中說：如果依照《大品般若經》所說，這（大）乘是從三界出來，到達薩婆若（Sarvajna，一切智）中安住。如果還沒有出來的時候，就已經乘坐這（大）乘，又怎麼能出離火宅呢？為何又說『車在門外』？如果（車）先在外邊，又乘坐什麼而出呢？然而，乘是貫通因果的。三十七道品斷除見思惑，都是因乘。窮盡無生智，都名為果乘。要依靠因乘，斷除惑業窮盡，才能得到果乘，窮盡無生智。所以說『車在門外』。但果是正，因是傍，就果來說，車在門外。如果在內因上斷除結縛，執行的意義名為乘。外果不執行，怎麼能名為乘呢？然而，果沒有斷惑的執行，要以窮盡無生智，進入無餘涅槃，才是好的執行。問：下面兩段經文，通過三次提問來伸張和解釋四義。首先，二乘（聲聞乘和緣覺乘）有果但沒有索取，提出疑問。《文句》中說：如果乘坐因乘到達果地，為何還要再次索取車呢？答：依據下面兩段經文，三車沒有得到，應該索取，以此作答。分為兩部分。首先，立理作答。分為兩點。第一點，引用經文正式回答。大乘就是一乘。如果望向下面兩段經文，根據宗義來衡量選擇。所以下面的經文說：『各各與之，不宜差別』。《文句》中說：不改變原有的習性，而顯示真實。如舍利弗（Sariputra）在智慧上，開佛知見。目犍連（Maudgalyayana）在禪定上，開佛知見等。爲了想要，下面兩段經文，貫通地伸張迴轉其意，分為三點。第一點，正式指示。《文句》中說：現在經文具有請、與、歡喜。法說中一千二百人，以舍利弗為首，慇勤。

【English Translation】 English version: The meaning of 'fruit' lies in 'seeking' (to seek, to pursue). Within the potential, one explores through discussion; within the two emotions, one secretly seeks, whether to obtain or not. Three times speaking to seek is precisely the earnest threefold request. In previous teachings, there were already two seekings, but without speaking. Arriving today, these three seekings are complete. Question: Was the seeking of the three carts when leaving the burning house a seeking of potential and emotion? The text says, 'As previously promised,' this is indeed seeking the three carts, so why is one cart missing? Answer: Because upon going outside, it is not seen, there must be other paths. Using the previously promised three carts to explore other intentions. It can also be said to be seeking one cart. Here, the following two passages of scripture lawfully reveal the fruition of 'seeking'. The 'Words and Phrases' commentary says: If according to the 'Great Perfection of Wisdom Sutra', this (Great) Vehicle emerges from the Three Realms and abides in Sarvajna (all-knowing wisdom). If one is already riding this (Great) Vehicle when one has not yet emerged, how can one leave the burning house? Why then say 'The carts are outside the gate'? If (the carts) were already outside, then what does one ride to emerge? However, the Vehicle connects cause and effect. The Thirty-seven Limbs of Enlightenment sever the delusions of views and thoughts; these are all causal vehicles. Exhausting the wisdom of non-origination is called the fruit vehicle. One must rely on the causal vehicle to sever delusions and exhaust karma in order to attain the fruit vehicle, exhausting the wisdom of non-origination. Therefore, it is said, 'The carts are outside the gate.' But the fruit is primary, and the cause is secondary; speaking from the perspective of the fruit, the carts are outside the gate. If one severs bonds in the internal cause, the meaning of movement is called a vehicle. If the external fruit does not move, how can it be called a vehicle? However, the fruit does not have the movement of severing delusions; one must use the exhaustion of the wisdom of non-origination to enter Nirvana without remainder, and that is good movement. Question: The following two passages, through three questions, extend and explain the four meanings. First, the Two Vehicles (Sravakayana and Pratyekabuddhayana) have fruit but do not seek; a question is raised. The 'Words and Phrases' commentary says: If one rides the causal vehicle to arrive at the fruit ground, why must one seek the carts again? Answer: According to the following two passages, the three carts have not been obtained and should be sought; this is the answer. Divided into two parts. First, establishing the principle as an answer. Divided into two points. First point, quoting the scripture to formally answer. The Great Vehicle is the One Vehicle. If looking towards the following two passages, measuring and selecting according to the doctrine. Therefore, the following scripture says, 'Give to each, do not discriminate.' The 'Words and Phrases' commentary says: Without changing the original habits, one reveals the truth. Like Sariputra (Sariputra) in wisdom, opening the Buddha's knowledge and vision. Maudgalyayana (Maudgalyayana) in meditation, opening the Buddha's knowledge and vision, etc. In order to desire, the following two passages, comprehensively extend and turn back the meaning, divided into three points. First point, formally indicating. The 'Words and Phrases' commentary says: Now the scripture has requesting, giving, and joy. In the Dharma talk, the one thousand two hundred people, with Sariputra as the head, earnestly.

三請。菩薩眾中。彌勒為首。佛口所生子。大數有八萬。合掌以敬心。欲聞具足道。譬說之初。身子為中根人請。又總為四眾請。傍為下根請。文云。善哉世尊。愿為四眾。說其因緣。法許云。汝已慇勤三請。豈得不說。譬說許云。當以譬喻更明此義。因緣許云。我及汝等。宿世因緣。吾今當說。法說竟。身子歡喜。譬說竟。迦葉等歡喜。宿世說竟。樓那歡喜。又合譬文云。令諸子等。日夜劫數。常得遊戲。與諸菩薩。乘是寶乘。直至道場。故云。為欲等也。若不下二揩定。古有難云。若菩薩索。菩薩應領解。領解既無。故知不索。文句答曰。汝不聞。法說竟天龍四眾皆領解。其非菩薩。謂是何耶。

以至下三結示。經云。如彼長者。見諸子等安隱得出火宅。到無畏處。自謂財富無量。等以大車而賜諸子。

問臨下。三克示三車虛實問。

答實下。四方便二義俱通答。圭山曰。因同而宗異。此義實為玄也。然文句曰。今佛與世。四十餘年。始顯真實。而上來具引者。是則用夫彼文。成此之義。妙之至也。二教義差別。教者因也。義者果也。因果不同。故云差別。于中三。初正明。下文曰。或教義俱教。以三乘望一乘故。或教義俱義。以一乘望三乘故。

是故下二引證。亦不下三遮謬。亦同二

【現代漢語翻譯】現代漢語譯本

三次請求。在菩薩眾中，彌勒（Maitreya，未來佛）為首。佛親口所生的弟子，大約有八萬之眾。他們合掌以恭敬之心，想要聽聞圓滿具足的佛道。在譬喻解說的開始，舍利弗（Sariputra，智慧第一的佛陀弟子）代表中等根器之人請求，又總括地為四眾弟子請求，同時旁及下等根器之人請求。經文中說：『善哉世尊，愿為四眾，說其因緣。』佛答應說：『你們已經慇勤地三次請求，豈能不說呢？』譬喻解說中答應說：『應當用譬喻來更清楚地說明這個道理。』因緣解說中答應說：『我及你們，宿世有因緣，我現在應當說。』法說完畢，舍利弗歡喜。譬喻解說完畢，迦葉（Kasyapa，佛陀十大弟子之一，頭陀第一）等歡喜。宿世因緣說完，樓那（Lona，佛陀弟子）歡喜。又結合譬喻經文說：『令諸子等，日夜劫數，常得遊戲，與諸菩薩，乘是寶乘，直至道場。』所以說，『為欲』等。如果不是下等和中等根器的人請求，古代有人會質疑說：『如果是菩薩請求，菩薩應該領悟理解。既然沒有領悟理解，所以知道不是菩薩請求。』《法華文句》回答說：『你沒聽見嗎？法說完畢，天龍四眾都領悟理解了，如果他們不是菩薩，那是什麼呢？』以至於下文的三段總結提示。經文中說：『如彼長者，見諸子等安穩地從火宅中出來，到達無畏之處，自認為財富無量，平等地用大車賜予諸子。』提問臨近結尾。三次明確地提示三車的虛實問題。回答真實性。四種方便和兩種意義都貫通回答。圭山說：『因相同而宗旨不同，這個意義實在是玄妙啊。』然而《法華文句》說：『現在佛陀教化世間，四十餘年，才開始顯現真實。』而上面全部引用的，是用那些經文，來成就這個意義，真是妙到極點。二教義差別。教是因，義是果。因果不同，所以說差別。其中有三點。首先是正面說明。下文說：『或者教和義都是教，因為用三乘來衡量一乘的緣故。或者教和義都是義，因為用一乘來衡量三乘的緣故。』因此下文是第二點，引用證據。也不下文是第三點，遮止謬誤。也相同于第二點。

【English Translation】 English version

Three requests. Among the Bodhisattvas, Maitreya (the future Buddha) is the foremost. The Buddha's own offspring, numbering about eighty thousand, with palms joined in reverence, desire to hear the complete and perfect path. At the beginning of the parable explanation, Sariputra (the Buddha's disciple foremost in wisdom) requests on behalf of those of medium capacity, and also generally for the four assemblies, and incidentally for those of lower capacity. The text says: 'Excellent, World-Honored One, may you explain the causes and conditions for the four assemblies.' The Buddha agrees, saying: 'You have earnestly requested three times, how can I not speak?' In the parable explanation, he agrees, saying: 'I should use a parable to further clarify this meaning.' In the explanation of causes and conditions, he agrees, saying: 'I and you have karmic connections from past lives, I should now speak.' After the Dharma talk, Sariputra rejoices. After the parable explanation, Kasyapa (one of the Buddha's ten great disciples, foremost in ascetic practices) and others rejoice. After the explanation of past life causes, Lona (a disciple of the Buddha) rejoices. Furthermore, combining the parable text, it says: 'May these children, day and night, for countless kalpas, always be able to play, and with the Bodhisattvas, ride this precious vehicle, until they reach the Bodhi-mandala.' Therefore, it says, 'for the sake of,' etc. If it were not for the requests of those of lower and medium capacity, ancient people would question, saying: 'If it were a Bodhisattva requesting, the Bodhisattva should comprehend and understand. Since there is no comprehension and understanding, it is known that it is not a Bodhisattva requesting.' The 'Fa Hua Wen Ju' (Commentary on the Lotus Sutra) answers, saying: 'Have you not heard? After the Dharma talk, the four assemblies of gods and dragons all comprehended and understood. If they are not Bodhisattvas, then what are they?' Leading to the three concluding indications below. The sutra says: 'Like that elder, seeing his children safely emerge from the burning house, reaching a place of safety, considering his wealth to be immeasurable, equally bestows large carts upon his children.' The question approaches the end. Three times clearly indicating the question of the reality and unreality of the three vehicles. Answering the reality. The four expedient means and two meanings are both answered comprehensively. Guishan says: 'The cause is the same, but the purpose is different, this meaning is truly profound.' However, the 'Fa Hua Wen Ju' says: 'Now the Buddha teaches the world, for more than forty years, only now beginning to reveal the truth.' And all that is quoted above is using those sutra texts to accomplish this meaning, it is truly supremely wonderful. The difference between the two teachings and meanings. Teaching is the cause, meaning is the result. Cause and result are different, therefore it is said to be different. Among them, there are three points. First, the positive explanation. The text below says: 'Or the teaching and meaning are both teaching, because the three vehicles are measured against the one vehicle. Or the teaching and meaning are both meaning, because the one vehicle is measured against the three vehicles.' Therefore, the following is the second point, citing evidence. Also, the following is the third point, preventing errors. Also the same as the second point.

乘俱不得故者。演義曰。羊鹿是虛指。出門不上車。牛車若是實。出門即合上。牛車亦不上。明三皆虛指。約法說者。昔指三乘。三界門外。二乘出三界。無有真實證。菩薩出界。豈有真實證。俱無實證。名不上車。明知三乘皆是權設(尋教至義即教理二量)。

三所期差別四。初正明。文句曰。本求羊鹿水牛。期出分段。今得白牛。盡于變易。過本所望。豈不歡喜。是故下二引證。亦不下三遮謬。

良以下四結成。

四德量差別二。初同教二。初示相。謂宅下三中大乘。而露下一乘。又彼下準知。

此等下二結指。復古記曰。同者。同前諸教三乘。故名同也。此為同教得名所以。即能同名同。今不取者。若作此解。則與集玄曰。但于別教。法體之內。約於一分。似頓實義。立為同教。何異設使真如章。同教門者。則與三乘義同。則不合引善財。見三千塵數知識。以三千知識。太一列屬別教。如自海水。故況義同。言非同教得名所以也。今釋曰。同猶通也。為通三乘。故名為同。云云。

又彼下二別教二。初示相。又彼等者。亦三中大乘。太一曰。一相孤門。下文曰。隨機少說。一相一寂。一味理等。非窮盡說。

此則下一乘。大師曰。理無孤起。必眷屬圍繞。又曰。以自為主

【現代漢語翻譯】現代漢語譯本：『乘俱不得故者』。演義說：『羊車、鹿車是虛指，出門不上車。牛車若是實指，出門就應該上。牛車也不上，說明三車都是虛指。』約法說的人認為：以前指的是三乘，在三界門外。二乘脫離三界，沒有真實的證悟。菩薩脫離三界，難道有真實的證悟嗎？都沒有真實的證悟，所以說『不上車』。明確知道三乘都是權宜設立的（探尋教法至極的意義，即教理二量）。

『三所期差別四』。首先是正式說明。文句說：『本來尋求的是羊車、鹿車、水牛車，期望脫離分段生死。現在得到的是白牛車，窮盡于變易生死。超過了原本的期望，豈能不歡喜？』所以下面的兩段是引證，也不是爲了遮止謬誤。

『良以下四結成』。

『四德量差別二』。首先是同教二。首先是顯示相狀。指的是宅下三車中的大乘，而露地是唯一佛乘。『又彼下準知』。

『此等下二結指』。復古記說：『同，是與前面的諸教三乘相同，所以名為同。』這是同教得名的原因。即能同名為同。現在不取這種解釋。如果這樣解釋，就與集玄所說：『只是在別教的法體之內，就其中一部分，類似頓悟的真實意義，立為同教。』有什麼不同呢？假設真如章的同教門，就與三乘的意義相同。那麼就不適合引用善財童子，見到三千塵數知識。因為三千知識，太一都歸屬於別教，如同自海水，所以用義同來比況。』說不是同教得名的原因。現在解釋說：同，是通達的意思。爲了通達三乘，所以名為同。云云。

『又彼下二別教二』。首先是顯示相狀。『又彼等者』，也是三車中的大乘。太一說：『一相孤門』。下文說：『隨機少量地說，一相一寂，一味理等，不是窮盡地說。』

『此則下一乘』。大師說：『理不會孤立地產生，必定有眷屬圍繞。』又說：『以自己為主』。

【English Translation】 English version: 『乘俱不得故者 (chéng jù bù dé gù zhě)』 (Those who do not get on any vehicle). Yanyi says: 『The sheep and deer carts are metaphorical, one does not get on them when leaving the house. If the ox cart is real, one should get on it when leaving the house. The ox cart is also not boarded, indicating that all three are metaphorical.』 Those who speak of the agreed-upon Dharma believe: Previously, it referred to the Three Vehicles, outside the gate of the Three Realms. The Two Vehicles leave the Three Realms, without true enlightenment. Bodhisattvas leave the realms, how could they have true enlightenment? Since none have true enlightenment, it is said 『not getting on the vehicle.』 Clearly knowing that the Three Vehicles are all expediently established (seeking the ultimate meaning of the teachings, i.e., the two measures of doctrine and reason).

『三所期差別四 (sān suǒ qī chābié sì)』 (Four differences in what is expected from the three vehicles). First, the formal explanation. The Wenju says: 『Originally seeking the sheep cart, deer cart, and water buffalo cart, hoping to escape from the cycle of birth and death in the realm of desire. Now obtaining the white ox cart, exhausting the cycle of birth and death in the realm of form and formlessness. Exceeding the original expectations, how can one not be delighted?』 Therefore, the following two paragraphs are citations, and not to prevent errors.

『良以下四結成 (liáng yǐ xià sì jié chéng)』 (The following four conclude).

『四德量差別二 (sì dé liáng chābié èr)』 (Two differences in the measure of virtue). First, the shared teaching (同教 tóng jiào) two. First, showing the characteristics. Refers to the Mahayana in the three vehicles under the house, while the open ground is the One Vehicle. 『又彼下準知 (yòu bǐ xià zhǔn zhī)』 (And the following can be inferred).

『此等下二結指 (cǐ děng xià èr jié zhǐ)』 (The following two conclude and point). The Fugu Ji says: 『Shared (同 tóng), is the same as the Three Vehicles of the previous teachings, so it is called shared.』 This is the reason for the name of the shared teaching. That is, what can be shared is called shared. Now, this interpretation is not adopted. If interpreted in this way, it would be the same as what Jixuan said: 『Only within the Dharma body of the Distinct Teaching (別教 bié jiào), a portion is similar to the real meaning of sudden enlightenment, and is established as the shared teaching.』 What is the difference? Assuming the shared teaching gate of the True Suchness chapter, it would be the same as the meaning of the Three Vehicles. Then it would not be appropriate to cite Sudhana, seeing three thousand dust-mote-like knowledgable people. Because the three thousand knowledgable people, Taiyi all belong to the Distinct Teaching, like the seawater itself, so the analogy is the same.』 Saying that it is not the reason for the name of the shared teaching. Now, the explanation is: Shared (同 tóng), means to penetrate. In order to penetrate the Three Vehicles, it is called shared. And so on.

『又彼下二別教二 (yòu bǐ xià èr bié jiào èr)』 (The following two are the Distinct Teaching two). First, showing the characteristics. 『又彼等者 (yòu bǐ děng zhě)』, is also the Mahayana in the three vehicles. Taiyi says: 『The isolated gate of one characteristic (一相孤門 yī xiāng gū mén).』 The following text says: 『Speaking according to the occasion and sparingly, one characteristic, one stillness, one flavor of principle, etc., not speaking exhaustively.』

『此則下一乘 (cǐ zé xià yī chéng)』 (The following is the One Vehicle). The Master says: 『Principle does not arise in isolation, it must be surrounded by retinue.』 And says: 『Taking oneself as the master.』

。望他為伴。重重無盡。

是故下引證。

無量下牒釋。

此義下指經。非華嚴宗。無有斯理。

此約下二結指。

五寄位差別三。如本下初引示寄乘。然彼經論。約寄諸乘。顯諸地不同。今此卻約寄位。顯諸乘差別。皆以等者。祖曰。初地明施。復顯人王。即是人乘。二地十善生天。是欲天乘。三地八定。是色無色天乘。故以初三為人天乘。四地初斷俱生身見。觀于道品。同須陀洹。五地四諦理。終寄阿羅漢。六地觀緣。寄於緣覺。七地一切菩提分法。方便涉有。故寄三乘之中大乘菩薩。八地已上。以得自在。故寄一乘法。

若大下二進退折理。若大等牒計。七地下進析。又不下退析。是故下配析。

問若下三結問會釋。即第十五卷。二乘等者。指就勝門。

六付屬差別四。初引經示教。利喜者。國師曰。示義教行。既得義利具解行。故成喜。

解云下二釋義。大即菩薩。探玄釋多劫六度曰。此同法華中。若不信此法。當於如來余深法中。示教利喜。小若愚法。即異時三乘。

亦不下三遮謬。

是故下四顯宗。

七根緣受者。差別即根器機緣受行之者。于中二。如此下初引示。佛陀三藏曰。漸教之機。縱使三阿僧祇修滿。若更迴心。得

【現代漢語翻譯】現代漢語譯本：希望他能成為同伴，重重疊疊，沒有窮盡。

因此下面引用經文來佐證。

『無量』以下是逐條解釋。

『此義』以下是指明經文。如果不是華嚴宗，就沒有這種道理。

『此約』以下是第二點，總結指明。

五、寄位差別分為三部分。如本以下是第一部分，引用經文來展示寄乘。然而那些經論，是根據寄託于各種乘，來顯示各個地的不同。現在這裡卻是根據寄託于各個位，來顯示各種乘的差別。都用『等』字，祖師說：初地明瞭佈施，又顯示人王，這就是人乘。二地十善生天，是欲天乘。三地八定，是色界和無色界天乘。所以用初三地作為人天乘。四地開始斷除俱生的身見，觀察道品，等同於須陀洹（Srotapanna，入流果）。五地四諦理，最終寄託于阿羅漢（Arhat，無學）。六地觀緣，寄託于緣覺（Pratyekabuddha，獨覺）。七地一切菩提分法，方便涉入有，所以寄託於三乘中的大乘菩薩。八地以上，因為已經得到自在，所以寄託於一乘法。

若大以下是第二部分，進退分析道理。『若大等』是照錄計度。七地以下是向前分析。『又不』以下是向後分析。『是故』以下是配合分析。

問：『若』以下是第三部分，總結提問並解釋。即第十五卷。『二乘等』是指就殊勝之門而言。

六、付屬差別分為四部分。首先引用經文來展示教義。『利喜』，國師說：展示義、教、行，既然得到義利，具備理解和修行，所以成就喜悅。

解云以下是第二部分，解釋含義。『大』即菩薩（Bodhisattva，菩薩）。探玄解釋多劫六度說：這如同《法華經》中所說，如果不相信此法，應當在如來其他的深奧法中，示教利喜。『小若愚法』，即不同時期的三乘。

『亦不下』是第三部分，遮止謬誤。

『是故』以下是第四部分，彰顯宗義。

七、根緣受者差別，即根器、機緣、受行之人。其中分為兩部分。『如此』以下是第一部分，引用經文來展示。《佛陀三藏》說：漸教的根機，即使修滿三大阿僧祇劫（asamkhya kalpas，無數大劫），如果再回心，就能得到。

【English Translation】 English version: Hoping that he can be a companion, layer upon layer, without end.

Therefore, the following quotes scriptures as evidence.

'Immeasurable' below is a detailed explanation.

'This meaning' below refers to the scriptures. If it is not the Huayan school, there is no such principle.

'This approximately' below is the second point, summarizing and pointing out.

Five, the difference in assigned positions is divided into three parts. As in the original below is the first part, quoting scriptures to show the assigned vehicle. However, those scriptures and treatises, based on being assigned to various vehicles, show the differences in the various grounds. Now here, it is based on being assigned to various positions to show the differences in the various vehicles. All use the word 'etc.', the patriarch said: The first ground clarifies giving, and also shows the human king, which is the human vehicle. The second ground, the ten virtues give birth to heaven, is the desire heaven vehicle. The third ground, the eight samadhis, is the form and formless heaven vehicle. Therefore, the first three grounds are used as the human and heaven vehicle. The fourth ground begins to cut off the innate view of the body, observing the factors of enlightenment, equivalent to Srotapanna (stream-enterer). The fifth ground, the principle of the Four Noble Truths, is ultimately assigned to Arhat (worthy one). The sixth ground observes conditions, assigned to Pratyekabuddha (solitary Buddha). The seventh ground, all factors of enlightenment, expediently involve existence, so it is assigned to the Mahayana Bodhisattva among the three vehicles. From the eighth ground onwards, because they have attained freedom, they are assigned to the One Vehicle Dharma.

If great below is the second part, analyzing the reasoning by advancing and retreating. 'If great etc.' is a verbatim record of the calculation. The seventh ground and below is forward analysis. 'Not again' below is backward analysis. 'Therefore' below is matching analysis.

Question: 'If' below is the third part, summarizing the question and explaining. That is, volume fifteen. 'Two vehicles etc.' refers to the door of excellence.

