勝鬘寶窟 1.20

1.20

Second, concerning the section on similarities and differences: Some say: "This sūtra also takes the ekayāna as its central theme; between the two gates of object and wisdom, the meaning of the vehicle is the object. For example, just as the Saddharmapuṇḍarīka integrates the three into the one, and the three and the one are the object of the two wisdoms, so now it is clarified that the five are integrated into the one, and the one is the object of real wisdom." We now say this meaning is not entirely so. If the three and the one are the meaning of what is contemplated, then they are called the object; yet the wisdom capable of illuminating is also the vehicle. Thus the text below says: "The ekayāna is bodhi," and bodhi is wisdom; the Mahāyāna pervades both object and wisdom. Some say: "Between the two gates of cause and effect, the meaning of the vehicle is the cause, since the cause can advance toward the fruit." We now say this meaning is not entirely so. The vehicle possesses both cause and effect, as well as being neither cause nor effect. As below, integrating the two vehicles back to the ekayāna takes the meaning of cause and effect as the vehicle. If the three vehicles and four wisdoms are taken as the vehicle, that is the meaning of advancing from cause to fruit. Being freely unfettered, sporting in joy—this is self-conveyance and is called the vehicle. The Buddha himself abides in the Mahāyāna and turns back to cross over others with this Dharma; this is crossing over others and is called the vehicle. Thus cause and effect are both conveyances, and so both cause and effect are the vehicle. The vehicle that is neither cause nor effect means that being neither cause nor effect, words are forgotten and thoughts are severed; hence it is called the Mahāyāna. The Mañjuśrīdaśavandanā-sūtra says: "The buddhas have the mark of space, / and space is also without marks; / because they are free from all cause and effect, / I pay homage to that which has nothing to be contemplated." Question: Being neither cause nor effect, how is it called conveyance? Answer: Comprehending that it is not cause and effect causes one to emerge from the four propositions and transcend the hundred negations; therefore it is true conveyance. Hence, being neither cause nor effect is the essence of the vehicle, while cause and effect are its function. Dharma Master Yao of the south of the river said: "This sūtra takes three meanings as its central theme: discussing the fetters of understanding and delusion, it distinguishes the eight truths. The truths are what is understood by understanding, and what is deluded by delusion. Next, distinguishing the root of understanding and delusion, it clarifies that the intrinsically pure is originally without defilement. Afterward, it integrates the two back to the ekayāna. As for these three meanings: taking the noble truths as the sphere of understanding and delusion is the first meaning; the intrinsically pure nature being the root of understanding and delusion is the second meaning; the ekayāna clarifying the elimination of delusions and the cultivation of practice to attain the ultimate fruit is the third meaning. Although the ancients did not see the three meanings of the vehicle, the first is the object of the vehicle, the next is the nature of the vehicle, and the last is the attainment of the vehicle." We also do not agree with this explanation. If three meanings are taken, the nature of the vehicle, the object of the vehicle, and the attainment of the vehicle—these three fully subsume the meaning of the vehicle. The ancients did not see the treatises clarify these three meanings, which is why they did not speak of them. We now clarify that this sūtra has fifteen chapters, all of which obtain the sūtra's title and all of which obtain the essence of the vehicle. But examining the title to determine the theme, it is correct to take the ekayāna as primary.