妙法蓮華經玄贊 4

English (machine translation) 4

Language: English

The meaning of the Single Vehicle is precisely the central theme of the sūtra. We now briefly analyze it through five sections: first, presenting the essence; second, explaining the name; third, clarifying the intention of the teaching; fourth, demonstrating the distinctions; and fifth, resolving questions through questions and answers.

4.3

As for the essence, it is briefly of three categories: first, the essence that comprehensively encompasses; second, the essence according to supremacy; third, the true and real essence.

4.4

First, as for the essence that comprehensively encompasses: all uncontaminated [dharmas]—whether seeds or actual manifestations, conditioned or unconditioned, whether cause or fruit, fundamental or expedient means—that can accomplish the virtues of buddhahood are all called the Single Vehicle. The Single Vehicle is the Great Vehicle, and the Great Vehicle is the Unsurpassable Vehicle; hence the Śrīmālā says: 'The Single Vehicle is the Great Vehicle.' This root treatise states: 'Opening is the meaning of unsurpassable.' The chapter on the Unsurpassable Vehicle in the Madhyāntavibhāga-śāstra has three unsurpassables: first, unsurpassability of correct practice, referring to the ten perfections, which according to the distinctions of cultivation have six correct practices; second, unsurpassability of the objective referent, having twelve kinds of objective referents; third, unsurpassability of cultivation and realization, referring to the ten kinds of cultivation and realization such as lineage cultivation and realization, which comprehensively encompasses all domains, practices, and fruitions of all bodhisattvas. Therefore the Śrīmālā further states: 'Arhats and pratyekabuddhas have fear, have refuge, and their four wisdoms are not ultimate; they are called turning toward the realm of nirvāṇa.' It also states: 'The abiding of the true Dharma, the cessation of the true Dharma, the prātimokṣa, the vinaya, going forth, and receiving full ordination—these six dharmas are taught for the sake of the Great Vehicle.' Therefore we know that all fundamental and expedient means, all uncontaminated [dharmas] whether seeds or actual manifestations, conditioned or unconditioned, whether cause or fruit, that can accomplish the virtues of buddhahood are all named the Single Vehicle, because the three kinds of mind-made bodies all enter the first stage.

4.5

Second, as for the essence according to supremacy, this has six categories: first, the essence that absorbs phenomena into principle. In the Nirvāṇa, Śrīmālā, and other texts, the dharmakāya, the true principle, and Buddha-nature are frequently named the Single Vehicle; hence the Śrīmālā states: 'The Single Vehicle is the Great Vehicle, the Great Vehicle is the Buddha Vehicle, and the Buddha Vehicle is the realm of nirvāṇa.' It also states: 'Practicing the six perfections for kalpas as numerous as the sands of the Ganges is not as good as someone hearing, receiving, reading, reciting, and even upholding a volume of this sūtra, not to mention someone explaining it extensively for others'—this compares conditioned practices with the unconditioned vehicle. The Nirvāṇa-sūtra says: 'The Single Vehicle is Buddha-nature.' This extinguishes the conjured city and reaches the jewel site, exclusively taking tathatā and the equality of the dharmakāya as the Single Vehicle.

4.6

Second, the essence that gathers the rest into wisdom also takes true wisdom as the Single Vehicle. The text above itself says: 'Expedient means, knowledge, and vision are all already complete; non-retrogressing bodhisattvas, their number like the sands of the Ganges, together contemplating with single mind cannot measure the Buddha's wisdom.' The essence of wisdom is mostly fundamental [non-conceptual] and subsequently attained [wisdom]. In the causal stage, wisdom is inferior and consciousness is dominant; in the fruition stage, wisdom is dominant and consciousness is inferior.

4.7

Third is the essence that hides the inferior and conforms to the superior: The text below says of itself: "Because of explaining the wisdom of the buddhas, the buddhas appear in the world; only this one matter is real, the other two are not true; this dharma abides in its dharma-status; the aspects of the world abide constantly; having known this at the place of awakening, the Guide taught it by expedient means." The "Chapter on the Discrimination of Merits" says: "If for the sake of unsurpassed, right, and complete awakening, one were to practice the five pāramitās for eighty hundred thousand nayutas of kalpas, it would not equal someone generating faith for a single thought-moment; the merits obtained are beyond compare." This is because the two kinds—principle and wisdom—of the buddha fruition are named the Single Vehicle. Principle, congealed and fundamentally existent, free from entanglements, is called nirvāṇa; wisdom, illuminating and newly produced, with fruition perfected, is called right awakening. These are the vast source of the four virtues and the sublime root of the three knowledges. Therefore it is proclaimed that their appearance in the world is for that vision of wisdom; with the two of principle and wisdom as the essence of the Single Vehicle, the nature of wisdom and the aspect of wisdom together are named wisdom.

4.8

Fourth is the essence of broad conveyance and functioning: Only causal wisdom is named the Single Vehicle. In the parable of the burning house, riding this jewel carriage straight to the place of awakening together with the bodhisattvas and the assembly of śrāvakas is solely on account of causal practice.

4.9

Fifth is the essence of superior transcendence of mortal death: Universally taking all principle and wisdom that transcend mortal death in cause and fruition to be the Single Vehicle. Among the four meanings of opening, revealing, realizing, and entering, the first three are the two of fruition, and the last one is the two of cause, as already explained earlier, so they are omitted from discussion here. The Śrīmālādevī-sūtra also says: "Just as grasping serves as condition for the cause of defiled karma to continue subsequent existences, producing the three realms of existence, so too does the stage of ignorance-habit serve as condition for the cause of uncontaminated karma, whereby the three kinds of mind-made bodies of arhats, pratyekabuddhas, and bodhisattvas who have attained mastery are born." Therefore the vehicle ridden by mind-made bodies is named the two within the cause; for in the Mahāyānasaṃgraha the myriad practices and tathatā are both named the Great Vehicle.