Six, the difference in entrustment is divided into four parts. First, quoting scriptures to show the teachings. 'Benefit and joy', the national teacher said: Showing meaning, teaching, and practice, since one obtains the benefit and meaning, and possesses understanding and practice, one achieves joy.

Explanation says below is the second part, explaining the meaning. 'Great' is Bodhisattva. Tanxuan explains the six perfections over many kalpas, saying: This is like what is said in the Lotus Sutra, if one does not believe in this Dharma, one should show teaching, benefit, and joy in the other profound Dharmas of the Tathagata. 'Small if foolish Dharma', that is, the three vehicles of different times.

'Also not below' is the third part, preventing errors.

'Therefore' below is the fourth part, highlighting the doctrine.

Seven, the difference in recipients of roots and conditions, that is, the person of capacity, opportunity, reception, and practice. Among them, it is divided into two parts. 'Like this' below is the first part, quoting scriptures to show. The Buddha Tripitaka says: The root of gradual teaching, even if one cultivates for three great asamkhya kalpas, if one turns back, one can obtain.

入頓教大乘信位。若不迴心。以不信不聞故。名一闡提。

解云下二略釋。文處可見。

八難信易信差別二。初引示。清涼曰。三乘之信。展轉難得。況於一乘。明文昭然。權實有據。解云下二略釋。信滿攝位。如行位中列。

九約教顯理差別二。初引示。唐經曰。若有眾生。心下劣。為彼演說聲聞行。若心明利樂辟支。則為彼說中乘道。若有慈悲樂饒益。為說菩薩所行事。若有最勝智慧心。則示如來無上法。探玄曰。以此文證。知有一乘。及頓教三乘差別。清涼曰。既特云最勝智心。示如來法權實明矣。故纓絡經中。說十種善。前九依三乘人。各成三乘。第十名佛乘種性。謂初聞佛法。即發佛心。唯觀如如。修佛智慧。終不為彼悲願纏心。一向不起二乘作意。今第九地。正為悲願。纏其心故。此云慈悲樂饒益。明文若斯云何不信。

解云下二略釋。等者。等初教染凈即空。云以此等者。經又曰。佛子。此菩薩善能演說聲聞乘法獨覺乘法菩薩乘法如來地法。疏曰。此法師位。能隨機宜說權實。即三乘一乘。解脫差別。各含教證。教道以將化生。令器熟故。證道以將度生。令得解脫。體正度故。

十本末開合差別二。初引示二。初本末分異。如是下二會末歸本。如是等者。即聲聞等三法

【現代漢語翻譯】現代漢語譯本入頓教大乘信位。若不迴心（改變心意）。以不信不聞故。名一闡提（斷善根的人）。

解云下二略釋。文處可見。

八難信易信差別二。初引示。清涼曰。三乘（聲聞乘、緣覺乘、菩薩乘）之信。展轉難得。況於一乘（佛乘）。明文昭然。權實有據。解云下二略釋。信滿攝位。如行位中列。

九約教顯理差別二。初引示。唐經曰。若有眾生。心下劣。為彼演說聲聞行。若心明利樂辟支（緣覺）。則為彼說中乘道。若有慈悲樂饒益。為說菩薩所行事。若有最勝智慧心。則示如來無上法。探玄曰。以此文證。知有一乘。及頓教三乘差別。清涼曰。既特云最勝智心。示如來法權實明矣。故纓絡經中。說十種善。前九依三乘人。各成三乘。第十名佛乘種性。謂初聞佛法。即發佛心。唯觀如如（真如實性）。修佛智慧。終不為彼悲願纏心。一向不起二乘作意。今第九地。正為悲願。纏其心故。此云慈悲樂饒益。明文若斯云何不信。

解云下二略釋。等者。等初教染凈即空。云以此等者。經又曰。佛子。此菩薩善能演說聲聞乘法獨覺乘法菩薩乘法如來地法。疏曰。此法師位。能隨機宜說權實。即三乘一乘。解脫差別。各含教證。教道以將化生。令器熟故。證道以將度生。令得解脫。體正度故。

十本末開合差別二。初引示二。初本末分異。如是下二會末歸本。如是等者。即聲聞等三法

【English Translation】 English version Entering the faith position of the Sudden Teaching Mahayana. If one does not turn their mind back (change their intention), due to disbelief and not hearing, they are called an Icchantika (one who has severed their roots of goodness).

The explanation below briefly explains the two. The text is visible in the passage.

Eight: The difference between difficult and easy to believe, in two parts. First, an introduction. Qingliang said: 'The faith of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) is difficult to obtain in turn, let alone the One Vehicle (Buddhayāna). The clear text is obvious, with provisional and real grounds.' The explanation below briefly explains the two. The fulfillment of faith encompasses the position, as listed in the stages of practice.

Nine: The difference between revealing principle based on the teachings, in two parts. First, an introduction. The Tang Sutra says: 'If there are sentient beings with inferior minds, for them, expound the practice of the Śrāvaka. If their minds are bright and joyful in Pratyekabuddha (Solitary Realizer), then for them, speak of the Middle Vehicle path. If they have compassion and delight in benefiting others, speak of the practices of the Bodhisattva. If they have the most supreme wisdom mind, then show them the unsurpassed Dharma of the Tathagata.' Tanxuan said: 'Based on this text, we know there is the One Vehicle, and the difference between the Three Vehicles of the Sudden Teaching.' Qingliang said: 'Since it specifically mentions the most supreme wisdom mind, it clearly shows the provisional and real nature of the Tathagata's Dharma. Therefore, in the Garland Sutra, it speaks of ten kinds of goodness. The first nine rely on the people of the Three Vehicles, each accomplishing the Three Vehicles. The tenth is called the Buddha Vehicle nature, meaning that upon first hearing the Buddha Dharma, they immediately generate the Buddha mind, only contemplating Suchness (Tathata), cultivating Buddha wisdom, and never being entangled by compassion and vows. They never give rise to the intention of the Two Vehicles. Now, the ninth ground is precisely because compassion and vows entangle their minds. This says 'compassion and delight in benefiting others.' The clear text is like this, how can one not believe?'

The explanation below briefly explains the two. 'Etc.' means that the initial teaching is equal to the purity and impurity being emptiness. Saying 'with this etc.' The Sutra also says: 'Buddha-child, this Bodhisattva is skilled at expounding the Śrāvakayāna Dharma, the Pratyekabuddhayāna Dharma, the Bodhisattvayāna Dharma, and the Tathagata Ground Dharma.' The commentary says: 'This Dharma Master position can speak provisionally and realistically according to the occasion, that is, the Three Vehicles and the One Vehicle, the difference in liberation, each containing teaching and proof. The teaching path is to transform beings and ripen their capacity. The proof path is to liberate beings and allow them to attain liberation. The essence is to liberate directly.'

Ten: The difference between opening and closing the root and branches, in two parts. First, an introduction in two parts. First, the root and branches are differentiated. 'Thus,' below, the two converge the branches back to the root. 'Thus etc.' refers to the three Dharmas of the Śrāvaka etc.

。毗盧等是佛第十地。舉后攝初。十皆佛法。會末歸本。故云皆入。此文下二演釋。檢焚薪。此上下三喻。結大鈔。曰龜鏡者。神龜有靈。能知吉兇。秦鏡照膽。能鑒邪正。

其別下四指示決判。略如下辨。即所詮等中。計唯權三。固宜斃矣。

二該下二說攝門二。初標章。一切下二釋相二。初指本圓彰絕待。一切三乘者。即同時異時等也。本來悉是彼一乘法者。圭山曰。總為一。謂圓教攝於前四。一一同圓。旨歸云。總渾同一無盡大修多羅海。隨於其中。一會一品。一文一句。皆具攝一切。及一一文句。遍入一切。以是普法。無分限故。圓滿教法。理應爾故。如因陀羅網。無分齊故。盡佛能化。無邊境故。

何以下二結所以現全收二。初徴。

以三下二釋三。初總示。

初不下二列釋二。初不異二。初立理一。以三即一故。不異者一乘也。二以一即三故。不異者三乘也故下文云。此即一之三。與上即三之一等。

問若下二問成二。初示前問二。初問。答有下二答由。初二義等者。法界品曰。一念悉知三世法。亦了一切眾生根。譬如善巧大幻師。唸唸示現無邊事。又遮那品曰。其佛為說法界體性清凈莊嚴修多羅世界海微塵等修多羅。而為眷屬。鎮國曰。主經謂。法界體性。大方

【現代漢語翻譯】現代漢語譯本：『毗盧』（Vairocana，光明遍照）等是佛的第十地。這是舉后攝初，意思是十地都屬於佛法。會末歸本，所以說『皆入』。下面的兩段文字是對此的演釋。『檢焚薪』，這上下三段是比喻。總結《大鈔》說，『龜鏡』，神龜有靈性，能預知吉兇；秦鏡能照見人的膽，能鑑別邪正。

下面的四段文字指示決判，簡略的辨析如下。即『所詮』等之中，如果只執著于權宜的三乘，那當然應該被摒棄。

下面兩段文字說明攝門的兩個方面。首先是標明章節。『一切』，下面兩段解釋其相狀。首先指出本圓，彰顯絕待。『一切三乘』，指的是同時、異時等。『本來悉是彼一乘法』，圭山說，總歸為一，指的是圓教包含前面的四教，一一都相同于圓教。《旨歸》說，總渾同一無盡的大修多羅海，隨於其中，一會一品，一文一句，都包含一切，並且每一文句都遍入一切。因為這是普法，沒有分界限，圓滿的教法，理應如此。如同因陀羅網，沒有邊際，窮盡佛所能教化的一切，沒有邊境。

『何以』，下面兩段總結為什麼現在全部收攝。首先是提問。

『以三』，下面兩段解釋三個方面。首先是總的指示。

『初不』，下面兩段分別解釋兩個方面。首先是不異，分為兩個方面。首先是立理為一，因為三即是一，所以不異，指的是一乘。第二是因為一即是三，所以不異，指的是三乘。所以下文說，『此即一之三』，與上文的『即三之一』相同。

『問若』，下面兩段問成兩個方面。首先是展示前面的問題，分為兩個方面。首先是提問。『答有』，下面兩段回答原因，分為兩個方面。首先是兩個意義相等，法界品說，『一念悉知三世法，亦了一切眾生根。譬如善巧大幻師，唸唸示現無邊事。』又遮那品說，『其佛為說法界體性清凈莊嚴修多羅世界海微塵等修多羅，而為眷屬。』鎮國說，主經說，法界體性，大方

【English Translation】 English version: 'Vairocana' (光明遍照, Light Illuminating Everywhere) and others are the tenth ground of the Buddha. This is taking the latter to encompass the former, meaning all ten grounds belong to the Buddha Dharma. Converging the end to return to the origin, hence it is said 'all enter'. The following two paragraphs elaborate on this. 'Examining burning firewood', these three paragraphs above and below are metaphors. Concluding the Great Commentary, it says, 'Tortoise and mirror', the divine tortoise has spiritual power, able to know good and bad omens; the Qin mirror can illuminate a person's gall, able to distinguish between right and wrong.

The following four paragraphs indicate decisive judgments, with a brief analysis as follows. That is, among 'what is explained' and so on, if one clings only to the expedient three vehicles, then it should certainly be discarded.

The following two paragraphs explain the two aspects of the gate of inclusion. First, marking the chapter. 'All', the following two paragraphs explain its characteristics. First, pointing out the original completeness, manifesting absoluteness. 'All three vehicles', refers to simultaneous, different times, and so on. 'Originally all are that one vehicle Dharma', Guishan said, in total it is one, referring to the perfect teaching encompassing the previous four teachings, each and every one the same as the perfect teaching. The 'Purpose' says, totally unified as one boundless great Sutra sea, within it, one assembly, one chapter, one sentence, all contain everything, and each sentence pervades everything. Because this is universal Dharma, without boundaries, the complete teaching, it should be so. Like the net of Indra, without limits, exhausting all that the Buddha can teach, without borders.

'Why', the following two paragraphs summarize why everything is now fully included. First is the question.

'With three', the following two paragraphs explain three aspects. First is the general indication.

'First not', the following two paragraphs separately explain two aspects. First is not different, divided into two aspects. First is establishing the principle as one, because three is one, so not different, referring to the one vehicle. Second is because one is three, so not different, referring to the three vehicles. Therefore, the following text says, 'This is the three of one', the same as the above 'the one of three'.

'Question if', the following two paragraphs ask about the two aspects of completion. First is showing the previous question, divided into two aspects. First is the question. 'Answer have', the following two paragraphs answer the reason, divided into two aspects. First is the two meanings are equal, the Dharma Realm chapter says, 'In one thought, one knows all the Dharmas of the three times, and also understands the roots of all sentient beings. Like a skillful great illusionist, showing boundless things in every thought.' Also, the Vairochana chapter says, 'That Buddha speaks of the Dharma Realm's essence, the pure and adorned Sutra world sea, dust motes of Sutras, and makes them his retinue.' Zhenguo said, the main Sutra says, the Dharma Realm's essence, great and vast

廣也。清凈佛也。莊嚴即華嚴也。有多眷屬者。顯此教圓由。后二義等者。法界品曰。佛智廣大。同虛空。普遍一切眾生心。悉了世間諸妄想。不起種種異分別。鎮國曰。一切眾生。無不具有如來智慧。況於二乘無漏因果。探玄曰。法界廣故。攝於二乘。二乘狹故。不攝法界。上皆法爾。有約開顯。違此教宗。直須思之。

二以下二明後義。獨反四句。于理甚明。應云一由即三。故不待隱。二由即三。故不礙顯(雖同一處。豈尋夢遊天宮)三由即三。故無不隱。四由即三。故無可顯(經曰。唯髻中明珠不以與之。鎮國曰。以權隱實。各在髻中。又曰以權覆實。即昔開三。三即為髻。隱一乘旨)二不下二不一是則下三結指二。初結成。

又此下二指配前第本門。此通分相。故云又也。然則高勝難齊。智明映奪。揀收自在。不離普門。

二同教二。初牒。分同教者。具如法真別出二章中釋。分諸乘者。顯法不同也。如經露地所授。並臨門三車等。融本末者。說一切乘無差別也。如會三歸一等。

初中下二演釋二。初分諸乘三。初標數。

一明下二列示六。一明一乘三。初標數。

初約下二列釋七。初約法相交參二。初釋相。謂一乘垂於三乘。于中有舉事揀劣。應思因陀羅網。如四卷

【現代漢語翻譯】現代漢語譯本：『廣也。清凈佛也。莊嚴即華嚴也。有多眷屬者。』這顯示了此教義的圓滿根由。『后二義等者』，如《法界品》所說：『佛的智慧廣大，如同虛空，普遍照耀一切眾生的心，完全瞭解世間所有的虛妄念想，不起任何不同的分別。』《鎮國論》說：『一切眾生，沒有不具備如來智慧的，更何況是二乘（聲聞乘和緣覺乘）的無漏因果。』《探玄記》說：『法界廣大，所以能攝受二乘；二乘狹隘，所以不能攝受法界。』以上這些都是法爾如是的道理，如果執著于開顯，就違背了此教的宗旨，必須認真思考。

『二以下二明後義。獨反四句。于理甚明。』應說一由即三，所以不必等待隱沒；二由即三，所以不妨礙顯現（即使在同一處，難道是尋夢遊天宮嗎？）；三由即三，所以沒有不隱沒的；四由即三，所以沒有什麼可以顯現的（經中說：『唯有髻中的明珠不輕易給人。』《鎮國論》說：『用權巧來隱藏真實，各自在髮髻之中。』又說『用權巧覆蓋真實』，就是過去所說的開三顯一，三即是髮髻，隱藏一乘的宗旨）。『二不下二不一是則下三結指二。初結成。』

『又此下二指配前第本門。此通分相。故云又也。』這樣說來，高勝之處難以企及，智慧光明映照奪目，揀擇收攝自在，不離普門示現。

『二同教二。初牒。分同教者。具如法真別出二章中釋。分諸乘者。顯法不同也。如經露地所授。並臨門三車等。融本末者。說一切乘無差別也。如會三歸一等。』

『初中下二演釋二。初分諸乘三。初標數。』

『一明下二列示六。一明一乘三。初標數。』

『初約下二列釋七。初約法相交參二。初釋相。』所謂一乘垂示於三乘，其中有舉事來揀擇低劣，應該思考因陀羅網（Indra's net，帝網，比喻佛法重重無盡）的道理，如四卷本所說。

【English Translation】 English version: 'Guang ye. Qingjing fo ye. Zhuangyan ji Huayan ye. You duo juanshu zhe.' This reveals the complete origin of this doctrine. 'Hou er yi deng zhe,' as stated in the 'Dharmadhatu Chapter': 'The Buddha's wisdom is vast, like the void, universally illuminating the minds of all sentient beings, completely understanding all the illusory thoughts of the world, and not giving rise to any different discriminations.' The 'Zhen Guo Lun' says: 'All sentient beings, without exception, possess the wisdom of the Tathagata, let alone the non-outflow causes and effects of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).' The 'Tan Xuan Ji' says: 'The Dharmadhatu (法界, Realm of Dharma) is vast, so it can encompass the Two Vehicles; the Two Vehicles are narrow, so they cannot encompass the Dharmadhatu.' The above are all naturally so. If one clings to manifestation, one violates the tenets of this teaching and must think carefully.

'Er yi xia er ming hou yi. Du fan si ju. Yu li shen ming.' It should be said that one is due to three, so there is no need to wait for concealment; two is due to three, so it does not hinder manifestation (even in the same place, is it like dreaming of traveling to the heavenly palace?); three is due to three, so there is nothing that is not concealed; four is due to three, so there is nothing that can be manifested (the sutra says: 'Only the bright pearl in the topknot is not easily given to others.' The 'Zhen Guo Lun' says: 'Using skillful means to hide the truth, each is in the topknot.' It also says 'Using skillful means to cover the truth,' which is the past saying of opening the three to reveal the one, the three is the topknot, concealing the essence of the One Vehicle). 'Er bu xia er bu yi shi ze xia san jie zhi er. Chu jie cheng.'

'You ci xia er zhi pei qian di ben men. Ci tong fen xiang. Gu yun you ye.' In this way, the height of superiority is difficult to reach, the light of wisdom shines dazzlingly, the selection and collection are free, and it does not depart from the universal manifestation of the Pumen (普門, Universal Gate).

'Er tong jiao er. Chu die. Fen tong jiao zhe. Ju ru fa zhen bie chu er zhang zhong shi. Fen zhu cheng zhe. Xian fa bu tong ye. Ru jing lu di suo shou. Bing lin men san che deng. Rong ben mo zhe. Shuo yi qie cheng wu cha bie ye. Ru hui san gui yi deng.'

'Chu zhong xia er yan shi er. Chu fen zhu cheng san. Chu biao shu.'

'Yi ming xia er lie shi liu. Yi ming yi cheng san. Chu biao shu.'

'Chu yue xia er lie shi qi. Chu yue fa xiang jiao can er. Chu shi xiang.' The so-called One Vehicle is shown in the Three Vehicles, in which there are examples to choose the inferior, one should think about the principle of Indra's net (因陀羅網, Indra's net, a metaphor for the endlessness of the Buddha's teachings), as described in the four-volume version.

楞伽第一。微細諸記。指凈名不思義品。須彌入芥子中。四大海水。入一毛孔等。華藏世界者。記皆指梵網蓮華藏世界。或一等者。三乘參於一乘。先舉事。十眼如離世間品。十通如十通品。而義理皆別者。后顯勝要。問上曰據義份量。深淺寬狹。並皆不同。今舉義門有差別。名字有同。欲引三乘信樂故也。

此則下雙結可見。

是則下二示意。兩宗交接者。詩曰。習習穀風。以陰以雨。黽勉同心。不宜有怒。成根欲性。亦見聞成種義。令人別教。清涼曰。彼謂同於我法。后因薰習。方信入圓也。

二約攝方便二。初演義。文初應云。二約攝方便。以明一乘。下例然。

所以下二引經。即法花。

三約下三約所流辨二。初演義。從一乘流者。即於一佛乘。分別說三。

故經下二引經。又經下勝鬘云。毗尼即大乘。學大乘者。即是佛乘也。

四約下四約就勝門三。初縱奪顯義。三中大乘。正揀羊鹿。權通三教。實唯后圓。同是等言。得名一乘。所以內章曰。大乘中乘小乘分別。大乘即是一乘。何以故。大乘尊上。即無盡故。中乘小乘。義即不定。如經會三歸一故。

故經下二引經證成。初方便品。次化城喻。此文下三約教委釋。以一事實。就初意即別教。次意當同教

【現代漢語翻譯】現代漢語譯本《楞伽經》第一品講到『微細諸記』，指的是《維摩詰經·不思議品》中，須彌山納入芥子，四大海水納入一毛孔等不可思議的境界。《華嚴經》的華藏世界，指的是《梵網經》的蓮華藏世界。或者說『一等』，是指三乘教法參入於一乘教法之中。先舉出事相，如《離世間品》中的十眼，《十通品》中的十通，而義理卻各有不同，這是爲了後面顯示更殊勝的要義。有人問：上面說根據義理來分，有份量、深淺、寬狹的不同，現在舉出的義門有差別，名字卻相同，這是爲了引導三乘根性的眾生信樂一乘教法。

『此則』以下總結了以上兩種觀點。

『是則』以下示意兩種宗派的交接。正如詩經所說：『習習穀風，以陰以雨。黽勉同心，不宜有怒。』成熟的根性和慾望，也是通過見聞而形成種子。這使人傾向於別教。清涼澄觀大師說：『他們認為（三乘）與我的法相同，後來通過熏習，才相信並進入圓教。』

第二，從攝受方便的角度來分析。首先闡述義理。文章開頭應該說：『第二，從攝受方便的角度，來闡明一乘教法。』下面的例子也是如此。

『所以』以下引用經文，即《法華經》。

第三，從所流出的教法來辨析。首先闡述義理。從一乘流出的教法，即在一佛乘的基礎上，分別說三乘。

『故經』以下引用經文來證明。《勝鬘經》說：『毗尼（Vinaya，戒律）即是大乘，學習大乘的人，即是佛乘。』

第四，從殊勝的法門來分析。首先縱向和橫向地顯示義理。三乘之中，大乘正是爲了揀別聲聞乘和緣覺乘，權巧地貫通三教，實際上只有最後的圓教才是究竟。『同是』等詞，可以用來命名為一乘。所以《內章》說：『大乘、中乘、小乘分別，大乘即是一乘。為什麼呢？因為大乘尊貴至上，即是無盡的緣故。中乘和小乘，義理就不確定了，如經中所說會三歸一的緣故。』

『故經』以下引用經文來證明。首先是《方便品》，其次是《化城喻品》。『此文』以下，第三，從教法的角度詳細解釋，以一佛乘的真實事相，就最初的意義來說是別教，就其次的意義來說是同教。

【English Translation】 English version The first chapter of the Laṅkāvatāra Sūtra mentions 'Subtle Records (微細諸記)', referring to the inconceivable states in the Vimalakīrti Sūtra, Inconceivable Chapter, such as Mount Sumeru entering a mustard seed, and the four great oceans entering a single pore. The Avataṃsaka Sūtra's Flower Adornment World (華藏世界) refers to the Lotus Treasury World (蓮華藏世界) in the Brahmajāla Sūtra. Or 'equal (一等)' means the Three Vehicles participating in the One Vehicle. First, examples are given, such as the ten eyes in the Leaving the World Chapter and the ten powers in the Ten Powers Chapter, but the meanings are different, in order to reveal the more excellent essentials later. Someone asks: Above, it was said that according to the meaning, there are differences in quantity, depth, breadth, and narrowness. Now, the doors of meaning are different, but the names are the same. This is to guide sentient beings of the Three Vehicles to believe in and delight in the One Vehicle.

