勝鬘寶窟 3.5

3.5

"Attaining the one vehicle" is the fourth [section], which explains that the ekayāna subsumes all virtues, revealing that that which is entered is ultimate. In the text there are three parts: first, the ekayāna is identical with all virtues; second, from "attaining the ultimate dharmakāya is just the one vehicle" onward, all virtues are identical with the ekayāna; third, from "ultimate, boundless, and uninterrupted" onward, it reveals that the ultimate ekayāna leaves no virtue unencompassed, and its essence is permanently abiding. In the ekayāna being identical with all virtues: first, the ekayāna is identical with bodhi; next, bodhi is identical with nirvāṇa; and finally, nirvāṇa is identical with the dharmakāya. Why are only these three dharmas explained? Because the three dharmas are just the three virtues: bodhi is prajñā, and nirvāṇa is liberation. Finally the dharmakāya is explained. That the three dharmas are identical is in contrast to the two vehicles, for whom the three dharmas have distinct essences: for the two vehicles, prajñā and the dharmakāya are conditioned, while nirvāṇa is unconditioned. Therefore, it is now explained that the three dharmas share the same essence and are all unconditioned. Furthermore, as for the difference between bodhi and nirvāṇa: bodhi is wisdom, and nirvāṇa is cessation; bodhi is fruition, and nirvāṇa is the fruition of fruition. Furthermore, the Nirvāṇa [Sūtra] says: "That which is produced by a generative cause is named bodhi. That which is revealed by an illuminative cause is named nirvāṇa." This explains that bodhi is produced by a generative cause and is named "newly acquired", being expedient purity. Nirvāṇa is revealed by an illuminative cause and is named "originally existing", being natural purity. Moreover, differentiated by meaning within the same essence: all virtues, completely penetrating and unhindered, are all named bodhi; quiescence and the unconditioned are generally called nirvāṇa; and [this is] attaining the ultimate dharmakāya. Second, all virtues being identical with the ekayāna also unfolds into three distinctions: first, the dharmakāya is identical with the ekayāna; second, the Tathāgata is identical with the dharmakāya; third, returning to the theme, it again explains that the dharmakāya is identical with the ekayāna. The first sentence is as in the text. "Not different from the Tathāgata" is the second sentence. "Not different from the Tathāgata" explains that the dharmakāya is not different from the Tathāgata. "Not different from the dharmakāya" explains that the Tathāgata is not different from the dharmakāya. "The Tathāgata is just the dharmakāya" concludes and establishes their non-difference. Question: Why explain that person and dharma are not different? Answer: People hear that the vehicle is the dharma that is ridden, while the Tathāgata is the person who rides; they think that person and dharma are distinct. Therefore, it is now explained that person and dharma are non-dual. Furthermore, it praises the ekayāna as leaving no meaning un-subsumed: it does not merely subsume dharmas, but also subsumes persons. Moreover, previously it was explained that the three dharmas are mutually identical, but it had not yet been explained that person and dharma are mutually identical; therefore it is now explained that person and dharma are identical. "Attaining the ultimate dharmakāya" is the third part, which returns to the theme and concludes that the dharmakāya is identical with the ekayāna. Master Min of Zhuangyan in the Jiangnan region took the cause to be the ekayāna; now he cannot explain this text. Zhu Daosheng took the fruition to be the ekayāna, and although he had not seen this sūtra, he was profoundly in accord with it. "The ultimate one vehicle is boundless and uninterrupted" is the third part. Although the mutual identity of person and dharma was explained above, all virtues cannot be exhaustively enumerated, so it summarizes them. Because the virtues of the ekayāna leave nothing un-subsumed, it is called "boundless". Because its essence is permanently abiding, it is designated "uninterrupted". Master Fu took fruition to be the ekayāna, saying that the dharmakāya is permanently abiding, hence it is said to be "boundless and uninterrupted". Some say: taking the cause to be the vehicle, it synthesizes the myriad practices, hence it is called "boundless"; continuing unbroken until the attainment of buddhahood, it is therefore called "uninterrupted". Furthermore, it broadly encompasses the five vehicles, hence it is called "boundless"; transmitting and transforming without end is the meaning of "uninterrupted". Now [our interpretation] is as explained before. From the above up to here, the broad explanation of the arhat having distinct meanings is finished.