4.10

Sixth is the essence of attraction and superior absorption: The two of the expressing [teaching] and the expressed [purport] are named the Single Vehicle. The teaching is set forth in accordance with sentient beings, its profound trajectory difficult to know; the principle relies on wisdom to merge with it, its deep essence hard to fathom. Therefore the beginning of the "Expedient Means Chapter" names the wisdom that is expressed and the gateway of teaching that expresses it the Single Vehicle. Among the seventeen names in the Anantanirdeśa-sūtra, the fourteenth is also named the Single Vehicle. Accordingly, for this lotus, the treatise gives two meanings: first, its substance emerges from water; second, it can blossom. The first is an analogy for wisdom; the second is an analogy for the gateway to wisdom. If one were to take only tathatā as the Single Vehicle, one would obtain the single meaning of emerging from water, but lose the two functions of blossoming. Yet since the lotus now possesses four meanings, why should the doctrine alone have only two kinds?

4.11

Third, regarding the real essence: the fundamental Mahāyāna teaching, principle, practice, and fruition, as well as the four expedient dharmas capable of entering the Mahāyāna, are all named the Single Vehicle, because they all possess the function of conveying. As for the fundamental teaching, the beginning of this chapter says: "Its gate of wisdom is difficult to understand and difficult to enter." The root treatise explains: "The Āgama is profound." The meaning of the flower blossoming serves as an analogy for the sublime Dharma. The text below also says: "The storehouse of the Lotus Sūtra is deep, solid, and unfathomably remote," and so forth; the Mahāyānasaṃgraha speaks of the "Abhidharma Mahāyāna Sūtra," and so forth. As for the expedient teaching, the text below in this chapter says: "Or I teach sūtras, gāthās, and itivṛttakas, jātakas, and adbhutadharmas; I also teach nidānas, avadānas, and geyas and upadeśa sūtras. These nine divisions of my Dharma take entering the Great Vehicle as their basis; spoken in accord with sentient beings, for this reason I preach this sūtra." The Śrīmālādevī-sūtra also says: "The abide of the True Dharma and so forth were spoken of these six topics for the sake of the Great Vehicle." Therefore the lesser Tripiṭaka are all great expedients. As for the fundamental principle, it refers to the dharma-nature, tathatā. Practices such as the six pāramitās ride this real principle to be able to reach somewhere, hence it is called the Great Vehicle. Earlier in this sūtra it says: "The wisdom of the buddhas is profound and immeasurable." The text below also says: "This dharma abides in its dharma-status; the aspects of the world abide constantly; having known this at the place of awakening, the Guide taught it by expedient means." The root treatise also says: "Mindful observation means that persons of the Great Vehicle observe that because of the dharma-selflessness, the tathatā, the dharmadhātu, and so on, there is no self-nature; it is also said that because they ride upon the great nature, it is called the Great Vehicle." The Madhyāntavibhāga says that the tathatā dharmadhātu is called the unsurpassed focal object. As for the expedient principle, it refers to the principle of the four truths; what the two vehicles contemplate are all expedient principles. Therefore the Śrīmālādevī-sūtra says: "Śrāvakas know the four noble truths of constructed action; buddhas know the four noble truths of unconstructed action." The Nirvāṇa Sūtra also says: "Śrāvakas have suffering and have truth, yet lack reality; bodhisattvas possess them completely." The root treatise also says: "Mindful observation: śrāvakas observe person-selflessness and so on; on this account, both principles are the Single Vehicle of principle." As for the fundamental practice, it refers to the myriad bodhisattva practices such as the six pāramitās. The Bodhisattvabhūmi speaks of the four bodhisattva practices cultivated on the seven stages; the "Chapter on Practices of Ease" is entirely bodhisattva practice. It also says that riding this jewel carriage straight to the place of awakening is precisely the practice of the Great Vehicle. The Mahāyānasaṃgraha says: "It is both a vehicle and great, hence it is called the Great Vehicle." The Madhyāntavibhāga speaks of the ten pāramitās as the unsurpassed right practice. As for expedient practice, the Śrīmālādevī-sūtra also says: "The abiding of the True Dharma and so forth are spoken for the Great Vehicle." Advancing in good and extinguishing evil by relying on the teaching of the Tripiṭaka to cultivate uncontaminated practices are all the practice of the Great Vehicle. The Saddharmapuṇḍarīkôpadeśa says: "As for the expedient: śrāvakas contemplate the aggregates, realms, and sense fields, disliking suffering and departing from suffering. Bodhisattvas cultivate the six pāramitās, the four means of attraction, and the practices of the two benefits; on account of these two practices, both are the Single Vehicle." As for the fundamental fruition, it is the bodhi and nirvāṇa possessed by the buddha body, which are precisely the previously explained two bodies of dharma and reward, and the two visions of principle and wisdom. The text below says: "Because of explaining the wisdom of the buddhas, the buddhas appear in the world; only this one matter is real, the other two are not true." It also says: "This dharma abides in its dharma-status; the aspects of the world abide constantly; having known this at the place of awakening, the Guide taught it by expedient means." Furthermore, the dharma, reward, and transformation bodies taught in the "Span of Life Chapter" are all the Single Vehicle of fruition. The Madhyāntavibhāga speaks among the ten cultivations and realizations of the seventh as the pure land, the ninth as the buddha stage, and the tenth as manifesting awakening. As for the expedient fruition, it is the bodhi and nirvāṇa possessed by the two vehicles. Below in this sūtra it says: "What you are practicing is the bodhisattva path." The goat cart and deer cart are expedient provisions to seek the ox cart and escape the burning house; the conjured city midway is an expedient rest stop spoken of to reach the treasure trove, so two are spoken of, but there is only one, not another. The Śrīmālādevī-sūtra also says: "The four knowledges of śrāvakas and pratyekabuddhas are not ultimate; they are called turning toward the realm of nirvāṇa." The statement that they obtain a resting place, and that with the four knowledges ultimate they obtain nirvāṇa, is the Buddha's expedient means; hence the fruition of the two vehicles is also the Single Vehicle. Because those of sudden awakening primarily study the fundamental teaching, principle, practice, and fruition, and concurrently study the expedient teaching, principle, practice, and fruition to subdue and transform those of the two vehicles; whereas those of gradual awakening initially study the expedient, and only after turning their minds do they study the fundamental, the dharmas they study are the same, yet the initial and the subsequent are completely distinct. Therefore we know that whenever there are the two kinds of buddha-nature, the two causes of principle and wisdom, uncontaminated actualities and seeds, the conditioned and the unconditioned, and all fundamental and expedient teachings, principles, practices, and fruitions that can accomplish buddhahood, all are the essence of the Single Vehicle. Concurrently taking the defiled merits prior to the stages and those of the ten stages to aid the Single Vehicle does not contradict the correct principle. When the Saddharmapuṇḍarīkôpadeśa and other teachings establish the essence in accordance with one gate among these three kinds of essences, they do not necessarily encompass them completely; if one relies on this explanation, all texts are comprehensively embraced without exception.