'This then' below concludes the above two viewpoints.

'Is then' below indicates the intersection of the two schools. As the poem says: 'The gentle valley wind blows, with cloudy skies and rain. Strive together with one heart, do not be angry.' Mature roots and desires are also formed through seeing and hearing, forming seeds. This leads people to the Distinct Teaching (別教). Qingliang Chengguan (清涼澄觀) says: 'They think (the Three Vehicles) are the same as my Dharma, and later, through cultivation, they believe and enter the Perfect Teaching (圓教).'

Second, analyze from the perspective of expedient means of embracing. First, expound the meaning. The beginning of the text should say: 'Second, from the perspective of expedient means of embracing, to clarify the One Vehicle teaching.' The following examples are the same.

'Therefore' below quotes the scriptures, namely the Lotus Sūtra.

Third, analyze from the perspective of what flows out. First, expound the meaning. The teachings that flow from the One Vehicle, that is, based on the One Buddha Vehicle, separately speak of the Three Vehicles.

'Therefore the scripture' below quotes the scriptures to prove it. The Śrīmālādevī Siṃhanāda Sūtra says: 'Vinaya (毗尼, precepts) is the Great Vehicle, and those who study the Great Vehicle are the Buddha Vehicle.'

Fourth, analyze from the perspective of the superior Dharma gate. First, display the meaning vertically and horizontally. Among the Three Vehicles, the Great Vehicle is precisely to distinguish the Śrāvakayāna (聲聞乘) and Pratyekabuddhayāna (緣覺乘), expediently connecting the three teachings, but in reality, only the final Perfect Teaching is ultimate. Words like 'same is' can be used to name it the One Vehicle. Therefore, the Inner Chapter says: 'The Great Vehicle, Middle Vehicle, and Small Vehicle are distinguished. The Great Vehicle is the One Vehicle. Why? Because the Great Vehicle is noble and supreme, that is, it is endless. The meaning of the Middle Vehicle and Small Vehicle is uncertain, as the scripture says, the three will eventually return to one.'

'Therefore the scripture' below quotes the scriptures to prove it. First is the Expedient Means Chapter, and second is the Parable of the Phantom City Chapter. 'This text' below, third, explains in detail from the perspective of the teachings, using the true reality of the One Buddha Vehicle. In the initial meaning, it is the Distinct Teaching, and in the second meaning, it is the Common Teaching.

。又宜以字。

五約下五教事深細。深細揀粗淺。內章二曰。法華經云。此土常安隱。當知三界內。有粗細眾生。粗者見劫壞。細者常安隱。佛所以不同說。然細即一乘。粗即三乘。何以故。細同無盡故。粗即不定。

六約下六八義意趣。其略曰。一乘語字。幾意故說。答有八意說。即八意所說。一乘即一乘也。依攝等指廣。

七約下七十義方便。如孔目第一卷。

依上下三結判。還丹一粒。點鐵成金。至理一言。革凡成聖。故云。點化之術。理數然也。皆隨本宗定故者。表是同也。主伴不具故者。示非別也。通意可知。

二明下二明二乘三。初標數。即太一謂。二通三也。

一者下二顯相三。初約一乘。一乘等正顯。謂如下指經要。問云依法華經。三乘一乘。約界分體相方便究竟不同故。此中下釋。所以可見。

二者下二約三乘問答。曰大小二乘。于方便中。從教趣果分二故。

三者下三約小乘。迴心者。即迴心二乘也。

又初下三定宗可知三明下三明三乘二。初躡前標數。即太一三通二也。此由躡前。故云三種。

一者下二開門顯法二。初顯法本末門二。初正明本義四。初本末分宗。一乘等者。探玄曰。或分為三。謂小乘三乘一乘教。智論既將此

【現代漢語翻譯】現代漢語譯本：又適合用文字來表達。

五、總結前文，五教的事理深奧細微。深奧細微是爲了區分粗淺。內章第二篇說：《法華經》云：『此土常安隱』（此處的國土總是安穩的）。應當知道三界之內，有粗和細的眾生。粗的眾生會見到劫難的破壞，細的眾生則常常安穩。佛陀說法的內容之所以不同，是因為細的眾生對應一乘，粗的眾生對應三乘。為什麼這樣說呢？因為細的眾生與無盡相同，粗的眾生則是不定的。

六、總結前文，六八義的意趣。其要略是：一乘的語言文字，因為什麼意圖而說呢？回答說有八種意圖而說，即由八種意圖所說。一乘就是一乘。依據《攝大乘論》等來廣泛地指明。

七、總結前文，七十義的方便。如《孔目》第一卷所說。

依據上文和下文的三種總結判斷，就像還丹一粒，點鐵成金；至理一言，革凡成聖。所以說，這是點化之術，理數自然如此。『皆隨本宗定故』，表示是相同的。『主伴不具故』，表示不是不同的。總體的意思可以理解。

二、闡明二乘。分為三部分。首先標出數量，即太一，指的是二乘通於三乘。

一、闡明相狀。分為三部分。首先從一乘的角度來說，一乘等同於正顯，指的是如下文所指出的經文要義。問：依據《法華經》，三乘和一乘，在界限、體相、方便、究竟等方面都不同。此中下文解釋了原因，所以可以明白。

二、從三乘的角度進行問答。說：大小二乘，在方便法中，從教義的趨向和結果來區分。

三、從小乘的角度來說，迴心者，指的是迴心向大乘的二乘。

又，首先，確定宗義，可知。三、闡明三乘。分為兩部分。首先承接前文，標出數量，即太一，指的是三乘通於二乘。這裡由於承接前文，所以說是三種。

一、開啟法門，顯明佛法。分為兩部分。首先顯明佛法的本末之門。分為兩部分。首先正式闡明本義。分為四部分。首先從本末來區分宗義。一乘等，探玄說：或者分為三種，即小乘、三乘、一乘教。《智度論》已經將此

【English Translation】 English version: Moreover, it is appropriate to express it in words.

Summarizing the preceding, the matters and principles of the Five Teachings are profound and subtle. Profound and subtle are to distinguish the coarse and shallow. Chapter Two of the Inner Text says: 'The Lotus Sutra says: 'This land is always peaceful and secure' (this land is always peaceful and secure). It should be known that within the Three Realms, there are coarse and subtle beings. Coarse beings will see the destruction of kalpas, while subtle beings are always peaceful and secure. The reason why the Buddha's teachings differ is that subtle beings correspond to the One Vehicle (Ekayana), while coarse beings correspond to the Three Vehicles (Triyana). Why is this so? Because subtle beings are the same as the endless, while coarse beings are uncertain.
Summarizing the preceding, the meaning and interest of the Six Eight Meanings. Its summary is: The language and words of the One Vehicle, for what intention are they spoken? The answer is that there are eight intentions in speaking, that is, spoken by eight intentions. The One Vehicle is the One Vehicle. Refer to the Mahāyānasaṃgraha (Compendium of the Mahayana) and others for broad indications.
Summarizing the preceding, the skillful means of the Seventy Meanings. As stated in the first volume of Kǒng Mù (Commentary).

Based on the three concluding judgments of the above and below texts, it is like a grain of elixir, turning iron into gold; a word of ultimate truth, transforming the ordinary into the sacred. Therefore, it is said that this is the art of transformation, and the principles and numbers are naturally so. 'All follow the determination of the original school,' indicating that they are the same. 'The main and accompanying are not complete,' indicating that they are not different. The general meaning can be understood.

Explaining the Two Vehicles. Divided into three parts. First, state the number, that is, Taiyi, referring to the Two Vehicles being common to the Three Vehicles.
Explaining the characteristics. Divided into three parts. First, from the perspective of the One Vehicle, the One Vehicle is equivalent to the correct manifestation, referring to the essential meaning of the scriptures pointed out below. Question: According to the Lotus Sutra, the Three Vehicles and the One Vehicle are different in terms of boundaries, substance, skillful means, and ultimate attainment. The following explanation clarifies the reason, so it can be understood.
Asking and answering from the perspective of the Three Vehicles. Saying: The Great and Small Vehicles, in the skillful means, are distinguished from the tendency and result of the teachings.
From the perspective of the Small Vehicle (Hinayana), those who turn their minds refer to the Two Vehicles that turn their minds towards the Great Vehicle (Mahayana).

Also, first, determine the doctrine, which can be known. 3. Explaining the Three Vehicles. Divided into two parts. First, continuing from the previous text, state the number, that is, Taiyi, referring to the Three Vehicles being common to the Two Vehicles. Here, because it continues from the previous text, it is said to be three types.

Opening the Dharma gate, revealing the Buddha Dharma. Divided into two parts. First, revealing the origin and end of the Dharma. Divided into two parts. First, formally explaining the original meaning. Divided into four parts. First, distinguishing the doctrines from the origin and end. The One Vehicle, etc., Tanxuan says: Or divided into three types, namely the Small Vehicle, the Three Vehicle, and the One Vehicle teachings. The Mahāprajñāpāramitāśāstra (Great Wisdom Sutra) has already taken this

經。為不與二乘共。故名為不共。即是一乘。大品等為通三乘。同觀得益。故名為共。即是三乘義。準四阿含經。既不共菩薩亦名不共。即是小乘。此上配法義同。故引來顯法。本末者。演義第六曰。本是一乘。末是小乘。三乘。焚薪同此。

以經下二聖言揀定。搜玄曰。如法華經。三界之中三車。引諸子出宅露地。別有大牛之車。又聲聞等為窮子。是所引。故知小乘之外。別有三乘。互得相引。

問何下三徴析所引二。初問答。以下二答四。初以義正答二。初正答。約終教已去者。斷惑中前義也。法真曰。始教許出。終不許者。則二乘是。一教有了不了也。問還可約始教已去。答不答亦可。所以知者。法真曰若言斷惑。后義許二類者。愚法則始亦不許。通大則終亦許出。又曰。若后義雖始教。而愚法亦在所引中。問始教是一。何于愚法。有許不許之殊耶。答此教具深密第二第三時教故。思之。

何以下徴釋。以人等者。下文曰。諸聲聞于煩惱障。尚不能斷。但能折伏。何況能斷所知障。

故彌下二引教印成二。初行果非真二。初行斷。非真四無量。如三地經疏四十一卷鈔說。

又經下二果證不實。此有二意。一者二乘涅槃。是所破病。故非真滅。又亦可揀。非如來究竟涅槃。勝鬘云

【現代漢語翻譯】現代漢語譯本：經。因為不與聲聞、緣覺二乘共通，所以稱為『不共』，指的就是一乘。如《大品般若經》等是通於三乘，共同觀察而得利益，所以稱為『共』，指的就是三乘的意義。按照《四阿含經》的說法，既然不共于菩薩，也稱為『不共』，指的就是小乘。以上這些是配合教法義理來說的，所以引用來顯明教法的根本和末流。演義第六說：根本是一乘，末流是小乘、三乘，就像焚燒柴火一樣，結果都是一樣的。用下面的經文和二聖的言論來揀擇確定。搜玄說：如《法華經》中，三界之中有三車，引導諸子出離火宅到達空曠之地，另外還有大牛之車。又說聲聞等是窮子，是被引導的對象。所以知道小乘之外，另有三乘，互相引導。問：為什麼下面要三次征問分析所引用的兩種教義？答：以下分為兩部分回答四個問題。首先以義理正面回答兩個問題。首先是正面回答。『約終教已去者』，指的是斷惑中的前一種義理。法真說：始教允許出離，終教不允許出離的，指的就是二乘。一教有了解與不瞭解的區別。問：還可以從始教開始說嗎？答：不回答也可以。為什麼知道呢？法真說：如果說斷惑，后一種義理允許兩類人出離，那麼愚法則始教也不允許出離，通教、大乘則終教也允許出離。又說：如果后一種義理即使是始教，而愚法也包含在所引導的對象中。問：始教是一乘，為什麼對於愚法，有允許和不允許出離的區別呢？答：這個教法具備深密經的第二、第三時教義，仔細思考。為什麼下面要征問解釋？『以人等者』，下文說：諸聲聞對於煩惱障，尚且不能斷除，只能折伏，更何況能夠斷除所知障。所以彌勒菩薩下面要引用教義來印證成就兩種觀點。首先是修行和果位並非真實。首先是修行斷惑並非真實的四無量心，如《三地經疏》第四十一卷的鈔文所說。又經文下面要說明果位的證得並非真實。這裡有兩種意思。一是二乘的涅槃，是所要破除的病，所以不是真正的寂滅。又可以用來揀擇，不是如來究竟的涅槃。《勝鬘經》說。

【English Translation】 English version: Sutra. Because it is not shared with the two vehicles of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), it is called 'uncommon,' which refers to the One Vehicle (Ekayana). Sutras such as the Mahāprajñāpāramitā Sutra are common to the three vehicles, where practitioners commonly observe and benefit, so it is called 'common,' which refers to the meaning of the Three Vehicles (Triyana). According to the Four Agamas, since it is not shared with Bodhisattvas, it is also called 'uncommon,' which refers to the Small Vehicle (Hinayana). The above is in accordance with the principles of the Dharma, so it is cited to clarify the root and branches of the Dharma. Yanyi Sixth says: The root is the One Vehicle, and the branches are the Small Vehicle and the Three Vehicles, just like burning firewood, the result is the same. Use the following sutra passages and the words of the Two Sages (Śrāvakas and Pratyekabuddhas) to select and determine. Souxuan says: As in the Lotus Sutra, there are three carts in the triple world, guiding the children out of the burning house to open ground, and there is also a great ox cart. Also, Śrāvakas, etc., are poor sons, who are the objects to be guided. Therefore, it is known that outside the Small Vehicle, there are other Three Vehicles, mutually guiding each other. Question: Why are there three inquiries and analyses of the two kinds of doctrines cited below? Answer: The following is divided into two parts to answer four questions. First, answer the two questions positively with reason. The first is a positive answer. 'Those who are about the Final Teaching onwards' refers to the former meaning in severing delusions. Fazhen said: The Initial Teaching allows liberation, but the Final Teaching does not allow liberation, which refers to the Two Vehicles. There is a difference between understanding and not understanding in one teaching. Question: Can we still talk about it from the Initial Teaching onwards? Answer: It is okay not to answer. How do we know? Fazhen said: If we say severing delusions, the latter meaning allows two kinds of people to be liberated, then the ignorant Dharma (Guna-dharma) is not allowed to be liberated even in the Initial Teaching, and the Common Teaching (Sadharana) and the Great Vehicle (Mahayana) allow liberation even in the Final Teaching. Also, it is said: If the latter meaning is even the Initial Teaching, then the ignorant Dharma is also included in the objects to be guided. Question: The Initial Teaching is the One Vehicle, why is there a difference between allowing and not allowing liberation for the ignorant Dharma? Answer: This teaching has the second and third times of the Samdhinirmocana Sutra, think about it carefully. Why is there an inquiry and explanation below? 'With people, etc.,' the following text says: The Śrāvakas cannot even sever the afflictive obscurations (Klesha-avarana), they can only subdue them, let alone sever the cognitive obscurations (Jñeya-avarana). Therefore, Maitreya Bodhisattva will cite the teachings below to confirm and accomplish two viewpoints. The first is that practice and fruition are not real. The first is that the practice of severing delusions is not the real Four Immeasurables (catvāri apramāṇāni), as stated in the commentary of the 41st volume of the Three Grounds Sutra. Also, the sutra text below will explain that the attainment of fruition is not real. There are two meanings here. One is that the Nirvana of the Two Vehicles is the disease to be eradicated, so it is not true extinction. It can also be used to select, it is not the ultimate Nirvana of the Tathagata. The Śrīmālādevī Siṃhanāda Sūtra says.

。言諸二乘得涅槃者。是佛方便。法華又云。不知不覺菩薩所行。自於所得涅槃。生滅度想等。又云。雖生滅度之想。入于涅槃。而於彼土。求佛智惠。則知小乘涅槃。非真滅也。又經下二實證在大二。初稟大方得果二。初反明經未詳。又大下二順結。經具云。欲得聲聞乘。當學般若波羅蜜。欲得緣覺乘。當學般若波羅蜜。

是故下二衍門具三乘二。初結前生后。故普下二引經示論要問。下曰諸教中說二乘及三乘。各有二義。言二乘者。一就初心機性及種子說。則迴心已還。並是聲聞藏。直進已去。是菩薩藏。未迴心者。是聲聞藏。三乘準可知。是故下三結示三車。

其瑜下四指判諸論。大小有差。如所詮中出。問此上為獨斷惑中前義耶。為亦具后義耶。答雙備二義。將通配之。三寶章曰。謂彼愚法二乘無漏。亦非可歸。以非究竟安隱處故。如彼化城。終須舍故。乃至如經中歸聲聞僧犯菩薩戒等。此約三乘終教說。解曰。即斷惑中初義。終教不許出也。彼云。亦非可歸。即此約大乘終教已去。不名究竟出三界也。今此不能如實修四無量。即彼云。歸聲聞僧犯菩薩戒者。是也。彼又曰。如前愚法。亦是可歸。以諸趣寂。皆究竟故。諸不定性。必迴心故。此約始教說。解曰。此亦初義。始教許出也。故下章曰

【現代漢語翻譯】現代漢語譯本：關於二乘（聲聞乘和緣覺乘）獲得涅槃（Nirvana，佛教術語，指解脫輪迴的狀態）的說法，是佛陀的方便之說。《法華經》（Lotus Sutra）又說：『（二乘）不知不覺菩薩所行，自於所得涅槃，生滅度想』等等。又說：『雖生滅度之想，入于涅槃，而於彼土，求佛智慧』，由此可知小乘（Hinayana）的涅槃，並非真正的滅度。經文下面說，二種真實的證悟在於大乘和小乘。首先是稟承大乘之法而得果，分為兩部分。首先是反過來闡明經文尚未詳細說明的地方。然後是總結以上內容。經文具體地說：『想要獲得聲聞乘，應當學習般若波羅蜜（Prajnaparamita，意為智慧的完成）；想要獲得緣覺乘，應當學習般若波羅蜜。』因此，下面闡述衍門，包含三乘。首先是總結前面內容，引出後面的內容。所以，普遍地，下面引用經文，揭示論典的要點。下面說，各種教義中關於二乘和三乘的說法，各有兩種含義。關於二乘，一種是就最初發心時的根機和種子來說，那麼迴心向大乘的人，仍然屬於聲聞藏（Sravaka Pitaka，聲聞弟子的經典）；直接前進修菩薩道的人，屬於菩薩藏（Bodhisattva Pitaka，菩薩的經典）。沒有迴心的人，屬於聲聞藏。三乘的情況可以類推得知。因此，下面總結並揭示三車（佛教譬喻，指聲聞乘、緣覺乘和菩薩乘）。關於《瑜伽師地論》（Yogacarabhumi-sastra）等論典的判別，大小乘之間存在差異，如在所詮釋的內容中有所闡述。問：以上所說是僅僅指斷惑中的前一種含義嗎？還是也包含后一種含義呢？答：兩種含義都具備。將它們貫通起來進行解釋。《三寶章》（Treatise on the Three Jewels）說：『那些愚昧於法的二乘無漏（Anasrava，指沒有煩惱的狀態），也不是可以皈依的，因為不是究竟安穩之處，如同化城（幻化的城市），最終需要捨棄。』乃至如經中所說，皈依聲聞僧（Sravaka Sangha）就犯了菩薩戒等等。這是就三乘終教（佛教的最終教義）來說的。解釋說：即斷惑中的第一種含義，終教不允許出離。那裡說：『也不是可以皈依的』，即這是就大乘終教以後來說的，不名為究竟出三界（Trailokya，指欲界、色界、無色界）了。現在這裡不能如實地修四無量心（Four Immeasurables，指慈、悲、喜、舍），即那裡所說，皈依聲聞僧就犯了菩薩戒，就是這個意思。那裡又說：『如前面所說的愚法，也是可以皈依的，因為到達諸趣寂滅，都是究竟的，諸不定性的人，必定會迴心。』這是就始教（佛教的初始教義）來說的。解釋說：這也是第一種含義，始教允許出離。所以下面的章節說

【English Translation】 English version: The statement that the Two Vehicles (Sravakayana and Pratyekabuddhayana) attain Nirvana (Nirvana, a Buddhist term referring to the state of liberation from Samsara) is a provisional teaching of the Buddha. The Lotus Sutra (Lotus Sutra) also says: 『(The Two Vehicles) unknowingly practice the Bodhisattva path, and generate thoughts of extinction regarding the Nirvana they have attained,』 and so on. It also says: 『Although they generate thoughts of extinction and enter Nirvana, they seek the wisdom of the Buddha in that land.』 From this, it can be known that the Nirvana of the Hinayana (Hinayana) is not true extinction. The sutra below states that the two kinds of true realization lie in the Mahayana and Hinayana. First, there is attaining the fruit by receiving the Mahayana Dharma, which is divided into two parts. The first is to explain in reverse what the sutra has not yet detailed. Then, there is summarizing the above content. The sutra specifically says: 『If you want to attain the Sravakayana, you should study Prajnaparamita (Prajnaparamita, meaning the perfection of wisdom); if you want to attain the Pratyekabuddhayana, you should study Prajnaparamita.』 Therefore, the following elaborates on the derivative teachings, encompassing the Three Vehicles. First, it summarizes the previous content and introduces the following content. Therefore, universally, the following quotes the sutras and reveals the essentials of the treatises. The following says that the statements about the Two Vehicles and the Three Vehicles in various teachings each have two meanings. Regarding the Two Vehicles, one is in terms of the faculties and seeds at the initial aspiration, then those who turn their minds towards the Mahayana still belong to the Sravaka Pitaka (Sravaka Pitaka, the scriptures of the Sravaka disciples); those who directly advance on the Bodhisattva path belong to the Bodhisattva Pitaka (Bodhisattva Pitaka, the scriptures of the Bodhisattvas). Those who have not turned their minds belong to the Sravaka Pitaka. The situation of the Three Vehicles can be inferred by analogy. Therefore, the following summarizes and reveals the Three Carts (a Buddhist metaphor referring to the Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). Regarding the judgment of treatises such as the Yogacarabhumi-sastra (Yogacarabhumi-sastra), there are differences between the Mahayana and Hinayana, as elaborated in the content being explained. Question: Does what is said above refer only to the former meaning in severing delusions? Or does it also include the latter meaning? Answer: Both meanings are included. Explain them by connecting them together. The Treatise on the Three Jewels (Treatise on the Three Jewels) says: 『Those Two Vehicles who are ignorant of the Dharma and have no outflows (Anasrava, referring to the state of no afflictions) are also not worthy of refuge, because they are not the ultimate place of peace and security, like a phantom city, which must eventually be abandoned.』 Even as the sutra says, taking refuge in the Sravaka Sangha (Sravaka Sangha) violates the Bodhisattva precepts, and so on. This is in terms of the final teaching of the Three Vehicles (the final teachings of Buddhism). The explanation says: This is the first meaning in severing delusions; the final teaching does not allow liberation. It says there: 『Also not worthy of refuge,』 that is, this is in terms of the Mahayana final teaching onwards, it is not called ultimate liberation from the Three Realms (Trailokya, referring to the Desire Realm, Form Realm, and Formless Realm). Now, here, not being able to truly cultivate the Four Immeasurables (Four Immeasurables, referring to loving-kindness, compassion, joy, and equanimity) is what it means there when it says that taking refuge in the Sravaka Sangha violates the Bodhisattva precepts. It also says there: 『Like the ignorant Dharma mentioned earlier, it is also worthy of refuge, because reaching the quiescence of all destinies is ultimate, and those of uncertain nature will surely turn their minds.』 This is in terms of the initial teaching (the initial teachings of Buddhism). The explanation says: This is also the first meaning; the initial teaching allows liberation. Therefore, the following chapter says

