一　一乗義私記三巻 - 翻刻

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翻刻

【「一乗義私記三巻」の最初頁を、「法華開示抄第二」最終コマ左頁から転写】【左頁】【枠外左上】九三【但し算用数字】【枠外左横上】一乘義私記卷第一【枠外左横下】一【本文二段構成】【上段】一乘義私記卷第一　　　　　　　　　　　　　　　　　釋　眞興集問。法華玄贊第四云。一乘之義。正是經宗。《割書：云云》明＿二其一乘＿一有＿二幾門＿一。　答。章云。今且略以＿二五門＿一分別《割書：云云》。卽一出＿二體性＿一門。二釋＿二名字＿一門。三明＿二說意＿一門。四彰＿二差別＿一門。五問答￣シテ辨￣スル門也。問。初出＿二體性＿一門意何。　答。出＿二體性＿一略爲＿二三類＿一。一摠含體。二隨勝體。三眞實體也。問。初摠含體意何。　答。摠含＿二諸法＿一。爲＿二一乘體＿一。此體意也。故章云。一摠含體者。一切無漏。若種若現。有爲無爲。若因若果。根本方便。能成＿二佛德＿一。皆名＿二一乘＿一。《割書：云云》　問。其一切無漏若種等《割書：ト云》《割書：考【四角で囲む】等下一｜本有之》意何。　答。一切者摠含義。無漏簡＿二有漏＿一。若種者。四智種子。若現《割書：考【四角で囲む】現下｜脱者歟》四智現行。有爲者。道諦。無爲者。滅諦。若因者。頓悟漸悟。菩薩身中功德法。若果者。佛果功德。根本者。指＿二頓悟菩薩行及佛果位＿一。方便者。指＿二漸悟二乘行＿一也。意云。一切無漏。種【下段】子現行。有爲無爲。因果所有功德法。若法在＿二￣マレ根本￣ノ頓悟菩薩身中及佛果位＿一。若在＿二￣マレ方便￣ノ漸悟二乘身中＿一。摠含名＿二一乘＿一。《割書：爲言》鏡水抄云。四智《割書：傍【四角で囲む】章｜若種》種子。十地現行。《割書：傍【四角で囲む】若｜種》有爲《割書：ト云ハ》道諦￣ナリ。無爲《割書：ト云ハ》滅諦￣ナリ。若因《割書：ト云》《割書：考【四角で囲む】因下恐｜脱者歟》入佛知見。及十地現行爲＿レ因。若果者。開示悟三。佛果三身名＿レ果。十地眞如名＿レ因。果中𣵀槃名＿レ果。大乘小乘。敎理行果。無漏者。能成＿二佛德＿一。皆是此￣ニ收￣ム。《割書：云云》　今案。抄中云＿二敎理行果＿一者。不＿レ爾。者《割書：考【四角で囲む】者一本｜作可云》境行果＿一不＿レ以＿二敎理行果＿一。爲＿二此體＿一故。是第三體。故可＿レ悉＿レ之。　問。何故大乘名＿二根本＿一。小乘名＿二方便＿一。　答。大乘行。一乘自體。故名＿二根本＿一。小乘之行。入＿二大乘＿一之因。故名＿二方便＿一。如＿下静慮地名＿二根本＿一。未至地名＿中方便＿上也。　問。何故此體。只取＿二無漏功德＿一。不＿レ取＿二有漏＿一。　答。且可＿レ云＿下約＿レ體有＿二正體＿一。有＿中助體＿上。今擧＿二正體＿一。不＿レ擧＿二助體＿一。故不＿レ取＿二有漏＿一也。《割書：至＿二第三體＿一｜可＿レ知＿レ之》　問。若種者四智種子者。其四智者何。　答。大圓鏡智等也《割書：如＿二下｜記＿一レ之。》　問。此四智現行在＿二何位＿一。　答。妙觀察智。平等性智。於＿二初地＿一得＿レ之。十地中有＿二現不現＿一。大圓鏡智。成所作智。於＿二佛果位＿一【右頁】【枠外右上】九四【但し算用数字】【枠外右横上】一乘義私記卷第一【枠外右横下】二【本文二段構成】【上段】得＿レ之。　問。何故道諦名＿二有爲＿一。滅諦名＿二無爲＿一。　答。道諦者。能證￣ノ智￣ノ名。此生住異滅四相被＿二爲作＿一故名＿二有爲＿一。是無常義。滅諦者。所證理名。離＿二四相＿一故名＿二無爲＿一。常住義也。　問。若因若果者。可＿二幾種＿一。　答。有＿二三相對＿一。一開示悟入四法中。後一爲＿レ因。初三爲＿レ果。《割書：至＿レ下具可＿レ｜知＿レ之。》二四智三身相對。四智中妙觀平等二智名＿レ因。《割書：十地中｜得故》法報化三身名＿レ果。三十眞如四𣵀槃相對。十地眞如名＿レ因。佛果𣵀槃名＿レ果也。　問。此摠含體與＿二第三眞實體＿一。何寛何狹。　答。水抄云。摠含體。名寛體狹。實體寛名狹體寛。一往聞＿レ言＿二摠含＿一。此名似＿レ寛。唯取＿二無漏＿一不＿レ取＿二有漏＿一故體狹。一往聞＿レ言＿二眞實＿一。卽似＿レ狹。含＿二-得有漏無漏＿一却寛。《割書：云云》　問。若爾。何其抄次云＿下摠含體。名體皆寛。於＿レ中攝＿二-得一乘大乘佛乘＿一。出＿二此三體＿一所以。名體皆寛。不＿丙是唯攝＿二-得無漏＿一名＿乙體狹＿甲也。《割書：云云》　答。此義難＿レ信。言＿二一乘大乘佛乘＿一故摠＿二-含￣シテ三名＿一。其名雖＿レ寛。然尋＿二其體＿一。只是一法。何云＿二體寛＿一。故先義好也。　問。定性二乘。無漏功德。若攝＿二此體＿一。　答。不＿レ攝。故水抄云。摠含體者。一切無漏。若是無漏。小乘方便亦【下段】取。若有漏。大乘根本。亦不＿レ取。若定性人身中無漏。不＿レ在＿レ【二点ヵ】此攝＿一。今唯取＿二不定性人身中所＿レ有無漏。【一点脱ヵ】頓悟菩薩所＿レ有無漏。地前本有種子。登地已去無漏現行。及果中現行功德。新熏本有。有爲無爲。大乘十眞如。小乘見道修道品類差別所＿レ得無爲理＿一。《割書：云云》　問。就＿二無爲名＿一レ乘。水抄問云。滅理恆寂。豈曰＿二能成＿一。如＿下空體常《割書：ナルヲ以》可《割書：シト云》＿中能造作＿上。《割書：云云》如何答耶。　答。有＿二二答＿一。卽一云。萬行￣ノ所依￣トシテ乘之性故。如＿三舟依《割書：ヲ以》＿レ水水得＿二運名＿一。故說＿二無爲能成＿一。能作因故名＿二能成＿一。《割書：云云》《割書：能作因者六｜因之一也。》二云。又由＿三因￣ノ中￣ノ分￣ニ證＿二無爲理＿一故。運＿二-轉五蘊假者身＿一。得＿レ至＿二佛果＿一。故說＿二無爲亦是能成＿一。《割書：云云》　問。章云。一乘卽大乘。大乘卽無上乘《割書：云云》意何。　答。是出＿二一乘異名＿一也。意云。一乘亦名＿二大乘＿一。亦名＿二無上乘＿一。《割書：爲言》《割書：經中亦名＿二佛乘＿一。｜謂一佛乘也。》　問。何故名＿レ爾。　答。約＿二一乘＿一。相＿二-對種々乘＿一有＿二多名＿一。謂對＿二不定性二乘＿一名＿二一乘＿一。對＿二小乘＿一名＿二大乘＿一。對＿二下乘＿一名＿二無上乘＿一。對＿二菩薩因乘＿一名＿二佛乘其名雖＿レ異。體性是同也。今章中。且擧＿二三名＿一。略＿レ名＿二佛乘＿一等《割書：考【四角で囲む】等一｜本無》也。　問。何以知＿三一乘亦名＿二大乘無上乘＿一耶。【左頁】【枠外左上】九五【但し算用数字】【枠外左横上】一乘義私記卷第一【枠外左横下】三【本文二段構成】【上段】答。章引＿レ證云。故勝鬘云。一乘者卽大乘也。此本論云。開是無上義。辨中邊論無上乘品。有＿二三無上＿一。一正行無上。謂十度隨修差別。有＿二六正行＿一。二所緣無上。有＿二十二種所緣＿一。三修證無上。謂種性修證等。