勝鬘寶窟 2.35

2.35

第六明乘差別門。有一乘、二乘、三乘、四乘、五乘、六乘、七乘。一乘者，謂根本，唯有一佛乘也。言二乘者，此有多門。初明就一佛乘自開二種：一者根本一，謂為直往菩薩說於佛乘；二者攝末歸本一，謂於佛乘分別說三，然後攝三歸一，謂攝末歸本一也。此為迴小入大菩薩說也。二者次明因果為二，謂一乘因、一乘果。如《法華》唯顯一理，謂一乘果；唯教一人，謂一乘因也。所言三者，如《攝論》云「乘性、乘隨、乘得」，乘性謂真如、乘隨謂福慧、乘得謂佛果也。所言四者，即前三種有其四義。乘性謂本有、隨得名為始有，謂本始一雙。就始有中，乘隨為因、乘得為果，謂因果一雙。即是四也。次明五種者，如《中邊論》說：三即上性、隨、得也，四謂乘障、五謂乘境。所言六者，《十二門論》云「一超二乘之上，故名為大；二諸佛最大，是乘能至，故云大乘；三諸佛大人之所乘故，故名為大；四滅眾生大苦、與大利，故名為大；五觀音、勢至之所乘故，故名為大；六者能盡諸法邊底，故名為大。」所言七義者，如《地持》說「一者法大，謂方等十二部經；二者發心大，由方等經發菩提心；三者解行大，由發菩提心增進得深解高行；四者淨心大，由解行成就得入初地，見真如法身，其心清淨名淨心大；五眾具大，謂修大福德、大智慧；六時大，謂三大阿僧祇劫行行；七者果大，謂無上菩提。」

Sixth is the section explaining the distinctions among the vehicles. There are one vehicle, two vehicles, three vehicles, four vehicles, five vehicles, six vehicles, and seven vehicles. As for the 'one vehicle,' it means the root: there is only the one buddhayāna. As for 'two vehicles,' this has multiple aspects. First, explaining that the one buddhayāna itself opens into two kinds: first is the root oneness, meaning the exposition of the buddhayāna for direct-progress bodhisattvas; second is the oneness that integrates the branches back to the root, meaning that within the buddhayāna distinctions are made to teach three, and thereafter the three are gathered back into the one, which is called the oneness that integrates the branches back to the root. This is spoken for bodhisattvas who turn from the Small to enter the Great. Second, next explaining that cause and fruit constitute two: namely, the cause of the ekayāna and the fruit of the ekayāna. Just as the Saddharmapuṇḍarīka-sūtra reveals only one principle, meaning the fruit of the ekayāna, and teaches only one person, meaning the cause of the ekayāna. As for 'three,' it is as the Mahāyānasaṃgraha says: 'the nature of the vehicle, the accompaniment of the vehicle, and the attainment of the vehicle.' The nature of the vehicle refers to tathatā, the accompaniment of the vehicle refers to merit and wisdom, and the attainment of the vehicle refers to the fruit of buddhahood. As for 'four,' the preceding three kinds contain four meanings: the nature of the vehicle refers to original existence, while accompaniment and attainment are called newly acquired existence, which is a pair of original and newly acquired. Within newly acquired existence, the accompaniment of the vehicle is the cause and the attainment of the vehicle is the fruit, which is a pair of cause and fruit. These make four. Next, explaining the five kinds: as stated in the Madhyāntavibhāga-śāstra, three are the nature, accompaniment, and attainment mentioned above, the fourth is the obstruction to the vehicle, and the fifth is the domain of the vehicle. As for 'six,' the Dvādaśamukha-śāstra states: 'First, it transcends the two vehicles, hence it is called great; second, all buddhas are the greatest, and this vehicle can reach [them], hence it is called the Great Vehicle; third, it is mounted by all the great persons, the buddhas, hence it is called great; fourth, it eliminates the great suffering of sentient beings and confers great benefit, hence it is called great; fifth, it is mounted by Avalokiteśvara and Mahāsthāmaprāpta, hence it is called great; sixth, it can exhaust the utmost depths and limits of all dharmas, hence it is called great.' As for the seven meanings, as stated in the Bodhisattvabhūmi: 'First is greatness of dharma, meaning the vaipulya scriptures of the twelve divisions; second is greatness of generating the mind [for bodhi], through the vaipulya sūtras generating the bodhicitta; third is greatness of understanding and practice, through generating the bodhicitta progressing to attain deep understanding and lofty practice; fourth is greatness of purified mind, through the perfection of understanding and practice gaining entry into the first stage, seeing the dharmakāya of tathatā, where one's mind is pure, hence called greatness of purified mind; fifth is greatness of provisions, meaning cultivating great merit and great wisdom; sixth is greatness of time, meaning practicing over three incalculable eons; seventh is greatness of fruit, meaning anuttarasamyaksaṃbodhi.'