。以同上。亦許二乘全斷惑障。分斷所知障也。彼又曰。此大乘中。自有二無漏故。又亦自有二乘法故。故說通二。非攝愚法。此通始終漸教說也。解曰。即斷惑中后義也。彼云。亦自有二乘法。即此是故。大乘必具三也。此云羅漢。實義在大乘中。即彼云。此大乘中。自有二無漏者。是也。以彼證此。二義宛然。問始說五性。故有三乘。終頓談真。何屬三攝。答探玄曰。若約三乘。即從始至終。皆說三乘。通益三機。如力士經大般若等諸大乘經。于中雖有權實不同。皆具三乘。下文曰。中間三者。或總為一。謂一三乘教也。以此皆為三人所得故如上說。是故下四結歸。本義可見。

由此下二重示三宗四。一引論重明三。初引論。此摩訶衍者。指所釋大品等。及余方等者。方等部。不與聲聞共說者。即二乘在座如聾如啞。

解云下二釋義二。初釋不共二。初正辨。一乘不思等牒示。纂靈記曰。大智度論云。不思議經。有十萬偈。攝大乘論曰。有百千偈。名百千經。釋論云。即華嚴經十萬偈。為百千也。又涅槃經。名此以為雜華經。然百千舉數。而標目雜華。即相以彰名。舉數者失其源。即相者違其主。不思議則推宗有在。直造其庭。佛華嚴則以人標法。曲詳其致。四名之中。后二為得。以其等結釋可見。

【現代漢語翻譯】現代漢語譯本：同上。也允許二乘完全斷除惑障，分斷所知障。彼處又說：『此大乘中，自有二無漏故，又亦自有二乘法故，故說通二，非攝愚法。』這是通於始終的漸教所說。解釋說：即是斷惑中的后義。彼處說：『亦自有二乘法』，即是此故，大乘必定具備三乘。這裡說的羅漢，其實義在大乘之中，即彼處所說：『此大乘中，自有二無漏者』，就是這個意思。用彼處來證明此處，兩種意義宛然存在。問：開始說五性，所以有三乘；最終頓悟談真，又屬於哪三攝？答：探玄說：如果按照三乘來說，就是從始至終，都說三乘，普遍利益三種根機。如《力士經》、《大般若》等諸大乘經，其中雖有權實不同，都具備三乘。下文說：『中間三者，或總為一』，說的是一三乘教。因為這些都是三人所得，所以如上所說。因此，下面的四句總結歸納，本來的意義就可以看到了。

由此下面的兩重顯示三宗四義。一是引用論典，重新闡明三乘。首先是引用論典。『此摩訶衍者』，指的是所解釋的《大品般若經》等，以及其餘的方等部經典。『不與聲聞共說者』，就是說二乘之人在此法會中，如同聾子和啞巴一樣。

解釋說，下面第二部分解釋意義，分為兩部分。首先解釋不共之義，分為兩部分。首先是正面辨析。『一乘不思等』，這是牒示。《纂靈記》說：《大智度論》說，『不思議經』有十萬偈。《攝大乘論》說，有百千偈，名為《百千經》。《釋論》說，就是《華嚴經》十萬偈，也稱為《百千經》。又《涅槃經》也用這個名字，稱之為《雜華經》。然而，百千隻是舉一個數字，而標明為《雜華經》，這是用相來彰顯名稱。舉數字就失去了它的源頭，用相就違背了它的主旨。『不思議』則是推究宗本所在，直接進入它的庭院；『佛華嚴』則是以人來標明法，詳細地闡述它的精髓。這四個名稱之中，后兩個是比較恰當的。用『以其等』來總結解釋，就可以看出來了。

【English Translation】 English version: The same as above. It also allows the two vehicles (Sravakayana and Pratyekabuddhayana) to completely sever the delusions and partially sever the cognitive obscurations (Jnana-avarana). Furthermore, it says: 'In this Mahayana, there are inherently two unconditioned (Asamskrta) elements, and also inherently the teachings of the two vehicles, therefore it is said to be common to both, not encompassing the teachings for the ignorant.' This refers to the gradual teachings that are common from beginning to end. The explanation says: It is the later meaning in severing delusions. It says: 'Also inherently the teachings of the two vehicles,' which is why Mahayana must possess the three vehicles. The Arhat mentioned here, its true meaning lies within Mahayana, which is what it says: 'In this Mahayana, there are inherently two unconditioned elements.' Using that to prove this, the two meanings are clearly present. Question: Initially, the five natures (Panca-gotra) are taught, therefore there are three vehicles; ultimately, sudden enlightenment speaks of the truth, to which of the three comprehensions (Tri-samgraha) does it belong? Answer: Tanxuan says: If according to the three vehicles, it means from beginning to end, the three vehicles are taught, universally benefiting the three capacities (Tri-indriya). Such as the Lishi Sutra and Mahaprajnaparamita Sutra and other Mahayana sutras, although there are expedient and ultimate differences, all possess the three vehicles. The following text says: 'The middle three, or collectively as one,' referring to the one three-vehicle teaching. Because these are all attained by the three types of people, as mentioned above. Therefore, the following four sentences conclude and summarize, and the original meaning can be seen.

From this, the following two sections show the four meanings of the three schools. First, quoting treatises to re-clarify the three vehicles. First, quoting treatises. 'This Mahayana' refers to the explained Mahaprajnaparamita Sutra and other Vaipulya sutras. 'Not spoken in common with the Sravakas' means that the two vehicles are like deaf and mute people in this Dharma assembly.

The explanation says, the second part below explains the meaning, divided into two parts. First, explain the meaning of uncommon, divided into two parts. First, the positive analysis. 'One vehicle, inconceivable, etc.' This is a citation. Zuanling Ji says: The Mahaprajnaparamita-sastra says, the 'Inconceivable Sutra' has 100,000 verses. The Mahayana-samgraha says, there are 100,000 verses, named the Hundred Thousand Sutra. The Sastra says, it is the Avatamsaka Sutra with 100,000 verses, also called the Hundred Thousand Sutra. Also, the Nirvana Sutra uses this name, calling it the Garland Sutra. However, 'hundred thousand' is just a number, while marking it as the Garland Sutra is using the form to manifest the name. Mentioning the number loses its source, using the form violates its main point. 'Inconceivable' is to investigate the location of the fundamental principle, directly entering its courtyard; 'Buddha Avatamsaka' is to mark the Dharma with a person, elaborating on its essence in detail. Among these four names, the latter two are more appropriate. Using 'because of its equality' to conclude the explanation, it can be seen.

如四下三引況。小乘四阿含如析薪出。如大下後釋共。太一曰。大品經三乘終教。可堂曰。始終說三通蓋三機。于中亦有權實不同。此中之實。是終頓之實。又曰。頓實二教共二乘。

此中下三料揀。探玄曰。此中共大之小非愚法。共小之大非別教。

依此下二即以梁論。要問曰。依攝論一乘三乘小乘。謂于教門中。成機欲性。顯法本末差別不同故。若言下三遮止異釋。是故下四結示三宗。問此之分齊何與諸文不同。答要問約自相顯分齊。故云即小乘三乘等。此約教用顯分齊。故云顯法本末。說諸乘等。亦可彼約淺深。此就闊狹。是故分二而來。一乘與本。當第五圓教也。

二者下二從理成行。門合愚下但小乘者略也。約一乘辨者。可堂曰。被中自說。凡合二聲聞。大乘之中。雖有權實。皆菩薩乘者。是約一乘宗中所辨之義。非三乘等宗義也。如上所說者。指衍門具三等慈悲愛行。即四等四攝之二。

四者下四明四乘二。謂等者。按三韓本。一乘獨一。三乘共為第二。小乘為第三人天共為第四。故云總開余可知。

五者下五明五乘。內章曰。五乘之義。有其三種。一人天共一。二聲聞緣覺共為第二。三始終漸教。共為第三。第四頓教獨一。五一乘獨一。總為五乘。第二者。人

為一。天為一。聲聞為一。緣覺為一。大乘為一。第三者。天一。梵一。聲聞一。緣覺一。如來一。會彼五乘。成無分別。離相一乘。出楞伽經。同異評之。

六者下無量乘。圭山曰。無量乘中。有其二意。一以隨機設教多門名無量。二以彼宗一切諸法一一皆能顯義益物。一一無不說攝名為無量。初義應知。上來下三結指。

二融本末二。初牒章。此同下二釋相二。初標分。此同至一法界者。晉經二十八曰。能說諸乘無差別。清涼曰。藥草喻品云。如來知是一相一味之法。所謂解脫相。離相。滅相。究竟涅槃常寂滅相。終歸於空。即解脫中。無差別也。有二門者。略也。具足應云。何以故。法界有二門故。

一泯下二釋相二。初正釋二。初示義二。初明權實。一泯等者。地疏曰。唯一事實故。二欖等者。地疏曰。就彼根性。有三乘故。初則下二彰無礙。問此與前存壞等何異。答配屬是同。為意則別。何者。彼成該攝。此意明中。故云一三融攝。體無二也。

問若下二問成二。初問答。

義下二答三。初直答。要問。上曰。似成內外及教義不同。內章曰。惟一實之淵曠。嗟萬像之繁雜。真俗異而體同。凡聖分而道合者先人已通斯趣耳。何者下二徴析。

是故下結成。

由此

【現代漢語翻譯】現代漢語譯本為一。天為一。聲聞（Śrāvakayāna，小乘）為一。緣覺（Pratyekabuddhayāna，中乘）為一。大乘（Mahāyāna）為一。第三種情況是：天道為一。梵天為一。聲聞為一。緣覺為一。如來（Tathāgata）為一。匯合這五乘，成就無分別，離相的一乘。出自《楞伽經》，評論其同異之處。

六者，指無量乘。圭山大師說：『無量乘』中有兩種含義。一是根據眾生的根機設立多種教法，所以稱為『無量』。二是認為該宗派的一切諸法，一一都能顯現意義、利益眾生，一一無不包含攝受，所以稱為『無量』。應該瞭解第一種含義。以上是總結指明上文和下文的三種情況。

二，融合本末二。首先是依照章節。這與下面的第二部分解釋相對應。首先是標明分判。這與『乃至一法界』相對應。《晉譯華嚴經》第二十八卷說：『能說諸乘無差別。』清涼澄觀大師說：『《藥草喻品》說，如來知道只有一種相、一種味道的法，就是解脫相、離相、滅相、究竟涅槃常寂滅相，最終歸於空，即在解脫中，沒有差別。』有兩種門徑，是簡略的說法。完整地說應該是：『為什麼呢？因為法界有二門。』

一，泯滅。下面是第二部分解釋相。首先是正式解釋，分為兩部分。首先是闡明意義，分為兩部分。首先是說明權實。『一泯』等，地論疏說：『因為只有一種真實。』『二欖』等，地論疏說：『就眾生的根性而言，有三乘。』首先是，下面是第二部分彰顯無礙。問：這與前面所說的存壞等有什麼不同？答：配屬是相同的，但用意則不同。為什麼呢？因為前者是成就該攝，此處的用意是闡明中道，所以說一三融攝，體性沒有二。

問：如果，下面是第二部分問答，分為兩部分。首先是提問和回答。

義，下面是第二部分回答，分為三部分。首先是直接回答。要問：上面說，好像形成了內外以及教義的不同。內章說：『只有一種真實的淵深廣闊，感嘆萬象的繁雜。真俗不同而體性相同，凡聖有別而道卻相合。』先人已經通達了這個旨趣。為什麼呢？下面是第二部分徵引分析。

是故，下面是總結。

由此

【English Translation】 English version Is one. Heaven is one. Śrāvakayāna (Hearer Vehicle, Small Vehicle) is one. Pratyekabuddhayāna (Solitary Buddha Vehicle, Middle Vehicle) is one. Mahāyāna (Great Vehicle) is one. The third case is: the heavenly realm is one. Brahma is one. Śrāvakayāna is one. Pratyekabuddhayāna is one. Tathāgata (Thus Come One) is one. Converging these five vehicles, achieving non-discrimination, the One Vehicle that transcends characteristics. From the Laṅkāvatāra Sūtra, commenting on its similarities and differences.

The sixth refers to the immeasurable vehicles. Master Guishan said: 'Immeasurable vehicles' have two meanings. One is that according to the capacity of sentient beings, various teachings are established, hence called 'immeasurable.' The second is that all dharmas of that school, each and every one, can manifest meaning and benefit sentient beings, and each and every one encompasses and embraces, hence called 'immeasurable.' The first meaning should be understood. The above is a summary pointing out the three cases of the preceding and following texts.

Two, merging the root and the branch. First, according to the chapter. This corresponds to the second part below, which explains the characteristics. First, marking the divisions. This corresponds to 'even to the one Dharma Realm.' The 28th volume of the Jin Translation of the Avataṃsaka Sūtra says: 'Able to speak of all vehicles without difference.' Qingliang Chengguan said: 'The Chapter on Medicinal Herbs says that the Tathāgata knows that there is only one characteristic, one flavor of Dharma, which is the characteristic of liberation, the characteristic of detachment, the characteristic of cessation, the ultimate Nirvana, the characteristic of constant stillness and extinction, ultimately returning to emptiness, that is, in liberation, there is no difference.' There are two paths, which is a brief statement. The complete statement should be: 'Why? Because the Dharma Realm has two gates.'

One, annihilation. Below is the second part explaining the characteristics. First is the formal explanation, divided into two parts. First is clarifying the meaning, divided into two parts. First is explaining the provisional and the real. 'One annihilation' etc., the Commentary on the Ten Stages Sutra says: 'Because there is only one reality.' 'Two embracing' etc., the Commentary on the Ten Stages Sutra says: 'Regarding the capacity of sentient beings, there are three vehicles.' First is, below is the second part manifesting unobstructedness. Question: What is the difference between this and the previously mentioned existence and destruction etc.? Answer: The allocation is the same, but the intention is different. Why? Because the former is the accomplishment of encompassing, the intention here is to clarify the Middle Way, so it is said that the One and Three are merged, and the essence is not two.

Question: If, below is the second part of questions and answers, divided into two parts. First is the question and answer.

Meaning, below is the second part of the answer, divided into three parts. First is the direct answer. To ask: The above said, it seems to form the difference between inside and outside and the difference in teachings. The inner chapter says: 'There is only one true depth and vastness, lamenting the complexity of all phenomena. The true and the conventional are different but the essence is the same, the mundane and the sacred are different but the path is united.' The predecessors have already understood this purpose. Why? Below is the second part of quoting and analyzing.

Therefore, below is the conclusion.

From this

下二作句二。初句數。初句無他故。次句貞無。曰若實聲聞。不見不聞。何以能知后句非一非三。如果海者。龍樹曰。盧舍那佛。雖攝三世間。而攝不攝故。

此四下二會通。思益云。譬如癡人畏空而走。經恒沙劫。不能得出。在所至處。不離虛空。又十定品四十一經云。譬如虛空。于蟲所食。芥子孔中。亦不減小。于無數世界中。亦不增廣。存壞者略也。

余釋下三結指。

第二下二教義攝益二。初牒分教義。二大如向已說。初中下二演釋二。先辨教義分齊二。初標分。

一者下二釋相二。先示相三。初別教。如露等者。向曰。一乘無盡教義。廣說如華嚴中。即五教中。第五圓教也。

二者下二三乘。仍教等者。太一云。其始終兩門。並具無分別教義。空有二門乃至無分別義者。謂證真如。無分別教義者。謂比觀意言。若爾則無分下。缺一別字。又云。三乘三界內。成其行故。未敢詳定。此當三乘者。即前四教也。三者即前四教也。

三者下三同教。此有二意。一者由修權因。若入地后。即入實故。此通余經。二者第四經云。此經開方便門。示真實相。則唯法華。

二開下後開合二。初開章。開合者。如別中具教義則開。唯教唯義則合。總中俱教俱義則合。皆具教義等

【現代漢語翻譯】現代漢語譯本：下文將對兩個句子進行分析。第一個句子是關於數量的。這個句子本身沒有其他含義。第二個句子是『貞無』。如果有人說這是聲聞（Śrāvaka，聽聞佛法而證悟的修行者）的境界，他們既沒有親眼見到，也沒有親耳聽到，那麼他們怎麼能知道後面的句子『非一非三』的含義呢？這就像大海一樣。龍樹（Nāgārjuna，佛教中觀派創始人）說，盧舍那佛（Vairocana，光明遍照佛）雖然統攝三世間，但這種統攝又是不執著的。

以下四段經文將進行會通。《思益經》（Vimalakīrti Nirdeśa Sūtra）中說，譬如一個愚癡的人害怕虛空而逃跑，即使經過恒河沙數般的劫（kalpa，極長的時間單位），也無法逃脫。因為無論他跑到哪裡，都無法離開虛空。另外，《十定品四十一經》中說，譬如虛空，即使被蟲子咬出一個芥子大小的孔洞，也不會因此而減小；即使包含無數世界，也不會因此而增大。關於存在和毀滅的討論在此省略。

其餘的解釋將總結並指向下文的第三部分。

第二部分將討論教義的攝益，分為教義和攝益兩個方面。首先是引用並劃分教義。二大，如前所述。在第一部分中，下文將分為兩個部分進行闡述，首先是辨別教義的界限，分為兩個部分。首先是標明劃分。

第一點，下文將解釋其相狀，分為兩個部分。首先是別教（Pr পৃথক শিক্ষা，distinct teaching）。如露等，如前文所說，一乘（Ekāyana，唯一乘）具有無盡的教義，詳細的解釋可以在《華嚴經》（Avataṃsaka Sūtra）中找到，也就是五教（Pañca-yāna，五乘）中的第五個圓教（Pūrṇa-yāna，圓滿教）。

第二點，下文將討論三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）。仍然是教等，太一說，其始終兩門都具備無分別的教義。空有二門乃至無分別義，指的是證悟真如（Tathātā，事物的真實本性）。無分別教義，指的是通過比較和思考來理解。如果這樣，那麼『無分下』就缺少一個『別』字。又說，三乘在三界（Trailokya，欲界、色界、無色界）內成就其修行，因此不敢詳細確定。這裡所說的三乘，就是前面的四教。第三點，就是前面的四教。

第三點，下文將討論同教（Sādhāraṇa-yāna，共同教）。這有兩種含義。一是通過修習權巧方便的因，如果進入菩薩地（Bhūmi，菩薩的修行階段）之後，就進入了實教。這適用於其他經典。二是第四經中說，這部經開啟了方便之門，展示了真實之相，那麼就只有《法華經》（Lotus Sūtra）。

第二部分，開啟和閉合。首先是開啟章節。開啟和閉合，例如在別教中具備教義就是開啟，只有教或只有義就是閉合。總教中，教和義都具備就是閉合，都具備教義等。

【English Translation】 English version: The following will analyze two sentences. The first sentence is about numbers. This sentence itself has no other meaning. The second sentence is 'Zhen Wu'. If someone says this is the realm of Śrāvaka (hearers of the Buddha's teachings who attain enlightenment), they have neither seen it with their own eyes nor heard it with their own ears, then how can they know the meaning of the following sentence 'neither one nor three'? It's like the ocean. Nāgārjuna (founder of the Madhyamaka school of Buddhism) said that although Vairocana Buddha (the Buddha of pervasive light) encompasses the three realms (Trailokya), this encompassing is non-attachment.

The following four paragraphs of scripture will be synthesized. The Vimalakīrti Nirdeśa Sūtra says, for example, a foolish person is afraid of emptiness and runs away, even after countless kalpas (extremely long units of time), he cannot escape. Because no matter where he runs, he cannot leave emptiness. In addition, the Forty-first Sutra of the Chapter on Ten Samādhis says, for example, emptiness, even if a mustard seed-sized hole is eaten by insects, it will not be reduced; even if it contains countless worlds, it will not be enlarged. The discussion of existence and destruction is omitted here.

The remaining explanations will summarize and point to the third part below.

The second part will discuss the benefits of the teachings, divided into teachings and benefits. The two great aspects, as mentioned before. In the first part, the following will be elaborated in two parts, first distinguishing the boundaries of the teachings, divided into two parts. The first is to mark the division.

The first point, the following will explain its appearance, divided into two parts. The first is the distinct teaching (Pr পৃথক শিক্ষা). Like dew, etc., as mentioned earlier, the One Vehicle (Ekāyana) has endless teachings, and detailed explanations can be found in the Avataṃsaka Sūtra, which is the fifth perfect teaching (Pūrṇa-yāna) among the five teachings (Pañca-yāna).

The second point, the following will discuss the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Still the teachings, etc., Taiyi said that both the beginning and end gates have non-discriminating teachings. The two gates of emptiness and existence, and even the meaning of non-discrimination, refer to the realization of Suchness (Tathātā, the true nature of things). Non-discriminating teachings refer to understanding through comparison and reflection. If so, then 'Wu Fen Xia' is missing the word 'distinct'. It also says that the Three Vehicles accomplish their practice within the Three Realms (Trailokya, Kāmadhātu, Rūpadhātu, Arūpadhātu), so I dare not determine in detail. The Three Vehicles mentioned here are the previous four teachings. The third point is the previous four teachings.

The third point, the following will discuss the common teaching (Sādhāraṇa-yāna). This has two meanings. One is through cultivating the cause of skillful means, if after entering the Bodhisattva grounds (Bhūmi, stages of Bodhisattva practice), one enters the true teaching. This applies to other sutras. Second, the fourth sutra says that this sutra opens the door of expedient means and shows the true appearance, then it is only the Lotus Sutra.

The second part, opening and closing. The first is opening the chapters. Opening and closing, for example, having teachings in the distinct teaching is opening, having only teaching or only meaning is closing. In the general teaching, both teaching and meaning are present is closing, both have teachings, etc.

