勝鬘寶窟 2.41

2.41

From "World-Honored One, like the great Anavatapta lake" onward is the second [part], an extensive explanation through similes. For the Mahāyāna, there are generally two similes: first, the lake simile, which explains that the Mahāyāna gives birth to the many vehicles, and is therefore called "Great"; second, the seed simile, which explains that its many vehicles together rely upon the One Vehicle, and therefore it may be termed "Great." Moreover, the lake simile explains their initial birth, while the seed simile distinguishes their ultimate [growth]—meaning that the Hīnayāna relies upon the Mahāyāna to attain growth. Furthermore, the first simile shows the root giving birth to the branches, while the second simile shows the branches relying upon the root. Again, rivers flow forth from the lake, and the rivers are outside the lake; if the Hīnayāna flows forth from the Mahāyāna, the Hīnayāna ought to be outside the Mahāyāna. To resolve this doubt, it is therefore said that seeds rely upon the earth, yet seeds are not separate from the earth. In each case, there is first the simile and next its application.

"The great lake Anavatapta": here [in Chinese] it is called "Clear and Cool" (Qingliang), and also named "Free from the Torment of Heat" (Wurenao); "Clear and Cool" is named in terms of its water, while "Free from the Torment of Heat" derives its name from its master. The great dragon Anavatapta resides in this lake, free from the suffering of heat. Master Lin said: "Rendered completely in the foreign language, it should be called Anavatapta. From the lake flow eight great rivers, which analogizes that the Mahāyāna can produce the various vehicles."

Some say: "Here it only explains the birth of the two vehicles, yet the simile speaks of the eight rivers flowing forth merely by taking 'giving birth' as the simile, without discussing quantity."

Some say: "Within the two vehicles there are also eight: the two vehicles make two, and adding the subsequent six loci, they thus make eight."

Some say: "Above, the great earth bore four burdens, and since the burdens specifically analogized the four vehicles, now stating that eight flow forth also analogizes the birth of eight vehicles. What are called the 'eight vehicles' refers to the causes of the four vehicles and the fruits of the four vehicles."

Question: The Earth Sūtra (*Bhūmi-sūtra*) explains that four rivers flow forth from the great lake; this sūtra and the *Nirvāṇa [Sūtra]* say that eight rivers flow from the lake; the *Āgamas* and the *Vibhāṣā* say that twenty rivers flow forth; and yet other sūtras say that eight thousand and twenty rivers flow forth. How are these reconciled?

Answer: The old transmission simply said: Near the northern border within Jambudvīpa, there is a mountain named Gandhamādana, five hundred yojanas in length and breadth, and Lake Anavatapta is on the summit of Mount Gandhamādana. If we follow the *Lokasthiti-abhidharma* (*Lishi pidan*), crossing nine black mountains north from here, north of Gandhamādana there are the Snow Mountains (Himālaya); this mountain has a lake fifty yojanas in length and breadth, named the Great Lake Anavatapta. On its four sides are the heads of four beasts: on the east is a golden elephant head, from whose mouth flows the great Gaṅgā River, with four attendant small rivers; on the south is a silver ox head, from whose mouth flows the great Sindhu River, likewise with four attendant small rivers; on the west is a lapis lazuli horse head, from whose mouth flows the great Sītā River, likewise with four attendant small rivers; on the north is a crystal lion head, from whose mouth flows the great Vakṣu River, likewise with four attendant small rivers. Forty li away from the lake, these four great rivers each divide into five, heading toward the ocean according to their directions. Four times five makes twenty, which is why the *Āgamas* and the *Vibhāṣā* speak of twenty rivers.

Question: Each flows forth into four, so how can one say five?

Answer: The four original rivers are four, and there are further sixteen attendants, thus making twenty. As for speaking of eight: the Buddha appeared to the east of Gandhamādana; taking the one original great river of the eastern direction and its four attendants together forms five rivers. Because all people alike saw them, they were collectively taken as the simile. The three great rivers of the other directions possessed great renown and all people had heard of them, so they were taken as the simile. Combining them with the previous ones makes eight. The small rivers of the other directions had no great renown and most people had not heard of them, so they were concealed and not taken. However, each of the four attendant rivers has five hundred attendant small rivers flowing into the sea according to their directions; therefore, the sūtras speak of eight thousand and twenty rivers. The application of the simile is understandable.

In the seed simile, the simile comes first and its application follows. The seeds analogize the distinctions among the various vehicles; their growing in reliance upon the earth analogizes that the various vehicles together rely upon the One Vehicle. That the various vehicles initially arise relying on the One Vehicle is called "birth"; that they increase and culminate in fulfillment relying on the One Vehicle is called "growth." The application of the simile is easy to understand.

From "Therefore, World-Honored One" onward is the third [part], the general conclusion. "Abiding in the Mahāyāna" explains that a person of the Mahāyāna abides in the Dharma of the Mahāyāna. "Embracing the Mahāyāna" means understanding and awakening to the Mahāyāna with wisdom. Moreover, giving rise to practice in reliance upon the Dharma is called "abiding"; when practice is accomplished and realizes the Dharma, it is called "embracing." "That is, abiding in the two vehicles and embracing the two vehicles": outside the Great there is no separate Small; the Hīnayāna is simply the coarse and proximate Dharma of the Mahāyāna, which is why it says "that is, abiding in the two vehicles and embracing the two vehicles." Furthermore, in the past teachings, the Great was explained as the Small, which is why it says that the Great is itself the Small. Again, it is like the great rivers flowing from the lake: although the names of the lake and the rivers differ, they are identical in being water. Although there are different names of Great and Small, they are identical in being the One Vehicle.