法華論疏 1.59

1.59

Question: How does Rājagṛha surpass all other cities?
Answer: An independent account states: "Across the five regions of India, among the sixteen great kingdoms, five hundred medium kingdoms, and ten thousand small kingdoms, there are six great cities, and Rājagṛha is the largest." Nāgārjuna said: "After the Buddha's parinirvāṇa, King Ajātaśatru's population decreased, so he separately established another small city, which was still superior to all other cities—how much more so the original Rājagṛha!" As an analogy for this sūtra surpassing all other sūtras: generally, there are four kinds of vehicles: first, the human and heavenly, that is, the mundane vehicle; second, the small vehicle (hīnayāna); third, the Great Vehicle (mahāyāna); fourth, the One Vehicle (ekayāna). This sūtra precisely elucidates the One Buddha Vehicle; therefore, among all sūtras, it is supreme. Furthermore, it expounds the Dharma that exhausts principle, opens up the intent of all sages, and fulfills the vows of all Buddhas. Although teachings prior to the Lotus Sūtra, such as the Avataṃsaka, expounded the Dharma that exhausts principle, they had not yet explained that sentient beings of all five vehicles will achieve Buddhahood, nor had they fully opened up the intent of all Buddhas; hence, this sūtra is the most supreme. It concludes and encompasses the beginning and end of a single period of conversion; hence, it is the most supreme. As the "Chapter on Supernatural Powers" states: "All the dharmas belonging to the Tathāgata, all his sovereign supernatural powers, all his secret and essential treasuries, and all his profound matters are proclaimed, demonstrated, and clearly explained in this sūtra." Other sūtras merely clarify meaning according to their specific teachings and have not fully opened up the intent of all Buddhas; hence, this sūtra is the most supreme. Moreover, as the latter part of the treatise says: "This sūtra has seventeen names, which demonstrate seventeen kinds of profound virtues." Hence, it is the most supreme.
Question: What is the difference between the Great Vehicle and the One Vehicle?
Answer: There are both identities and differences. As for their identity: because it is one yet all-encompassing, the One Vehicle is called "great"; because it is great without a second, the Great Vehicle is called "one." Thus the text below says: "He preached the Great Vehicle sūtra named Saddharmapuṇḍarīka for all the śrāvakas." It is also like the Śrīmālādevīsūtra, where the acceptance of the true Dharma is called Mahāyāna; thus we know that the "one" and the "great" are non-dual. As for their difference: the Mahāyānasaṃgraha already speaks of the Hīnayāna, Mahāyāna, and Ekayāna. The Diamond Prajñā says: "Spoken for those of the Great Vehicle, spoken for those of the Supreme Vehicle"; thus we know that "great" and "one" differ. As for their difference: the Great Vehicle has not yet eliminated the two [vehicles], whereas the One Vehicle has already eliminated the two; the Great Vehicle covertly eliminates the two, whereas the One Vehicle overtly eliminates the two; the Great Vehicle is merely the cause, whereas the One Vehicle is precisely the fruit. As the Dazhidulun says: "This vehicle sets forth from the three realms and abides in sarvajña." Upon reaching the Buddha Vehicle, it is conversely called the knowledge of all aspects (sarvākārajñatā) and is no longer called a vehicle; thus we know that the Great Vehicle is only the cause. The Lotus Sūtra explains that the three carts and the one city are all the stage of fruition; thus we know that the One Vehicle is only the fruit. Furthermore, the Great Vehicle extends across both cause and fruit, as the Twelve Gates Treatise states: "It is called 'great' because it is ridden by all Buddhas; it is called 'great' because it is ridden by great beings (mahāsattvas)." The One Vehicle is only the fruit, as expounded in the Lotus Sūtra. Furthermore, the Fahua lun says: "The One Vehicle refers to unexcelled bodhi, because its fruit is ultimate." This is the determination of one lineage; there are other interpretations as well. The Nirvāṇa Sūtra says: "Buddha-nature is called the One Vehicle." The Prajñā, Śūraṅgama, and Siṃhanāda texts [hold similarly]; according to such passages, the One Vehicle is also the cause, being non-dual with the Great [Vehicle].
Question: Why is the One Vehicle ascribed exclusively to the fruit?
Answer: Formerly, it was explained that the three fruits were ultimate; coming to this sūtra, the two fruits are non-ultimate, and only the Buddha-fruit is ultimate. Therefore, the One Vehicle is ascribed exclusively to the Buddha-fruit.