大乘義章 9.41

9.41

第一門中釋其名義。所言乘者，對人名也。行能運人，為人所乘，故名為乘。所言一者，釋有四義：一簡別名一、二破別名一、三會別名一、四無別名一。言簡別者，據實以論唯一大乘，隨化分三。簡別彼三，是故言一。言破別者，佛隨眾生假施三乘，眾生聞已執為定實，佛為破其所執假三，是故言一。故經說言「十方佛，土唯一佛乘，無二無三。」又經亦言「唯此一實，餘二非真。」言無二者，一大乘外，無別聲聞緣覺二乘。言無三者，一大乘外，無別聲聞緣覺二乘，并無隨化所施大乘。問曰：直說無三之時無二已竟，何須別說無二無三？釋言：聲聞緣覺乘者，是大乘家對。然大有二：一者實大、二者權大。聲聞緣覺非直是彼實大家對，當知亦是權大家對。言無二者，無實大家所對二也。言無三者，無權大家所對二乘，并無權大，故言無三。何者實大？如《華嚴》等所說是也。彼說菩薩實修一切十三住中無漏真德，息除妄想，證性成佛，故名為實。何者權大？如彼三乘別教之中所說是也，彼說菩薩三阿僧祇但修有漏六波羅蜜，不習諸地無漏真德，度三僧祇，次於百劫修相好業，於最後身修世八禪，厭離斷煩惱，後觀四諦，道樹成佛。言不稱實，故名權大。破斯權大并破餘小，是故言一。言會別者，總唯一大，佛隨眾生分一為三，今還攝三以歸一大。因無異趣，果無別從，是故言一。故經說言「說大威儀以為木叉毘尼法等。」木叉毘尼，即大乘學。又經復言「聲聞緣覺乘即是大乘。」《法華》亦云「汝等所行是菩薩道。」良以根本無二法故。問曰：向前破三辨一，今復何故會三為一？釋言：對情破其別取，故說破三。廢情就法，一外無三，是故會別即是一也。問曰：乘者人之所行。三乘人別，隨人說乘，乘應定別。云何為一？釋言：此以理一故爾。故經中說「三乘雖異，同一佛性。其猶諸牛，色雖種種，乳色無別。」三乘如是，佛性無別。性無別故，證之未圓，唯一佛因；證之圓極，唯一佛果。是故就實唯一大乘。故經說言「世若無佛，非無二乘證二涅槃。一切世界唯一佛乘，更無餘故，無別二乘得二涅槃。」會別如是。言無別者，就實論乘由來無別，非有三別可會可破，猶如虛空平等無二，是故言一。問曰：一乘以行為體，行別千殊，云何乘一？釋言：法門有其二種：一別相門、二共相門。若就別相，乘有無量。今就共相，是故言一。其猶眾木共成一車，此亦如是。然此一乘，經論之中亦名大乘。解有兩義：一隨人解釋。諸佛菩薩是其大人，大人所乘故曰大乘。二當法辨釋。備攝寬廣，是故名大。名義如是。問曰：乘義、道義何別？總相釋之，能通名道，能運名乘。於中別分，乃有三種：一就行法相對辨異，乘者是行、道者是法。行能運人，故說為乘。法為行履，能通行心，故說為道。然就乘中非無有法，今對道法唯說為行。道亦有行，對彼乘行，偏說為法。二就行中隨義分異。一切行德能通名道，能運名乘。又復諸行體通名道，用通名乘。云何體通？行無障故。云何用通？能運人故。三就法中隨義分異。能通名道，能運名乘。又復諸法體通名道，用通名乘。問曰：乘義、門義何別？總相分之，通入名門，能運名乘。於中分別亦有三種：一就行法相對辨異。門唯就法，通行人故；乘唯就行，能運人故。二就行中隨義分異。一切諸行門別名門，能運名乘。又復諸行通入名門，運通名乘。三就法中隨義分異。一切諸法門別名門，運通名乘。又復諸法通入名門，運通名乘。問曰：道義、門義何別？釋言：體一，隨義名異。通入名門，通到名道（此一門竟）。

In the first section, the names and meanings are explained. What is called a 'vehicle' is named with respect to persons. Practice is able to transport persons and is mounted by persons; therefore it is called a vehicle. What is called 'one' is explained through four meanings: first, 'one' by way of selection; second, 'one' by way of refuting distinctions; third, 'one' by way of integrating distinctions; fourth, 'one' by way of having no distinctions. 'By way of selection' means: judging according to reality, there is only the one Mahāyāna, which was divided into three in accordance with conversion; selecting [the real one] from those three, it is therefore called 'one'. 'By way of refuting distinctions' means: the Buddha provisionally set forth the three vehicles in accordance with sentient beings; sentient beings, having heard this, grasped them as fixed and real; the Buddha, in order to refute the provisional three that they grasped, therefore said 'one'. Thus the sūtra says: 'In the Buddha lands of the ten directions, there is only the one Buddha vehicle, with neither a second nor a third.' The sūtra also says: 'Only this one is real; the other two are not true.' 'Neither a second' means: outside the one Mahāyāna, there are no distinct two vehicles of the śrāvaka and pratyekabuddha. 'Nor a third' means: outside the one Mahāyāna, there are no distinct two vehicles of the śrāvaka and pratyekabuddha, nor is there the Mahāyāna set forth in accordance with conversion. Question: When one simply says 'no third', 'no second' is already included; why is it necessary to speak separately of 'neither a second nor a third'? Explanation: The śrāvaka and pratyekabuddha vehicles are the counterparts of the Mahāyāna. However, the great is twofold: first, the real great; second, the provisional great. The śrāvaka and pratyekabuddha are not only the counterparts of the real great; one should know that they are also the counterparts of the provisional great. Saying 'neither a second' means that there are not the two that are counterparts of the real great. Saying 'nor a third' means that there are not the two vehicles that are counterparts of the provisional great, nor is there the provisional great [itself]; therefore it says 'nor a third'. What is the real great? It is as expounded in the Avataṃsaka and other texts. They explain