翻刻
【右頁】
【枠外右上】
一九四 【但し算用数字】
【枠外右横上】
一乘義私記卷第三
【枠外右横下】
一〇二
【本文二段構成】
【上段】
故也。 問。章云。是差別相。及第五問答￣シテ辨￣スル等￣ハ。皆
如＿二別章＿一。不＿二繁且擧＿一。《割書：云云》意何。 答。是明＿下釋＿二無量義此
經一乘差別相＿一。及此章以＿二 五門＿一明＿二 一乘＿一 中。第五問答分
別門￣ヲハ。推＿二餘處＿一不＿二具擧＿一之所以＿上也。卽釋＿二 二經一乘差
別相＿一。如＿二 上所＿一レ言。指＿下 上疏第二釋＿二無量義＿一釋名之處＿上。推＿二
彼處＿一此文不＿レ擧＿二第五門＿一。指＿下諸乘章有＿二 五門＿一 中。第五問答
分別門＿上。推＿二彼處＿一此文不＿二具擧＿一也。《割書：爲言》 問。二經一乘差
別。旣云＿レ如＿二釋名中已廣解釋＿一。何更亦相云＿三是差別相如＿二別
章＿一耶。若亦指＿二餘處＿一歟。 答。不＿レ爾。上明＿下說＿二差別＿一之處＿上。
故云＿二如釋名中＿一。下明＿下略￣シテ不＿二具陳＿一之所以＿上。故云＿二如別章＿一
也。非＿レ謂＿レ在＿二餘處＿一也。《割書：已上本章｜四門了。》
問。第五問答分別門意何。 答。釋＿二 上所＿レ說一乘中。所＿レ
有妨難＿一此門意也。卽諸乘章中。有＿二 七重問答＿一。彼摠釋＿二諸
乘所有妨難＿一。其中以＿二 一乘所有問答＿一。爲＿二此門意＿一也。 問。
乘章云。此中一乘理￣イヽ應＿三唯一無＿二餘二三＿一。法華經云＿下聲
聞若菩薩。聞＿二我所說法＿一。乃至於＿二 一偈＿一皆成佛￣スルコト無＿上レ疑。
𣵀槃亦云。凡有＿レ心者。皆悉當＿レ得＿二無上菩提＿一。何故 乃（ナンチ）言＿レ
【下段】
爲＿レ￣ナリト引＿二不定＿一。乃至五乘一切有情。皆有＿二佛性＿一。究竟皆
至＿二大乘極果＿一。何故究竟有＿二《割書：ト云》人天乘＿一。不＿レ歸＿二於佛＿一。《割書：云云》意
何。 答。上諸門中。釋＿下雖＿レ說＿二 一乘＿一有＿中 三乘四乘五乘之
道理＿上了。由＿レ此難＿下可《割書：考【四角で囲む】可恐｜衍歟》有＿二唯一乘＿一可＿レ無＿中 餘乘＿上也。難
中有＿二兩意＿一。一者法華云＿二聲聞菩薩聞＿レ法者皆成佛＿一。𣵀槃
亦云。凡有＿レ心者。皆得＿二菩提＿一。故唯有＿二 一乘＿一。可＿レ無＿下留＿二聲
聞獨覺極果＿一之者＿上。而何云＿下說＿二唯有一乘＿一。爲＿レ引＿二-攝一類
不定性人＿一。其實《割書：乃至》有＿中 五乘差別＿上也耶。《割書：爲言》二者一切衆
生。皆有＿二佛性＿一。遂可＿レ成＿レ佛。而何立＿二 五乘道理＿一。云＿下有＿二 一
類＿一。留＿二 人天乘＿一。永不＿二成佛＿一之者＿上耶。《割書：爲言》初難＿レ可＿レ無＿二定性
二乘＿一。後難＿レ可＿レ無＿二無性有情＿一也。 問。爾此難如何通。
答。章云。答。攝大乘論。以＿二 十因＿一故。佛說＿二 一乘＿一。顯揚二十。
以＿二 六因＿一故。佛說＿二 一乘＿一。如＿二前已辨＿一。今釋意者。據＿レ實而言。
五乘各異。如＿二前所＿レ引敎理《割書：ヲ以テ》成立＿一。爲＿レ引＿二 一類＿一故說＿二 一
乘＿一。非＿三乘唯一無＿二 二三等＿一。法華論云。聲聞有＿レ 四。一趣寂。
二退菩提心。亦名廻《割書：考【四角で囲む】廻下｜脱向歟》菩提心。三應化。四增上慢。
經但爲＿レ敎＿二-化退菩提心及應化＿一。故世尊授＿レ記給。非＿二餘二
【左頁】
【枠外左上】
一九五【但し算用数字】
【枠外左横上】
一乘義私記卷第三
【枠外左横下】
一〇三
【本文二段構成】
【上段】
種＿一。應化聲聞者。卽經所＿レ￣ノ說躭＿二 三昧酒＿一。經＿レ劫不＿レ覺。後
從＿レ彼起。方發＿二大心＿一。佛菩提《割書：考【四角で囲む】提｜薩歟》等作＿二此化形＿一。化＿二聲聞
類＿一。先聖入滅。經＿レ劫久時。今尚發心。況於＿二我等＿一。故爲＿二應
化＿一。而說＿二 一乘＿一。受＿レ記作＿レ￣シム 佛。攝論十因。第九化故。卽是
此也。舍利弗等。先發＿二￣セシカ大心＿一。因＿レ施＿レ眼故。退求＿二小果＿一。
今爲＿レ我說＿二 一乘＿一受＿レ￣シム記。故說＿下￣ナリ亦爲＿二退菩提心＿一說＿二 一
乘＿一等＿上。不＿レ爾便違＿二￣ナム楞伽莊嚴五種々性＿一。又𣵀槃云。於＿二我
一時＿一。說＿二 一乘一道一行一緣＿一。說＿三須陀洹乃至阿羅漢等
皆得＿二佛道＿一。我諸弟子不＿レ解＿二我意＿一。於＿二大衆中＿一。唱＿二如＿レ是言＿一。
如來說＿三須陀洹《割書：乃至》阿羅漢皆得＿二佛道＿一。若皆作＿レ佛。卽解＿二
佛意＿一。何故稱爲＿レ不＿レ解＿二佛（イ我）意＿一。故知。但應＿レ如＿二此中說＿一。《割書：云云》
問。此答意何。 答。此答意。摠明＿下雖＿レ說＿二 一乘＿一有＿中 五乘之
道理＿上也。《割書：所引諸文意。皆如＿二 上處｜々釋了＿一。更不＿二重記＿一レ之。》
問。若云＿レ有＿二 五乘機＿一者。何故玄贊云＿下依＿二𣵀槃經＿一。唯有＿二 一