十種修證。通攝＿二一切菩薩所有境行果＿一故。《割書：云云》　問。且就＿二勝鬘經＿一。言＿二一乘卽大乘＿一之意何。　答。彼經意。以＿二佛性眞如最勝究竟義＿一。名＿二一乘＿一故。彼經云。一乘卽大乘。大乘卽佛性。佛性卽𣵀槃界。《割書：云云》以＿二遍滿弘廣義＿一名＿二大乘＿一也。然釋＿下名＿二大乘＿一義＿上。有＿二多論釋＿一。卽十二門論。以＿二六義＿一名＿二大乘＿一。一出＿二二乘＿一。二佛最大。此乘能至。三佛之所乘。四能滅＿二大苦＿一。與＿二大利樂＿一。五觀音等大士所乘。六能盡＿二諸法源底＿一。《割書：云云》攝大乘論云。亦乘亦大。故名＿二大乘＿一。卽萬行是。或乘大性。故名＿二大乘＿一。卽眞如是。《割書：云云》無著金剛般若論。對法論。各說＿二七種大性＿一。各雖＿二少別＿一。義同也。卽對法論第十一云。卽此乘性。由＿下與＿二七種大性＿一共相應＿上故。名爲＿二大乘＿一。一境大性。以＿下菩薩道緣＿二百千敎＿一爲＿中所緣＿上故。《割書：般若論名＿二｜法大＿一。》二行大性。具＿二二利＿一故。《割書：般若論名＿二｜心大＿一。》三智大性。了＿二二無我＿一故。《割書：般若論名＿二｜證得大＿一。》四精進【下段】大性。三大阿僧企耶修＿二-習百千難行行＿一故。《割書：般若論名＿二｜淨心大＿一。》五方便善巧大性。由＿レ具＿二智慧＿一。不＿レ住＿二生死及𣵀槃＿一故。《割書：般若論名＿二｜資糧大＿一。》六證得大性。成＿二-就十力四無畏等諸功德＿一故。《割書：般若論名＿二｜果報大＿一。》七業大性。窮＿二生死際＿一。建＿二-立佛事＿一故。名爲＿二大乘＿一。《割書：云云》《割書：般若｜論名＿二》《割書：時｜大＿一。》　問。何以知。以＿三法華論云＿二開無上義＿一。一乘亦名＿二無上乘＿一耶。　答。以＿二開示悟入四法＿一。爲＿二妙法體＿一。妙法以＿二一乘＿一爲＿レ宗故。開無上義。卽一乘故。以＿二此義＿一云＿三一乘亦名＿二無上乘＿一也。　問。若爾示等餘三義。亦一乘故。以＿二示等三義＿一。可＿レ爲＿二一乘異名＿一。何故不＿レ爾。　答。此難不＿レ爾。開者。雙開＿二-顯法身𣵀槃理￣ト報身菩提智￣トノ無上義＿一。令＿二有情欣趣＿一故。名＿二無上義＿一。一乘以＿二此菩提𣵀槃理智無上＿一爲＿レ體。故以＿二無上義＿一。爲＿二一乘異名＿一。中邊論名＿二無上乘＿一。卽此意也。故亦引＿レ彼爲＿下一乘亦名＿二無上乘＿一之證＿上也。示同義。悟不知義等。其意甚殊。故不＿レ可＿レ爲＿二一乘異名＿一。亦諸敎中。無＿二其名＿一也。《割書：已上一乘大乘無上乘果者。皆出＿二根｜本一乘體＿一也。開示悟入義具如＿レ下。》 ○傍論問。中邊論三無上中。先初正行無上有＿二六正行＿一者何。

現代語訳

一乗義私記巻第一　　　　　　　　　　　　　　　　　釈　真興集問：法華玄賛第四に云く「一乗の義、正にこれ経の宗なり」と。その一乗を明かすのに何門あるか。答：章に云く「今はおおむね五門をもって分別する」と。すなわち、一に体性を出す門、二に名字を釈する門、三に説意を明かす門、四に差別を彰す門、五に問答して弁ずる門である。問：初めの体性を出す門の意味は何か。答：体性を出すのに、おおむね三類とする。一に総含体、二に随勝体、三に真実体である。問：初めの総含体の意味は何か。答：諸法を総含して一乗の体とする。この体の意味である。故に章に云く「一に総含体とは、一切無漏の、種であれ現であれ、有為無為、因であれ果であれ、根本方便で、仏徳を成すものを、皆一乗と名づける」と。問：その「一切無漏の種など」の意味は何か。答：「一切」とは総含の義。「無漏」は有漏を簡ぶ。「若種」とは四智の種子。「若現」とは四智の現行。「有為」とは道諦。「無為」とは滅諦。「若因」とは頓悟・漸悟の菩薩身中の功徳法。「若果」とは仏果の功徳。「根本」とは頓悟菩薩の行及び仏果位を指す。「方便」とは漸悟二乗の行を指すのである。意味は、一切無漏の種子現行、有為無為、因果所有の功徳法で、法が根本の頓悟菩薩身中及び仏果位にあるものも、方便の漸悟二乗身中にあるものも、総含して一乗と名づけるということである。鏡水抄に云く「四智の種子、十地の現行。有為とは道諦なり。無為とは滅諦なり。若因とは、仏知見に入ること及び十地の現行を因とする。若果とは、開示悟の三、仏果の三身を果と名づける。十地の真如を因と名づける。果中の涅槃を果と名づける。大乗小乗の教理行果で、無漏のもので仏徳を成すものは、皆これに収まる」と。今案ずるに、抄中に「教理行果」と云うのは正しくない。境行果であって、教理行果をこの体としないからである。これは第三の体である。故によく知るべきである。問：何故に大乗を根本と名づけ、小乗を方便と名づけるのか。答：大乗の行は、一乗の自体である。故に根本と名づける。小乗の行は、大乗に入る因である。故に方便と名づける。静慮地を根本と名づけ、未至地を方便と名づけるようなものである。問：何故にこの体は、ただ無漏の功徳を取って、有漏を取らないのか。答：おおむね、体について正体があり、助体があると云うべきである。今正体を挙げて、助体を挙げない。故に有漏を取らないのである。問：「若種とは四智の種子」とは、その四智とは何か。答：大円鏡智等である。問：この四智の現行はどの位にあるのか。答：妙観察智、平等性智は、初地で得る。十地中に現不現がある。大円鏡智、成所作智は、仏果位で得る。問：何故に道諦を有為と名づけ、滅諦を無為と名づけるのか。答：道諦とは、能証の智の名である。これは生住異滅の四相に作為されるので有為と名づける。これは無常の義である。滅諦とは、所証の理の名である。四相を離れるので無為と名づける。常住の義である。問：「若因若果」とは、何種あるべきか。答：三つの相対がある。一に開示悟入の四法中、後の一を因とし、初の三を果とする。二に四智三身の相対。四智中の妙観・平等の二智を因と名づけ（十地中で得るゆえ）、法報化の三身を果と名づける。三に十真如四涅槃の相対。十地の真如を因と名づけ、仏果の涅槃を果と名づけるのである。問：この総含体と第三の真実体とは、どちらが広くどちらが狭いか。答：水抄に云く「総含体は、名は広く体は狭い。実体は名は狭く体は広い。一往『総含』と言葉を聞けば、この名は広いようである。ただ無漏を取って有漏を取らないので体は狭い。一往『真実』と言葉を聞けば、すなわち狭いようである。有漏無漏を含み得てかえって広い」と。問：もしそうならば、何故にその抄で次に「総含体は、名体皆広い。その中で一乗大乗仏乗を摂得する。この三体を出す所以で、名体皆広い。ただ無漏を摂得するだけで体が狭いというのではない」と云うのか。答：この義は信じ難い。「一乗大乗仏乗」と言うので三名を総含する。その名は広いけれども、その体を尋ねれば、ただこれは一法である。