勝鬘寶窟 2.33

2.33

Fourth, the section on clarifying the essence of the vehicle. The essence of the vehicle is understood differently, which is briefly clarified in four kinds: First, according to the Saddharmapuṇḍarīkopadeśa: "What is the essential dharma? It means that the tathatā-dharmakāya is the essence of the ekayāna." This explains the essence in terms of the root: the root is precisely the tathatā-dharmakāya, and the tathatā-dharmakāya is the buddhadhātu; hence it is called the root, after which there is subsequently the final cause attaining the fruit. Second, also as the Saddharmapuṇḍarīkopadeśa says: "Taking anuttarasamyaksaṃbodhi as the essence of the ekayāna." This is based on the essence of the ultimate fruitional vehicle at the time of its manifestation. Third, taking the myriad practices as the essence, as the Mahāprajñāpāramitopadeśa says: "Taking the six pāramitās as the essence of the vehicle." This is in terms of the causal vehicle. Fourth, taking wisdom as the essence of the vehicle, as the Mahāyānasaṃgraha says: "The vehicle takes wisdom (jñāna) as its essence." This is spoken in terms of the primary factor. Although the vehicle possesses the myriad practices and myriad virtues, wisdom is its primary factor; therefore the Saddharmapuṇḍarīka-sūtra says: "When Śākyamuni's profound voice first chanted, he praised the Buddha's wisdom as extremely profound; Prabhūtaratna praised it as excellent, commending the equality of the Great Wisdom." Thus we know it is spoken in terms of the primary factor. Furthermore, to show that one virtue embraces all virtues, it speaks only of wisdom. Moreover, to show that the fundamental root is solely wisdom—and the text below states "prakṛtiprabhāsvara-citta"—that is precisely wisdom. In addition, all sentient beings have the buddhadhātu; the buddhadhātu is the nature of awakening, and the nature of awakening is precisely wisdom. Question: Exactly what dharma does the text of this sūtra take as the essence of the ekayāna? Answer: If integrating the causes and fruits of the two vehicles so that all enter into the cause of the ekayāna, causal practice can be taken as the essence. If the cause is not yet ultimate while the fruit is ultimate, then the virtues of the fruit are taken as the essence of the ekayāna. Within the virtues of the fruit, contrasted with the two vehicles having no nirvāṇa while the Buddha has nirvāṇa, and contrasted with the two vehicles lacking the four wisdoms while the Buddha has the four wisdoms, then nirvāṇa and the four wisdoms are taken as the essence of the ekayāna. Furthermore, the text below clarifies that "the ekayāna universally embraces all virtues"; hence it says boundless and unceasing: with no virtue not embraced, it is called boundless; its essence being eternal, it is designated unceasing.