4.12

However, this essential nature has five gates in total: 1. the discrimination of the expressing and the expressed, extending to teaching and principle; 2. the discrimination of cause and fruition, extending to practice and fruition; 3. the discrimination of wisdom and merit, extending to merit and wisdom; 4. the discrimination of awakening and quiescence, extending to the truths of cessation and the path, bodhi and nirvāṇa; 5. the discrimination of the two benefits, extending to benefit for oneself and benefit for others. Here, the Single Vehicle is spoken of, so its meaning connects through them. If one speaks of the Buddha Vehicle, it designates the fruition to subsume the cause; if one speaks of the Bodhisattva Vehicle, it designates the cause to subsume the fruition; their designations are then not universal, but their meaning can encompass both. Furthermore, because practitioners cultivate the two wisdoms—fundamental and subsequently attained—contemplate the two principles—selflessness of persons and selflessness of dharmas—sever the two obscurations—afflictive and cognitive—quench the two deaths—mortal and inconceivable transformation—realize the two fruitions—bodhi and nirvāṇa—completely obtain the two cessations—remainderless and non-abiding—and practice the two benefits—benefit for oneself and benefit for others—this is called fruition perfection. The two obscurations to be severed are subsumed under the truth of arising; the two deaths to be quenched are subsumed under the truth of suffering; the two wisdoms to be cultivated and the bodhi to be realized are subsumed under the truth of the path; the two principles to be contemplated, the two cessations to be obtained, and the nirvāṇa to be realized are subsumed under the truth of cessation; the two benefits to be practiced are subsumed under the truths of cessation and the path. Combining these [truths of] cessation and the path is named the Single Vehicle. Therefore, this root treatise, in explaining the exclusion, says: "'There are no two vehicles' means there is no nirvāṇa of the two vehicles; only the Buddha, the Tathāgata, realizes great bodhi, ultimately fulfilling all wisdom, which is called great nirvāṇa, because there is only the one Buddha Vehicle." Since the Nirvāṇa Sūtra takes the perfection of the three matters of mahāprajñā, the dharmakāya, and liberation to be great nirvāṇa, this Single Vehicle takes the two truths as its essence.

4.13

In explaining the name: "Vehicle" (yāna) has the meaning of carrying and conveying. Thus the Guangya says, "To ride is to convey," and the Rites of Zhou says, "To ride is to carry," because it carries and conveys practitioners to the other shore. Thus this sūtra says: "Riding this jewel carriage straight to the place of awakening." The Mahāyānasaṃgraha also says: "The six pāramitās and myriad practices are both a vehicle and great; the dharma-nature, tathatā, is the great nature that is ridden. Both phenomena and principle are able to carry and convey practitioners; conveying oneself and conveying others to reach the other shore are both named a vehicle."

4.14

Question:

4.15

Causal practice can convey oneself, and when reaching fruition it can be called a vehicle; but once the buddha fruition's self-conveyance has ceased, should it not not be the essence of the vehicle?