則開。

別中下二釋相二。先別二。先標。三乘下後列二。初三乘。目者詺目。如大樹葉。不離本莖。一外無三。樹言目。盡桓溫在石頭曰。若能目此城者。當贈二姬。

一乘下二一乘。隱彼無盡教義者。大經曰。舍利弗等。在逝多林。皆悉不見如來神力。如來嚴好。如來境界。如來遊戲。如來神變。如來尊勝。如來妙行。如來威德。如來住持。如來凈剎。亦復不見不可思議菩薩境界。菩薩神變。菩薩遊戲。菩薩眷屬。菩薩方所。菩薩莊嚴師子座。乃至如是等事。一切聲聞。諸大弟子。皆悉不睹。疏曰。以顯一乘因果不共。探玄警諸後學。令習因種。又曰。身廁祇園。目對尊會。而不睹神變。其所何耶。意云。彼境殊勝。宿因現緣。並皆缺故。其猶日月麗天。盲者不見。雷霆震地。聾者不聞。道契即鄰。不在身近。故菩薩自遠而至。聲聞在會不知。后總下後總。或具者。具教義也。三乘為教。一乘為義。此三句者。牒第三或具句也。余悉可見。

二明下後攝益分齊二。初牒分。一或下二演釋三。初攝界內機。二或下二攝界外機二。初通標。若先下二別辨。一乘三乘和合說故。屬同教者。法真曰。先三乘后一乘。不失和合。亦名回三入一。示唯法華故。太一曰。如法華經宗義。是一乘經也。先於一乘

【現代漢語翻譯】現代漢語譯本：則開。

別中下文分為兩部分解釋『相』，先是區分，然後是解釋。先區分又分為兩部分。先標明，『三乘』之後列出兩種。首先是三乘，『目』指的是名稱，就像大樹的葉子，不離開根本的莖。離開『一』就沒有『三』。用樹來比喻『目』。就像桓溫在石頭城時說：『如果能數清這座城的東西，就贈送兩個美女。』

『一乘』之後是第二部分，即『一乘』。隱藏了無盡的教義。如《大經》所說：『舍利弗等在逝多林，都看不見如來的神力、如來的莊嚴美好、如來的境界、如來的遊戲、如來的神變、如來的尊勝、如來的妙行、如來的威德、如來的住持、如來的清凈剎土。也看不見不可思議菩薩的境界、菩薩的神變、菩薩的遊戲、菩薩的眷屬、菩薩的處所、菩薩莊嚴的獅子座，乃至如此等等的事情，一切聲聞、諸大弟子都看不見。』疏中說：『這是爲了顯示一乘的因果不與三乘相同。』探玄警示後來的學習者，要學習因的種子。又說：『身在祇園，眼睛對著尊貴的集會，卻看不見神變，這是為什麼呢？』意思是說，那裡的境界殊勝，宿世的因緣和現在的緣分都欠缺。就像日月懸掛在天空，盲人看不見；雷霆震動大地，聾子聽不見。道契就在鄰近，卻不在身邊。所以菩薩從遠處而來，聲聞在集會中卻不知道。』『后總』之後是總結。『或具』指的是具備教義。三乘是教，一乘是義。這三句話是註釋第三句『或具』。其餘的都可以看到。

『二明』之後是攝益分齊，分為兩部分。首先是註釋『分』。『一或』之後是第二部分，演釋分為三部分。首先是攝受界內的根機。『二或』之後是第二部分，攝受界外的根機，分為兩部分。首先是總標。『若先』之後是第二部分，分別辨析。一乘和三乘和合而說，屬於同教。法真說：『先三乘后一乘，不失和合，也叫做回三入一，顯示唯有法華。』太一說：『如《法華經》的宗義，是一乘經。』先於一乘

【English Translation】 English version: Then open.

The second explanation of 'aspects' is divided into two parts: first, differentiation, and then explanation. The differentiation is further divided into two parts: first, marking, and then listing the two after 'Three Vehicles'. The first is the Three Vehicles. 'Aspect' refers to the name, like the leaves of a large tree, not separated from the root stem. There is no 'Three' apart from 'One'. The tree is used as a metaphor for 'aspect'. It's like when Huan Wen was in Stone City, he said, 'If anyone can count the things in this city, I will give them two beauties.'

After 'One Vehicle' is the second part, which is 'One Vehicle'. It conceals the endless teachings. As the Great Sutra says, 'Shariputra and others were in Jeta Grove, and they could not see the Buddha's divine power, the Buddha's adornments, the Buddha's realm, the Buddha's play, the Buddha's divine transformations, the Buddha's supreme victory, the Buddha's wonderful practices, the Buddha's majesty, the Buddha's abiding, the Buddha's pure lands. They also could not see the inconceivable realm of the Bodhisattvas, the Bodhisattvas' divine transformations, the Bodhisattvas' play, the Bodhisattvas' retinue, the Bodhisattvas' places, the Bodhisattvas' adorned lion thrones, and so on. All the Shravakas and great disciples could not see these things.' The commentary says, 'This is to show that the cause and effect of the One Vehicle are not the same as the Three Vehicles.' Tanxuan warns later learners to study the seeds of cause. It also says, 'Being in Jetavana, facing the venerable assembly, yet not seeing the divine transformations, why is that?' It means that the realm there is extraordinary, and both the karmic causes of past lives and the present conditions are lacking. It's like the sun and moon hanging in the sky, but the blind cannot see them; thunder shaking the earth, but the deaf cannot hear it. The path is right next to you, but not by your side. Therefore, the Bodhisattvas come from afar, but the Shravakas in the assembly do not know.' After 'General Summary' is the summary. 'Or complete' refers to possessing the teachings. The Three Vehicles are the teachings, and the One Vehicle is the meaning. These three sentences are commentaries on the third sentence, 'Or complete'. The rest can be seen.

After 'Second Explanation' is the scope of benefit, divided into two parts. First is the commentary on 'scope'. After 'One or', is the second part, the explanation is divided into three parts. First is receiving the faculties within the realm. After 'Two or', is the second part, receiving the faculties outside the realm, divided into two parts. First is the general marking. After 'If first', is the second part, distinguishing and analyzing separately. The One Vehicle and the Three Vehicles are spoken of together, belonging to the same teaching. Fazhen said, 'First the Three Vehicles, then the One Vehicle, without losing harmony, also called returning the Three into One, showing only the Lotus Sutra.' Taiyi said, 'Like the doctrine of the Lotus Sutra, it is a One Vehicle Sutra.' First in the One Vehicle

已成解行者。隨好品云。天鼓發音而告之言。諸天子汝以心不放逸。于如來所種諸善根。往昔親近眾善知識。疏云。示宿因心不放逸。顯曾修行于如來所。種諸善根。通見聞等。親近知識。必曾聞法。成金剛種。後於出世身上。證彼法者。彼又云。爾時諸天子。聞說普賢廣大回向故。便得十地。獲諸力莊嚴三昧等。

三或下三通攝二機二。初通標。若先下二別辨。于中先以三乘引出者。攝界內機。得出世益。后令得一乘者。攝界外機得。出出世益。此通余經。太一曰。余經是眷屬。若界地獄內見聞。如善財前生。曾見聞普法。成金剛種。出世得法。即從文殊。至於安住地。神出出世證成。即婆珊婆已上也。此中解行當地前。證入地上故。妙趣云。一乘法義。出出世證。余時見聞。及此解行。亦可今生解行。亦可今生生解行。後生證入。

第三下三敘今古立教三。初牒章總敘。一依下二依人別示十。一菩提流支。此與玄文相違。薪云。玄文傳寫之誤。若爾豈圓覺亦誤也。古記誤探玄。令字為含。又與出現語業中疏鈔相反。彼鈔云。第二唯是一語。無多音等。一云。人法影略。但此引隨類音。與彼隨根解為異。一云。各隨見聞不同。如天臺敘流支半滿二教也。彼二隨意取捨。

二護法師三。初依經立教

【現代漢語翻譯】已成就解行的人。《隨好品》中說：『天鼓發出聲音宣告說：諸位天子，你們以內心不放逸，在如來處種下各種善根，往昔親近眾多善知識。』疏中解釋說：『顯示過去世因為內心不放逸，曾經在如來處修行，種下各種善根，普遍見聞等等，親近善知識，必定曾經聽聞佛法，成就金剛種子。』後來在出世的身份上，證得那些佛法。那裡又說：『當時諸位天子，聽聞宣說普賢廣大回向的緣故，便證得十地，獲得各種力量莊嚴的三昧等等。』

三、或者下三品共同包含二種根機。首先是共同的總標。如果先是下二品分別辨別。其中先用三乘佛法引導出來的人，是攝受界內的根機，得到出世的利益。後來讓他們得到一乘佛法的人，是攝受界外的根機，得到出出世的利益。這可以通用於其他經典。《太一經》說：『其他經典是眷屬。』如果界內見聞，如同善財童子前生，曾經見聞普賢法門，成就金剛種子，出世后得到佛法，就是從文殊菩薩，到安住於心地。神力出出世證成，就是婆珊婆之後的情況。這裡解行在地上之前，證入地上，所以《妙趣》中說：『一乘佛法的意義，是出出世的證悟。』其餘時候的見聞，以及這裡的解行，也可以是今生解行，也可以是今生生起解行，後生證入。

第三、下面三品敘述今古建立教法的三種方式。首先是依照章節總的敘述。一、依靠下面二品，依照人分別顯示十種方式。一、菩提流支（Bodhiruci，人名）。這與《玄文》的說法相違背。薪法師說：『《玄文》是傳抄的錯誤。』如果這樣，難道《圓覺經》也是錯誤的嗎？古記誤以為是探玄，令字為含。又與《出現語業中疏鈔》相反。那部鈔中說：『第二唯獨是一種語言，沒有多種聲音等等。』有人說：『人法影略，只是這裡引用隨類音，與那裡隨根解不同。』有人說：『各自隨著見聞不同，如同天臺宗敘述流支的半滿二教。』他們二者隨意取捨。

二、護法師（Dharmapala，人名）。三、首先依照經典建立教法。

【English Translation】 Those who have achieved understanding and practice. The 『Excellent Marks』 chapter says: 『The heavenly drums emit sounds and proclaim: O heavenly beings, with minds unremitting, you have planted various good roots in the presence of the Tathagata (如來，Tathāgata), and in the past, you have been close to many virtuous teachers.』 The commentary explains: 『It shows that in past lives, due to unremitting minds, they practiced in the presence of the Tathagata, planted various good roots, universally saw and heard, etc., and were close to virtuous teachers, surely having heard the Dharma (佛法，the teachings of Buddhism), thus forming the Vajra (金剛，diamond-like) seed.』 Later, in their transcendental existence, they realize those Dharmas. It also says: 『At that time, the heavenly beings, hearing the explanation of Samantabhadra's (普賢，Universal Worthy Bodhisattva) vast dedication of merit, then attain the Ten Grounds (十地，the ten stages of Bodhisattva development), and acquire various powers, adorned Samadhis (三昧，state of meditative consciousness), etc.』

Or the following three sections commonly encompass two types of capacities. First is the common general introduction. If the following two sections separately distinguish. Among them, those who are first led out by the Three Vehicles (三乘，Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are those who are receptive within the realm, obtaining transcendental benefits. Those who later attain the One Vehicle (一乘，Ekayana) are those who are receptive outside the realm, obtaining benefits beyond the transcendental. This can be applied to other sutras. The Taiyi Sutra says: 『Other sutras are dependents.』 If seeing and hearing within the realm, like Sudhana (善財，a youth who sought enlightenment) in his previous life, having seen and heard the Universal Worthy's Dharma, forming the Vajra seed, attaining the Dharma in his transcendental existence, that is from Manjushri (文殊，Bodhisattva of Wisdom), to dwelling in the mind-ground. Divine power transcends the transcendental attainment, which is after Vasantatilaka (婆珊婆，name of a Bodhisattva). Here, understanding and practice are before the grounds, entering the grounds, so the 『Wonderful Interest』 says: 『The meaning of the One Vehicle Dharma is the realization beyond the transcendental.』 Other times of seeing and hearing, and the understanding and practice here, can also be understanding and practice in this life, or giving rise to understanding and practice in this life, and entering into realization in the next life.

Third, the following three sections describe the three ways of establishing teachings in ancient and modern times. First is the general description according to the chapters. 1. Relying on the following two sections, showing ten ways separately according to people. 1. Bodhiruci (菩提流支，name of a translator). This contradicts the statement in 『Profound Meaning.』 Master Xin said: 『The 『Profound Meaning』 is a mistake in transcription.』 If so, is the 『Perfect Enlightenment Sutra』 also wrong? The ancient record mistakenly thought it was exploring the profound, taking the character 『ling』 as 『han.』 It also contradicts the commentary and notes in 『Appearing in Speech Karma.』 That note says: 『The second is only one language, without multiple sounds, etc.』 Someone said: 『People and Dharma are vaguely implied, but here it quotes the sound according to the category, which is different from the explanation according to the roots there.』 Someone said: 『Each follows different seeing and hearing, like the Tiantai (天臺，Tiantai school of Buddhism) narration of Bodhiruci's half and full teachings.』 The two of them freely choose.

Dharmapala (護法，name of a translator). 3. First, establish the teachings according to the sutras.

。謂以下二以義顯相二。初漸教。如直下二頓教。清涼曰。此雖約機說有漸頓。而所說法。不出半滿。

遠法下三後世相承。

三光統律師三。初標人立教。李通玄曰。後魏光統律師承習佛陀三藏。立三教者。一漸。二頓。三圓。又曰。於二教之上。分為三教。光略疏曰。如約以辨一化始終教門差別。有其三種。三種者何。一曰頓教。二曰漸教。三曰圓教。

光師下二伸其釋意三。初漸教。彼曰漸者。為於始習。施設方便。開發三乘引接之化。初徴后著。從淺至深。次第相乘。以階彼岸。故稱為漸。為根下二頓教。彼曰。頓者始於道樹為諸大行。一往直陳宗本之致。方廣法輪。其趣淵玄。更無由籍。以之為頓。

為于下三圓教如文。

后光下三傳襲宗承。

四大衍法師。清涼疏曰。隨朝大衍法師。總立四宗。乃至又此四宗。初名立性。二名破性。三名破相。四名顯實。初二小乘。后二大乘。名初淺后深。此亦有理。但收義不盡。以十八部中但判二故。鈔曰。各從所立得名。四中各有二句。上句立義。下句指教。又此四不出性相。而前三從所破。后一從所顯。乃至但判二者。唯明有部及經部故。除本二部。故云。十八部中。

五護身法師。義苑曰。護身寺名。師諱自軌。探

【現代漢語翻譯】現代漢語譯本：以下從兩個方面，通過義理來彰顯（教法的）不同形態：一是漸教，就像下面直接提到的兩種頓教。清涼（澄觀）說：『雖然根據眾生的根器來說，有漸教和頓教的分別，但所說的法，都沒有超出半教和滿教的範圍。』

『遠法』以下三句，是說後世的傳承。

三光統律師分為三類。首先是標明人物，確立教法。李通玄說：『後魏的光統律師繼承學習佛陀的三藏，建立了三種教法：一是漸教，二是頓教，三是圓教。』又說：『在二教之上，分為三教。』光略疏說：『如果從辨別一代時教的始終和教門的差別來說，有三種。』三種是什麼呢？一是頓教，二是漸教，三是圓教。

『光師』以下兩句，是闡述他的解釋，分為三個方面。首先是漸教。他說：『漸教，是爲了初學者，施設方便，開發三乘（聲聞乘、緣覺乘、菩薩乘）引接之化，先提出問題，然後給出答案，從淺到深，次第相承，以達到彼岸，所以稱為漸教。』『為根』以下兩句，是頓教。他說：『頓教，開始於菩提樹下，爲了各種大行，直接陳述根本的宗旨，方廣法輪（指《華嚴經》），它的意趣深遠玄妙，不再需要憑藉其他途徑，因此稱之為頓教。』

『為于』以下三句，是圓教，如原文所說。

『后光』以下三句，是傳承和繼承宗派。

四大衍法師。清涼疏說：『隨朝的大衍法師，總共建立了四宗，乃至這四宗，初名立性，二名破性，三名破相，四名顯實。最初的兩種是小乘，後面的兩種是大乘，名稱上先淺后深，這也有道理。』但是概括義理不夠全面，因為十八部中只判別了兩種。鈔說：『各自從所立的觀點得到名稱。四宗中各有兩句，上句是立義，下句是指教。』而且這四宗沒有超出性宗和相宗，前面的三種是從所破斥的角度說的，后一種是從所顯明的角度說的。乃至只判別兩種，是因為只說明瞭有部（Sarvastivada）和經部（Sautrantika）。除去根本的兩種部派，所以說在十八部中。

五護身法師。《義苑》說：『護身寺是寺廟的名稱，法師的名字是自軌。』

【English Translation】 English version: The following two aspects manifest different forms (of teachings) through their meanings: first, the gradual teaching, like the two sudden teachings mentioned directly below. Qingliang (Chengguan) said: 'Although there is a distinction between gradual and sudden teachings based on the capacity of sentient beings, the teachings themselves do not go beyond the half teaching and the full teaching.'

The three sentences from 'Yuan Fa' below refer to the transmission in later generations.

The Three Teachings of Guangtong Preceptor are divided into three categories. First, identify the person and establish the teaching. Li Tongxuan said: 'Guangtong Preceptor of the Later Wei dynasty inherited and studied the Tripitaka of the Buddha and established three teachings: first, the gradual teaching; second, the sudden teaching; and third, the perfect teaching.' He also said: 'Above the two teachings, he divided them into three teachings.' Guang Lue Shu said: 'If we distinguish the beginning and end of the Buddha's teachings throughout his life and the differences in the teaching methods, there are three types.' What are the three types? First is the sudden teaching, second is the gradual teaching, and third is the perfect teaching.

The two sentences from 'Guang Shi' below elaborate on his interpretation, divided into three aspects. First is the gradual teaching. He said: 'The gradual teaching is for beginners, providing expedient means to develop the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) to guide and receive sentient beings, first posing questions and then providing answers, progressing from shallow to deep, step by step, to reach the other shore, hence it is called the gradual teaching.' The two sentences from 'Wei Gen' below refer to the sudden teaching. He said: 'The sudden teaching begins under the Bodhi tree, directly stating the fundamental principles for various great practices, the Vaipulya Sutra (referring to the Avatamsaka Sutra), its meaning is profound and mysterious, no longer needing to rely on other paths, therefore it is called the sudden teaching.'

The three sentences from 'Wei Yu' below refer to the perfect teaching, as stated in the original text.

The three sentences from 'Hou Guang' below refer to the transmission and inheritance of the sect.

The Four Teachings of Dayan Preceptor. Qingliang Shu said: 'Dayan Preceptor of the Sui dynasty established a total of four schools, namely, the first is called establishing the nature (Lixing), the second is called refuting the nature (Poxing), the third is called refuting the characteristics (Poxiang), and the fourth is called revealing the reality (Xianshi). The first two are Hinayana, and the latter two are Mahayana, the names progressing from shallow to deep, which is also reasonable.' However, the summary of the meanings is not comprehensive enough, because only two are distinguished among the eighteen schools. Chao said: 'Each gets its name from the established viewpoint. Each of the four schools has two sentences, the first sentence establishes the meaning, and the second sentence refers to the teaching.' Moreover, these four schools do not go beyond the nature school and the characteristics school, the first three are from the perspective of what is refuted, and the last one is from the perspective of what is revealed. Furthermore, only two are distinguished because only the Sarvastivada and Sautrantika are explained. Excluding the two fundamental schools, hence it is said that among the eighteen schools.

The Fifth is Dharma Master Hushen. Yi Yuan said: 'Hushen Temple is the name of the temple, and the Dharma Master's name is Zigui.'

玄曰。此於前第四宗內。開真佛性。以為真宗。即涅槃等經。第五名法界宗。即華嚴。明法界自在無礙法門。

六耆阇法師。義苑曰。耆阇寺名。曰凜師。清涼曰。前四名即衍云四宗。義在立宗之初。第五同第五時。

第六同諸師圓教。故略不引。又真宗說真空理。常宗說真理恒沙功德常恒。既真宗真理。非常宗應同無常。又三與四。但法喻之別。

七陳隋二師二。初師資立教。一名下二依彼列釋。一三藏教。探玄曰。亦名小乘教。二通教。探玄雲。亦名漸教。三別教。探玄雲。亦名頓教。四圓教。探玄曰。亦名秘密教。

八江南敏師。清涼云云。

九梁朝雲師二。初正判四乘。信行下二依立二教。薪云。此中有二對。初普別一對。以漸頓一對。

十大唐三藏三。初指人依教。一轉下二所立三輪。一轉法輪。深密雲。四諦輪二。名照法輪。深密雲。隱密輪三。名持法輪。深密雲。顯了輪故。慈恩云。金光明經。說此三法。名轉照持。

此三下三彰攝不攝。須彌偈品鈔曰。法相宗三性即有性。三無性則無性。有無義殊。故彼偈云。故佛密意說。一切法無性。意云。既言密意。說三無性。則不礙於三有性也。若法性宗。此二三性。有無無礙。互奪雙巳。皆悉自在。評曰。此約

【現代漢語翻譯】現代漢語譯本：玄奘說：『這在之前的第四宗內，開顯真佛性，作為真宗。』也就是《涅槃經》等所說的。第五宗名為法界宗，也就是《華嚴經》，闡明法界自在無礙的法門。

六、耆阇法師。《義苑》記載：『耆阇是寺廟的名字。』凜法師說。清涼澄觀說：『前四宗的名字，就是衍法師所說的四宗，其意義在於立宗之初。第五宗與第五時相同。』

第六宗與諸位法師的圓教相同，所以略去不引用。另外，真宗闡述真空之理，常宗闡述真理的恒河沙數功德常恒不變。既然真宗是真理，那麼非常宗應該等同於無常。而且第三宗和第四宗，只是在法和比喻上的區別。

七、陳隋二位法師分為兩種。首先是師資立教，第一項之下，第二項依據前者列出解釋。一、三藏教（Tripitaka teaching），探玄說：『也叫小乘教（Hinayana teaching）。』二、通教，探玄說：『也叫漸教。』三、別教，探玄說：『也叫頓教。』四、圓教，探玄說：『也叫秘密教。』

八、江南的敏法師。清涼澄觀這樣說。

九、梁朝的云法師分為兩種。首先是正確地判別四乘，信行之下，第二項依據前者建立二教。薪法師說：『這裡面有兩對，首先是普教和別教一對，然後是漸教和頓教一對。』

十、唐朝的三藏法師分為三種。首先是指出人依據教義。一、轉之下，第二項是所建立的三輪。一、轉法輪（Dharmacakra）（turning the wheel of Dharma），《深密解脫經》（Samdhinirmocana Sutra）中說是四諦輪。二、名照法輪，《深密解脫經》中說是隱密輪。三、名持法輪，《深密解脫經》中說是顯了輪。所以慈恩法師說，《金光明經》（Suvarnaprabhasa Sutra）中說這三種法，名為轉、照、持。

這三種之下，第三項是彰顯攝與不攝。須彌偈品鈔中說：『法相宗（Dharmalaksana school）的三性（three natures）即是有性，三無性則是無性，有和無的意義不同。』所以那首偈頌說：『所以佛陀秘密地說，一切法無性。』意思是說，既然說是密意，說三無性，那麼不妨礙三有性。如果是法性宗（Dharmata school），這二三性，有無沒有障礙，互相奪取又同時存在，都自在。』評論說：『這是關於……』

【English Translation】 English version: Xuanzang said, 'This, within the previous fourth school, reveals the true Buddha-nature, taking it as the True School.' That is what is spoken of in the Nirvana Sutra and others. The fifth school is named the Dharmadhatu School, which is the Avatamsaka Sutra, elucidating the Dharma gate of unobstructed freedom in the Dharmadhatu (realm of reality).'

Master Qisha. The 'Yi Yuan' records: 'Qisha is the name of a temple.' Master Lin said. Qingliang ChengGuan said, 'The names of the first four schools are the four schools spoken of by Master Yan, their meaning lying in the beginning of establishing the schools. The fifth school is the same as the fifth period.'

The sixth school is the same as the Perfect Teaching of the various masters, so it is omitted from citation. Furthermore, the True School elucidates the principle of emptiness, the Constant School elucidates the constant and unchanging merit of the true principle like the sands of the Ganges. Since the True School is the true principle, then the Impermanent School should be the same as impermanence. Moreover, the third and fourth schools are only different in terms of Dharma and metaphor.

