妙法蓮華經玄義 8.60

8.60

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.