機＿一。故彼經云。師子吼者。是決定。義說＿三 一切衆生。悉有＿二
佛性＿一。乃至此經亦云。十方佛土中。唯有＿二 一乘法＿一。乃至但
敎＿二-化菩薩＿一。無＿二聲聞弟子＿一。乃至依＿レ此唯有＿中 一大乘性＿上。此
【下段】
經旣說＿二￣ヲモテ一乘＿一。被＿二彼大乘根性＿一。《割書：云云》又樞要云。依＿三法華
者。以＿レ敎准＿レ機。唯有＿二 一機＿一。《割書：云云》 答。是皆以＿二前答意＿一可＿レ
通也。又佛地論通云。雖＿下餘經中宣＿三-說一切有情之類。皆
有＿二佛性＿一。皆當＿中作佛＿上。然就＿二眞如法身佛性＿一。亦就＿二少分一
切有情＿一。方便￣ヲモテ而說。爲＿レ令＿三不定種性有情。決定速＿二-證
無上正等菩提＿一故。《割書：云云》《割書：餘經者指＿二𣵀槃｜法華等＿一也。》又別抄第四門云。會＿レ
敎者。法華經云＿三 十方世界中。唯有＿二 一乘法＿一。若有＿二《割書：ト云ハヽ》三
乘定性＿一。如何會耶。解云。此對＿二不定種性＿一故作＿二此說＿一。又
不增減經云＿二衆生界不增減不生滅＿一者。知＿レ無＿レ有＿下畢竟入＿二
𣵀槃＿一者＿上。若有＿二定性＿一入＿二無餘依＿一。彼經應＿レ言＿二衆生界減＿一。解
云。彼經約＿二衆生界理性＿一而言。眞如之理無＿二增減＿一故。又
解。彼云＿三衆生界不＿二增減＿一。而不＿四說言＿三衆生不＿二增減＿一。界言摠
說＿二衆生界際＿一。非＿下約＿二衆生＿一而說＿上。故不＿二相違＿一。《割書：瑜伽抄。中邊疏｜中亦有＿二會文＿一》
《割書：可＿レ見＿レ｜之。》若有＿二無性＿一者。𣵀槃云。何言＿二有＿レ心者成＿一レ
佛。解云。此
約＿二少分＿一而說。又解。此約＿レ有＿二大乘無漏。及不定性無漏
心種＿一而言。不＿三說言＿二 一切有心者皆得＿一レ成＿レ佛。經意祕密。故
不＿二相違＿一。《割書：云云》以＿二此等文＿一。悉可＿二會通＿一也。問。章云。問。經自
現代語訳
【右頁】
故である。問：章に「これらの差別相、及び第五問答にて弁ずる等は、皆別章の如く、繁雑なので挙げない」とあるが、意味は何か。答：これは無量義経とこの経の一乗差別相を釈し、及びこの章で五門をもって一乗を明かす中の、第五問答分別門を、他の処に推して具に挙げない所以を明かしたものである。即ち二経一乗差別相を釈すことは、上に言った如く、上の疏第二の無量義を釈する釈名の処を指している。彼の処に推してこの文は第五門を挙げない。諸乗章に五門がある中の、第五問答分別門を指している。彼の処に推してこの文は具に挙げないのである。問：二経一乗差別は、既に「釈名中に已に広く解釈した如し」と云うのに、何故更に亦「この差別相は別章の如し」と云うのか。若しくは亦他の処を指すのか。答：そうではない。上は差別を説く処を明かすので、故に「釈名中の如し」と云う。下は略して具に陳べない所以を明かすので、故に「別章の如し」と云うのである。他の処にあるというのではない。
問：第五問答分別門の意味は何か。答：上に説いた一乗中にある所の妨難を釈すのが、この門の意味である。即ち諸乗章中に、七重の問答がある。彼は総じて諸乗にある所の妨難を釈す。其の中の一乗にある所の問答をもって、この門の意味とするのである。問：乗章に「この中で一乗の理からすれば、応に唯一であって他の二三は無いべきである。法華経に『声聞若しくは菩薩、我が所説の法を聞いて、乃至一偈に於いても皆成仏することに疑い無し』と云う。涅槃も亦『凡そ心有る者は、皆悉く当に無上菩提を得るべし』と云う。何故乃ち『不定を引く為なり』と言うのか。乃至五乗一切有情は、皆仏性があり、究竟に皆大乗の極果に至る。何故究竟に人天乗があって、仏に帰さないと云うのか」とあるが、意味は何か。
【下段】
答：上の諸門中で、一乗を説くと雖も三乗四乗五乗の道理がある事を釈し了ったが、この難によって唯一乗のみがあって他の乗は無いべきであろう。難の中には二つの意がある。一つは法華に「声聞菩薩で法を聞く者は皆成仏する」と云い、涅槃も亦「凡そ心ある者は、皆菩提を得る」と云う。故に唯一乗のみがあって、声聞独覚の極果に留まる者は無いべきである。而るに何故「唯有一乗を説くのは、一類の不定性人を引き摂する為で、其の実乃至五乗の差別がある」と云うのか。二つ目は一切衆生は、皆仏性があり、遂に仏と成るべきである。而るに何故五乗の道理を立てて、「一類があって、人天乗に留まって、永く成仏しない者がある」と云うのか。初めは定性二乗は無いべきであると難じ、後は無性有情は無いべきであると難じている。問：爾らばこの難をどのように通すか。
答：章に「答：摂大乗論に、十因を以って故に、仏は一乗を説く。顕揚二十に、六因を以って故に、仏は一乗を説く。前に已に弁じた如し。今の釈の意は、実に拠って言えば、五乗各々異なる。前に引いた所の教理をもって成立した如し。一類を引く為に故に一乗を説く。乗が唯一で二三等が無いのではない。法華論に『声聞に四つある。一には趣寂、二には退菩提心、亦廻向菩提心と名づく、三には応化、四には増上慢』と云う。経は但退菩提心及び応化を教化する為で、故に世尊は記を授け給う。他の二
