勝鬘寶窟 1.20

1.20

第二同異門者，人言：此經亦以一乘為宗，於境智二門乘義是境。例如《法華》會三歸一，三一是二智之境；今明會五歸一，一是實智之境。今謂義不全爾。若三一是所觀之義，則名為境；即能照之智亦是乘，故下文云「一乘即菩提」，菩提即智也，大乘通境智。有人言：於因果二門，乘義是因，因能趣果。今謂義不全爾。乘具因果及非因果，如下會二乘歸一乘，即以因果義為乘。若以三乘四智為乘，即從因趣果義。縱任自在、嬉戲快樂，此是自運名乘。佛自住大乘，還以此法度他，即以運他名乘。此則因果俱運，則因果俱乘。非因非果乘者，非因非果、言忘慮絕，故名大乘。《文殊十禮經》云「諸佛虛空相，虛空亦無相，離諸因果故，敬禮無所觀。」問：非因非果云何名運？答：體悟非因果，令人出四句、超百非，故是真運。故以非因非果是乘體，因果是用。江南瑤法師云：「此經以三義為宗，論解惑所繫，辨明八諦。諦則如解之所解、如惑之所惑也。次辨解惑之本，故明自性清淨本無染。後則會二歸一乘。此言三義者，以聖諦為解惑之境，即是一義。自性清淨是解惑之本，是其二義。一乘明滅惑修行得成極果，是其三義。古人雖不見乘三義，而初一是乘境、次一是乘性、後一是乘得。」今亦不同此說。若取三義，乘性、乘境、乘得此三攝乘義盡。古人不見論明此三義，所以不說之。今明此經有十五章，悉得是經名，並得是乘體。但案題為宗，故以一乘為正也。

Second, concerning the section on similarities and differences: Some say: "This sūtra also takes the ekayāna as its central theme; between the two gates of object and wisdom, the meaning of the vehicle is the object. For example, just as the Saddharmapuṇḍarīka integrates the three into the one, and the three and the one are the object of the two wisdoms, so now it is clarified that the five are integrated into the one, and the one is the object of real wisdom." We now say this meaning is not entirely so. If the three and the one are the meaning of what is contemplated, then they are called the object; yet the wisdom capable of illuminating is also the vehicle. Thus the text below says: "The ekayāna is bodhi," and bodhi is wisdom; the Mahāyāna pervades both object and wisdom. Some say: "Between the two gates of cause and effect, the meaning of the vehicle is the cause, since the cause can advance toward the fruit." We now say this meaning is not entirely so. The vehicle possesses both cause and effect, as well as being neither cause nor effect. As below, integrating the two vehicles back to the ekayāna takes the meaning of cause and effect as the vehicle. If the three vehicles and four wisdoms are taken as the vehicle, that is the meaning of advancing from cause to fruit. Being freely unfettered, sporting in joy—this is self-conveyance and is called the vehicle. The Buddha himself abides in the Mahāyāna and turns back to cross over others with this Dharma; this is crossing over others and is called the vehicle. Thus cause and effect are both conveyances, and so both cause and effect are the vehicle. The vehicle that is neither cause nor effect means that being neither cause nor effect, words are forgotten and thoughts are severed; hence it is called the Mahāyāna. The Mañjuśrīdaśavandanā-sūtra says: "The buddhas have the mark of space, / and space is also without marks; / because they are free from all cause and effect, / I pay homage to that which has nothing to be contemplated." Question: Being neither cause nor effect, how is it called conveyance? Answer: Comprehending that it is not cause and effect causes one to emerge from the four propositions and transcend the hundred negations; therefore it is true conveyance. Hence, being neither cause nor effect is the essence of the vehicle, while cause and effect are its function. Dharma Master Yao of the south of the river said: "This sūtra takes three meanings as its central theme: discussing the fetters of understanding and delusion, it distinguishes the eight truths. The truths are what is understood by understanding, and what is deluded by delusion. Next, distinguishing the root of understanding and delusion, it clarifies that the intrinsically pure is originally without defilement. Afterward, it integrates the two back to the ekayāna. As for these three meanings: taking the noble truths as the sphere of understanding and delusion is the first meaning; the intrinsically pure nature being the root of understanding and delusion is the second meaning; the ekayāna clarifying the elimination of delusions and the cultivation of practice to attain the ultimate fruit is the third meaning. Although the ancients did not see the three meanings of the vehicle, the first is the object of the vehicle, the next is the nature of the vehicle, and the last is the attainment of the vehicle." We also do not agree with this explanation. If three meanings are taken, the nature of the vehicle, the object of the vehicle, and the attainment of the vehicle—these three fully subsume the meaning of the vehicle. The ancients did not see the treatises clarify these three meanings, which is why they did not speak of them. We now clarify that this sūtra has fifteen chapters, all of which obtain the sūtra's title and all of which obtain the essence of the vehicle. But examining the title to determine the theme, it is correct to take the ekayāna as primary.