華嚴經探玄記 1.48

1.48

Fifth, clarifying what is currently transmitted: Among the masters of the present day, there are naturally two accounts within the Mahāyāna: 1. Establishing the Mahāyāna of the three vehicles, because this lineage holds that the two vehicles entering quiescent extinction definitely do not become Buddhas; therefore, with respect to those differences among the five natures, they fully teach the three vehicles. 2. Establishing the Mahāyāna of the One Vehicle, because this lineage holds that the two vehicles entering quiescent extinction also all become Buddhas; therefore, with respect to this universal presence of the Buddha-nature, they solely teach the One Vehicle. The former masters quote scriptures to establish this, saying: As the Mahāprajñāpāramitā Sūtra, fascicle 590, states: 'If there are types of sentient beings who are determined in the nature of the śrāvaka vehicle, having heard this Dharma, they are swiftly able to realize their own uncontaminated stage. Those determined in the nature of the solitary-enlightened vehicle, having heard this Dharma, swiftly rely on their own vehicle to attain emancipation. Those determined in the nature of the unsurpassable vehicle, having heard this Dharma, swiftly realize unsurpassable, complete, perfect bodhi. If there are types of sentient beings who, although not yet having realized and entered the certainty of correctness, are undetermined in their nature regarding the three vehicles, having heard this Dharma, they all arouse the mind of unsurpassable, complete, perfect enlightenment.' Furthermore, the Saṃdhinirmocana Sūtra, fascicle 2, states: '...down to further expounding the essentials of the Dharma, namely the nature of the non-self-nature of characteristics and the nature of the non-self-nature of the ultimate truth, down to: Sentient beings of the disposition of the śrāvaka vehicle also, by means of this path and this track of practice, truly attain the unsurpassable, peaceful nirvāṇa. All śrāvakas, solitary enlightened ones, and bodhisattvas all share this one wondrous pure path, and all share this one ultimate purity, with no second. Relying on this, with hidden intent I said that there is only one vehicle; it is not that within all realms of sentient beings there are no various dispositions of sentient beings, with distinctions of sentient beings of dull faculty, middling faculty, or sharp faculty.' Explanation: This is said with hidden intent to be called the One Vehicle because the three vehicles share the same path of non-self-nature that is contemplated; in actual principle, each of the three vehicles realizes nirvāṇa, and they are not one. Furthermore, the Yogācārabhūmi, fascicle 37, states: 'Regarding the accomplishments of the pudgala, briefly speaking there are four kinds: there are those of the śrāvaka disposition, who are accomplished by means of the śrāvaka vehicle; there are those of the solitary-enlightened disposition, who are accomplished by means of the solitary-enlightened vehicle; there are those of the Buddha disposition, who are accomplished by means of the unsurpassable vehicle; those without disposition are accomplished by means of the wholesome destinies.' The Śīlasaṃyuktasūtra and Bodhisattvabhūmi all agree with this teaching. Furthermore, the Saṃdhinirmocana Sūtra states: 'A pudgala of the disposition of the śrāvaka who solely inclines toward quiescent extinction, even though receiving the provision of various energetic applications and expedient guidance from all Buddhas, ultimately cannot be caused to sit in the place of enlightenment and realize anuttarā-samyak-saṃbodhi.' The Saṃdhinirmocana-vimocana also agrees with this teaching. Fascicle 9 of the Daśacakra Sūtra also teaches the determined distinctions of each of the three vehicles. Such passages as these are not Hinayāna, but rather accept the distinctions of the three within the Mahāyāna; therefore, they each constitute the Mahāyāna teaching of the three vehicles. Second, regarding the latter masters citing that Mahāyāna teaching of the One Vehicle: The Nirvāṇa Sūtra, fascicle 33, states: 'All sentient beings equally possess Buddha-nature; they all share the One Vehicle, share the one liberation, one cause and one fruit, and share the one ambrosia; all shall attain eternity, bliss, selfhood, and purity; this is called the single taste.' Furthermore, fascicle 1 of the Saddharmapuṇḍarīka Sūtra states: 'In the Buddha lands of the ten directions, there is only the Dharma of the One Vehicle; there are no two, nor are there three, except for the Buddha's expedient teachings.' It also states: 'At first, through the three vehicles I guided sentient beings, and afterward solely through the Mahāyāna did I deliver them.' Furthermore, fascicle 3 states: 'After my parinirvāṇa, there will further be disciples who do not hear this sūtra, who do not know and are not aware of the practices of the bodhisattva; producing the thought of extinction regarding their own attained merits, they enter nirvāṇa. When I become a Buddha in other lands under different names, although these people produce the thought of extinction and enter nirvāṇa, yet in that land they seek the Buddha's wisdom.' Fascicle 95 of the Dà zhìdù lùn also agrees with this teaching. Furthermore, in the Saddharmapuṇḍarīkopadeśa, among the four kinds of śrāvakas, those who retrogress from the bodhimind and the transformed ones—to these two śrāvakas the Buddha gives prediction; as for the determined ones and those of excessive pride, because these two faculties are not yet mature, bodhisattvas give them prediction, expediting their arousing of the mind. Explanation: Since it only says they are not yet mature and does not say they lack the capacity, we therefore know they definitely shall attain the Buddha's bodhi. Furthermore, it says expediting their arousing of the mind, which means arousing the bodhimind. Furthermore, fascicles 2, 4, and 7 of the Laṅkāvatāra Sūtra all equally state that the two vehicles have no real nirvāṇa, but only abide by the power of samādhi, and later will definitely attain unsurpassable bodhi. The Saddharmapuṇḍarīkopadeśa states: 'Regarding the fourth person, it is to expediently cause them to enter the city of nirvāṇa. The city of nirvāṇa is the city of dhyāna samādhis. Having passed beyond that city, they are caused to enter the city of mahāparinirvāṇa.' This agrees with the Laṅkāvatāra's abiding in the bliss of samādhi: because they are free from segmented [birth and death], it is nominally called nirvāṇa. In reality, they have that body of inconceivable transformation, and therefore practice the bodhisattva path in pure lands. The Śrīmālādevī Sūtra states: 'To say that the two vehicles attain nirvāṇa is the Buddha's expedient; only the Tathāgata attains parinirvāṇa.' Furthermore, this sūtra, the Anuttarāśraya Sūtra, the Ratnagotravibhāga, and the Buddhagotrasāstra all state that the two vehicles entering extinction receive bodies of inconceivable transformation outside the three realms. Furthermore, in the Ghanavyūha Sūtra, the two vehicles definitely do not have ash-like severance and perpetual extinction. Such passages as these are also Mahāyāna and do not accept the determined distinction of the three vehicles; therefore, this is called the teaching of the One Vehicle.