【左頁】
種ではない。応化声聞とは、即ち経に説く所の『三昧酒に躭って、劫を経ても覚めず、後に彼から起って、方に大心を発す』である。仏菩薩等がこの化形を作って、声聞類を化す。先聖が入滅して、劫を経た久時に、今尚発心する。況んや我等においてをや。故に応化の為に、而して一乗を説き、記を受けて仏と作らしむ。摂論の十因、第九の化の故に、即ちこれである。舎利弗等は、先に大心を発したが、眼を施すに因って故に、退いて小果を求めた。今我が為に一乗を説いて記を受けしむ。故に亦退菩提心の為に一乗を説く等と説くのである。そうでなければ楞伽荘厳の五種種性に違うであろう。又涅槃に『我が一時に於いて、一乗一道一行一縁を説き、須陀洹乃至阿羅漢等皆仏道を得ると説いた。我が諸弟子は我が意を解せず、大衆中に於いて、是の如き言を唱えた。如来は須陀洹乃至阿羅漢皆仏道を得ると説く。若し皆仏と作るなら、即ち仏の意を解している。何故不解仏意と称するのか』と云う。故に知る。但この中に説く如くあるべきである」とある。
問：この答の意味は何か。答：この答の意味は、総じて一乗を説くと雖も五乗の道理があることを明かすものである。
問：もし五乗の機があると云うなら、何故玄賛に「涅槃経に依ると、唯一機のみがある。故に彼経に『師子吼とは、これ決定の義なり。一切衆生、悉く仏性あり』と説く。乃至この経も亦『十方仏土中、唯一乗法あり』と云う。乃至但菩薩を教化し、声聞弟子なし。乃至これに依って唯一大乗性あり。この
【下段】
経は既に一乗を説いて、彼の大乗根性に被らしむ」とあるか。又樞要に「法華に依る者は、教を以って機に准ずれば、唯一機あり」とある。答：これは皆前の答の意をもって通ずることができる。又仏地論に通じて「他経中に一切有情の類は、皆仏性があり、皆当に仏と作るべしと宣説すると雖も、然るに真如法身仏性について、亦少分一切有情について、方便をもって而して説く。不定種性有情をして、決定して速やかに無上正等菩提を証せしめんが為の故である」と云う。又別抄第四門に「教を会すれば、法華経に『十方世界中、唯一乗法あり』と云う。若し三乗定性があるとすれば、如何に会するか。解して云う『これは不定種性に対する故にこの説を作す』と。又不増減経に『衆生界不増減不生滅』と云うのは、畢竟涅槃に入る者が無いことを知る。若し定性があって無余依に入るなら、彼経は応に『衆生界減ず』と言うべきである。解して云う『彼経は衆生界の理性について而して言う。真如の理は増減無き故である』と。又解すれば、彼は『衆生界増減せず』と云って、『衆生増減せず』と説言せず。界の言は総じて衆生界際を説く。衆生について而して説くのではない。故に相違しない」とある。若し無性があるとすれば、涅槃に「何んぞ心ある者成仏すと言うか」と云う。解して云う「これは少分について而して説く」と。又解すれば「これは大乗無漏、及び不定性無漏心種があることについて而して言う。一切有心者皆成仏を得ると説言するのではない。経意は秘密である。故に相違しない」と。この等の文をもって、悉く会通することができる。問：章に「問：経自
英語訳
[Right Page]
Therefore. Question: The chapter states: "These differences, as well as what is clarified in the fifth question-and-answer section, etc., are all as in separate chapters and are not enumerated due to their complexity." What does this mean? Answer: This clarifies the differences between the One Vehicle of the Immeasurable Meanings Sutra and this sutra, and explains why, among the five gates used to clarify the One Vehicle in this chapter, the fifth question-and-answer discrimination gate is referred to elsewhere and not fully presented. That is, explaining the differences between the One Vehicles of the two sutras, as stated above, points to the