勝鬘寶窟 2.31

2.31

第二同異門。凡有十種攝受正法與一乘同異者。大明佛法，凡有二門：一攝邪歸正門、二攝異歸同門。攝邪歸正門者，眾生失一正法成二種邪：一者起愛、二者起見，愛則天魔之流、見則九十六術。《法華》中以天魔起愛之流譬如毒蟲、外道等喻同惡鬼，此二乖於正法，故名之為邪。諸佛出世攝此二邪，歸五乘之正，名為攝邪歸正門。稟教之流雖捨二邪，封執五異，今攝彼五異同歸一乘，故名攝異歸同。《法華》之前多辨初門，《法華》已去多明後門。勝鬘前明攝受正法，略說諸佛攝邪歸正門；今一乘章，略說諸佛攝異歸同門。二者能釋所釋門，明以後成前。攝受正法，無法不攝，如上理行果教，但未對劣顯勝。今一乘章，顯攝受正法德行勝出二乘，故名以後釋前，則攝受正法義乃圓備。三者因果不同。攝受正法雖明理行果教，而多明因行；一乘雖具明一切法，多明於果。所以然者，攝受中正明修行次第，如上生起，故多說因；一乘中次對劣彰勝，就果德辨勝義顯，故多說於果。四者攝受中顯出生四乘行德，此一乘中但顯出生聲聞緣覺。所以然者，攝受中欲明廣大，故須辨出生四乘；一乘欲明破二歸一，以二乘多自謂究竟，故須破之。人天菩薩不執為究竟，故不須破。是故出生二乘行德，還就破之，以明會入。五者所出生因果廣狹不同。攝受中出生通於因果，一乘中但出生二乘果德。所以然者，攝受中欲顯廣大，故須明出生因果；一乘中明二乘人執果為究竟，不執因為究竟，是故但明出生果德，還就破之，以明會入。六者出生廣略異。攝受中以出生為宗，欲顯廣大之義，故廣辨其出、略明其入，正欲以入顯出；一乘以會入為宗，欲顯攝權入實，故廣彰其入、略辨其出，正欲以出顯入。七者願行不同。攝受明收入，攝諸願同入一大願。所以然者，欲攝前三願同入一願。又未得證悟正法，故前起於願，是故明攝諸願歸於一願。一乘中明收入二乘，若行若願若因若果並收入一乘，如說六處等以歸一，即是攝二乘因果德以歸於一也。攝受中出生四法，謂四乘因果；一乘中亦明出生四法，謂二乘果及世間出世間，至文當釋之。八者大小不同。攝受正法中明收入，攝一切願歸於一願，此則以大攝大；一乘中明收入，則攝小歸大。攝受出生具生大小；一乘中出生以大生小。九者明廣釋義更欲廣釋。攝受正法出生收入，未明攝受正法即是一乘；今欲明攝受正法即是一乘，明一乘生諸乘，攝諸乘歸一乘，即是從正法生諸乘，攝諸乘歸正法也。十者名義不同。攝受正法雖是一乘，隨人隨義，故三異名。如《智度論》云「般若是一法，佛說種種名。隨諸眾生類，為之立異字。」《仁王經》云「八萬法藏，即載名摩訶衍，即滅為金剛。」

