勝鬘寶窟 2.12

2.12

Second, as for the approach of direct interpretation, it also has two [parts]: first, briefly presenting the headings; second, extensive explanation. As for presenting the headings: generally, it is only the one saddharma; specifically, there are four different meanings: 1. vast and great; 2. immeasurable; 3. attaining all buddha-dharmas; 4. eighty-four thousand. These four approaches may possess two senses: the first phrase is general, and the subsequent three phrases are specific, using the specific to explain and complete the general. The reason it is called "vast and great" is that, because it is immeasurable, attains all buddha-dharmas, and has eighty-four thousand, it is called vast and great. Second, generally it is the one saddharma. Dharma and dharma differ, having four kinds altogether: 1. principle; 2. practice; 3. fruit; 4. teaching. "Principle" is the principle of the real mark of all dharmas. Practicing in accord with the principle of the real mark, there is thus the saddharma of practice. When practice is fulfilled, the fruit is obtained; hence next it clarifies fruit. The previous three are one's own virtues; the saddharma of teaching is the transformation of others. These four fully encompass all saddharma. The initial phrase "vast and great" refers to the saddharma of principle. The next phrase "immeasurable" is the saddharma of practice. "Attaining all buddha-dharmas" is the saddharma of fruit. "Eighty-four thousand" is the saddharma of teaching. Now these four approaches are presented, and will be explained in sequence later. Furthermore, the first three phrases are precisely the three meanings of the vehicle: the saddharma of principle is the nature of the vehicle; the saddharma of practice is the compliance of the vehicle; the saddharma of fruit is the attainment of the vehicle; and the saddharma of teaching is speaking the three [aspects] of the vehicle for others.