The two masters of the Chen and Sui dynasties are divided into two types. First is the establishment of teaching by teacher and disciple, and under the first item, the second item lists explanations based on the former. 1. The Tripitaka teaching, Tanxuan said: 'Also called the Hinayana teaching.' 2. The Common Teaching, Tanxuan said: 'Also called the Gradual Teaching.' 3. The Distinct Teaching, Tanxuan said: 'Also called the Sudden Teaching.' 4. The Perfect Teaching, Tanxuan said: 'Also called the Secret Teaching.'
Master Min of Jiangnan. Qingliang Chengguan said this.
Master Yun of the Liang Dynasty is divided into two types. First is the correct judgment of the Four Vehicles, and under Xinxing, the second item establishes the Two Teachings based on the former. Master Xin said: 'There are two pairs here, first the pair of Universal and Distinct Teachings, then the pair of Gradual and Sudden Teachings.'
The Tripitaka Master of the Tang Dynasty is divided into three types. First is pointing out the person based on the teachings. 1. Turning, the second item is the three wheels established. 1. Turning the Wheel of Dharma (Dharmacakra), the Samdhinirmocana Sutra says it is the Wheel of the Four Noble Truths. 2. Named Illuminating the Wheel of Dharma, the Samdhinirmocana Sutra says it is the Hidden Wheel. 3. Named Holding the Wheel of Dharma, the Samdhinirmocana Sutra says it is the Manifest Wheel. Therefore, Master Ci'en said that the Suvarnaprabhasa Sutra speaks of these three Dharmas, named Turning, Illuminating, and Holding.

Under these three, the third item manifests inclusion and non-inclusion. The Commentary on the Sumeru Gatha Chapter says: 'The Three Natures of the Dharmalaksana School are the nature of existence, and the Three Non-Natures are the nature of non-existence, the meanings of existence and non-existence are different.' Therefore, that verse says: 'Therefore, the Buddha secretly said that all Dharmas are without nature.' The meaning is that since it is said to be a secret intention, saying the Three Non-Natures does not hinder the Three Existences. If it is the Dharmata School, these two or three natures, existence and non-existence are without obstruction, mutually seizing and simultaneously existing, all are free.' The commentary says: 'This is about...'

后義。故攝於終。若約前門。則與探玄一致。有謂。後來方改。良恐未然。

此上下三述德結益二。初總述德。此等下二別結益集。玄六云。軫動也。探玄問答。

第四下四分教開宗二。初牒章標分。就法分教。教類有五者。謂約聖言量。判一大藏經。總為五種教。故義苑后義曰。豈不觀此中但約教詮。立其教名耶。如雲以經本中下文內。為善伏太子所說。名為圓滿修多羅。故立此名等。以理開宗。宗乃有十者。清涼云。依教文必影略。

初門下二隨門演釋二。初就法分教三。初以類分判。圭峰曰。斯之五教。映古奪今。可為依準。通玄曰。然今唐朝藏法師。承習儼法師為門人。立教深有道理。亦可敘其旨趣。一小乘教。二大乘始教。三終教。四頓教。五圓教(云云)。

初一下二隨義演釋二。初略釋初后。愚法者。祖曰。不了法空。又愚法者。如不識赤鹽。準臺宗雜錄第三卷曰。大論二十四云。六師不聽食五種鹽。未審彼土五鹽如何。若此土五鹽。謂顆鹽。綠鹽。赤鹽。白鹽。印鹽。鹽有多種。大略五耳。西方準此。亦應可見。有阿羅漢。為他所問。何名赤鹽。不識所從。而問三藏。三藏曰。鹽是味。赤是色。未曉小事者。由未有出假智故。貞元經第十卷。善財見自在主童子文云。阿陀那

【現代漢語翻譯】現代漢語譯本：後來的意義。因此被包含在最終的教義中。如果按照前面的說法，就與《探玄記》的觀點一致。有人說，後來才改變，恐怕不是這樣。

這段文字分為上下兩部分，上面是總述功德，下面是分別總結利益。玄六說：『軫，是動的意思。』《探玄記》中有問答。

第四部分分為四小段，闡述教義並開宗明義。首先是按照章節標題進行劃分，然後是根據佛法來劃分教義。教義的類別有五種，這是指根據聖言量，將整個大藏經劃分爲五種教義。因此，義苑的后義說：『難道沒有看到這裡只是根據教義的詮釋，來確立教義的名稱嗎？』例如，經文中說，根據經本中下文的內容，這是善伏太子所說的，因此稱為圓滿修多羅（Sutra，經），所以確立了這個名稱等等。以理開宗，宗派有十個。清涼澄觀（Qingliang Chengguan）說：『依據教義的文字，必定會略有涉及。』

在第一個門類下，分為兩個部分來隨著門類進行闡述，首先是根據佛法來劃分教義，分為三個小部分。首先是按照類別進行判別。圭峰宗密（Guifeng Zongmi）說：『這五種教義，映照古代，奪取現在，可以作為依據。』通玄（Tongxuan）說：『然而現在唐朝的藏法師，繼承了儼法師（Yan fashi）作為門人，確立教義非常有道理，也可以敘述其旨趣。一是小乘教（Hinayana，小乘），二是大乘始教（Mahayana，大乘），三是終教，四是頓教，五是圓教。』

在第一個門類下，分為兩個部分來隨著意義進行闡述，首先是簡要解釋最初和最後。愚法者，祖師說：『不瞭解法空。』又，愚法者，就像不認識赤鹽一樣。根據臺宗雜錄第三卷說：『大論二十四說，六師不聽吃五種鹽。不知道他們那裡的五種鹽是什麼樣的。如果這裡有五種鹽，指的是顆鹽、綠鹽、赤鹽、白鹽、印鹽。鹽有很多種，大概有五種。西方也應該可以參照這個。』有阿羅漢（Arhat，阿羅漢），被別人問到，什麼是赤鹽，不認識它是什麼，就問三藏（Tripitaka，三藏）。三藏說：『鹽是味道，赤是顏色。』不瞭解小事的人，是因為沒有出假智的緣故。貞元經第十卷，善財（Sudhana，善財）見到自在主童子（Isvaradhipati Kumara，自在主童子）的文字說：『阿陀那（Adana，阿陀那）』

【English Translation】 English version: Later meaning. Therefore, it is included in the final teachings. If according to the previous statement, it is consistent with the view of 'Tan Xuan Ji' (探玄記). Some say that it was changed later, but I'm afraid that's not the case.

This text is divided into two parts, the upper part is a general description of merits, and the lower part is a separate summary of benefits. Xuan Liu (玄六) said: 'Zhen (軫) means movement.' There are questions and answers in 'Tan Xuan Ji' (探玄記).

The fourth part is divided into four sections, elaborating on the teachings and opening up the meaning of the sect. First, it is divided according to chapter titles, and then it is divided according to the Dharma. There are five categories of teachings, which refers to dividing the entire Tripitaka (大藏經) into five types of teachings based on the authority of the sacred words. Therefore, the later meaning of Yi Yuan (義苑) says: 'Have you not seen that here, the name of the teaching is established only according to the interpretation of the teaching?' For example, the scripture says that according to the content of the lower part of the scripture, this was said by Prince Shanfu (善伏太子), so it is called the Perfect Sutra (修多羅), so this name is established, and so on. Opening the sect with reason, there are ten sects. Qingliang Chengguan (清涼澄觀) said: 'According to the text of the teachings, there must be a slight involvement.'

Under the first category, it is divided into two parts to elaborate according to the category. First, the teachings are divided according to the Dharma, divided into three small parts. First, it is judged according to the category. Guifeng Zongmi (圭峰宗密) said: 'These five teachings, reflecting the ancient and seizing the present, can be used as a basis.' Tongxuan (通玄) said: 'However, the Tibetan Dharma masters of the Tang Dynasty now inherit Dharma Master Yan (儼法師) as disciples, and establishing teachings is very reasonable, and its purpose can also be described. The first is the Hinayana (小乘) teaching, the second is the beginning teaching of Mahayana (大乘), the third is the final teaching, the fourth is the sudden teaching, and the fifth is the perfect teaching.'

Under the first category, it is divided into two parts to elaborate according to the meaning. First, briefly explain the beginning and the end. The ignorant of the Dharma, the patriarch said: 'Does not understand the emptiness of the Dharma.' Also, the ignorant of the Dharma, like not knowing red salt. According to the third volume of the Tai Zong Miscellaneous Records (臺宗雜錄), 'The twenty-fourth volume of the Great Treatise says that the six teachers do not listen to eating five kinds of salt. I don't know what the five kinds of salt are there. If there are five kinds of salt here, it refers to granular salt, green salt, red salt, white salt, and printed salt. There are many kinds of salt, probably five kinds. The West should also be able to refer to this.' There is an Arhat (阿羅漢), who was asked by others, what is red salt, and did not know what it was, so he asked the Tripitaka (三藏). The Tripitaka said: 'Salt is taste, red is color.' Those who do not understand small things are because they do not have the wisdom to go beyond the provisional. The tenth volume of the Zhenyuan Sutra (貞元經), the text of Sudhana (善財) seeing the Isvaradhipati Kumara (自在主童子) says: 'Adana (阿陀那)'

識。行相微細。究竟邊際。唯佛能知。住地菩薩。愚法聲聞。亦不能覺。后一即別教。有謂。二教寬狹。更煩熟視。其云圓教有二。即以別說同。非內析出。直須思之。

中間下二具釋三乘二。初標。中間三者。清涼曰。始終頓三。名為中間。以初有小乘。後有圓教。故名中間。

一或下二列三。初或為一。或總為一。謂一三乘教等者。指上顯法本末門中普超三昧等。然其泯二之教。亦此中菩薩藏攝。于中則有普超大品法華涅槃維摩思益大般若等。義方圓足。無爽通理。

二或下二。或為二二。初標立。然漸頓略有二義。一約歷位無位。清涼曰。始終二教。皆悉歷位。頓教不歷。故合始終。以為漸教。二約化儀。圭山曰。菩提場初成正覺。不移其處。便興頓教。頓教之首。便是華嚴。自後乃至。滅度中間。每遇上根。即頓說真性。時處不同。皆名頓教。有數十部。又三七日後。往波羅奈仙人住處。而興漸教。漸之首。即是五比丘所問。四諦法輪中間三時五時。漸次而說。處所各別。終至法華涅槃。皆名漸教。三乘權實。部類尤多。此初義應知。

以始下二列釋二。初漸二。初釋二。初釋相。十地論二曰。漸者次第故。故楞下二引證。圭山曰。庵羅果生熟漸次。貞元曰。如庵羅果。漸熟非頓。

【現代漢語翻譯】現代漢語譯本：識（vijñāna，了別作用）。行相非常微細，究竟的邊際只有佛（Buddha，覺悟者）才能完全瞭解。即使是住地菩薩（Bodhisattva，具有極高智慧和慈悲的修行者）和執著于小乘佛法的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）也無法覺察。這裡說的『后一』指的是別教。有人認為，應該仔細觀察二教的寬狹。所謂圓教有二，是指用別教的說法來等同圓教，而不是從圓教內部進行分析，需要仔細思考。

中間，下面兩段具體解釋三乘。首先是標示。中間三者，清涼國師說：『始終頓三，名為中間。因為開始有小乘，後來有圓教，所以稱為中間。』

一或，下面兩段列出三種。首先，『或為一』，或者總括為一。所謂『一三乘教等者』，指的是上面顯法本末門中的普超三昧等。然而，泯滅二乘差別的教義，也包含在此菩薩藏中。其中則有普超、《大品般若經》、《法華經》、《涅槃經》、《維摩詰經》、《思益經》、《大般若經》等，義理圓滿充足，沒有違背通教的道理。

二或，下面兩段。『或為二二』，首先是標立。然而，漸教和頓教略有二義。一是關於歷位和無位。清涼國師說：『始終二教，都經歷階位；頓教不經歷階位，所以合始終二教，作為漸教。』二是關於化儀。圭山禪師說：『菩提樹下初成正覺，不離開那個地方，便興起頓教。頓教的開始，便是《華嚴經》。自那以後，乃至涅槃之間，每當遇到上根之人，就頓說真性。時間地點不同，都稱為頓教，有數十部。』又在三七日後，前往波羅奈仙人居住的地方，而興起漸教。漸教的開始，就是五比丘所問的四諦法輪，中間三時五時，漸次而說。處所各別，最終到《法華經》、《涅槃經》，都稱為漸教。三乘的權實，部類尤其多。』這第一種含義應該瞭解。

以始，下面兩段列出並解釋二種。首先是漸教。初釋二，首先解釋相。十地論二說：『漸者，次第故。』所以楞，下面兩段引用證明。圭山禪師說：『庵羅果的生長成熟有漸次。』貞元法師說：『如庵羅果，漸次成熟而非頓然。』

【English Translation】 English version: Consciousness (vijñāna, the function of distinguishing). Its characteristics are extremely subtle, and only the Buddha (Buddha, the awakened one) can fully understand its ultimate boundary. Even Bodhisattvas (Bodhisattva, practitioners with great wisdom and compassion) who abide in the stages and Śrāvakas (Śrāvaka, practitioners who attain enlightenment by hearing the Buddha's teachings) attached to the teachings of the Small Vehicle cannot perceive it. The 'latter one' here refers to the Separate Teaching. Some believe that the breadth and narrowness of the two teachings should be carefully examined. The so-called Two Aspects of the Perfect Teaching refers to equating the Perfect Teaching with the Separate Teaching's explanation, rather than analyzing it from within the Perfect Teaching itself, which requires careful consideration.

In the middle, the following two sections specifically explain the Three Vehicles. First is the indication. The 'middle three' is as Qingliang National Teacher said: 'The Initial, the Ultimate, and the Sudden three are called the middle.' Because there is the Small Vehicle at the beginning and the Perfect Teaching later, it is called the middle.

One or, the following two sections list the three. First, 'or as one,' or collectively as one. The so-called 'one Three Vehicle teaching, etc.' refers to the Universal Transcendence Samādhi, etc., in the above section on Manifesting the Root and Branch of the Dharma. However, the teachings that obliterate the differences between the Two Vehicles are also included in this Bodhisattva Treasury. Among them are the Universal Transcendence, the Large Perfection of Wisdom Sutra, the Lotus Sutra, the Nirvana Sutra, the Vimalakirti Sutra, the Thinking of the Unthinkable Sutra, the Great Perfection of Wisdom Sutra, etc., whose meanings are complete and sufficient, without violating the principles of the Common Teaching.

Two or, the following two sections. 'Or as two two,' first is the establishment. However, the Gradual Teaching and the Sudden Teaching have slightly different meanings. One is about traversing stages and not traversing stages. Qingliang National Teacher said: 'The Initial and Ultimate teachings both traverse stages; the Sudden Teaching does not traverse stages, so the Initial and Ultimate teachings are combined as the Gradual Teaching.' The second is about the methods of transformation. Chan Master Guishan said: 'Upon first attaining enlightenment under the Bodhi tree, without leaving that place, the Sudden Teaching arose. The beginning of the Sudden Teaching is the Flower Garland Sutra. From then until Nirvana, whenever encountering people of superior capacity, the true nature is suddenly taught. The time and place are different, but all are called the Sudden Teaching, of which there are dozens of texts.' Furthermore, after three weeks, going to the place where the immortals of Varanasi resided, the Gradual Teaching arose. The beginning of the Gradual Teaching is the Four Noble Truths taught to the five bhikshus, with the three periods and five periods in between, taught gradually. The places are different, and ultimately reaching the Lotus Sutra and the Nirvana Sutra, all are called the Gradual Teaching. The provisional and real aspects of the Three Vehicles are especially numerous.' This first meaning should be understood.

Beginning with, the following two sections list and explain the two types. First is the Gradual Teaching. The first explanation of two, first explains the characteristics. The Ten Stages Sutra says: 'Gradual means sequential.' Therefore, the Lenga, the following two sections cite proof. Chan Master Guishan said: 'The growth and ripening of the āmra fruit is gradual.' Dharma Master Zhenyuan said: 'Like the āmra fruit, it ripens gradually, not suddenly.'

頓者下二頓二。初釋相。演奧曰。頓者揀漸為名。疾速之義。言說等如次教理行果。如諸記說。

故楞下二引證。約地位釋彼經義。如演義十四卷。以一等者。思益云。諸法正性不待等者。論云。離言說相。離心緣相。如凈等者。文云。文殊師利問維摩詰言。我等所解。各自說已。仁者當說。何等是入不二法門。時維摩詰默然無言。文殊師利嘆曰。善哉善哉。乃至無有文字語言。是真入不二法門又寶等者。圓覺亦云。此經名為頓教。大乘頓機眾生從此悟入。

三或下三或為三三。始開教會深密。復古記曰。約大乘初淺后深故。開為二會。深密者。以三時收漸教也。五時則於後開出法華涅槃常住妙典為四五時。今合五作三。第三時中。收經甚寬。又持法輪。義亦通也。深密經亦說真如妙有。奘師所尚。尚于堪然。今約經寬。略分教耳。釋曰。此得章意。若承探玄大經疏等者。即如起信論。演奧鈔曰。始分兩名。然有二說。一云。始則破相教分。則法相教。此約疏中文勢然也。二云。破相法相。各有兩名。此約清涼意也。應云。于中但說諸法皆空。未盡大乘法理。故名為始。有不成佛。故名為分。于中但說一切法相。未盡大乘法理。故名為始。有不成佛。故名為分。華嚴疏云。以深密第二第三時教。

同許定性。俱不成佛。合為一教。此既未盡大乘法理。故立為初。有不成佛。故名為分。問彼既分為第二第三。何故此中合為一教。答此且據皆說定性不成。又皆未盡理。故合為一。彼自約攝生寬狹等義。故分為云。故清涼云。深密對般若。更高一級。般若一向不說有五果迴心。深密說定性者。不得菩提。不定性者。五果迴心。名漸悟菩薩。(云云)終實教依所詮立名。依主釋。清涼曰。夫能詮教。皆從所詮以立。

依是下二依義引法鼓三。初定義。依是義者。依漸中開二之義也。故彼下二引經。初問答示義。圭山曰。有餘者。余義未了也。複次下引喻。諸佛下合顯可見。解云下三解釋。二教不同。復各有二。太一真如章云。終教門者。復有二種。一始二終。言始門者。則維摩經中。不二法門品。三十二菩薩顯不二法門者是。言終門者。則不二法門品。文殊所顯不二者是。其始終兩門。並具無分別教義空有二門。始教門者。復有二種。一始二終。言始門者。如百法明門論。六種無為。屬一切法。攝人法二空。方入空攝。得知真如。不及二空。二空為上。此門亦通分別無分別教義。言終門者。如維摩經弟子品內。為迦旃延說。不生不滅。是無常義等。又金剛般若經。微塵即非微塵等。又依對法論。開六無為。成八

【現代漢語翻譯】現代漢語譯本同樣執著于固定的自性，都不能成佛，合在一起成為一個教派。這既然沒有完全闡述大乘佛法的道理，所以被立為初始階段。因為有不能成佛的情況，所以被稱為『分』（不圓滿）。問：既然將它們分為第二、第三階段，為什麼在這裡又合為一個教派？答：這只是因為它們都認為存在固定的自性，並且都沒有完全闡述佛法的真理，所以合在一起。而之前之所以劃分，是根據攝受眾生的範圍大小等意義來區分的。所以清涼澄觀大師說：『《深密經》相對於《般若經》，層次更高一級。《般若經》一向不談論五種根性的眾生可以回心轉意，而《深密經》說，執著于固定自性的人，不能獲得菩提（覺悟），而不執著于固定自性的人，五種根性可以回心轉意，被稱為漸悟菩薩。』（此處省略）終教和實教是根據所詮釋的真理來命名的，屬於依主釋（一種命名方式）。清涼澄觀大師說：『凡是能詮釋教義的，都是根據所詮釋的真理來建立的。』『依』是指下面兩種『依』的含義，引用法鼓山釋的第三點。首先是定義，『依』的含義是指從漸教中開出二教的意義。所以下面兩種引用經文，首先是問答來揭示意義。圭山宗密大師說：『有餘』是指還有未了的意義。其次是引用比喻。『諸佛』以下是合起來顯示可見。『解云』以下是三種解釋。兩種教義的不同，又各自有兩種。太一真如章說：『終教門，又有兩種，一是始，二是終。』說到始門，就像《維摩詰經》中的《不二法門品》，三十二位菩薩顯示不二法門就是。說到終門，就像《不二法門品》中，文殊菩薩所顯示的不二法門。這始終兩門，都具備無分別教義的空有二門。始教門，又有兩種，一是始，二是終。說到始門，比如《百法明門論》中的六種無為，屬於一切法，包含人法二空，才能進入空性，才能得知真如，但不及二空，二空為上。此門也貫通分別和無分別的教義。說到終門，比如《維摩詰經·弟子品》中，為迦旃延所說的『不生不滅，是無常義』等等。又如《金剛般若經》中，『微塵即非微塵』等等。又依據《對法論》，開出六種無為，成為八種。

【English Translation】 English version Those who similarly adhere to fixed natures will not attain Buddhahood and are grouped into one teaching. Since this does not fully explain the principles of Mahayana Buddhism, it is established as the initial stage. Because there are those who cannot attain Buddhahood, it is called 'divided' (incomplete). Question: Since they are divided into the second and third stages, why are they combined into one teaching here? Answer: This is simply because they both believe in fixed natures and have not fully explained the truth of the Dharma, so they are combined. The previous division was based on the scope of embracing sentient beings, etc. Therefore, Master Qingliang Chengguan said: 'The Samdhinirmocana Sutra is one level higher than the Prajnaparamita Sutra. The Prajnaparamita Sutra never discusses the possibility of the five types of beings turning their minds, while the Samdhinirmocana Sutra says that those who adhere to fixed natures cannot attain Bodhi (enlightenment), while those who do not adhere to fixed natures can turn their minds and are called gradual enlightenment Bodhisattvas.' (Omitted here) The Final Teaching and the Real Teaching are named according to the truth they explain, belonging to possessive compound (a naming method). Master Qingliang Chengguan said: 'All teachings that can explain the Dharma are established based on the truth they explain.' 'Reliance' refers to the meaning of the following two 'reliances', quoting the third point of Dharma Drum Mountain's interpretation. First is the definition, the meaning of 'reliance' refers to the meaning of opening up two teachings from the Gradual Teaching. Therefore, the following two quotes from the scriptures, first is the question and answer to reveal the meaning. Master Guishan Zongmi said: 'Having remainder' means that there are still meanings that have not been completed. Secondly, it is quoting a metaphor. 'All Buddhas' below is to show visibility together. 'Explanation says' below are three explanations. The difference between the two teachings, each has two. The Taiyi True Suchness Chapter says: 'The Final Teaching Gate has two types, one is the beginning, and the other is the end.' Speaking of the beginning gate, it is like the Vimalakirti Sutra's Inconceivable Chapter, where the thirty-two Bodhisattvas show the inconceivable Dharma. Speaking of the end gate, it is like the inconceivable Dharma shown by Manjushri Bodhisattva in the Inconceivable Chapter. These beginning and end gates both possess the two gates of emptiness and existence of the non-discriminatory teaching. The Beginning Teaching Gate has two types, one is the beginning, and the other is the end. Speaking of the beginning gate, such as the Hundred Dharmas Treatise's six unconditioned dharmas, belonging to all dharmas, including the emptiness of self and the emptiness of phenomena, can enter emptiness, can know true suchness, but not as good as the two emptinesses, the two emptinesses are superior. This gate also connects the teachings of discrimination and non-discrimination. Speaking of the end gate, such as in the Vimalakirti Sutra's Disciples Chapter, what was said to Katyayana, 'non-arising and non-ceasing, is the meaning of impermanence', etc. Also, such as in the Diamond Sutra, 'minute dust is not minute dust', etc. Also, according to the Abhidharma Treatise, opening up six unconditioned dharmas, becoming eight.

