勝鬘寶窟 1.19

1.19

Next is the section clarifying the central theme. Within this there are two parts: first, directly clarifying the central theme; second, clarifying similarities and differences. Although this sūtra has fifteen chapters, unifying their import, it takes the ekayāna as its central theme. That this is so is due to two meanings in general: First, whenever one wishes to discern the central theme of a sūtra, one should look to its title. If unfolded, it has fifteen chapters; if rolled up, it returns to the ekayāna. Therefore, the ekayāna is taken as the sūtra's theme. Second, as the Saddharmapuṇḍarīka-sūtra says: "The buddhas of the three periods of time briefly explain five vehicles, and expansively, eighty thousand treasuries of Dharma." Although there are differences between expansive and brief, the intent is only to reveal the one principle and instruct the one person. Thus the "Parable Chapter" says: "Whatever is preached is all for the sake of anuttarasamyaksaṃbodhi, all for the sake of transforming bodhisattvas." Now, by means of parables, this meaning will again be clarified. To "again clarify this meaning" means to clarify again that there is only one principle, only the instruction of the one person. Hence we know that whether teachings or parables, whether speech or silence, whatever is done is done to clarify the ekayāna. Since the Saddharmapuṇḍarīka is like this, so too is this sūtra. Question: If so, one teaching would suffice; why trouble with two sūtras? Answer: The single Dharma of prajñā has five periods; how could two expositions hinder the ekayāna that is without duality? Furthermore, although the ultimate Path is one, there are many gates when rotating the method to preach the Dharma, just like altering the flavors of food to suit an ill person. Moreover, expansiveness, brevity, presence, and absence are mutually presented: this sūtra expounds briefly, while the Saddharmapuṇḍarīka explains expansively. Here there are the words of "two deaths" and "five entrenchments," which the Saddharmapuṇḍarīka lacks; there it has the three assemblies and various kinds of the provisional and the real, which this teaching lacks. Other differences of presence and absence are many and cannot be fully recounted. If considered from the standpoint of the difference in audiences, the Saddharmapuṇḍarīka was spoken for those who turn from the Small to enter the Great; hence the chapter "Emerging from the Earth" says: "Excepting those who previously practiced and learned the Small Vehicle, such people I now also cause to hear this sūtra and enter the Buddha's wisdom"—this is clear evidence. This sūtra was spoken for bodhisattvas of direct progress. The country of Ayodhyā means the "Unborn Country"; in this country, non-arising is constantly spoken of, and there are constantly people learning the Mahāyāna who practice the contemplation of non-arising. Therefore, it directly expounds the ekayāna for them to cause them to attain buddhahood. Question: If so, it should only preach the teaching of the ekayāna; why does the text also distinguish the three vehicles? Answer: It is to cause people of the ekayāna to recognize the provisional and the real: recognizing the provisional, there is no road of regression; understanding the real, they advance directly without turning back. Furthermore, recognizing the provisional allows them to transform others; understanding the real accomplishes their own practice. Furthermore, this distinguishes the three in order to integrate the three; it does not preach the three for three kinds of capacities.