妙法蓮華經玄義 8.60

8.60

《中邊分別論》云：乘有五：一、乘本，謂真如佛性。二、乘行，謂福慧。三、乘攝，謂慈悲。四、乘障，謂煩惱，是煩惱障；行、解等是智障。五、乘果，謂佛果也。《唯識論》云：乘是出載義，由真如佛性出福慧等行，由此行出佛果，由佛果載出眾生。《攝大乘論》：乘有三：一、乘因，謂真如佛性。二、乘緣，謂萬行。三、乘果，謂佛果也。《法華論》明乘體，謂「如來平等法身」，又云：如來大般涅槃。此兩文似如隱顯耳；發心低頭舉手等名乘緣。《十二門論》明乘本，謂諸法實相；乘主，謂般若；乘助，謂一切行資成，乘至至薩婆若。此五論明乘體同，而莊挍小異；於今經明乘體，正是實相，不取莊挍也。若取莊挍者，則非佛所乘乘也。

The *Madhyāntavibhāga-śāstra* says that the vehicle has five aspects: first, the vehicle's root, which is the tathatā buddha-nature; second, the vehicle's practice, which is merit and wisdom; third, the vehicle's embrace, which is compassion; fourth, the vehicle's obstacles, which are defilements—these are the defilement obstacles—and practice, understanding, and the like, which are the cognitive obstacles; fifth, the vehicle's fruit, which is the buddha-fruit. The *Vijñaptimātratā-śāstra* says: 'A vehicle has the meaning of carrying out: from the tathatā buddha-nature arise practices such as merit and wisdom; from these practices arises the buddha-fruit; and by the buddha-fruit sentient beings are carried out.' The *Mahāyānasaṃgraha* says: the vehicle has three aspects: first, the vehicle's cause, which is the tathatā buddha-nature; second, the vehicle's conditions, which are the myriad practices; third, the vehicle's fruit, which is the buddha-fruit. The *Saddharmapuṇḍarīkopadeśa* clarifies the vehicle's substance, calling it 'the Tathāgata's equal dharma-kāya', and also says: 'the Tathāgata's Mahāparinirvāṇa'. These two passages seem only to differ in being implicit or explicit; generating the aspiration, bowing the head, raising the hand, and so forth are called the vehicle's conditions. The *Dvādaśanikāya-śāstra* clarifies the vehicle's root, calling it the true aspect of all dharmas; the vehicle's master, calling it prajñā; the vehicle's aids, calling them all practices that assist and complete it; and the vehicle's destination, reaching sarvajñā. These five treatises explain the vehicle's substance in the same way, differing only slightly in the adornments; in explaining the vehicle's substance in the present sūtra, it is precisely the true aspect, not adopting the adornments. If one adopts the adornments, it is not the vehicle that the Buddha rides.