何ぞ「体広い」と云わんや。故に先の義が良い。問：定性二乗の無漏功徳は、この体に摂するか。答：摂しない。故に水抄に云く「総含体とは、一切無漏で、もし無漏ならば、小乗の方便も取る。もし有漏ならば、大乗の根本も取らない。もし定性人身中の無漏は、この摂に在らない。今はただ不定性人身中所有の無漏、頓悟菩薩所有の無漏を取る。地前の本有種子、登地已後の無漏現行、及び果中の現行功徳、新熏本有、有為無為、大乗の十真如、小乗の見道修道品類差別で得た無為の理である」と。問：無為を一乗と名づけることについて、水抄の問に云く「滅理は恒常に寂静である。どうして『能成』と言えようか。空の体が常住であるのに『能造作』と云うようなものである」と。どのように答えるか。答：二つの答がある。一に云く「万行の所依として乗の性であるから。舟が水に依って水が運ぶ名を得るように。故に無為の能成を説く。能作因ゆえに能成と名づける」と。二に云く「また因中の分によって無為の理を証するゆえに。五蘊の仮者身を運転して、仏果に到達する。故に無為もまた能成であると説く」と。問：章に云く「一乗すなわち大乗。大乗すなわち無上乗」とは、意味は何か。答：これは一乗の異名を出すのである。意味は、一乗はまた大乗と名づけ、また無上乗と名づけるということである。問：何故にそのように名づけるのか。答：一乗について、種々の乗に相対して多くの名がある。すなわち不定性二乗に対して一乗と名づけ、小乗に対して大乗と名づけ、下乗に対して無上乗と名づけ、菩薩の因乗に対して仏乗と名づける。その名は異なるけれども、体性は同じである。今章中では、おおむね三名を挙げて、仏乗等を略したのである。問：どうして一乗がまた大乗無上乗と名づけられることを知るのか。答：章で証を引いて云く「故に勝鬘経に云く『一乗とはすなわち大乗である』と。この本論に云く『開はこれ無上の義』と。弁中辺論の無上乗品に、三つの無上がある。一に正行無上、すなわち十度の随修差別で、六つの正行がある。二に所縁無上で、十二種の所縁がある。三に修証無上、すなわち種性修証等、十種の修証。通じて一切菩薩所有の境行果を摂するゆえ」と。問：おおむね勝鬘経について、「一乗すなわち大乗」と言う意味は何か。答：彼の経の意は、仏性真如の最勝究竟の義をもって一乗と名づけるからである。彼の経に云く「一乗すなわち大乗。大乗すなわち仏性。仏性すなわち涅槃界」と。遍満弘広の義をもって大乗と名づけるのである。しかし大乗と名づける義を釈するのに、多くの論釈がある。すなわち十二門論では、六義をもって大乗と名づける。一に二乗を出る、二に仏最大で、この乗よく至る、三に仏の所乗、四によく大苦を滅して、大利楽を与える、五に観音等の大士の所乗、六によく諸法の源底を尽くす、と。摂大乗論に云く「また乗でもあり大でもある。故に大乗と名づける。すなわち万行これである。あるいは大性に乗る。故に大乗と名づける。すなわち真如これである」と。無著の金剛般若論、対法論は、それぞれ七種大性を説く。それぞれ少し別であるけれども、義は同じである。すなわち対法論第十一に云く「すなわちこの乗性は、七種大性と共に相応するゆえに、大乗と名づける。一に境大性、菩薩道が百千の教を縁として所縁とするゆえ。二に行大性、二利を具えるゆえ。三に智大性、二無我を了するゆえ。四に精進大性、三大阿僧祇劫に百千の難行行を修習するゆえ。五に方便善巧大性、智慧を具えることによって、生死及び涅槃に住しないゆえ。六に証得大性、十力四無畏等の諸功徳を成就するゆえ。七に業大性、生死の際を窮めて、仏事を建立するゆえに、大乗と名づける」と。問：どうして法華論に「開は無上の義」と云うことをもって、一乗がまた無上乗と名づけられることを知るのか。答：開示悟入の四法をもって妙法の体とする。妙法は一乗を宗とするゆえに。開は無上の義、すなわち一乗であるゆえに。この義をもって一乗がまた無上乗と名づけられると云うのである。問：もしそうならば、示等の残りの三義も、また一乗であるゆえに、示等の三義をもって、一乗の異名とすることができる。何故にそうでないのか。答：この難は正しくない。開とは、法身涅槃の理と報身菩提の智の無上の義を双開顕して、有情に欣趣せしめるゆえに、無上の義と名づける。一乗はこの菩提涅槃の理智無上を体とする。故に無上の義をもって、一乗の異名とする。中辺論で無上乗と名づけるのは、すなわちこの意である。故にまた彼を引いて一乗がまた無上乗と名づけられる証とするのである。示は同の義、悟は不知の義等で、その意味は甚だ異なる。故に一乗の異名とすることはできない。また諸教中に、その名もない。 ○傍論問：中辺論の三無上中、先ず初めの正行無上に六正行があるとは何か。

英語訳

Record of Private Notes on the Doctrine of the One Vehicle, Volume One Compiled by the Monk Shinkō Question: The *Hokke Genshō* (Commentary on the Lotus Sutra), volume 4, states: "The doctrine of the One Vehicle is precisely the fundamental teaching of the sutra." How many approaches are there to clarify this One Vehicle? Answer: The treatise states: "Now we shall roughly distinguish it through five approaches." Namely: (1) the approach of revealing the essential nature, (2) the approach of explaining the nomenclature, (3) the approach of clarifying the intention of the teaching, (4) the approach of manifesting the distinctions, and (5) the approach of clarification through questions and answers. Question: What is the meaning of the first approach of revealing the essential nature? Answer: Revealing