法華玄論 4.52

4.52

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.