大乘法苑義林章 6.18

6.18

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.