the essential nature is roughly divided into three categories: (1) the all-encompassing essence, (2) the essence according to excellence, and (3) the true essence. Question: What is the meaning of the first, the all-encompassing essence? Answer: It encompasses all dharmas to form the essence of the One Vehicle. This is the meaning of this essence. Thus the treatise states: "First, the all-encompassing essence: all conditioned and unconditioned pure dharmas, whether seeds or manifest, whether causes or effects, fundamental or expedient, that can accomplish Buddha-virtues are all called the One Vehicle." Question: What is the meaning of "all pure [dharmas], whether seeds, etc."? Answer: "All" means the comprehensive meaning. "Pure" excludes the impure. "Whether seeds" refers to the seeds of the four wisdoms. "Whether manifest" refers to the manifest activity of the four wisdoms. "Conditioned" refers to the truth of the path. "Unconditioned" refers to the truth of cessation. "Whether causes" refers to the merit dharmas within bodhisattvas of sudden and gradual awakening. "Whether effects" refers to the merits of Buddha-fruition. "Fundamental" refers to the practices of sudden-awakening bodhisattvas and the Buddha-fruition stage. "Expedient" refers to the practices of gradual-awakening śrāvakas and pratyekabuddhas. The meaning is: all pure seeds and manifest activities, conditioned and unconditioned, all merit dharmas of causes and effects—whether they exist within the fundamental sudden-awakening bodhisattvas and at the Buddha-fruition stage, or within the expedient gradual-awakening śrāvakas and pratyekabuddhas—are comprehensively called the One Vehicle. The *Kyōsui Commentary* states: "The seeds of the four wisdoms, the manifest activities of the ten stages. 'Conditioned' means the truth of the path. 'Unconditioned' means the truth of cessation. 'Causes' means entering Buddha-knowledge and the manifest activities of the ten stages as causes. 'Effects' means the three aspects of opening, showing, and awakening, and the three bodies of Buddha-fruition as effects. The suchness of the ten stages is called cause. The nirvana within the effect is called effect. The teaching, principle, practice, and fruition of both Mahāyāna and Hīnayāna that are pure and can accomplish Buddha-virtues are all included in this." Upon reflection, saying "teaching, principle, practice, and fruition" in the commentary is incorrect. It should be "object, practice, and fruition," because teaching, principle, practice, and fruition are not taken as this essence. This belongs to the third essence. Therefore, this should be well understood. Question: Why is Mahāyāna called "fundamental" and Hīnayāna called "expedient"? Answer: Mahāyāna practice is the very substance of the One Vehicle, therefore