section on explaining names in the second volume of the commentary above that explains the Immeasurable Meanings. Referring to that place, this text does not present the fifth gate. It points to the fifth question-and-answer discrimination gate among the five gates in the various vehicles chapter. Referring to that place, this text does not present it fully. Question: Regarding the differences between the One Vehicles of the two sutras, since it already says "as extensively explained in the section on explaining names," why does it also say "these differences are as in separate chapters"? Does it also point to elsewhere? Answer: Not so. Above clarifies the place where differences are explained, therefore it says "as in the section on explaining names." Below clarifies the reason for abbreviation and not fully presenting, therefore it says "as in separate chapters." It does not mean they exist elsewhere.
Question: What is the meaning of the fifth question-and-answer discrimination gate? Answer: This gate's meaning is to resolve objections that exist in the One Vehicle explained above. That is, in the various vehicles chapter, there are seven layers of questions and answers. They generally resolve all objections regarding the various vehicles. Among these, the questions and answers regarding the One Vehicle constitute the meaning of this gate. Question: The vehicles chapter states: "In this, according to the principle of the One Vehicle, there should appropriately be only one without the other two or three. The Lotus Sutra says: 'Whether śrāvakas or bodhisattvas, hearing the dharma I have explained, even regarding a single verse, all will undoubtedly become Buddhas.' The Nirvana [Sutra] also says: 'All who have minds will certainly attain unsurpassed bodhi.' Why then do you say 'it is to attract the indeterminate'? Even the five vehicles—all sentient beings have Buddha-nature and will ultimately all reach the ultimate fruit of Mahāyāna. Why are there ultimately human and heavenly vehicles that do not return to Buddhahood?"