4.16

Answer:

4.17

There are five meanings: First, it is called a "vehicle" by virtue of conveying: in the causal stage it possesses both conveyings [of self and others], and upon reaching the fruit it extensively conveys others; thus on this basis it is also named a vehicle. Second, its substance and capacity both possess both conveyings, and both capacity and substance are called a vehicle: in the fruit, the substance possesses the capacity and is not without it, so it is also subsumed under "vehicle." Just as cutting is what defines a knife, so long as it has the capacity it is subsumed under "knife"; it is not required to extensively manifest cutting in actuality for that which possesses the capacity to be a knife. The substance and capacity of the virtues of the buddha-fruit constitute both conveyings; it does not require extensive functioning to only then be called a vehicle. Third, the two vehicles convey only oneself, yet the Lesser still receives the name of a vehicle; how much more so for the Buddha who extensively conveys others—by what principle would he not be subsumed under "vehicle"? Fourth, in the causal stage principle and cognition can both convey, and because their two functions are superior, it receives the name of a vehicle; in the fruit, principle and cognition are accomplished through causal cultivation, and as the same kind as the causal vehicle, they are also subsumed under "vehicle." Fifth, in the causal stage the two conveyings constantly increase and advance, and their functioning manifests superiority, thereby obtaining the name of a vehicle; in the fruit, one's own conveying exhausts the future, and causing others to increase and advance earns the designation of a vehicle. The first four meanings are non-standard answers accommodating others; the last meaning is the correct answer according to our own standard doctrine. Therefore the *Abhidharmasamuccaya* states: "That upon which the mutual benefiting of self and others relies." "One" has three meanings: first, it is called "one" because of distinction; second, it is called "one" because of refuting distinctions; third, it is called "one" because of integrating distinctions. As for being called "one" because of distinction: formerly three were spoken of, but now one is spoken of; thus we know that the ultimate principle expressed is one and real, while the teaching that expresses it is two and designated provisional—there are no distinct two principles that serve as the ultimate. Although selflessness and liberation are all equal, only upon reaching the buddha-fruit is it named the ultimate; therefore the principle expressed, the buddha-cognition, is named "one," not distinctly setting aside three, solely because there are not two ultimates. The treatise explains the exclusion, saying: "'There are no two vehicles' means there are no two substances of nirvāṇa." Yet the sūtra states: "I set up this expedient means to cause them to enter the buddha-wisdom"; it also says that within the burning house three carts were promised, but after leaving the gate only ox carts were given. It also says: "Employing him to remove dung for twenty years, he was provisionally called a son"; thus the two vehicles are the cause for later handing over the family estate to the true son. Furthermore, using the one fruit to distinguish the three causes entails two distinctions: first, the principle distinguishes the teaching; second, the fruit distinguishes the cause. Because [the sūtra says,] "What you all practice is the bodhisattva path." As for being called "one" because of refuting distinctions: the two vehicles do not know that the two are expedient means, clinging to the fruits of the two vehicles as true ultimates; now it is spoken that the two nirvāṇas are merely conjured cities, and that the two bodhis are merely set up by the provisional teachings of goat and deer [carts], not that the bodhi and nirvāṇa attained and realized by the two fruits are truly supreme and ultimate. Refuting their affective clinging to the existence of two ultimate fruits, it is therefore spoken of as "one." This is just what the sūtra states: "Those seeking the three vehicles / who harbor nets of doubt, / the Buddha shall sever and eliminate them, / causing them to be exhausted without remainder." Śāriputra also says: "Yet we did not understand what was spoken as expedient means according with suitability; upon first hearing the Buddha's Dharma, we straightaway had faith and accepted it, up to severing all doubts and regrets." Kāśyapa also says: "Furthermore, we have now obtained the realization of nirvāṇa, and do not generate a mind of longing toward the bodhisattva Dharma." The *Mahāyānasaṃgraha* also states: "Severing the obstacles of the four places, the mental attention of the two vehicles, and so forth"—this refers to precisely this clinging. The end of the fundamental treatise also states: "The Expedient Means Chapter has five aspects of manifestation; it refutes the two to clarify the one, not speaking of refuting three, and so forth." Some may say: because it refutes three clingings, it does not solely refute two; just as the Sarvāstivādins cling to the Buddha's transformation body as the true Buddha, now it is spoken of as a transformation, thus refuting three clingings. This is also not so: the *Lotus Sūtra* takes only the Single Vehicle attained through one's own cultivation as its fundamental tenet, integrating and refuting those vehicles to cause entry into the one; it does not take a single known body as its fundamental tenet, integrating and refuting those bodies to cause entry into a single body. Moreover, there is no one who clings to that transformation body as ultimate and aspires to attain it, no longer aspiring toward any other body; now refuting that clinging to cause them to seek the single body is only refuting clinging to the two vehicles as ultimate, not refuting clinging to those two bodies as ultimate. There is also an explanation stating that upon hearing the previous exposition of three, they clung to all three as ultimate; now speaking of the one ultimate refutes three clingings—this is generated by bodhisattvas prior to the stages. If refuting clinging to the Great as ultimate, and then again expounding the Single Vehicle to them, that would only aggravate their affliction; how could that be called refuting? Furthermore, before leaving the house an ox cart was promised; if the Great were also refuted, what kind of cart would be given after leaving the house? If one says a white ox was given because of abandoning the original yellow ox: if so, one should abandon the sudden to study the gradual; what difference in causal practice is there between the marks of the yellow and white oxen? Since the original ox was returned, it is clear that the Great is not refuted. If clinging to the one ultimate does not contradict aspiring toward the Great, why would it be necessary to refute it? Clinging to the two as ultimate prevents one from aspiring toward the Great, and therefore must be refuted. If according with whatever stage attained one immediately clings to it as ultimate, we have never seen such clinging in the causal stage of aspiring toward the Great Vehicle; even granting that this were also refuted, the refutation would have to go on ad infinitum. Therefore it solely refutes clinging to the two as ultimate. Nor does it refute clinging to four vehicles as ultimate: for those of no lineage, the human and heavenly vehicles were taught; understanding that there are four vehicles does not entail clinging to them as ultimate, so clinging to two as ultimate is no different from refuting two. There is no one who clings to the human and heavenly vehicles as ultimate: those who cling do not understand the vehicle, and those who understand the vehicle do not cling. If one contrasts the one with four, the one is an expedient means, and one would then have to refute clinging to the one to return to the four vehicles. Nor does it refute five: clinging to the indeterminate vehicle is identical to clinging to three. For this reason the *Śrīmālādevī-sūtra* only says: "Arhats and pratyekabuddhas have fear and have refuge; saying that they have attained the four cognitions and nirvāṇa is the Buddha's expedient means." This sūtra also says: "Only this one matter is real; the other two are not true." Secretly dispatching the two persons, at the resting place he spoke of two; goat and deer are not real, but he did not speak of three. Counting from superior to inferior: the Buddha Vehicle is first, the Solitary Realizer second, and the Śrāvaka third; there is no second Solitary Realizer, and no third Śrāvaka, but it is not that among the three vehicles the Great Vehicle's substance is not ultimate. Checking the Sanskrit text, it says "neither second nor third"; now the translation abbreviates it, hence saying "there is neither two nor three." Here someone objects: the sūtras speak of the Three Jewels of distinct substances, yet they do not refute the distinct substances to return to a single substance; why refute the two vehicles to return to the Single Vehicle? This is also not so. If one clung to the Three Jewels of distinct substances as ultimate, they would also be refuted likewise. If they are the substances of the Three Jewels of distinct aspects, there are also no three ultimates; even so, neither does one seek to abide in distinct substances, yet they can be integrated into the identical substance, as extensively explained in the sūtras. It is not the doctrine of provisional and real. As for being called "one" because of integrating distinctions: teaching, principle, practice, and fruit all have a fundamental aspect and an expedient aspect; integrating those of gradual awakening means that the teaching, principle, practice, and fruit cultivated and attained previously in the two vehicles serve as great expedient means. Based on this fundamental treatise, from the first stage onward one is free from fragmented birth-and-death; the teaching, principle, practice, and fruit prior to the path of vision serve as the fundamental causes for the stage of non-retrogression.