it is called "fundamental." Hīnayāna practice is the cause for entering Mahāyāna, therefore it is called "expedient." It is like calling the dhyāna stages "fundamental" and the preparatory stages "expedient." Question: Why does this essence only take pure merits and not take the impure? Answer: Generally speaking, regarding essence, there is primary essence and auxiliary essence. Now the primary essence is mentioned without mentioning the auxiliary essence. Therefore, the impure is not taken. Question: When it says "seeds refer to the seeds of the four wisdoms," what are these four wisdoms? Answer: They are the Great Round Mirror Wisdom and others. Question: At what stage do these four wisdoms manifest? Answer: The Wisdom of Wonderful Observation and the Wisdom of Equality are attained at the first stage. During the ten stages, there are times of manifestation and non-manifestation. The Great Round Mirror Wisdom and the Wisdom of Accomplishing Activities are attained at the Buddha-fruition stage. Question: Why is the truth of the path called "conditioned" and the truth of cessation called "unconditioned"? Answer: The truth of the path is the name for the wisdom that can realize. Because it is subject to the four characteristics of arising, abiding, changing, and ceasing, it is called "conditioned." This is the meaning of impermanence. The truth of cessation is the name for the principle that is realized. Because it is free from the four characteristics, it is called "unconditioned." This is the meaning of permanent abiding. Question: How many types should "whether causes or effects" have? Answer: There are three correlations: (1) Among the four dharmas of opening, showing, awakening, and entering, the last one is the cause and the first three are effects. (2) The correlation between the four wisdoms and three bodies: among the four wisdoms, the Wisdom of Wonderful Observation and Wisdom of Equality are called causes (because they are attained during the ten stages), and the three bodies of Dharma, Reward, and Transformation are called effects. (3) The correlation between the ten suchnesses and four nirvanas: the suchness of the ten stages is called cause, and the nirvana of Buddha-fruition is called effect. Question: Between this all-encompassing essence and the third true essence, which is broader and which is narrower? Answer: The *Water Commentary* states: "The all-encompassing essence has a broad name but narrow essence. The true essence has a narrow name but broad essence. Upon hearing the term 'all-encompassing,' this name seems broad. However, because it only takes the pure and not the impure, the essence is narrow. Upon hearing the term 'true,' it immediately seems narrow. Yet it includes both pure and impure, so it is actually broader." Question: