勝鬘寶窟 2.35

2.35

Sixth is the section explaining the distinctions among the vehicles. There are one vehicle, two vehicles, three vehicles, four vehicles, five vehicles, six vehicles, and seven vehicles. As for the 'one vehicle,' it means the root: there is only the one buddhayāna. As for 'two vehicles,' this has multiple aspects. First, explaining that the one buddhayāna itself opens into two kinds: first is the root oneness, meaning the exposition of the buddhayāna for direct-progress bodhisattvas; second is the oneness that integrates the branches back to the root, meaning that within the buddhayāna distinctions are made to teach three, and thereafter the three are gathered back into the one, which is called the oneness that integrates the branches back to the root. This is spoken for bodhisattvas who turn from the Small to enter the Great. Second, next explaining that cause and fruit constitute two: namely, the cause of the ekayāna and the fruit of the ekayāna. Just as the Saddharmapuṇḍarīka-sūtra reveals only one principle, meaning the fruit of the ekayāna, and teaches only one person, meaning the cause of the ekayāna. As for 'three,' it is as the Mahāyānasaṃgraha says: 'the nature of the vehicle, the accompaniment of the vehicle, and the attainment of the vehicle.' The nature of the vehicle refers to tathatā, the accompaniment of the vehicle refers to merit and wisdom, and the attainment of the vehicle refers to the fruit of buddhahood. As for 'four,' the preceding three kinds contain four meanings: the nature of the vehicle refers to original existence, while accompaniment and attainment are called newly acquired existence, which is a pair of original and newly acquired. Within newly acquired existence, the accompaniment of the vehicle is the cause and the attainment of the vehicle is the fruit, which is a pair of cause and fruit. These make four. Next, explaining the five kinds: as stated in the Madhyāntavibhāga-śāstra, three are the nature, accompaniment, and attainment mentioned above, the fourth is the obstruction to the vehicle, and the fifth is the domain of the vehicle. As for 'six,' the Dvādaśamukha-śāstra states: 'First, it transcends the two vehicles, hence it is called great; second, all buddhas are the greatest, and this vehicle can reach [them], hence it is called the Great Vehicle; third, it is mounted by all the great persons, the buddhas, hence it is called great; fourth, it eliminates the great suffering of sentient beings and confers great benefit, hence it is called great; fifth, it is mounted by Avalokiteśvara and Mahāsthāmaprāpta, hence it is called great; sixth, it can exhaust the utmost depths and limits of all dharmas, hence it is called great.' As for the seven meanings, as stated in the Bodhisattvabhūmi: 'First is greatness of dharma, meaning the vaipulya scriptures of the twelve divisions; second is greatness of generating the mind [for bodhi], through the vaipulya sūtras generating the bodhicitta; third is greatness of understanding and practice, through generating the bodhicitta progressing to attain deep understanding and lofty practice; fourth is greatness of purified mind, through the perfection of understanding and practice gaining entry into the first stage, seeing the dharmakāya of tathatā, where one's mind is pure, hence called greatness of purified mind; fifth is greatness of provisions, meaning cultivating great merit and great wisdom; sixth is greatness of time, meaning practicing over three incalculable eons; seventh is greatness of fruit, meaning anuttarasamyaksaṃbodhi.'