無為。三種真如。則屬無為攝。得知真如。成無為上。此初教始終。並通分別無分別教義。無分別義者。謂證真如。無分別教者。謂此觀意言。無分別境語。大乘言教故。分別教義者。謂教義則空故。今初教門中真如。但是空義。不同終教。

又起下三約理。引起信問。此與彼疏不同如何。答不雜任放二辨。思之。

此約下三示意結指。言法義者。攝論說法人及法義。法謂色受等眼耳等。人謂信行法行等。法謂修多羅祇夜等。義謂十二部經所顯諸義。又法謂眼等。人謂我眾生等。法謂十二部正教。義謂十二部正教義。

二以下二以理開宗二。初標。俊法師曰。小乘諸師。本是上座大眾二部。展轉分支。成二十部。然久遠流傳。但有五部。一摩訶僧祇部。應著黃衣。二法藏部。弘四分律赤衣。三一切有部。皂衣。四飲光部。木蘭衣。五化地部。五分律主。著青衣。舍利弗問經說。如是五部。雖各別異。而皆不妨諸佛法界及大涅槃大眾部。其味停正。餘部如被添水。諸天余之。但飲其露。棄於水去。人間飲之。水露俱進。或時消疾。或時成病。其讀誦者。亦復如是。多智慧人。能取能捨。諸愚癡人。不能分別。故文殊問經云。十八及本二。皆從大乘出無。是亦無非我說未來起。以義相從。合二十部。兼

【現代漢語翻譯】現代漢語譯本：無為（Asamskrita，不造作，不依賴條件的事物）。三種真如（Tathata，事物的真實本性）：屬於無為所攝。得知真如，成就無為之上。這是初教（原始佛教教義）的始終，並且貫通分別（區分）和無分別（不區分）的教義。無分別義是指：證悟真如，無分別教義是指：這種觀想的意念，是無分別境界的語言，是大乘（Mahayana）的言教。分別教義是指：教義本身是空性的。現在初教門中的真如，只是空性的意義，不同於終教（最終的佛教教義）。

又，從下面的三點以理推導，引起信徒的提問：這和彼疏（其他疏解）的不同之處在哪裡？回答：不雜亂，任其自然，仔細思考。

下面的三點示意總結：所說的法義，根據《攝大乘論》（Mahayana-samgraha）所說，包括說法的人以及法義。法指色（Rupa，物質）、受（Vedana，感受）等，眼（Eye）、耳（Ear）等。人指信行（Sradhanusarin，隨信行者）、法行（Dharmanusarin，隨法行者）等。法指修多羅（Sutra，經）、祇夜（Geya，重頌）等。義指十二部經所闡明的各種意義。又，法指眼等。人指我（Atman，自我）、眾生（Sattva，有情）等。法指十二部正教。義指十二部正教的意義。

以下從兩個方面以理開宗明義：首先是標示。俊法師說：小乘（Hinayana）的各位法師，原本是上座部（Sthavira nikaya）和大眾部（Mahasamghika）這兩部，輾轉分支，成為二十部。然而經過長久的流傳，只剩下五部：一、摩訶僧祇部（Mahasamghika），應該穿黃色衣服。二、法藏部（Dharmaguptaka），弘揚四分律（Dharmaguptaka Vinaya），穿紅色衣服。三、一切有部（Sarvastivada），穿黑色衣服。四、飲光部（Kasyapiya），穿木蘭色衣服。五、化地部（Mahisasaka），以五分律（Mahisasaka Vinaya）為主，穿青色衣服。《舍利弗問經》（Sariputrapariprccha Sutra）說：這五部，雖然各自不同，但都不妨礙諸佛法界（Buddha-dhatu，佛的境界）以及大涅槃（Maha-nirvana，大解脫）大眾部。它的味道純正。其餘各部就像被摻了水，諸天只飲用它的露水，捨棄水。人間飲用它，水和露水一起飲用，有時消除疾病，有時反而生病。讀誦經典的人，也是這樣。多智慧的人，能夠取捨。愚癡的人，不能分辨。所以《文殊問經》（Manjusripariprccha Sutra）說：十八部和根本的二部，都是從大乘（Mahayana）中出來的，沒有是也沒有非，我說未來會興起，以意義相隨，合為二十部。

【English Translation】 English version: Asamskrita (Unconditioned). The three kinds of Tathata (Suchness, the true nature of things) are included within Asamskrita. Understanding Tathata leads to the attainment of the highest Asamskrita. This is the beginning and end of the initial teachings (early Buddhist doctrines), encompassing both differentiated and undifferentiated doctrines. Undifferentiated meaning refers to: realizing Tathata. Undifferentiated doctrine refers to: the intention of this contemplation is the language of the undifferentiated realm, which is the teaching of Mahayana (Great Vehicle). Differentiated doctrine refers to: the doctrine itself is emptiness. Now, Tathata in the initial teachings is merely the meaning of emptiness, unlike the final teachings (later Buddhist doctrines).

Furthermore, the following three points are reasoned to elicit questions from believers: How does this differ from other commentaries? Answer: Do not mix, let it be natural, and think carefully.

The following three points indicate a summary: The Dharma teachings, according to the Mahayana-samgraha (Compendium of the Mahayana), include the person who teaches the Dharma and the Dharma teachings. Dharma refers to Rupa (Form), Vedana (Feeling), etc., Eye, Ear, etc. Person refers to Sradhanusarin (Faith-follower), Dharmanusarin (Dharma-follower), etc. Dharma refers to Sutra (Discourse), Geya (Verse), etc. Meaning refers to the various meanings elucidated by the twelve divisions of scriptures. Furthermore, Dharma refers to Eye, etc. Person refers to Atman (Self), Sattva (Sentient beings), etc. Dharma refers to the twelve divisions of the orthodox teachings. Meaning refers to the meaning of the twelve divisions of the orthodox teachings.

The following two aspects clarify the doctrine through reasoning: First is the indication. Master Jun said: The various masters of Hinayana (Small Vehicle) were originally the Sthavira nikaya (Elder School) and the Mahasamghika (Great Assembly School), which branched out into twenty schools. However, after a long period of transmission, only five schools remain: 1. Mahasamghika, should wear yellow robes. 2. Dharmaguptaka, promotes the Dharmaguptaka Vinaya (Four-Part Vinaya), wears red robes. 3. Sarvastivada (School of Everything That Exists), wears black robes. 4. Kasyapiya, wears magnolia-colored robes. 5. Mahisasaka, mainly follows the Mahisasaka Vinaya (Five-Part Vinaya), wears blue robes. The Sariputrapariprccha Sutra (Sariputra's Questions Sutra) says: These five schools, although different from each other, do not hinder the Buddha-dhatu (Buddha-realm) and the Maha-nirvana (Great Nirvana) of the Mahasamghika. Its taste is pure. The remaining schools are like being mixed with water, the devas (gods) only drink its dew and discard the water. Humans drink it, drinking both water and dew together, sometimes eliminating diseases, sometimes causing illness. Those who recite the scriptures are also like this. People with great wisdom can choose what to take and what to discard. Foolish people cannot distinguish. Therefore, the Manjusripariprccha Sutra (Manjusri's Questions Sutra) says: The eighteen schools and the two fundamental schools all came from Mahayana, there is neither right nor wrong, I say that they will arise in the future, following each other in meaning, combining into twenty schools.

諸大乘。為十宗也。

一我下二列十。初我法俱有宗二。初標。小乘下二釋。清涼曰。犢子部等。餘四部。謂此計中。總有五全。或一小分。言五部全者。一犢子部。二法上。三賢胄。四正量。五密林山。故總為五部同計。言一少分者。泰師云。更等取經部中根本經部。不等末經部。以本經部亦執有勝義。我非即非離。即計菩薩出離生死。故名勝義。然此一部諸部論師。共推不受。呼為附佛法外道。以諸外道所計雖殊。皆立我故。二法有我無宗。清涼曰。言等者。等取餘二部。半謂此計都有三全一少分。一一切有部。二雪山部。此即上座部。宗輪論云。多同說一切有故。亦等取也。三多聞部。宗輪敘多聞部云。余義多同一切有部。並不立我計法有實故。言一少分者。化地部末計。彼云。過去未來並皆實有。亦有中有一切法。所知所識故。名法有我無。以無我故。異外道計。

三法無去來宗。清涼曰。謂大眾部等者。先標宗。說有現在。下釋而云等者。等取七全一少分。謂都八全一少分。同有此計。一大眾部。二雪山轉部。三雞胤部。四制多山部。五西山住部。六北山住部。七法藏部。八飲光部。宗輪論敘。制多西山北山云。余義多同大眾。敘法亦然。敘飲光云。余義多同法藏。在上八部。類同此計。言一

【現代漢語翻譯】現代漢語譯本：諸位大乘修行者，現在要講的是十宗。

第一宗是我法俱有宗，下面第二宗開始列舉十宗。首先是『我法俱有宗』，第二部分開始解釋。清涼法師說：『犢子部等』，以及其餘四個部派，指的是這個宗派中，總共有五個完整的部派，或者是一個小的分支。說五個部派完整，指的是：一、犢子部（Vatsiputriya），二、法上部（Dharmottariya），三、賢胄部（Bhadrayaniya），四、正量部（Sammitiya），五、密林山部（Channagirika）。所以總共有五個部派都持有這種觀點。說一個小的分支，泰法師說：『更等取經部中根本經部』，而不是末經部，因為根本經部也執著于勝義我，認為『我』非即非離，認為菩薩能夠出離生死，所以稱為勝義我。然而，這個部派的各個部派論師，共同推舉不受這種觀點，稱他們為附佛法的外道，因為所有外道所持的觀點雖然不同，但都立足於『我』。

第二宗是法有我無宗。清涼法師說：『言等者』，指的是包括其餘兩個部派。一半指的是這個宗派總共有三個完整的部派和一個小的分支。一、一切有部（Sarvastivada），二、雪山部（Haimavata），這就是上座部（Theravada）。《宗輪論》說：『多同說一切有故』，也包括在內。三、多聞部（Bahusrutiya）。《宗輪論》敘述多聞部說：『其餘義理大多與一切有部相同』，不立『我』，認為法是真實存在的，所以稱為法有我無。因為沒有『我』，所以不同於外道的觀點。

說一個小的分支，指的是化地部（Mahisasaka）的末期觀點。他們說：『過去未來都是真實存在的，也有中間存在的一切法，所知所識』，所以稱為法有我無，因為沒有『我』，所以不同於外道的觀點。

第三宗是法無去來宗。清涼法師說：『謂大眾部等者』，首先標明宗派，說有現在。下面解釋說『等者』，指的是包括七個完整的部派和一個小的分支，總共有八個完整的部派和一個小的分支，都持有這種觀點。一、大眾部（Mahasanghika），二、雪山轉部，三、雞胤部（Kukkutika），四、制多山部（Caitika），五、西山住部，六、北山住部，七、法藏部（Dharmaguptaka），八、飲光部（Kasyapiya）。《宗輪論》敘述制多山部、西山部、北山部說：『其餘義理大多與大眾部相同』。敘述法藏部也是如此。敘述飲光部說：『其餘義理大多與法藏部相同』。以上八個部派，都與此宗派類似。說一個小的分支

【English Translation】 English version: O great Mahayana practitioners, these are the ten schools.

The first is the 'School of the Existence of Both Self and Dharma'. The following, starting from the second, lists the ten schools. First is the 'School of the Existence of Both Self and Dharma'. The second part begins the explanation. The Venerable Qingliang said: 'The Vatsiputriya school, etc.', and the other four schools, referring to this school, which has a total of five complete schools, or a small branch. Saying that five schools are complete refers to: 1. Vatsiputriya, 2. Dharmottariya, 3. Bhadrayaniya, 4. Sammitiya, 5. Channagirika. So there are a total of five schools that hold this view. Saying a small branch, Master Tai said: 'Furthermore, it includes the fundamental Sutra school within the Sutra school', rather than the later Sutra school, because the fundamental Sutra school also clings to the ultimate self, believing that 'self' is neither identical nor separate, believing that Bodhisattvas can escape birth and death, so it is called the ultimate self. However, the various school theorists of this school jointly recommend not accepting this view, calling them externalists attached to the Buddha's Dharma, because although the views held by all externalists are different, they are all based on 'self'.

The second school is the 'School of the Existence of Dharma but Not Self'. The Venerable Qingliang said: 'The term 'etc.'', refers to including the other two schools. Half refers to this school having a total of three complete schools and one small branch. 1. Sarvastivada, 2. Haimavata, which is the Theravada. The 'Treatise on the Schools' says: 'Mostly the same as saying that all exist', also included. 3. Bahusrutiya. The 'Treatise on the Schools' narrates the Bahusrutiya, saying: 'The remaining meanings are mostly the same as the Sarvastivada', not establishing 'self', believing that Dharma is truly existent, so it is called the existence of Dharma but not self. Because there is no 'self', it is different from the views of externalists.

Saying a small branch refers to the later views of the Mahisasaka. They said: 'The past and future are truly existent, and there are also all Dharmas existing in the middle, what is known and what is recognized', so it is called the existence of Dharma but not self, because there is no 'self', so it is different from the views of externalists.

The third school is the 'School of No Past and Future Dharma'. The Venerable Qingliang said: 'Referring to the Mahasanghika school, etc.', first stating the school, saying that there is the present. Explaining below, saying 'etc.', refers to including seven complete schools and one small branch, a total of eight complete schools and one small branch, all holding this view. 1. Mahasanghika, 2. the evolved Haimavata, 3. Kukkutika, 4. Caitika, 5. the Western Mountain school, 6. the Northern Mountain school, 7. Dharmaguptaka, 8. Kasyapiya. The 'Treatise on the Schools' narrates the Caitika, Western Mountain, and Northern Mountain schools, saying: 'The remaining meanings are mostly the same as the Mahasanghika'. The narration of the Dharmaguptaka is also the same. The narration of the Kasyapiya says: 'The remaining meanings are mostly the same as the Dharmaguptaka'. The above eight schools are similar to this school. Saying a small branch

少分者。取根本化地部。彼云。過去未來世。無現在。無為是有。敘雪山轉云。余義多同說一切有部。亦無去來也。北京素公云。以前義故。四分律法藏部義。及四阿含僧祇律大眾部義。並是第三法。無去來也。

四現通假實宗。清涼云。等者。一全一少分。一全即說假部。一少分即末經部。以根本經部是第一宗攝故。其成實論。先是數論弟子。以所造為能造。后出家入佛法時。經部攝故。三藏云。經部細實而粗假。實義同故。現通假實攝。此說假與一說。說出世別。此謂從真諦中。皆有假實。蘊門明義是。實者實積聚故。界處門明義是。假者假積聚故。今章云。成實論即是少分末經部也。

五俗妄真實宗等者。清涼曰。以世俗是假。假故妄也。出世為真。真非是假。故是實也。少似中論。一半向前。

六諸法但名宗等者。清涼曰。則顯出世亦假名耳。故云。一切我法亦如中論。若有世間。則有出世間。既無世間。何有出世間等。此通等者。圭山大鈔曰。早欲參涉大乘等。

七一切法皆空宗。秀法師云。心境俱空宗。大乘初教。此中有二。一境空。謂心外無境。如深密等。三心亦空。如諸般若等。唯深密經。雖了不了。然皆依八識五性。方便建立故。解云。準此深密。亦皆空宗。若約說三性

【現代漢語翻譯】現代漢語譯本：『少分者』，指的是從根本化地部（Mūlasarvāstivāda，佛教部派之一）分出來的。他們認為過去和未來世不存在，只有現在和無為法是真實存在的。敘述雪山部（Himavanta，佛教部派之一）時說，其他意義大多與『說一切有部』（Sarvāstivāda，佛教部派之一）相同，也認為沒有過去和未來。北京素公說，因為之前的意義，四分律（Dharmaguptaka，佛教部派之一）法藏部（Dharmaguptaka，佛教部派之一）的意義，以及四阿含（Āgama，早期佛教經典）僧祇律（Mahāsāṃghika，佛教部派之一）大眾部（Mahāsāṃghika，佛教部派之一）的意義，都是第三種法，沒有過去和未來。『四現通假實宗』，清涼（澄觀，唐代華嚴宗高僧）說，『等者』，指的是一部分是完全的，一部分是少分的。完全的就是『說假部』（Prajñaptivāda，佛教部派之一），少分的就是末經部（Apara-saṃkrāntivāda，佛教部派之一）。因為根本經部（Mūla-saṃkrāntivāda，佛教部派之一）屬於第一宗所攝。其《成實論》（Tattvasiddhi-śāstra，佛教論書），最初是數論（Sāṃkhya，印度哲學流派之一）的弟子，以所造作為能造作的，後來出家進入佛法時，屬於經部（Sautrāntika，佛教部派之一）所攝。三藏（Tripitaka，佛教經典總稱）說，經部細緻地看待真實而粗略地看待虛假，因為真實的意義相同，所以現在通過虛假和真實來攝取。這裡所說的虛假與一種說法，說出世是不同的。這裡說的是從真諦（Paramārtha-satya，佛教真理）中，都有虛假和真實。《蘊門》（Skandha-dhātu-āyatana，佛教術語）闡明意義是，真實是因為真實的積聚。《界處門》（Dhātu-āyatana，佛教術語）闡明意義是，虛假是因為虛假的積聚。現在的章節說，《成實論》就是少分的末經部。『五俗妄真實宗等者』，清涼說，因為世俗是虛假的，虛假所以是虛妄的。出世是真實的，真實不是虛假的，所以是真實的。有點像《中論》（Mūlamadhyamakakārikā，佛教論書），一半向前。『六諸法但名宗等者』，清涼說，這就顯示出世也是假名而已。所以說，一切我和法也像《中論》。如果有世間，那麼就有出世間，既然沒有世間，哪裡有出世間等。這裡說的『通等者』，圭山（宗密，唐代華嚴宗高僧）的《大鈔》（註釋）說，早就想參涉大乘等。『七一切法皆空宗』，秀法師說，心境俱空宗，是大乘（Mahāyāna，佛教宗派）的初教。這其中有兩種，一種是境空，指的是心外沒有境，如《深密經》（Saṃdhinirmocana Sūtra，佛教經典）等。三種心也空，如諸般若（Prajñā，佛教術語，智慧）等。只有《深密經》，雖然了不了，但都是依據八識（Aṣṭa-vijñāna，佛教術語，八種意識）五性（Pañca-gotra，佛教術語，五種根性），方便建立的。解釋說，按照這個《深密經》，也都是空宗。如果按照說三性（Tri-svabhāva，佛教術語，三種自性）

【English Translation】 English version: 'Those with fewer distinctions' refer to those who branched out from the Mūlasarvāstivāda (one of the Buddhist schools). They believe that the past and future do not exist; only the present and the unconditioned (asaṃskṛta) are real. When describing the Himavanta (one of the Buddhist schools), it is said that most of the other meanings are the same as the Sarvāstivāda (one of the Buddhist schools), which also believes that there is no past or future. Sūgong of Beijing said that because of the previous meanings, the meanings of the Dharmaguptaka (one of the Buddhist schools) Vinaya (rules of discipline) and the Dharmaguptaka (one of the Buddhist schools) school, as well as the meanings of the Mahāsāṃghika (one of the Buddhist schools) Vinaya and the Mahāsāṃghika (one of the Buddhist schools) school of the Four Āgamas (early Buddhist scriptures), are all the third kind of Dharma, without past or future. 'The school of four realities passing through the provisional', Qingliang (Chengguan, a prominent Huayan Buddhist monk of the Tang Dynasty) said, 'etc.' refers to a part that is complete and a part that is small. The complete one is the Prajñaptivāda (one of the Buddhist schools), and the small part is the Apara-saṃkrāntivāda (one of the Buddhist schools). Because the Mūla-saṃkrāntivāda (one of the Buddhist schools) belongs to the first school. The Tattvasiddhi-śāstra (a Buddhist treatise) was originally a disciple of Sāṃkhya (one of the schools of Indian philosophy), using the created as the creator. Later, when he became a monk and entered the Buddha's Dharma, he belonged to the Sautrāntika (one of the Buddhist schools). The Tripitaka (the general term for Buddhist scriptures) says that the Sautrāntika views reality in a detailed way and falsehood in a rough way. Because the meaning of reality is the same, it is now taken through falsehood and reality. The falsehood mentioned here is different from a saying that the world is different. It is said here that from the Paramārtha-satya (Buddhist truth), there are both falsehood and reality. The Skandha-dhātu-āyatana (Buddhist terms) clarifies the meaning that reality is due to the accumulation of reality. The Dhātu-āyatana (Buddhist terms) clarifies the meaning that falsehood is due to the accumulation of falsehood. The current chapter says that the Tattvasiddhi-śāstra is the small part of the Apara-saṃkrāntivāda. 'The school of five mundane delusions and true realities, etc.', Qingliang said, because the mundane is false, and falsehood is therefore delusional. The supramundane is real, and reality is not false, so it is real. It is somewhat like the Mūlamadhyamakakārikā (a Buddhist treatise), half forward. 'The school of six all dharmas are merely names, etc.', Qingliang said, this shows that the supramundane is also just a false name. Therefore, it is said that all 'I' and 'Dharma' are also like the Mūlamadhyamakakārikā. If there is a world, then there is a supramundane world. Since there is no world, where is the supramundane world, etc. The 'general etc.' mentioned here, Guishan (Zongmi, a prominent Huayan Buddhist monk of the Tang Dynasty)'s 'Great Commentary' (commentary) says, has long wanted to participate in Mahāyāna, etc. 'The school of seven all dharmas are empty', Dharma Master Xiu said, the school of both mind and environment are empty is the initial teaching of Mahāyāna (a Buddhist school). There are two types, one is the emptiness of the environment, which refers to the absence of an environment outside the mind, such as the Saṃdhinirmocana Sūtra (a Buddhist scripture), etc. The three minds are also empty, such as all Prajñā (Buddhist term, wisdom), etc. Only the Saṃdhinirmocana Sūtra, although not fully understood, is based on the eight consciousnesses (Aṣṭa-vijñāna, Buddhist term, eight kinds of consciousness) and five natures (Pañca-gotra, Buddhist term, five kinds of nature), conveniently established. The explanation says that according to this Saṃdhinirmocana Sūtra, they are all schools of emptiness. If according to the three natures (Tri-svabhāva, Buddhist term, three kinds of self-nature)

及真如不空理等分。通八攝無違。八真德不空宗。秀法師曰。謂修多羅說。一切法唯是真如。如來藏中。實德攝故。九相想俱絕宗。秀法師曰。性德俱絕宗。謂頓教。十圓明具德宗。秀法師云。性德圓滿宗。謂圓教。然此中依立教之次。玄文承揀相之餘。故演義曰。如前西域中二宗不同。今符法性。又加后二。以顯甚深。

第五乘教開合三。初牒分。崔翰林曰。以梁陳間。有慧文禪師。學龍樹法。授衡岳思。思傳智覬。覬付灌頂。三葉騰芳。宛若前朝佛澄安遠聽。憶靈山之會。夢聆臺嶺之居。說通判四教之歸。圓悟顯一乘之極。藏以寢處定慧。異代同心。隨決教宗。加頓為五。其一曰小乘教。其二曰始教。其三曰終教。其四曰頓教。其五曰圓教。就是或開或合。有別有同。融正覺之圓心。變方來之邪見。永標龜鏡。實淬牛刀。從學如雲。莫能悉數。

初約下二列釋二。初正釋三。初約教開合二。初標示。一或下二開釋五。初合一。圓覺大疏曰。初總為一。謂圓教攝於前四。一一同圓。海中百川。無非海也。唯是如來一大善巧。一音所演。二或下二開二。探玄曰。或開為二。謂一乘三乘。前諸教中。雖有存三泯二不同。然皆通三乘趣入。故名三乘教。后一直顯本法不通二乘。故唯是一。即智論中。名共教不

共教。此亦同上。印師等所立二教也。余義具如周疏等。

三或下三祈三。探玄曰。或分為三。謂小乘三乘一乘教。智論既將此經。為不與二乘共。故名為不共。即是一乘。大品等為通三乘同觀得益。故名為共。即是三乘義。準四阿含經。既不共菩薩亦名不共。即是少乘。依此三位。梁攝論第八云。如來成立正法有三種。一立少。乘。二立大乘。三立一乘。第三最勝。故名善成立。

四或下四分四。探玄曰。或分為四。此有二義。一于上共教中。約存三泯二。開兩教。故為四。一別故小乘。二同教三乘。如深密等。三同教一乘。如法華等。四別教一乘。如華嚴等。二約歷位。開漸頓二教。故為四。一小乘教。二漸教。三頓教。四圓教。釋曰。彼修權實二重。復揀深密。故增一轉。五或下五散五。探玄曰。或散為五。于上漸教。復分始終二教。

二以下二以教攝乘二。初標。先一下。二釋二。先一乘。于中別教一乘。約持業釋。如義即大。名為義大。同教一乘有二。若約持業釋者。即如法華。若約依主釋者。即一乘之同教。如教從所詮。亦名為大。大之說故。名為說大。絕想等者。孔目一云。會彼五乘。成無分別。離相一乘。出楞伽經。佛性等者。一切眾生。悉有佛性。一切眾生。實有一乘。以無明

【現代漢語翻譯】現代漢語譯本共教。此亦同上。印師等所立二教也。其餘意義詳見周疏等。

三或下三祈三。《探玄記》說，或者分為三類，即小乘教、三乘教、一乘教。《智度論》既然將此經視為不與二乘共通，故名為不共，即是一乘。而《大品般若經》等經為通於三乘，共同觀行而得利益，故名為共，即是三乘之義。參照四部《阿含經》，既然不與菩薩共通，也名不共，即是小乘。依據這三種定位，《梁攝論》第八卷說：『如來成立正法有三種，一是建立小乘，二是建立大乘，三是建立一乘。』第三種最為殊勝，故名善成立。

四或下四分四。《探玄記》說，或者分為四類。這有兩種解釋。一是在上述共教中，根據保留三乘、泯滅二乘，開出兩教，故為四類：一是別於其他的小乘；二是同於三乘的教，如《深密解脫經》等；三是同於一乘的教，如《法華經》等；四是別於其他的一乘，如《華嚴經》等。二是根據經歷的階段，開出漸教、頓教二教，故為四類：一是小乘教；二是漸教；三是頓教；四是圓教。解釋說，他們修習權實二重，又揀擇《深密解脫經》，故增加一轉。

五或下五散五。《探玄記》說，或者散為五類。在上述漸教中，又分出始終二教。

二以下二以教攝乘二。首先是標示。先一下。二是解釋，分為兩部分。首先是一乘，其中別教一乘，按照持業釋（karma-dharaya，複合詞的一種）來解釋，如意義即為大，名為義大。同教一乘有兩種情況。如果按照持業釋來解釋，即如《法華經》。如果按照依主釋（tat-purusa，複合詞的一種）來解釋，即一乘之同教，如教從所詮釋，也名為大，因為宣說大，名為說大。絕想等，孔目一說，會合那五乘，成就無分別，離相一乘，出自《楞伽經》。佛性等，一切眾生，悉有佛性，一切眾生，實有一乘，以無明（avidya，無知）

【English Translation】 English version The Common Teaching. This is the same as above. It is the two teachings established by teachers like Yin. The remaining meanings are fully explained in commentaries such as the Zhou Commentary.