4.18

Generally relying on various texts, integrating into one has four aspects: First is integrating the teaching. The *Vimalakīrtinirdeśa* says: "The Buddha expounds the Dharma with a single sound, / and sentient beings each understand it according to their capacity." Later in this sūtra it says: "A single rain moistens universally, yet the three grasses and two trees grow and develop differently." This integrates the teaching as identical while the capacities are distinct, because the three vehicles grasp the teaching either partially or universally. Second is integrating the principle. The *Ratnagotravibhāga* says: "Just as three animals—a hare, a horse, and an elephant—cross a river, the nature of the river is without distinction yet their penetration has shallow and deep." Moreover, later in the sūtra it says: "It is like digging for water on a high plateau; if one sees dry earth, one knows that water is still far off; if one sees moist earth, one knows that water is not far; if one sees mud, one knows that water is extremely near; the nature of water is without distinction, yet reaching it has differences." This integrates the principle as identical while the realizations are distinct, because the three vehicles realize the principle either completely or deficiently. Third is integrating practice. Śāriputra himself says: whether this is the ultimate Dharma or whether this is the path to be practiced; the Buddha himself also says: "I set up this expedient means to cause them to enter the buddha-wisdom"; the *Śrīmālādevī-sūtra* also says: "These six bases are expounded for the sake of the Great Vehicle." Therefore we know that practice is identical while cultivation is distinct, because the three vehicles' cultivation of practice is either partial or complete. Fourth is integrating the fruit. Later in this sūtra it says: "For the sake of a resting place, two are spoken of; midway a conjured city is established; to guide them to the treasure place, only then is it the ultimate place; to seek an ox cart they leave the burning house; provisionally establishing goat and deer carts, later all are given an ox cart." The *Śrīmālādevī-sūtra* also says: "The four cognitions of śrāvakas and pratyekabuddhas are not ultimate; they are called 'heading toward the realm of nirvāṇa.'" This integrates the bodhi and nirvāṇa of the two vehicles, whether principle or cognition, as all returning to the Single Vehicle. Therefore we know that the fruit is identical while the realizations are distinct, because the three vehicles' obtaining of the fruit has earlier and later. Although generally integrating these four relying on various teachings, nevertheless in the *Lotus Sūtra* the teaching and principle are explicitly integrated, while practice and fruit are secretly integrated. As for integrating teaching and principle: these are the previously indicated wisdom of all buddhas and the gateway to wisdom; a single rain universally moistening integrates the teaching; the ox cart and the treasure place integrate the principle. Here what is expressed is named "principle," not necessarily tathatā; it intends to manifest that what is attained is extremely profound and difficult to understand, and that the purport of what is spoken is difficult to fathom: "Of the Dharma attained at the site of awakening, / there is none who can raise questions; / my intention is difficult to measure, / and there is also none who can ask." It also manifests that the *Lotus Sūtra* opens the gate of expedient means and reveals the mark of the real, which is precisely the *Lotus Sūtra*'s blooming and excelling. Secretly it also comprehensively integrates practice and fruit as both identical: "I set up this expedient means to cause them to enter the buddha-wisdom," and riding this treasure vehicle straight to the site of awakening, is precisely integrating practice; establishing a conjured city midway in order to reach the treasure place is precisely integrating the fruit. Therefore in the *Śrīmālādevī-sūtra* practice and fruit are explicitly integrated: "The six bases are expounded precisely for the sake of the Great Vehicle" explicitly integrates practice; "The four cognitions of the two vehicles are not ultimate, but called 'heading toward the realm of nirvāṇa'" explicitly integrates the fruit. Because the *Śrīmālādevī-sūtra* directly expounds the cause and fruit of the Single Vehicle, it explicitly integrates practice and fruit, while secretly integrating teaching and principle. The *Lotus Sūtra* directly reveals the provisional of the past and the real of the present, hence it explicitly integrates teaching and principle to cause them to cultivate and realize, while secretly integrating practice and fruit. Because of this, the Single Vehicle, in terms of reality, comprehensively integrates teaching, principle, practice, and fruit; resolving the various texts in general is conceptually clear, hence it is said that integrating distinctions is called "one." This sūtra directly takes the cause and fruit of the Single Vehicle as the substance of the true vehicle, and the teachings as expedient means, so there is no contradiction. Although these modest meanings have not stirred the ocean of wisdom, according to what this foolish one understands, they are quite unmatched across past and present; those of broad knowledge and profound wisdom should examine them for themselves. Among the three meanings, the first two explanations apply to both those of determinate nature and indeterminate nature, while the latter one mostly relies solely on those of indeterminate nature; although the unsurpassable Great Vehicle is precisely the Single Vehicle, it is not required by the sūtra, hence it is omitted and not spoken.

