[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [勝鬘寶窟](https://indike.org/pramana/in.bauddha.taisho.1744) › 3.5 # 勝鬘寶窟 3.5 勝鬘寶窟 3.5 - **Language:** Classical Chinese ### [3.5](https://indike.org/pramana/in.bauddha.taisho.1744.3.5) 「得一乘」者，第四明一乘並攝眾德，顯所入者是究竟。就文有三：初以一乘即攝眾德；二「得究竟法身即一乘」下，以眾德即一乘；三「究竟無邊不斷」下，顯究竟一乘，德無不含，體是常住。一乘即眾德中，初以一乘即菩提、次菩提即涅槃、後以涅槃即法身。所以但明三法者，以三法即三德，菩提即般若、涅槃即解脫。後明法身，三法並即者，對二乘三法異體。二乘般若法身是有為、涅槃是無為，是故今明三法同體，皆是無為。又菩提與涅槃異者，菩提為智、涅槃是斷，菩提為果、涅槃為果果。又《涅槃》云「生因所生，名曰菩提。了因所顯，名曰涅槃。」此明菩提為生因所生，名為始有，是方便淨。涅槃為了因所了，名為本有，是性淨。又同體義分，一切諸德圓通無礙悉名菩提，寂滅無為通稱涅槃，得究竟法身。第二眾德即一乘，亦開三別：初法身即一乘、二如來即法身、三復宗還明法身即一乘。初句如文。「無異如來」者，第二句。無異如來，明法身不異如來也。「無異法身」，明如來不異法身。「如來即法身」，結成無異。問：何故明人法不異？答：人聞乘是所乘之法、如來是能乘之人，謂人法異；是故今明人法不二。又歎一乘無義不攝，非但攝法，亦攝於人。又上來明三法相即，未明人法相即，是故今明人法即也。「得究竟法身」者，第三還復宗結法身即一乘也。江南莊嚴旻師，用因為一乘。今不得釋此文。竺道生以果為一乘，而未見此經，玄與經合也。「究竟一乘即是無邊不斷」者，第三。上來雖明人法相即，然眾德不可具舉，故總結之。一乘德無不攝，稱曰無邊。體是常住，目為不斷。馥師以果為一乘，云法身常住，故云無邊不斷。有人言：以因為乘，總萬行，故曰無邊。相續成佛，故云不斷。又曠該五乘，故曰無邊；傳化無盡，是不斷義。今如前釋。自上已來，廣釋羅漢有異義竟。 > "Attaining the one vehicle" is the fourth \[section\], which explains that the ekayāna subsumes all virtues, revealing that that which is entered is ultimate. In the text there are three parts: first, the ekayāna is identical with all virtues; second, from "attaining the ultimate dharmakāya is just the one vehicle" onward, all virtues are identical with the ekayāna; third, from "ultimate, boundless, and uninterrupted" onward, it reveals that the ultimate ekayāna leaves no virtue unencompassed, and its essence is permanently abiding. In the ekayāna being identical with all virtues: first, the ekayāna is identical with bodhi; next, bodhi is identical with nirvāṇa; and finally, nirvāṇa is identical with the dharmakāya. Why are only these three dharmas explained? Because the three dharmas are just the three virtues: bodhi is prajñā, and nirvāṇa is liberation. Finally the dharmakāya is explained. That the three dharmas are identical is in contrast to the two vehicles, for whom the three dharmas have distinct essences: for the two vehicles, prajñā and the dharmakāya are conditioned, while nirvāṇa is unconditioned. Therefore, it is now explained that the three dharmas share the same essence and are all unconditioned. Furthermore, as for the difference between bodhi and nirvāṇa: bodhi is wisdom, and nirvāṇa is cessation; bodhi is fruition, and nirvāṇa is the fruition of fruition. Furthermore, the Nirvāṇa \[Sūtra\] says: "That which is produced by a generative cause is named bodhi. That which is revealed by an illuminative cause is named nirvāṇa." This explains that bodhi is produced by a generative cause and is named "newly acquired", being expedient purity. Nirvāṇa is revealed by an illuminative cause and is named "originally existing", being natural purity. Moreover, differentiated by meaning within the same essence: all virtues, completely penetrating and unhindered, are all named bodhi; quiescence and the unconditioned are generally called nirvāṇa; and \[this is\] attaining the ultimate dharmakāya. Second, all virtues being identical with the ekayāna also unfolds into three distinctions: first, the dharmakāya is identical with the ekayāna; second, the Tathāgata is identical with the dharmakāya; third, returning to the theme, it again explains that the dharmakāya is identical with the ekayāna. The first sentence is as in the text. "Not different from the Tathāgata" is the second sentence. "Not different from the Tathāgata" explains that the dharmakāya is not different from the Tathāgata. "Not different from the dharmakāya" explains that the Tathāgata is not different from the dharmakāya. "The Tathāgata is just the dharmakāya" concludes and establishes their non-difference. Question: Why explain that person and dharma are not different? Answer: People hear that the vehicle is the dharma that is ridden, while the Tathāgata is the person who rides; they think that person and dharma are distinct. Therefore, it is now explained that person and dharma are non-dual. Furthermore, it praises the ekayāna as leaving no meaning un-subsumed: it does not merely subsume dharmas, but also subsumes persons. Moreover, previously it was explained that the three dharmas are mutually identical, but it had not yet been explained that person and dharma are mutually identical; therefore it is now explained that person and dharma are identical. "Attaining the ultimate dharmakāya" is the third part, which returns to the theme and concludes that the dharmakāya is identical with the ekayāna. Master Min of Zhuangyan in the Jiangnan region took the cause to be the ekayāna; now he cannot explain this text. Zhu Daosheng took the fruition to be the ekayāna, and although he had not seen this sūtra, he was profoundly in accord with it. "The ultimate one vehicle is boundless and uninterrupted" is the third part. Although the mutual identity of person and dharma was explained above, all virtues cannot be exhaustively enumerated, so it summarizes them. Because the virtues of the ekayāna leave nothing un-subsumed, it is called "boundless". Because its essence is permanently abiding, it is designated "uninterrupted". Master Fu took fruition to be the ekayāna, saying that the dharmakāya is permanently abiding, hence it is said to be "boundless and uninterrupted". Some say: taking the cause to be the vehicle, it synthesizes the myriad practices, hence it is called "boundless"; continuing unbroken until the attainment of buddhahood, it is therefore called "uninterrupted". Furthermore, it broadly encompasses the five vehicles, hence it is called "boundless"; transmitting and transforming without end is the meaning of "uninterrupted". Now \[our interpretation\] is as explained before. From the above up to here, the broad explanation of the arhat having distinct meanings is finished. > — English (machine translation) (machine translation) - [Previous: 3.4](https://indike.org/pramana/in.bauddha.taisho.1744.3.4) - [Next: 3.6](https://indike.org/pramana/in.bauddha.taisho.1744.3.6) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1744.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1744~en-mt.3.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1744.3.5](https://indike.org/pramana/in.bauddha.taisho.1744.3.5) · Pramāṇa