法華玄論 4.52

4.52

答：有也。《大品》云「是乘及所乘因法」，《釋論》云「六度正是乘體，慈悲與方便此二為大乘挾具。」所以然者，以有慈悲故能廣運眾生，有巧方便故能出生死。又有慈悲故不隨二乘地，有方便故不隨凡夫地，出此二地故能至佛也。故此二種名乘行具也，猶屬一乘攝，但義分之故成二也。小乘法中無此行具也。次《中邊分別論》明乘有五：一乘本，謂真如佛性；二乘行，即福慧等；三乘攝，謂慈悲心，引一切眾生悉共出生死；四乘障，謂煩惱障及智障，三界內煩惱名煩惱障，餘障一切行解名為智障；五者乘果，即佛果也。《唯識論》解乘有三體六義。三體同前，一自性，二空所顯真如是也；二隨流，隨順自性流，福慧十地等法是也；三至果，即隨流所出無上菩提及一切不共法也。六義者，一體，是如如空，出離四謗；二者因，謂福慧；三者攝，攝一切眾生；四境界，了真俗脩二諦；五障，即皮肉心三障；六果，謂無上菩提。此六義次第者，正以真如為根本，以有如此故起福慧二行，起福慧二行故能攝一切眾生，攝一切眾生由照真，俗迷境故成惑則失乘理，見境故能除惑，除惑故得佛果也。

Answer: There are. The Pañcaviṃśati states, "This vehicle and the causal dharmas on which one rides." The Dazhidu lun states, "The six perfections are the very substance of the vehicle; loving-kindness and compassion together with skillful means—these two are the side-equipments of the Great Vehicle." The reason for this is that because there is loving-kindness and compassion, one can broadly convey sentient beings; because there are clever skillful means, one can transcend saṃsāra. Furthermore, having loving-kindness and compassion, one does not follow the stages of the two vehicles; having skillful means, one does not follow the stages of ordinary beings. Transcending these two stages, one is able to reach Buddhahood. Therefore these two kinds are named the vehicle's travelling equipment; they still belong to the containment of the One Vehicle, but are divided into two merely according to meaning. There is no such travelling equipment in the teachings of the Small Vehicle. Next, the Madhyāntavibhāga-śāstra explains that the vehicle has five [aspects]: first, the root of the vehicle, which is the tathatā-Buddha-nature; second, the practice of the vehicle, which is merit, wisdom, and so forth; third, the gathering of the vehicle, which is the mind of loving-kindness and compassion that guides all sentient beings to transcend saṃsāra together; fourth, the obstacles to the vehicle, which are the afflictive obstacles and the cognitive obstacles—afflictions within the three realms are called afflictive obstacles, and the remaining obstacles to all practices and understandings are called cognitive obstacles; fifth, the fruit of the vehicle, which is the Buddha fruit. The Vijñaptimātratā-śāstra explains that the vehicle has three substances and six meanings. The three substances are the same as before: first, the intrinsic nature, which is the tathatā revealed by the two kinds of emptiness; second, following the flow, which follows the flow of the intrinsic nature, namely merit, wisdom, the ten stages, and such dharmas; third, arriving at the fruit, which is the unexcelled bodhi and all uncommon dharmas produced by following the flow. The six meanings are: first, substance, which is tathatā-emptiness, departing from the four slanders; second, cause, namely merit and wisdom; third, gathering, gathering all sentient beings; fourth, sphere of objects, comprehending the conventional and cultivating the two truths; fifth, obstacles, namely the three obstacles of skin, flesh, and core; sixth, fruit, namely unexcelled bodhi. As for the sequence of these six meanings: taking precisely tathatā as the foundation, because suchness exists, the two practices of merit and wisdom arise; because the two practices of merit and wisdom arise, one can gather all sentient beings; gathering all sentient beings is due to illuminating truth; being confused about the sphere of conventional objects creates delusion and thus loses the principle of the vehicle; seeing the sphere of objects enables one to eliminate delusion; eliminating delusion enables one to attain the Buddha fruit.