If so, why does that commentary next say: "The all-encompassing essence has both broad name and broad essence. Within it, it encompasses the One Vehicle, Great Vehicle, and Buddha Vehicle. The reason for presenting these three essences is that both name and essence are broad. It is not the case that it only encompasses the pure and therefore has narrow essence"? Answer: This interpretation is hard to believe. Because it speaks of "One Vehicle, Great Vehicle, Buddha Vehicle," it comprehensively includes three names. Although the names are broad, when we examine the essence, it is just one dharma. How can we say the "essence is broad"? Therefore, the former interpretation is better. Question: Are the pure merits in the bodies of those of fixed śrāvaka and pratyekabuddhayāna nature included in this essence? Answer: They are not included. Therefore, the *Water Commentary* states: "Regarding the all-encompassing essence, all pure [dharmas]—if they are pure, even the expedient means of Hīnayāna are taken; if they are impure, even the fundamental aspects of Mahāyāna are not taken. If they are pure [dharmas] in the bodies of those of fixed nature, they are not included in this category. Now we only take the pure [dharmas] possessed by those of unfixed nature and the pure [dharmas] possessed by sudden-awakening bodhisattvas: the inherent seeds before the stages, the pure manifest activities from the stage of entering the stages onward, and the manifest merit in the fruition, whether newly perfumed or inherent, conditioned or unconditioned, the ten suchnesses of Mahāyāna, and the unconditioned principle attained through the various categories of the path of seeing and path of cultivation in Hīnayāna." Question: Regarding calling the unconditioned the "Vehicle," the *Water Commentary* poses the question: "The principle of cessation is eternally quiescent. How can it be called 'accomplishing'? It would be like saying that because the essence of space is permanent, it can create and act." How should this be answered? Answer: There are two answers. First: "Because it serves as the foundation upon which myriad practices depend and is the nature of the vehicle. Just as a boat depends on water and water gains the name of 'transporting,' therefore the unconditioned is said to accomplish. Because it is an efficient cause, it is called 'accomplishing.'" Second: "Moreover, because one realizes the unconditioned principle through the portions of causes, one transports the body of the five aggregates as a conventional being and reaches Buddha-fruition. Therefore, the unconditioned is also said to be accomplishing." Question: The treatise states: "The One Vehicle is the Great Vehicle. The Great Vehicle is the Supreme Vehicle." What does this mean? Answer: This presents alternative