勝鬘寶窟 2.33

2.33

第四明乘體門。乘體不同，略明四種：一依《法華論》「云何體法者，謂真如法身，為一乘體也。」此就根本釋體，根本即是真如法身，真如法身是佛性，故說為本，然後方有終因得果。二者亦如《法華論》云「以無上菩提為一乘體」，此據顯時究竟果乘體也。三者以萬行為體，如《智度論》云「六波羅蜜以為乘體」，此就因乘。四者以慧為乘體，如《攝論》云「乘以智為體」，此就主為言。乘雖具萬行萬德，而慧為其主，故《法華》云「釋迦玄音始唱，歎佛智甚深。多寶歎善，稱大慧平等。」故知就主為言。又示一德攝一切德，故但說於慧。又示根本唯有智慧，而下文云「自性清淨心」，即是慧也。又一切眾生悉有佛性，佛性者即覺性，覺性者即是慧也。問：此經文正用何法為一乘體？答：若會二乘因果悉入一乘因，得用因行為體。若因未究竟、果乃究竟，則以果德為一乘體。就果德中，對二乘無涅槃、佛有涅槃，對二乘無四智、佛有四智，則以涅槃四智為一乘體。又下文明「一乘普攝眾德」，故云無邊不斷、無德不攝，故稱無邊。體是常住，目為不斷。

Fourth, the section on clarifying the essence of the vehicle. The essence of the vehicle is understood differently, which is briefly clarified in four kinds: First, according to the Saddharmapuṇḍarīkopadeśa: "What is the essential dharma? It means that the tathatā-dharmakāya is the essence of the ekayāna." This explains the essence in terms of the root: the root is precisely the tathatā-dharmakāya, and the tathatā-dharmakāya is the buddhadhātu; hence it is called the root, after which there is subsequently the final cause attaining the fruit. Second, also as the Saddharmapuṇḍarīkopadeśa says: "Taking anuttarasamyaksaṃbodhi as the essence of the ekayāna." This is based on the essence of the ultimate fruitional vehicle at the time of its manifestation. Third, taking the myriad practices as the essence, as the Mahāprajñāpāramitopadeśa says: "Taking the six pāramitās as the essence of the vehicle." This is in terms of the causal vehicle. Fourth, taking wisdom as the essence of the vehicle, as the Mahāyānasaṃgraha says: "The vehicle takes wisdom (jñāna) as its essence." This is spoken in terms of the primary factor. Although the vehicle possesses the myriad practices and myriad virtues, wisdom is its primary factor; therefore the Saddharmapuṇḍarīka-sūtra says: "When Śākyamuni's profound voice first chanted, he praised the Buddha's wisdom as extremely profound; Prabhūtaratna praised it as excellent, commending the equality of the Great Wisdom." Thus we know it is spoken in terms of the primary factor. Furthermore, to show that one virtue embraces all virtues, it speaks only of wisdom. Moreover, to show that the fundamental root is solely wisdom—and the text below states "prakṛtiprabhāsvara-citta"—that is precisely wisdom. In addition, all sentient beings have the buddhadhātu; the buddhadhātu is the nature of awakening, and the nature of awakening is precisely wisdom. Question: Exactly what dharma does the text of this sūtra take as the essence of the ekayāna? Answer: If integrating the causes and fruits of the two vehicles so that all enter into the cause of the ekayāna, causal practice can be taken as the essence. If the cause is not yet ultimate while the fruit is ultimate, then the virtues of the fruit are taken as the essence of the ekayāna. Within the virtues of the fruit, contrasted with the two vehicles having no nirvāṇa while the Buddha has nirvāṇa, and contrasted with the two vehicles lacking the four wisdoms while the Buddha has the four wisdoms, then nirvāṇa and the four wisdoms are taken as the essence of the ekayāna. Furthermore, the text below clarifies that "the ekayāna universally embraces all virtues"; hence it says boundless and unceasing: with no virtue not embraced, it is called boundless; its essence being eternal, it is designated unceasing.