勝鬘寶窟 2.30

2.30

From "The Buddha told Śrīmālā" onward is the fifth chapter, on the ekayāna. It is explained briefly through eight sections: First, the section on the purpose of its appearance. The ekayāna is precisely the fundamental tenet of this sūtra. Furthermore, its title is established on the basis of the ekayāna, which is why it is titled Śrīmālā's Lion's Roar of the Ekayāna Mahopāya. Moreover, the ekayāna was the original intention for which all buddhas of the three periods of time appeared in the world, as the Saddharmapuṇḍarīka-sūtra says: "The buddhas of the three periods of time appear in the world solely to reveal the one principle and solely to teach the one person." It is for this reason that the ekayāna must be clarified. Question: This sūtra takes the ekayāna as its essence and uses the ekayāna to designate its title, and it is also the original intention of the buddhas of the three periods of time. If so, why was it not spoken right at the beginning, but only distinguished now? Answer: If considered in terms of the sequence of cultivation, Śrīmālā first praised the Buddha, asked to be gathered in, and generated the bodhicitta. After generating the bodhicitta, she next cultivated the bodhisattva practices. Cultivating bodhisattva practice takes the cessation of evil as its basis; therefore, she took the vows by self-swearing. Once that was done, she then needed to make aspirations. When vows and practice are both accomplished, one then attains realization of the saddharma; therefore, embracing [the saddharma] is clarified next. Embracing [the saddharma] spans from the first bhūmi on up to the buddha-stage, but embracing [the saddharma] mostly clarifies causal practices. When causal practices are accomplished, one next attains the fruit of buddhahood of the ekayāna. Therefore, it is only upon reaching this point that the ekayāna can be distinguished. If discussed in terms of stages: the first three refer to stages before the bhūmis; embracing [the saddharma] clarifies ascending the bhūmis and above; and the ekayāna properly clarifies the fruit of buddhahood. Question: How is it known that embracing the saddharma belongs to ascending the bhūmis and above? Answer: By the two proofs of text and meaning. As for the proof by meaning, "embracing" is an explanation of realization; hence, in the text on embracing, the meaning of mutual identity without duality is clarified. Prior to the bhūmis, one cannot yet truly realize, nor are object and wisdom both quiescent; thus we know that embracing only occurs when ascending the bhūmis and above. Next, as for the proof by text, in the simile of the mountain king, embracing the saddharma is superior to being unable to renounce the three [attachments] prior to the bhūmis; thus we know that ascending the bhūmis and above is embracing [the saddharma]. Furthermore, in the section on the sequence of cause and effect: first, generating the bodhicitta; second, cultivating bodhisattva practice; third, attaining the fruit of buddhahood. Why are only these three clarified? Just as a person wishing to reach a place must possess three things: first, generating the resolve to reach it; second, actually treading the path and travelling; third, reaching that place. Śrīmālā's five chapters also consist solely of these three meanings: the first chapter is generating the bodhicitta; the middle three chapters are cultivating bodhisattva practice; the final chapter clarifies attaining the fruit of buddhahood. The Vajracchedikā-prajñāpāramitā also clarifies these three chapters: first, the four minds such as the vast mind refer to generating the bodhicitta; next, practicing the six pāramitās without abiding in the six sense objects is practicing bodhisattva practice; finally, clarifying that the Buddha cannot be seen by physical marks clarifies the fruit of the unconditioned dharmakāya. If clarifying the sequence of expounding the Dharma: the first three chapters clarify the upāya of initiating the teaching, causing people to venerate the person, value the Dharma, halt slander, and eliminate doubt. From embracing [the saddharma] onward, it properly clarifies establishing the tenet and directing [beings] toward the Way, which is called the main discourse. The main discourse has two parts: first, the practice Dharma; second, the objective sphere Dharma, as explained above. Within the practice Dharma, there are embracing and the ekayāna: embracing was already explained previously, and now the ekayāna is explained next; therefore, this chapter on the ekayāna appears.