names for the One Vehicle. The meaning is that the One Vehicle is also called the Great Vehicle and is also called the Supreme Vehicle. Question: Why is it named thus? Answer: Regarding the One Vehicle, in opposition to various vehicles, there are many names. That is, in opposition to śrāvakas and pratyekabuddhas of unfixed nature, it is called the One Vehicle; in opposition to the Lesser Vehicle, it is called the Great Vehicle; in opposition to inferior vehicles, it is called the Supreme Vehicle; in opposition to the causal vehicle of bodhisattvas, it is called the Buddha Vehicle. Although the names differ, the essential nature is the same. In this treatise, three names are generally mentioned, while Buddha Vehicle and others are abbreviated. Question: How do we know that the One Vehicle is also called the Great Vehicle and Supreme Vehicle? Answer: The treatise cites evidence stating: "Therefore, the *Śrīmālā Sutra* states: 'The One Vehicle is precisely the Great Vehicle.' This fundamental treatise states: 'Opening is the meaning of supreme.' The *Madhyāntavibhāga* chapter on the Supreme Vehicle has three types of supremacy: (1) supremacy of right practice, namely the six right practices in the differentiated cultivation of the ten perfections; (2) supremacy of objects, consisting of twelve types of objects; (3) supremacy of cultivation and realization, namely ten types of cultivation and realization including spiritual lineage and cultivation, which comprehensively encompass all objects, practices, and fruits of bodhisattvas." Question: Regarding the *Śrīmālā Sutra* specifically, what does it mean by saying "the One Vehicle is the Great Vehicle"? Answer: The intention of that sutra is to call it the One Vehicle based on the meaning of Buddha-nature suchness as most excellent and ultimate. That sutra states: "The One Vehicle is the Great Vehicle. The Great Vehicle is Buddha-nature. Buddha-nature is the nirvana realm." It is called the Great Vehicle based on the meaning of pervading fullness and vast breadth. However, in explaining the meaning of being called the Great Vehicle, there are many treatise explanations. The *Twelve Gate Treatise* uses six meanings to call it the Great Vehicle: (1) it surpasses the Two Vehicles, (2) Buddha is the greatest and this vehicle can reach [that state], (3) it is what Buddha rides, (4) it can eliminate great suffering and provide great benefit and happiness, (5) it is ridden by great beings like Avalokiteśvara, (6) it can exhaust the source and foundation of all dharmas. The *Mahāyānasaṃgraha* states: "It is both a vehicle and great, therefore it is called the Great Vehicle—namely, the myriad practices. Or it rides on great nature, therefore it is called the Great Vehicle—namely, suchness." Asaṅga's *Vajracchedikā