4.19

Explaining the intention behind teaching it: the Mahāyānasaṃgraha says: "To guide and gather in one class, / and to sustain the rest; / because of the indeterminate lineage, / the buddhas teach the Single Vehicle. / Dharma, egolessness, and liberation / are equal, yet lineages differ; / attaining two [types of] aspiration, and manifestations— / because of [these, and] ultimate reality, the Single Vehicle is taught." Herein there are ten causes: First, to guide and gather in that class of śrāvakas and pratyekabuddhas of indeterminate lineage, causing them to attain parinirvāṇa relying on the Great Vehicle; therefore, the Single Vehicle is taught primarily for this class in this assembly of the Lotus. The Treatise on the Lotus Sūtra calls this "having regressed, they re-engender the great bodhicitta." Because Śāriputra and others in the past all sought the Great, regressed to cultivate lesser fruits, it is called "having regressed, they re-engender"; it is not that all indeterminate lineages regressed and re-engendered their resolve, but rather this should be called the indeterminate lineage. Second, to sustain the rest: bodhisattvas of indeterminate lineage prior to the bhūmis, who before the sixth abidance are still in regressive stages; out of fear that their vigor toward the Great Vehicle might break down and they would regress to enter parinirvāṇa relying on the two vehicles, therefore this sūtra says: "When the bodhisattvas hear this Dharma, their nets of doubt are all eliminated." The root treatise also says: "The Tathāgata rightly provides explanation for two types of persons." Both of these are of the indeterminate lineage; it is for these two types that the Single Vehicle is taught. Third, because the Dharma is equal: although the vehicles of practice differ, the tathatā toward which they proceed is without differentiation; hence the explanation in the Treatise on the Lotus Sūtra is mostly the same as this. Fourth, because egolessness is equal: if there were a real pudgala, there could be differences among vehicles; since self is without difference, the Single Vehicle is taught. Fifth, because liberation is equal: the three vehicles are alike liberated from the afflictive hindrances; because liberation is without differentiation. Sixth, because lineages differ: within the two vehicles, indeterminate lineages have differences; this śrāvaka body possesses both the śrāvaka lineage and the buddha lineage, and because they possess this lineage, the Single Vehicle is taught. Seventh, the Buddha attains the aspiration of having an identical own-nature with sentient beings; therefore he says, "I am they, and they are I; since I have become a buddha, they will also become buddhas." Eighth, the two vehicles attain the aspiration of having an identical own-nature with the Buddha, because they share the name of bodhisattva and receive prophecies; that is, in this assembly the Buddha confers the prophecy of buddhahood upon the two vehicles in order to cause them to grasp and attain such an aspiration: "We and the Buddha are equal and non-dual." Furthermore, in this assembly there are bodhisattvas of the same name as them who thereby receive prophecies. A single word of the Buddha contains two kinds of benefit: namely, that those of the two vehicles attain the aspiration of having an identical own-nature with the Buddha, and that the bodhisattvas receive prophecies. Ninth, because of manifestations: as the Bhagavat said, "You bhikṣus! I recall in the past having entered parinirvāṇa hundreds of times relying on the śrāvaka vehicle." How could one who had already become a buddha later enter parinirvāṇa relying on the two vehicles? This is done to tame the śrāvakas who are to be transformed. Buddhas and bodhisattvas manifest their own bodies as beings of the same class as them, appearing to enter parinirvāṇa in the [nirvāṇa] without remainder; for hundreds of thousands of kalpas they indulge in the wine of quiescence, lying asleep in intoxication, and later arise from it to manifest receiving the prophecy of buddhahood, causing all those of the two vehicles of indeterminate lineage to think: "If those venerable elders of old who entered nirvāṇa now all rise again to manifest receiving prophecies of buddhahood, how much less should I now fail to aspire to become a buddha and instead enter nirvāṇa?" In the present assembly, Pūrṇa and others are of this category. In the Treatise on the Lotus Sūtra, conferring prophecies to transformed śrāvakas refers to this; therefore it is also to subdue the arrogance of those of the two vehicles, [showing that] "I too attained your nirvāṇa." As extensively taught in the Laṅkāvatāra-sūtra, arhats who enter the nirvāṇa without remainder for hundreds of thousands of kalpas indulge in the wine of samādhi, lying asleep in intoxication, and only later arise from it to engender the great resolve—all are manifestations created by buddhas and bodhisattvas. Were it not so, if their bodies and consciousness were entirely annihilated upon genuinely entering the nirvāṇa without remainder, when they later arose from it, from what would phenomena arise? Hence one knows it is a manifestation. Tenth, because it is ultimate: because beyond this there is no other superior vehicle, it is ultimate and most supreme in accordance with principle; therefore it is taught to be one. Now in this assembly, according to the treatise, prophecy is given to only two kinds of persons: first, those of indeterminate lineage; second, those who are manifestations. For those of indeterminate lineage, it refers to the first, second, and a small part of the eighth [causes]; for those who are manifestations, it refers to the ninth meaning and a small part of the rest; for these the Single Vehicle is taught, not that the absence of a fixed lineage is completely denied. Therefore this Single Vehicle is taught with esoteric intent. The Sandhinirmocana-sūtra says: "The lack of own-nature regarding characteristics, arising, and the ultimate— / all these I have already revealed. / If one does not understand this esoteric intent of the Buddha, / one will lose the correct path and be unable to proceed. / Relying on the purification of all pure paths, / one relies solely on this one without a second; / therefore, among them I establish the Single Vehicle, / not that there is no differentiation among the lineages of sentient beings." It teaches "one" collectively for the determinate, indeterminate, those with lineage, and those without lineage. Therefore the Nirvāṇa-sūtra also says: "Through the Single Vehicle and the single path, the noble ones of the four fruits can all become buddhas; because they did not understand my intention, [I said] only that which is spoken in this manner is good." These ten meanings now explain the Single Vehicle; they are not fully present in the Treatise on the Lotus Sūtra. The Prakaraṇāryavācā explains six causes, and the Mahāyānasūtrālaṅkāra explains eight meanings for teaching the Single Vehicle, but they do not exceed these ten; hence they are not cited here.