that a bodhisattva truly cultivates all untainted true virtues across the thirteen abodes, puts an end to deluded conceptualization, realizes the nature, and attains buddhahood; therefore it is called real. What is the provisional great? It is as expounded in the distinctive teachings of the three vehicles: they say that across three asaṃkhyeya kalpas the bodhisattva cultivates only the sāsrava six pāramitās, does not practice the anāsrava true virtues of the grounds, and having crossed the three asaṃkhyeyas, subsequently cultivates the karma for the marks and signs for a hundred kalpas, and in their final existence cultivates the eight mundane dhyānas, severs afflictions through revulsion, and later contemplates the four noble truths, attaining buddhahood under the bodhi tree. Because the words do not accord with reality, it is called the provisional great. Refuting this provisional great and also refuting the other small [vehicles], it is therefore called 'one'. 'By way of integrating distinctions' means: altogether there is only the one great; the Buddha, in accordance with sentient beings, divided the one into three; now he gathers the three back to return to the one great. Because causes have no disparate destinies and fruits have no separate source, it is therefore called 'one'. Thus the sūtra says: 'The great comportment was taught to be the prātimokṣa-vinaya dharmas and so forth.' The prātimokṣa-vinaya is precisely the Mahāyāna training. The sūtra also says: 'The śrāvaka and pratyekabuddha vehicles are themselves the Mahāyāna.' The Lotus Sūtra also says: 'What you are practicing is the bodhisattva path.' This is truly because in the fundamental source there are not two dharmas. Question: Previously, three were refuted to distinguish the one; why now are the three integrated into one? Explanation: In addressing subjective attachment, their distinct grasping is refuted, and hence it speaks of refuting the three. Discarding subjective attachment and accessing the Dharma, outside the one there are no three; therefore, integrating distinctions is itself the one. Question: A vehicle is that which is practiced by persons. The persons of the three vehicles are distinct; if vehicles are spoken of in accordance with persons, the vehicles ought to be definitively distinct. How can they be one? Explanation: This is because the principle is one. Thus the sūtra says: 'Although the three vehicles differ, they share the same Buddha-nature. Just as with various cows, though their colors are manifold, the color of their milk has no difference.' The three vehicles are like this; their Buddha-nature is without difference. Because the nature is without difference, when its realization is not yet complete, it is solely the one Buddha cause; when its realization is fully perfected, it is solely the one Buddha fruit. Therefore, judging according to reality, there is only the one Mahāyāna. Thus the sūtra says: 'If there were no Buddha in the world, it is not that there would be no two vehicles realizing the two nirvāṇas. In all worlds there is only the one Buddha vehicle, and because there is no other, there are no distinct two vehicles that attain the two nirvāṇas.' Such is integrating distinctions. 