Commentary* and the *Abhidharmasamuccaya* each explain seven types of great nature. Although each differs slightly, the meaning is the same. The *Abhidharmasamuccaya*, volume 11, states: "This vehicle nature, because it corresponds with seven types of great nature, is called the Great Vehicle: (1) great nature of objects—because the bodhisattva path takes hundreds of thousands of teachings as its objects; (2) great nature of practice—because it possesses the two benefits; (3) great nature of wisdom—because it understands the two selflessnesses; (4) great nature of vigor—because it cultivates hundreds of thousands of difficult practices for three great incalculable eons; (5) great nature of skillful means—because by possessing wisdom, it does not abide in either saṃsāra or nirvana; (6) great nature of realization—because it accomplishes the ten powers, four fearlessnesses, and other merits; (7) great nature of activity—because it exhausts the limits of saṃsāra and establishes Buddha-activities, it is called the Great Vehicle." Question: How do we know from the *Lotus Commentary* stating "opening is the meaning of supreme" that the One Vehicle is also called the Supreme Vehicle? Answer: The four dharmas of opening, showing, awakening, and entering are taken as the essence of the Wonderful Dharma. Since the Wonderful Dharma takes the One Vehicle as its fundamental teaching, "opening is the meaning of supreme"—that is, the One Vehicle. Based on this meaning, it is said that the One Vehicle is also called the Supreme Vehicle. Question: If so, the remaining three meanings of "showing" and others are also the One Vehicle. Why can't the three meanings of "showing" and others be taken as alternative names for the One Vehicle? Why is this not the case? Answer: This objection is incorrect. "Opening" means to simultaneously open and reveal the supreme meaning of the principle of Dharma-body nirvana and the wisdom of Reward-body bodhi, causing sentient beings to aspire toward them, therefore it is called the "meaning of supreme." The One Vehicle takes this supreme principle and wisdom of bodhi and nirvana as its essence. Therefore, the "meaning of supreme" is taken as an alternative name for the One Vehicle. The *Madhyāntavibhāga*'s term "Supreme Vehicle" has precisely this meaning. Therefore, it also cites that text as evidence that the One Vehicle is also called the Supreme Vehicle. "Showing" has the meaning of sameness, "awakening" has the meaning of not-knowing, etc.—their meanings are quite different. Therefore, they cannot be alternative names for the One Vehicle. Moreover, these names do not exist in various teachings. ○ Digression Question: Among the three supremacies in the *Madhyāntavibhāga*, what are the six right practices in the first supremacy of right practice?