[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 1.63 # 大乘法苑義林章 1.63 大乘法苑義林章 1.63 - **Language:** Classical Chinese ### [1.63](https://indike.org/pramana/in.bauddha.taisho.1861.1.63) 果大乘者，謂佛菩提、涅槃果法。《法花經》言「說佛智慧故，諸佛出於世。唯此一事實，餘二則非真。」又云「是法住、法位，世間相常住。於道場知已，導師方便說。」又《勝鬘》云「二乘者即是一乘。」《法花》又言「息處故說二。」又〈壽量品〉說成道已久，報佛也。〈安樂行品〉說不如三界見於三界，是法身。即菩提、涅槃皆是果大乘。《勝鬘》又云「二乘涅槃，名向涅槃界。四智究竟得蘇息處，是佛有餘不了義說。」故根本果、若隨順果，皆名大乘。有為法中通現及種，并諸隨順有漏善法，即善法欲已去聞思等行，并無為法，皆為乘體。二乘體者，大乘如前。聲聞乘體，即合二乘所有三歸已去，隨順出世有漏五蘊，及隨所應教理行果，以為體性。故《瑜伽論》六十四說「聲聞乘證得者，謂先受歸依等以為因故，有五證得：一地證得，謂見及修究竟三地。二智證得，謂九智，即法類四諦，此後所得世俗智、盡智、無生智。三淨證得，謂四證淨。四果證得，謂四沙門果。五功德證得，謂無量、勝處乃至神通等。」故知教、理、行、果竝是乘體。此論證得，略見道前，據實歸依已後竝是乘體。此唯根本無方便乘，最下乘故。設有不定性，稱退故非因。《瑜伽》復說獨覺證得，謂略有三：一先得順決擇分善證得、二先已得證得證得、三先未得證得證得。前二證得名為獨勝，最後證得名麟角喻。故此根本及方便法，教、理、行、果竝為乘體。以合獨覺、聲聞總為聲聞乘，故出二體。《法花經》中果為三乘，一乘因稱門，唯有一門復狹小故。二乘因稱衣裓机案，從舍出之，隨宜而出非依門故。三乘體性若別說者，四諦教、理、行、果竝聲聞乘，十二緣起教、理、行、果竝獨覺乘，大乘如前，故成差別。然有說為菩薩乘，能自運及運他故。《法華》但說為佛乘。三乘相望，佛自乘此，唯廣運他故。若名大乘，即包因果。若四乘者，《勝鬘》四乘，以人天善根福分、有漏聞思修、現種、三歸、五戒、八戒、十善等，教、理、行、果以為體性，由果是彼因眷屬故。若運載義，其果即非。餘三如前說。若《般若》四乘種，具多少有異，教等無差。唯根本為三乘，并方便為第四。《楞伽》等五乘，合人天為一，開不定三乘外為一，通別異故、種有異故，乘體無別。合人天者，同有漏法，根種齊故。又一種五乘，以通從別合不定性，以趣異故開人天為二，乘體無差。 > The Mahāyāna of fruition refers to the fruitional dharmas of the Buddha's bodhi and nirvāṇa. The Lotus Sūtra says: "Because they teach the Buddha's wisdom, the Buddhas appear in the world. Only this one thing is real; the other two are not real." It also says: "This Dharma abides in the Dharma-position; the worldly characteristics are constantly abiding. Having known this at the site of enlightenment (bodhimaṇḍa), the Guide spoke expediently." Furthermore, the Śrīmālādevī-sūtra says: "The two vehicles are just the One Vehicle." The Lotus Sūtra also says: "Because it is a place of rest, he spoke of two." In addition, the "Chapter on the Measure of Life" states that his attaining the path was long ago, which is the sambhogakāya Buddha. The "Chapter on Peaceful and Happy Practices" states that he does not see the three realms as the three realms, which is the dharmakāya. Thus, bodhi and nirvāṇa are both the Mahāyāna of fruition. The Śrīmālādevī-sūtra also says: "The nirvāṇa of the two vehicles is called heading toward the nirvāṇa-dhātu. The ultimate attainment of the resting place of the four knowledges is the Buddha's teaching of the remainder \[of defilement\], a neyārtha teaching." Therefore, whether the fundamental fruit or the accordant fruit, both are named the Mahāyāna. Among conditioned dharmas, both actual states and seeds are included, along with all the accordant wholesome dharmas with outflows (sāsrava)—namely, the practices of hearing and thinking from the desire for wholesome dharmas onward—as well as unconditioned dharmas, are all the substance of the vehicle. As for the substance of the two vehicles: the Mahāyāna is as stated before. The substance of the śrāvaka vehicle consists in combining everything from taking the three refuges onward in the two vehicles, the accordant world-transcending five aggregates with outflows, and the corresponding teaching, principle, practice, and fruit, taking these as its intrinsic nature. Thus the Yogācārabhūmi, fascicle sixty-four, says: "As for the realizations of the śrāvaka vehicle, because they take having previously received the refuges and so on as cause, there are five realizations: first, the realization of stages, which refers to the three stages of seeing, cultivation, and culmination; second, the realization of knowledges, which refers to the nine knowledges—namely, the Dharma knowledge and subsequent knowledge of the four truths, along with the conventional knowledge, knowledge of exhaustion, and knowledge of non-arising obtained after them; third, the realization of purities, which refers to the four verified purities (avetyaprasāda); fourth, the realization of fruits, which refers to the four fruits of asceticism (śramaṇa); fifth, the realization of merits, which refers to the immeasurables, spheres of mastery, and so on up to the supernormal knowledges." Hence we know that teaching, principle, practice, and fruit are all the substance of the vehicle. This