4.20

Fourth, revealing the differences: regarding the differences between the Single Vehicle taught here and the Single Vehicle taught in the Śrīmālādevī and the Nirvāṇa-sūtra: this one pertains to both principle and wisdom, whereas those pertain solely to buddha-nature; this one is solely about gathering in, whereas those pertain to generation; this one is solely for those with the nature, whereas those extend to those without the nature; this one is solely for the indeterminate lineage, whereas those extend to the determinate lineage; this one speaks mostly of teaching and principle, whereas those speak mostly of practice and fruition; this one teaches that the Single Vehicle is real and the two vehicles are expedient, whereas those teach that the Single Vehicle is expedient and the four vehicles are real. Thus the Śrīmālādevī says: "If the Tathāgata, in accord with their desires, teaches by expedient means that there is only the Single Vehicle and no other vehicle, etc." As for distinguishing the differences with the Single Vehicle taught in the Anantanirdeśa-sūtra, it has already been extensively explained in the explanation of the title. These distinctive characteristics, as well as the fifth section on distinguishing through questions and answers, are all found in a separate chapter and need not be detailed here repetitively.

4.21

The sūtra: "Śāriputra, ... whether two or three."

4.22

The Eulogy: In this conferring of prophecies, the fourth is to make them abide in the Single Vehicle. Taking this Single Vehicle to preach the Dharma for the assembly, there is entirely no second of the pratyekabuddha nor third of the śrāvaka; because the sequence proceeds from superior to inferior, not according to the depth, ease, or difficulty of practice. Therefore, in the first cycle of this sūtra it says: "The remaining two are not real"; in the second cycle it says: "Secretly sent two persons"; and in the third cycle it says: "Because of a place of rest, two are spoken of," without mentioning three. Hence we know it is not an absolute absence of three vehicles, but simply must be understood according to the meaning explained now: unifying the teaching, principle, practice, and fruition they practiced as the present great cause, encouraging them to abide in the Great Vehicle.

4.23

The sūtra: "Śāriputra, ... their Dharma is also like this."

4.24

The Eulogy: From here down is the fifth: based on the Dharma, revealing that the present Śākyamuni follows the rules of preaching the Dharma of all buddhas, first speaking of expedient means and later speaking of the truth, encouraging them to produce faith and guiding others to completion. The major text has three parts: first, clarifying that the rules of the buddhas of the ten directions are like this; next, clarifying that the rules of the buddhas of the three times are like this; and finally, clarifying that through these rules, my [teaching] is also like this. This is the first. Although apart from the three times there are no ten directions, and apart from the ten directions there are no three times, because horizontal and vertical are distinct, they are differentiated. The Mahāyānasaṃgraha says: "Sentient beings in the human destiny / are immeasurable in place and number; / in thought after thought they realize equal awakening, / and therefore one should not falter or shrink." Because of this, the buddhas of the ten directions in the present are also infinite, and their rules are all identical.

4.25

The sūtra: "Śāriputra, ... for the sake of the one buddha vehicle."