Three, 'or below, three pray three.' The Tanxuan Record says, 'Or it is divided into three, namely the Hinayana (small vehicle) teaching, the Three Vehicles teaching, and the One Vehicle teaching.' Since the Treatise on the Great Perfection of Wisdom (Mahaprajnaparamita-sastra) considers this sutra as not shared with the Two Vehicles (Sravaka and Pratyekabuddha), it is called 'uncommon,' which is the One Vehicle. The Mahaprajnaparamita Sutra and others are common to the Three Vehicles, with shared contemplation leading to benefit, so it is called 'common,' which is the meaning of the Three Vehicles. According to the Four Agamas, since it is not common with Bodhisattvas, it is also called 'uncommon,' which is the Small Vehicle. Based on these three positions, the eighth volume of the Liang Compendium of the Mahayana (Mahayana-samgraha) says, 'The Tathagata establishes the Dharma in three ways: first, establishing the Small Vehicle; second, establishing the Great Vehicle; and third, establishing the One Vehicle.' The third is the most excellent, hence it is called 'well-established.'

Four, 'or below, four divide four.' The Tanxuan Record says, 'Or it is divided into four.' This has two meanings. First, within the above Common Teaching, based on retaining the Three Vehicles and eliminating the Two Vehicles, two teachings are opened, hence there are four: first, the Hinayana, which is distinct from others; second, the teaching common to the Three Vehicles, such as the Samdhinirmocana Sutra; third, the teaching common to the One Vehicle, such as the Lotus Sutra; fourth, the One Vehicle, which is distinct from others, such as the Avatamsaka Sutra. Second, based on the stages experienced, the Gradual Teaching and the Sudden Teaching are opened, hence there are four: first, the Hinayana teaching; second, the Gradual Teaching; third, the Sudden Teaching; fourth, the Perfect Teaching. The explanation says that they cultivate the provisional and the real twofold, and also select the Samdhinirmocana Sutra, hence adding one turn.

Five, 'or below, five scatter five.' The Tanxuan Record says, 'Or it is scattered into five.' Within the above Gradual Teaching, the Initial and Final Teachings are further divided.

Two, 'below, two, using the teaching to encompass the vehicle, two.' First, the indication. First, below. Second, the explanation, divided into two parts. First, the One Vehicle, among which the Distinct Teaching One Vehicle, is explained according to the karma-dharaya (compound word), such as the meaning is great, called 'meaning great.' There are two situations for the Common Teaching One Vehicle. If explained according to karma-dharaya, it is like the Lotus Sutra. If explained according to tat-purusa (compound word), it is the Common Teaching of the One Vehicle, such as the teaching from what is taught, also called 'great,' because it proclaims the great, called 'proclaiming the great.' 'Severing thought' etc., Kongmu One says, 'Uniting those five vehicles, accomplishing non-discrimination, the One Vehicle apart from characteristics,' comes from the Lankavatara Sutra. 'Buddha-nature' etc., all sentient beings, all have Buddha-nature, all sentient beings, truly have the One Vehicle, with ignorance (avidya)

覆故。不能自見。鎮國曰。以皆有佛性。故唯一乘。又佛性者。即第一義空之理。理運彌載。即是乘義。密義等者。演義曰。為引不定性故。一切悉成。即一乘義既未說。定性不成故。是密意不出小乘者。探玄曰。或唯三無一。如俱舍等。

二明下後三乘。于中小乘。探玄曰。一始別終同三。謂始約因。修四諦緣。生六度別。終就得果。三乘之人。身智同滅。如俱舍等說。此約初時小乘教說始教。探玄曰。二始同終別三。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。此是第二第三時教說也。終教今用復古。自具四句義。而引文小異。一始同終別三。謂同聞般若等。二始別終同三。探玄曰。謂法華等。初以三乘方便。誘引后同。以大乘令得座等。三始終俱別三。以大品等共集三乘眾。通說三乘法。具獲三乘益等。四始終俱同三。始同者。探玄曰。三乘教眾生心中但有因性。涅槃云。非佛性者。謂草木等。終同如文。然上一三終教之始。內章曰。三乘熟教。初分已下。名同不異。二四二義。終教之終。內章曰。熟教終義。與頓教之義。唯一真如。頓教可見。圓教。按三韓本並抉擇第五卷。並云。同教中三。始終俱同。所以定知。此中圓字誤者。上文曰。

【現代漢語翻譯】覆故，不能自見。鎮國曰：『因為一切眾生皆有佛性（Buddha-nature），所以才是唯一佛乘（Ekayana）。』又佛性者，即第一義空（paramārtha-śūnyatā）之理，此理執行瀰漫，即是佛乘的意義。密義等者，《演義》曰：『爲了引導不定性的眾生，一切悉皆成就，即是唯一佛乘的意義。既然未說唯一佛乘，定性眾生不能成就，所以密意不超出小乘（Hinayana）。』《探玄》曰：『或者只有三乘而無一乘，如《俱舍論》（Abhidharmakośa）等所說。

二、闡明下文的三乘。關於小乘，《探玄》曰：『一、開始不同，終點相同的三乘。』所謂開始約因，修習四聖諦（catvāri-ārya-satyāni）和緣起（pratītyasamutpāda），產生六度（ṣaṭ-pāramitā）的差別；終點在於獲得果位，三乘之人，身智一同滅盡，如《俱舍論》等所說。這是從小乘教義的初始階段來說的。《探玄》曰：『二、開始相同，終點不同的三乘。』所謂一同聽聞般若（prajñā），一同觀照無自性（anātman），三乘之人，各自獲得自己的果位，如前面所引用的經文所說。如果根據聖諦和緣起，產生六度行持的差異，也可以稱為始終各別。這是第二、第三時期的教義所說的。終教現在沿用復古，自身具備四句義，而引用的經文略有不同。一、開始相同，終點不同的三乘，所謂一同聽聞般若等。二、開始不同，終點相同的三乘，《探玄》曰：『如《法華經》（Saddharma Puṇḍarīka Sūtra）等，最初以三乘方便，誘導引攝，後來一同以大乘（Mahayana）令其得座等。』三、始終都不同的三乘，以《大品般若經》（Mahāprajñāpāramitā Sūtra）等共同聚集三乘的聽眾，普遍宣說三乘的法，各自獲得三乘的利益等。四、始終都相同的三乘，開始相同者，《探玄》曰：『三乘教導眾生心中只有因性。』《涅槃經》（Mahāparinirvāṇa Sūtra）云：『非佛性者，謂草木等。』終點相同如經文所說。然而，上一三乘終教的開始，《內章》曰：『三乘熟教，初分以下，名稱相同，沒有差異。』二四二義，終教的終點，《內章》曰：『熟教的終點意義，與頓教的意義，唯一真如（tathatā）。』頓教可以見到。圓教，按照三韓本和《抉擇》第五卷，都說：『同教中三，始終俱同。』所以可以確定，此處的『圓』字是錯誤的。上文說：

【English Translation】 Covering the cause, one cannot see oneself. Zhenguo said: 'Because all beings have Buddha-nature, therefore there is only the One Vehicle (Ekayana).' Moreover, Buddha-nature is the principle of the ultimate emptiness (paramārtha-śūnyatā), and this principle pervades everything, which is the meaning of the Vehicle. As for the secret meaning, the 'Commentary' says: 'In order to guide beings of uncertain nature, everything is accomplished, which is the meaning of the One Vehicle. Since the One Vehicle has not been spoken of, beings of fixed nature cannot be accomplished, so the secret meaning does not go beyond the Small Vehicle (Hinayana).' 'Exploring the Profound' says: 'Or there are only three vehicles without one vehicle, as stated in the Abhidharmakośa, etc.'

Second, explaining the three vehicles below. Regarding the Small Vehicle, 'Exploring the Profound' says: 'First, the three vehicles are different in the beginning but the same in the end.' The beginning refers to the cause, cultivating the Four Noble Truths (catvāri-ārya-satyāni) and Dependent Origination (pratītyasamutpāda), giving rise to the differences in the Six Perfections (ṣaṭ-pāramitā); the end refers to attaining the fruit, where the body and wisdom of the three vehicles are extinguished together, as stated in the Abhidharmakośa, etc. This is speaking from the initial stage of the Small Vehicle teachings. 'Exploring the Profound' says: 'Second, the three vehicles are the same in the beginning but different in the end.' They all hear the Prajñā (prajñā) together and contemplate selflessness (anātman) together, but the three vehicles each attain their own fruit, as stated in the previously quoted scriptures. If based on the differences in the Six Perfections arising from the Noble Truths and Dependent Origination, it can also be called different from beginning to end. This is what the teachings of the second and third periods say. The Final Teaching now uses restoration of antiquity, possessing the meaning of four sentences, but the quoted scriptures are slightly different. First, the three vehicles are the same in the beginning but different in the end, all hearing Prajñā together, etc. Second, the three vehicles are different in the beginning but the same in the end, 'Exploring the Profound' says: 'Such as the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), etc., initially using the expedient of the three vehicles to induce and guide, and later together using the Great Vehicle (Mahayana) to allow them to obtain seats, etc.' Third, the three vehicles are different from beginning to end, with the Mahāprajñāpāramitā Sūtra, etc., gathering the audience of the three vehicles together, universally proclaiming the Dharma of the three vehicles, and each obtaining the benefits of the three vehicles, etc. Fourth, the three vehicles are the same from beginning to end, those who are the same in the beginning, 'Exploring the Profound' says: 'The three vehicles teach that there is only causal nature in the minds of sentient beings.' The Mahāparinirvāṇa Sūtra says: 'Those who do not have Buddha-nature refer to plants and trees, etc.' The end is the same as stated in the scriptures. However, the beginning of the above three vehicles' Final Teaching, the 'Inner Chapter' says: 'The three vehicles' ripe teaching, from the initial part onwards, the names are the same and there is no difference.' The meaning of the two fours and two, the end of the Final Teaching, the 'Inner Chapter' says: 'The meaning of the end of the ripe teaching is the same as the meaning of the Sudden Teaching, only True Thusness (tathatā).' The Sudden Teaching can be seen. The Perfect Teaching, according to the Three Korean versions and the fifth volume of 'Decision', all say: 'Among the same teachings, the three are the same from beginning to end.' Therefore, it can be determined that the word 'Perfect' here is wrong. The above text says:

或唯一乘。謂如別教等。

三諸下三諸教相收二。初標。復古曰。然此二門。本即一乘。末即諸教。雖有相收為本之義。而本義不成。以畢竟是方便故。如共教中。亦上下相望。有共不共。而皆共教也。

初中下二釋二。初以本收末門。復古曰。圓內余相盡者。本來是一乘故。或具五等者。攝前四為方便也。頓教中亦余相盡者。一切不可說。不知一故。或四等者。從漸入頓。熟教中或一者。亦以余相盡故。或三等者。小乘及初教根不定。堪入熟教。初教中或一者。亦余相盡故。或二等者。小乘根不定。堪入初教等。小乘可見。二以下二以末歸本門。復古記曰。小乘或一。自宗不知大乘故。或五。皆有為方便故。初教或一。約自定故。或四。皆有作方便故。熟教中或一。約自宗或三。於後二教。皆有為方便故。頓教中或一。約自宗。或二。於後作方便故。

是諸下二勸思。所明等者。即所依心識等。準上二門。思之。又手鏡云。傳之理法界。融乎生滅門。傳之事法界。遍乎真如門。二門交徹。即理事無礙門。此理事融通。非一非異。即周遍含容門。斯亦交絡分齊。

是則下三結成二。初結嘆。太一曰。問一乘教相建立云何。答此義相難。今舉喻顯。如一樓觀。內外嚴飾。盡其功思。唯有一門。

【現代漢語翻譯】或唯一乘（唯一的佛法道路）。指的是像別教（與其他教派不同的教義）等。

三、諸下三、諸教相收二：初標：復古（一位古代佛教評論家）說：『然而這兩個門徑，本來就是一乘，最終卻分化為諸教。雖然有相互包容、迴歸本源的意義，但本源的意義並不成立，因為它畢竟是方便法門。如同共教（大乘和小乘共有的教義）中，上下相互觀望，有共同和不共同之處，但都屬於共教。』

初中下二、釋二：初、以本收末門：復古說：『圓內余相盡者，本來就是一乘的緣故。或者具備五等者，是將前四種教義作為方便。頓教（頓悟的教義）中也余相盡者，一切都不可說，因為不瞭解唯一真理的緣故。或者四等者，是從漸悟進入頓悟。熟教（成熟的教義）中或者一者，也是因為余相盡的緣故。或者三等者，小乘以及初教的根基不定，可以進入熟教。初教中或者一者，也是因為余相盡的緣故。或者二等者，小乘的根基不定，可以進入初教等等。』小乘的情況可以這樣理解。

二、以下二、以末歸本門：復古記說：『小乘或者一，是因為自宗不瞭解大乘的緣故。或者五，都是爲了方便的緣故。初教或者一，是就自身所定的而言。或者四，都是爲了方便的緣故。熟教中或者一，是就自身所宗而言。或者三，對於后兩種教義，都是爲了方便的緣故。頓教中或者一，是就自身所宗而言。或者二，對於后一種教義作為方便的緣故。』

是諸下二、勸思：所明等者，就是所依據的心識等。參照以上兩種門徑，思考它。另外，《手鏡》中說：『傳之理法界，融乎生滅門；傳之事法界，遍乎真如門。』兩種門徑相互交織，就是理事無礙門。這種理事融通，非一非異，就是周遍含容門。這也是交錯分明的界限。

是則下三、結成二：初、結嘆：太一（一位佛教評論家）說：『問：一乘教相的建立是怎樣的？答：這個義理很難理解，現在舉個比喻來顯明。就像一座樓觀，內外都裝飾得非常華麗，用盡心思，卻只有一個門。』

【English Translation】 Or the One Vehicle (the only path of the Buddha's teachings). This refers to teachings like the Separate Teaching (teachings that differ from other schools).

III. The Lower Three and the Mutual Inclusion of All Teachings (2 parts): First, the heading: Fuguo (an ancient Buddhist commentator) says: 'However, these two approaches are originally the One Vehicle, but ultimately diversify into various teachings. Although there is a meaning of mutual inclusion and returning to the origin, the meaning of the origin is not established, because it is ultimately an expedient means. Just like in the Common Teaching (teachings shared by both Mahayana and Hinayana), there are common and uncommon aspects when viewed from above and below, but they all belong to the Common Teaching.'

Within the First, the Lower Two, Explanation (2 parts): First, using the approach of the Origin Including the Branches: Fuguo says: 'Those within the Perfect Teaching where all other aspects are exhausted, are originally of the One Vehicle. Or those possessing five levels, take the previous four teachings as expedient means. In the Sudden Teaching (teachings of sudden enlightenment), those where all other aspects are exhausted, everything is unspeakable because they do not understand the One Truth. Or those with four levels, enter the Sudden Teaching from the Gradual Teaching. In the Matured Teaching (teachings for those with matured faculties), those with one aspect, also have exhausted all other aspects. Or those with three levels, the roots of the Hinayana and Initial Teaching are uncertain, and they can enter the Matured Teaching. In the Initial Teaching, those with one aspect, also have exhausted all other aspects. Or those with two levels, the roots of the Hinayana are uncertain, and they can enter the Initial Teaching, and so on.' The situation of the Hinayana can be understood in this way.

Second, the Lower Two, Using the Branches Returning to the Origin: Fuguo's Commentary says: 'The Hinayana is either one, because their own school does not understand the Mahayana. Or five, all are for the sake of expedient means. The Initial Teaching is either one, based on what they have determined for themselves. Or four, all are for the sake of expedient means. In the Matured Teaching, either one, based on their own school, or three, for the latter two teachings, all are for the sake of expedient means. In the Sudden Teaching, either one, based on their own school, or two, using the latter as an expedient means.'

The Following Two, Encouragement to Contemplate: 'What is explained,' refers to the mind-consciousness and so on that are relied upon. Refer to the above two approaches and contemplate it. Furthermore, the 'Hand Mirror' says: 'Transmitting the Dharma Realm of Principle, it merges with the Gate of Birth and Death; transmitting the Dharma Realm of Phenomena, it pervades the Gate of Suchness.' The two approaches interweave, which is the Gate of Non-Obstruction between Principle and Phenomena. This fusion of Principle and Phenomena, neither one nor different, is the Gate of All-Encompassing Inclusion. This is also a clear distinction of interwoven boundaries.

The Following Three, Conclusion (2 parts): First, Conclusion and Praise: Taiyi (a Buddhist commentator) says: 'Question: How is the establishment of the characteristics of the One Vehicle teaching? Answer: This meaning is difficult to understand, so now I will use a metaphor to illustrate it. It is like a multi-storied building, decorated elaborately inside and out, using all its ingenuity, but with only one door.'

有智慧者。能扣開門。示無智者。一乘教義。亦復如是。性起樹藏。內莊一乘。外嚴三乘及小乘等。有一覺門。向菩提樹下。唯有因果二位。佛及普賢二人。開見為諸有情。可化眾生。張大教網。絙生死海。漉天人龍。罝涅槃岸。復古曰。是則融前諸教。為究竟之圓。澇漉根緣。無孑遺矣。是知人天善根。皆圓教攝。有謂但融圓中。自四諦等。不取前教者。豈足以語道也。

故此下二引成。

華嚴一乘教義分齊章整合記卷第一

嘉興府崇德縣邑將仕鄭珙家眷等。舍錢貳拾貫文。功德保扶。身位安康。增延壽算。

【現代漢語翻譯】現代漢語譯本：有智慧的人，能夠開啟（真理之）門，向沒有智慧的人展示一乘（Ekayana，唯一佛乘）的教義。這種情況也像性起樹藏（自性顯現的寶藏）一樣，內部莊嚴著一乘，外部嚴飾著三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）以及小乘等等。有一個覺悟之門，通向菩提樹下，只有因和果這兩個位次的佛（Buddha）和普賢（Samantabhadra）二人，開啟並顯現給所有有情眾生，可以教化的眾生。張開廣大的教化之網，用以繫縛生死之海，撈取天人龍眾，捕捉涅槃的彼岸。復古（一位作者的名字）說：『這便是融合之前的各種教義，成為究竟圓滿的教法，撈取眾生的根器和因緣，沒有絲毫遺漏。』由此可知，人天善根，都包含在圓教之中。有人說只融合圓教中的內容，比如四諦（Four Noble Truths）等等，不取之前的教義，這怎麼能談論佛道呢？所以下面兩段引用來加以證明。《華嚴一乘教義分齊章整合記》卷第一嘉興府崇德縣的將仕鄭珙的家眷等，捐舍錢貳拾貫文，祈求功德保佑，身心安康，增加壽命。

【English Translation】 English version: The wise can unlock the door and reveal the Ekayana (One Vehicle) doctrine to the unwise. It is also like the 'Nature-Origination Tree Treasury' (Xingqi Shuzang), which internally adorns the One Vehicle and externally embellishes the Three Vehicles (Triyana: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Hinayana (Small Vehicle), etc. There is a gate of awakening leading to the Bodhi tree, where only the Buddha and Samantabhadra (Universal Worthy Bodhisattva), in the two positions of cause and effect, open and reveal it to all sentient beings, the transformable beings. Spreading a vast net of teachings to bind the sea of Samsara (birth and death), to salvage gods, humans, and dragons, and to ensnare the shore of Nirvana. Fugu (name of an author) said: 'This is to integrate all previous teachings into the ultimate and perfect teaching, salvaging the roots and conditions of sentient beings without any omission.' From this, it is known that the roots of goodness of humans and gods are all included in the Perfect Teaching. Some say that it only integrates the content of the Perfect Teaching, such as the Four Noble Truths, etc., and does not take the previous teachings. How can this be talking about the Buddha's path? Therefore, the following two quotations are cited to prove it. Collected Notes on the Chapter Divisions of the Huayan One Vehicle Doctrine, Volume 1 The family members of Zheng Gong, a Jiangshi (official title) from Chongde County, Jiaxing Prefecture, donated twenty strings of cash, praying for the merit to protect them, for peace and health of body and mind, and for the extension of their lifespan.