Second, the section on similarities and differences. There are altogether ten points of similarity and difference between embracing the saddharma and the ekayāna. Broadly speaking, the Buddha-Dharma has two approaches: first, the approach of gathering the heterodox to return to the correct; second, the approach of gathering differences to return to identity. As for the approach of gathering the heterodox to return to the correct: sentient beings, having lost the one saddharma, give rise to two kinds of heterodoxy: first, giving rise to craving; second, giving rise to views. Craving refers to the cohorts of Māra; views refer to the ninety-six heterodox systems. In the Saddharmapuṇḍarīka-sūtra, the cohorts of heavenly māras giving rise to craving are likened to venomous insects, and the non-Buddhists and others are likened to malevolent spirits. These two deviate from the saddharma, and are therefore called heterodox. The buddhas appear in the world to gather these two heterodoxies and bring them back to the correctness of the five vehicles; this is called the approach of gathering the heterodox to return to the correct. Although the stream of those receiving the teachings renounces these two heterodoxies, they cling stubbornly to the five differences; now, gathering those five differences to return identically to the ekayāna is called gathering differences to return to identity. Prior to the Saddharmapuṇḍarīka-sūtra, the former approach was mostly distinguished; from the Saddharmapuṇḍarīka-sūtra onward, the latter approach was mostly clarified. Previously in the Śrīmālā, in clarifying embracing the saddharma, it briefly explained the buddhas' approach of gathering the heterodox to return to the correct; now, in this chapter on the ekayāna, it briefly explains the buddhas' approach of gathering differences to return to identity. Second is the section on the explainer and what is explained, which clarifies using what comes after to complete what came before. In embracing the saddharma, there is no dharma that is not embraced, as with the principle, practice, fruit, and teaching above; however, it had not yet contrasted the inferior to reveal the superior. Now, this chapter on the ekayāna reveals that the virtues and practices of embracing the saddharma surpass the two vehicles; therefore it is called using what comes after to explain what came before, and thus the meaning of embracing the saddharma becomes fully complete. Third is the difference between cause and fruit. Although embracing the saddharma clarifies principle, practice, fruit, and teaching, it mostly clarifies causal practice; although the ekayāna fully clarifies all dharmas, it mostly clarifies the fruit. Why is this so? In embracing, it properly clarifies the sequence of cultivation, arising as described above, and therefore mostly speaks of the cause; in the ekayāna, it next contrasts the inferior to manifest the superior, and distinguishing the superior in terms of the fruit's virtues makes the meaning clear, so it mostly speaks of the fruit. Fourth, in embracing, it reveals giving birth to the practice and virtues of the four vehicles; in this ekayāna, it only reveals giving birth to the śrāvakas and pratyekabuddhas. Why is this so? In embracing, wishing to clarify vastness, it was necessary to distinguish giving birth to the four vehicles; the ekayāna wishes to clarify destroying the two to return to the one, and since those of the two vehicles mostly consider themselves ultimate, it is necessary to destroy this [view]. Humans, devas, and bodhisattvas do not cling to [their state] as ultimate, and so there is no need to destroy it. Therefore, having given birth to the practices and virtues of the two vehicles, it proceeds to destroy them in order to clarify integration. Fifth, the cause and fruit that are produced differ in breadth and narrowness. In embracing, what is produced extends to both cause and fruit; in the ekayāna, it only produces the virtues of the fruit of the two vehicles. Why is this so? In embracing, wishing to reveal vastness, it was necessary to clarify producing both cause and fruit; in the ekayāna, it clarifies that practitioners of the two vehicles cling to the fruit as ultimate, not to the cause as ultimate; therefore it only clarifies producing the virtues of the fruit, and proceeds to destroy them in order to clarify integration. Sixth is the difference in extensive or brief production. Embracing takes production as its tenet, wishing to reveal the meaning of vastness, so it extensively distinguishes emergence and briefly clarifies entering, precisely wishing to use entering to reveal emergence; the ekayāna takes integration as its tenet, wishing to reveal gathering the provisional to enter the real, so it extensively manifests entering and briefly distinguishes emergence, precisely wishing to use emergence to reveal entering. Seventh is the difference between aspiration and practice. Embracing clarifies gathering in, gathering all aspirations together into one great aspiration. Why is this so? It wishes to gather the previous three aspirations together into one aspiration. Furthermore, having not yet attained realization of the saddharma, one first gives rise to aspirations; therefore it clarifies gathering all aspirations to return to one aspiration. In the ekayāna, it clarifies gathering in the two vehicles; whether practices, aspirations, causes, or fruits, all are gathered into the ekayāna, as when speaking of the six sense-bases and so forth returning to the one—that is, gathering the causal and fruitional virtues of the two vehicles to return to the one. In embracing, four dharmas are produced, namely the causes and fruits of the four vehicles; in the ekayāna, four dharmas are also produced, namely the fruits of the two vehicles and the mundane and supramundane, which will be explained when we reach the text. Eighth is the difference between great and small. In embracing the saddharma, when clarifying gathering in, it gathers all aspirations to return to one aspiration; this is using the great to gather the great. In the ekayāna, when clarifying gathering in, it gathers the small to return to the great. In embracing, production fully produces both great and small; in the ekayāna, production uses the great to produce the small. Ninth is clarifying that extensive explanation of meaning seeks further extensive explanation. Embracing the saddharma's producing and gathering in did not yet clarify that embracing the saddharma is itself the ekayāna; now it wishes to clarify that embracing the saddharma is itself the ekayāna, clarifying that the ekayāna produces the various vehicles and gathers the various vehicles to return to the ekayāna, which is precisely that the saddharma produces the various vehicles and gathers the various vehicles to return to the saddharma. Tenth is the difference between names and meanings. Although embracing the saddharma is the ekayāna, in accordance with persons and meanings, there are three distinct names. As the Mahāprajñāpāramitopadeśa says: "Prajñā is a single dharma, but the Buddha speaks of it under various names; in accordance with the kinds of sentient beings, different designations are established for it." The Renwang jing says: "The eighty thousand treasuries of the Dharma: when conveying [beings], it is called Mahāyāna; when extinguishing [afflictions], it is the adamantine."