4.26

The Eulogy: Below is clarifying the rules of the buddhas of the three times, which has two parts: first, separately clarifying the rules of the three times; and later, concluding that their purpose is identical. In the first there are three: first the past, next the future, and finally the present. In each of the three there are two: first, clarifying that the rules of the buddhas' preaching of the Dharma are identical; and later, clarifying that the sentient beings they deliver attain the Way identically. This clarifies that the rules of the past buddhas are identical. First, that they expound the Dharma with various causes and conditions as expedient means is entirely for the sake of later attaining the one buddha vehicle. Hence the root treatise says: "Expedient means: in the Lesser Vehicle, contemplating the aggregates, realms, and entrances, weary of suffering and separated from suffering to attain liberation; in the Great Vehicle, the pāramitās and the four means of attraction, methods for gathering benefits for oneself and others and for antidotes." Regarding "causes and conditions": the root treatise explains them in its second discussion among the six meanings; pointing to the preceding, it says that the various causes and conditions as mentioned above refer to the teachings of the three vehicles; those three vehicles are merely spoken in names, words, and phrases, and do not possess real meaning, because their real meaning cannot be spoken. Regarding "parables": just as relying on a cow there is milk, curd, raw butter, clarified butter, and ultimately sarpirmaṇḍa, and sarpirmaṇḍa is supreme; because the Lesser Vehicle is like milk and the Great Vehicle is like sarpirmaṇḍa. This parable clarifies that the Great Vehicle is unsurpassed, and that the śrāvakas and others are also equal to the unsurpassability of the Great Vehicle. That śrāvakas are equal indicates that the nature of the dharmakāya of the buddhas and tathāgatas is identical, because the dharmakāya of ordinary beings, śrāvakas, pratyekabuddhas, and so forth is equal and without differentiation; this is manifested in this parable. The meaning here is that ordinary beings are like the cow, śrāvakas are like the milk, pratyekabuddhas are like the curd, minor bodhisattvas are like the raw butter, great bodhisattvas are like the clarified butter, and the Buddha is like the sarpirmaṇḍa; sarpirmaṇḍa is supreme, and so too is the buddha vehicle. From the milk nature in the belly of the original single cow, it progressively becomes superior up to sarpirmaṇḍa; therefore, from ordinary beings up to the attainment of buddhahood, though their appearances differ, their essential nature is equal and originally non-dual. Now in this sūtra text there are only these three, but the root treatise's commentary on the sūtra also includes "mindfulness-contemplation." Mindfulness-contemplation refers to the contemplation of the selflessness of persons and so forth in the Lesser Vehicle, and the contemplation of tathatā, the dharmadhātu, the bhūta-koṭi, the selflessness of persons, and the selflessness of dharmas in the Great Vehicle. This sūtra takes expedient means, causes and conditions, parables, and phrasing as the sequence, whereas the root treatise commenting on the sūtra takes parables, causes and conditions, mindfulness-contemplation, and expedient means as the sequence. The present citation and explanation differ from the treatise, which scholars should know.

4.27

The sūtra: "These sentient beings, ... omniscience."

4.28

The Eulogy: This clarifies that the sentient beings delivered in the past all attained the Way identically: although at first they practiced the two vehicles, in the end they all become buddhas and attain omniscience. Omniscience is precisely the correct wisdom of the Buddha, because by its varied distinctions it can know all phenomena; it is truly the ox cart.

4.29

The sūtra: "Śāriputra, ... for the sake of the one buddha vehicle."

4.30

The Eulogy: This clarifies that the rules of future buddhas are identical.

4.31

The sūtra: "These sentient beings, ... omniscience."

4.32

The Eulogy: This clarifies that the sentient beings to be delivered in the future will all attain the Way identically.

4.33

The sūtra: "Śāriputra, ... for the sake of the one buddha vehicle."

4.34

The Eulogy: This clarifies that the rules of the present buddhas are identical. "To benefit" means to bring benefit to them; "to comfort" means to give them joy. Eliminating suffering and giving joy, giving wisdom and giving merit, giving mundane and supramundane fruits, and giving lesser fruits and great fruits—these correspond respectively.

4.35

The sūtra: "These sentient beings, ... omniscience."

4.36

The Eulogy: This clarifies that present sentient beings attain the Way identically.

4.37

The sūtra: "Śāriputra, ... the path of entering the knowledge and vision of the buddhas."

4.38

The Eulogy says: This concludes the purpose. When the sentient beings who are the purpose [of the Buddhas] reach completion, it is solely for the sake of bodhisattvas becoming buddhas; therefore, all the practices cultivated upon their initial aspiration in past causes are directed toward the Great [Vehicle], and thus all are named bodhisattvas. The Dharma that is the purpose is in every case the Single Vehicle: because [the Buddha] shows that to sentient beings with the buddha's knowledge and vision, because he awakens sentient beings, and because he wishes to lead sentient beings into the path of the buddha's knowledge and vision. The sūtra text does not mention 'opening' because of its overarching meaning. The meaning of 'showing' was explained as before and the Treatise does not explain it further. It further explains 'awakening' as causing sentient beings who are outsiders to give rise to realization, thereby turning away from what is deviant and entering the correct. It further explains 'entering' as causing those who have attained the fruition of a śrāvaka to enter Great Bodhi, thereby turning away from the small and turning toward the great. In the primary treatise [the Upadeśa], the first explanation opens and clarifies the unexcelled meaning. The second explains 'showing' as the meaning of identity, where there is doubt in cultivation. The third explains 'awakening' as the meaning of not knowing, causing those who have not yet aspired to aspire, and causing outsiders to generate realization. The fourth explains 'entering' as entering the stage of non-retrogression, causing those who have already aspired to enter the Dharma, and causing those who have attained the [status of] śrāvaka to enter Great Bodhi. Taking them provisionally according to the distinctions of the text: the first is correlated with the direct explanation of the great matter; the second is correlated with the text concluding the great matter; the third is correlated with [the section] 'relying on the Dharma'. The treatise's text explains them all within the great matter, and in principle there is no defect either.

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妙法蓮華經玄贊 — Classical Chinese