大乘法苑義林章 6.18

6.18

次依廢立，有三問答。一問：《勝鬘經》等說有一乘，《涅槃經》等說有二乘。譬如國王調御駕駟，欲令驢車而及之者，無有是處。《法花經》等說有三乘，謂羊、鹿、牛車。《善戒經》等說有四車，前三加象。《勝鬘經》等亦說有四，謂無聞非法眾生以人天善根而成就之，求聲聞者授聲聞乘，求緣覺者授緣覺乘，求大乘者授以大乘。《楞伽經》中說有五乘，三乘定性；不定性為四；第五阿闡提有二：一有性而斷善根、二菩薩具大悲者。《莊嚴論》中亦說有五，前四如前，第五有二：一即有性而斷善根，謂暫時無；二無性者，謂畢竟無。《善戒經》等亦說有五：初四如前，第五唯一，謂無種姓。何故說乘有此差別，不說身寶有此異門？答，乘隨機立，佛據覺殊，寶性可珍，故無增減。二問：何故證淨別立戒門，於立寶中不開戒寶？答：證淨是所信，二因戒別立；寶義化三根，從通名法寶。四種證淨由二因立，由信三寶離惡道因，由信戒故離賤貧因，故信法外別立戒淨。三問：何因隨念加六加三，所敬可珍即無增減？答：念緣令其親近，念行令其進修，加六加三。六、十隨念，緣為所敬，隨根可珍。但說三歸，故無增減。

Next, in terms of inclusion and exclusion, there are three questions and answers. First question: The Śrīmālādevī-sūtra and others speak of one vehicle, while the Nirvāṇa-sūtra and others speak of two vehicles, [using the analogy that] just as when a king drives a chariot with a team of four horses, for someone to wish that a donkey cart could overtake it is impossible. The Lotus Sūtra and others speak of three vehicles, namely carts [drawn by] goats, deer, and oxen. The Bodhisattva-śīla-sūtra and others speak of four carts, adding an elephant to the previous three. The Śrīmālādevī-sūtra and others also speak of four, namely, using the wholesome roots of humans and gods to bring to completion those sentient beings who have not heard the Dharma and act contrary to it, conferring the Śrāvaka Vehicle on those who seek to be śrāvakas, conferring the Pratyekabuddha Vehicle on those who seek to be pratyekabuddhas, and conferring the Great Vehicle on those who seek the Great Vehicle. The Laṅkāvatāra-sūtra speaks of five vehicles: the three vehicles of determinate nature, those of indeterminate nature making the fourth, and the fifth, the icchantika, being of two kinds—first, those who have the nature but have severed their wholesome roots; second, bodhisattvas endowed with great compassion. The Mahāyānasūtrālaṃkāra also speaks of five: the first four are as before, and the fifth is of two kinds—first, those who have the nature but have severed their wholesome roots, meaning they temporarily lack them; second, those without the nature, meaning they definitively lack them. The Bodhisattva-śīla-sūtra and others also speak of five: the first four are as before, and the fifth is of only one kind, meaning those without gotra. Why are there these distinctions spoken of with respect to the vehicles, while no such diverse categories are spoken of with respect to the bodies and treasures? Answer: Vehicles are established in accordance with the capacities of beings; buddhas are based on the distinctiveness of awakening; and the nature of the treasures is that they are precious, and therefore they do not increase or decrease. Second question: Why is the category of precepts established separately among the verified purifications, but a 'precept-treasure' is not established among the treasures? Answer: The verified purifications are what is believed in, and precepts are established separately due to two causes; the meaning of treasure transforms the three capacities, and following the common designation, it is called the Dharma-treasure. The four kinds of verified purification are established through two causes: because of faith in the Three Jewels, one avoids the cause of evil destinies, and because of faith in precepts, one avoids the cause of lowliness and poverty; therefore, precept purification is established separately outside of faith in the Dharma. Third question: For what reason are six or three added to the recollections, while what is revered and precious neither increases nor decreases? Answer: Recollection of conditions causes one to draw near; recollection of practice causes one to cultivate and advance; thus six or three are added. The six and ten recollections are revered because of their conditions, and they are precious according to capacity. But because only the three refuges are spoken of, there is neither increase nor decrease.