treatise's \[account of\] realization briefly omits what is prior to the path of seeing; in actual truth, everything from taking refuge onward is the substance of the vehicle. This consists solely of the fundamental, lacking an expedient vehicle, because it is the lowest vehicle. Even if there are people of indefinite nature, because it is called falling back, it is not the cause. The Yogācārabhūmi further teaches the realizations of a pratyekabuddha, saying that there are briefly three: first, the realization of having previously attained the wholesome roots conducive to penetration (nirvedhabhāgīya); second, the realization of having previously already attained realization; third, the realization of not having previously attained realization. The former two realizations are called "solitary victors" (varga-cārin), and the last realization is called "rhinoceros-like" (khaḍgaviṣāṇa-kalpa). Therefore, both the fundamental and expedient dharmas—teaching, principle, practice, and fruit—are all the substance of the vehicle. Because pratyekabuddhas and śrāvakas are combined together as the śrāvaka vehicle, two substances are presented. In the Lotus Sūtra, the fruit constitutes the three vehicles; the cause of the One Vehicle is called the gate, because there is only one gate and it is moreover narrow and small. The causes of the two vehicles are called the skirts, desks, and tables; they escape from the house by exiting according to convenience, not relying on the gate. If the intrinsic natures of the three vehicles are explained separately: the teaching, principle, practice, and fruit of the four truths are all the śrāvaka vehicle; the teaching, principle, practice, and fruit of the twelve links of dependent origination are all the pratyekabuddha vehicle; and the Mahāyāna is as stated before, thus constituting their distinctions. However, some call it the bodhisattva vehicle, because it can convey oneself and convey others. The Lotus Sūtra speaks only of the Buddha vehicle. When comparing the three vehicles, the Buddha himself rides this, solely to broadly convey others. If named the Mahāyāna, it encompasses both cause and fruit. In the case of four vehicles: the four vehicles of the Śrīmālādevī-sūtra take the merit portion of human and divine wholesome roots, hearing, thinking, and cultivation with outflows, actual states and seeds, the three refuges, the five precepts, the eight precepts, the ten wholesome actions, and so forth—their teaching, principle, practice, and fruit—as their intrinsic nature, because the fruit is an accompaniment of that cause. In terms of the meaning of conveying, its fruit is not \[a vehicle\]. The other three are as explained before. In the case of the four vehicles of the Prajñāpāramitā, there are differences in whether they fully possess them or not, but there is no difference in teaching and so on. Only the fundamental constitutes three vehicles, and along with the expedients they make the fourth. As for the five vehicles of the Laṅkāvatāra and so on: combining humans and devas into one, and distinguishing those outside the indefinite three vehicles as one—because of the difference between common and distinct, and because gotras differ, there is no difference in the substance of the vehicle. Those that combine humans and devas do so because both are dharmas with outflows, their faculties and gotras being equal. In another kind of five vehicles: subsuming the common under the distinct, the indefinite nature is combined, and because the destinies (gati) differ, humans and devas are separated into two, with no difference in the substance of the vehicle. > — English (machine translation) (machine translation) - [Previous: 1.62](https://indike.org/pramana/in.bauddha.taisho.1861.1.62) - [Next: 1.64](https://indike.org/pramana/in.bauddha.taisho.1861.1.64) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1861.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.1.63) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.1.63](https://indike.org/pramana/in.bauddha.taisho.1861.1.63) · Pramāṇa