'By way of having no distinctions' means: judging the vehicle according to reality, from the beginning there has been no distinction, nor are there three distinctions that could be integrated or refuted, just as space is equal and non-dual; therefore it is called 'one'. Question: The one vehicle takes practice as its essence; practices have a thousand differences, so how is the vehicle one? Explanation: There are two kinds of approaches to dharmas: first, the approach of distinctive characteristics; second, the approach of common characteristics. If viewed in terms of distinctive characteristics, the vehicles are measureless. Now, viewed in terms of common characteristics, it is therefore called 'one'. It is just as many pieces of wood together form a single cart; this is also like that. Furthermore, this one vehicle is also called the Mahāyāna in the sūtras and treatises. There are two meanings in the explanation: first, explaining in accordance with persons. The Buddhas and bodhisattvas are great persons; because it is mounted by great persons, it is called the Great Vehicle (Mahāyāna). Second, discerning and explaining in terms of the Dharma itself. Because it fully embraces what is broad and vast, it is therefore called great. Such are the names and meanings. Question: What is the difference between the meaning of 'vehicle' and the meaning of 'path'? Explaining them generally: that which can provide passage is called a path; that which can transport is called a vehicle. Distinguishing between them specifically, there are three types: First, discerning the difference by contrasting practice and dharma: a vehicle is practice; a path is dharma. Practice can transport persons, and therefore is spoken of as a vehicle. Dharma is trodden by practice and can provide passage for the practicing mind, and therefore is spoken of as a path. However, within the vehicle it is not that there is no dharma; here, in contrast to the dharma of the path, it is spoken of solely as practice. The path also has practice; in contrast to the practice of the vehicle, it is selectively spoken of as dharma. Second, differentiating them according to their meanings within practice: all practice and virtue, in being able to provide passage, is called a path; in being able to transport, it is called a vehicle. Furthermore, the essence of all practices providing passage is called a path, and its function providing passage is called a vehicle. Why is the essence providing passage? Because practice is without obstruction. Why is the function providing passage? Because it can transport persons. Third, differentiating them according to their meanings within dharma: that which can provide passage is called a path; that which can transport is called a vehicle. Furthermore, the essence of all dharmas providing passage is called a path, and its function providing passage is called a vehicle. Question: What is the difference between the meaning of 'vehicle' and the meaning of 'gate'? Distinguishing them generally: opening access is called a gate; being able to transport is called a vehicle. Differentiating between them, there are also three types: First, discerning the difference by contrasting practice and dharma: 'gate' pertains solely to dharma, because it provides passage for the practicing person; 'vehicle' pertains solely to practice, because it can transport persons. Second, differentiating them according to their meanings within practice: the distinct gateways of all practices are called gates; being able to transport is called a vehicle. Furthermore, all practices opening access are called gates, and transporting passage is called a vehicle. Third, differentiating them according to their meanings within dharma: the distinct gateways of all dharmas are called gates; transporting passage is called a vehicle. Furthermore, all dharmas opening access are called gates, and transporting passage is called a vehicle. Question: What is the difference between the meaning of 'path' and the meaning of 'gate'? Explanation: Their essence is one, but their names differ according to their meanings. Opening access is called a gate; providing passage to arrival is called a path (this concludes the first section).