[Lower Section]
Answer: Although the various gates above have finished explaining that despite teaching the One Vehicle, there exists the principle of three, four, and five vehicles, this objection suggests there should only be the One Vehicle without other vehicles. Within the objection are two meanings. First: The Lotus says "śrāvakas and bodhisattvas who hear the dharma all become Buddhas," and the Nirvana also says "all who have minds attain bodhi." Therefore there should only be the One Vehicle, with no one remaining at the ultimate fruits of śrāvakahood or pratyekabuddhahood. Yet why do you say "teaching only the One Vehicle is to attract and include one class of indeterminate-nature people, but in reality there are differences among the five vehicles"? Second: All sentient beings have Buddha-nature and will eventually become Buddhas. Yet why establish the principle of five vehicles, saying "there is one class that remains in human and heavenly vehicles and never becomes Buddha"? The first objects that there should be no fixed-nature two-vehicle practitioners; the second objects that there should be no natureless sentient beings. Question: How then is this objection resolved?
Answer: The chapter states: "Answer: The Mahāyāna-saṃgraha treatise [gives] ten reasons why the Buddha teaches the One Vehicle. The Xiāngyáng [treatise gives] six reasons why the Buddha teaches the One Vehicle, as previously clarified. The meaning of the present explanation is: speaking according to reality, the five vehicles are each different, as established by the teachings and principles previously cited. The One Vehicle is taught to attract one class; it is not that vehicles are only one without two, three, etc. The Lotus treatise says: 'There are four [types of] śrāvakas: first, those who tend toward quiescence; second, those who retreat from the bodhi mind, also called those who turn toward bodhi mind; third, manifestation-transformations; fourth, those with overweening pride.' The sutra is only for teaching and transforming those who retreat from bodhi mind and manifestation-transformations, therefore the World-Honored One confers predictions. Not the other two
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types." Manifestation-transformation śrāvakas are what the sutra describes as "indulging in samādhi wine, not awakening for eons, later arising from that and then generating great mind." Buddhas, bodhisattvas, etc., create these transformation forms to transform śrāvaka types. Previous sages entered extinction; after eons of long time, they still generate [bodhi] mind—how much more so for us others. Therefore, for manifestation-transformations, the One Vehicle is taught and they receive predictions to become Buddhas. The ten reasons in the Mahāyāna-saṃgraha treatise—the ninth being transformation—this is exactly that. Śāriputra and others previously generated great mind, but due to giving away eyes, they retreated to seek small fruits. Now the One Vehicle is taught for me and they receive predictions. Therefore it also says the One Vehicle is taught for those who retreat from bodhi mind, etc. Otherwise it would contradict the Laṅkāvatāra's Sublime five types of nature. Also, the Nirvana says: "At one time I taught one vehicle, one path, one practice, one condition, explaining that stream-enterers through arhats all attain the Buddha path. My various disciples did not understand my meaning and proclaimed such words in the great assembly: 'The Tathāgata teaches that stream-enterers through arhats all attain the Buddha path.' If all become Buddhas, then they understand the Buddha's meaning. Why are they called not understanding the Buddha's meaning?" Therefore know that it should only be as explained herein.
Question: What is the meaning of this answer? Answer: The meaning of this answer is to generally clarify that although the One Vehicle is taught, there exists the principle of five vehicles.
Question: If you say there are recipients for five vehicles, why does the Xuanzan state: "According to the Nirvana Sutra, there is only one type of recipient. Therefore that sutra says: 'Lion's roar means the definitive meaning, explaining that all sentient beings have Buddha-nature.' Even this sutra says: 'In Buddha-lands of the ten directions, there is only One Vehicle dharma'... only teaching and transforming bodhisattvas, without śrāvaka disciples... according to this, there is only one Great Vehicle nature. This
[Lower Section]
sutra already teaches the One Vehicle, causing it to reach that Great Vehicle root-nature." Also, the Pivotal Essentials states: "Those who rely on the Lotus: using teaching to assess recipients, there is only one recipient." Answer: All of these can be resolved through the meaning of the previous answer. Also, the Buddha-Land Treatise generally explains: "Although other sutras proclaim that all types of sentient beings have Buddha-nature and will all become Buddhas, this is said regarding True Suchness Dharma-body Buddha-nature and also regarding a portion of all sentient beings, expediently spoken to cause indeterminate seed-nature sentient beings to definitely and quickly realize unsurpassed perfect bodhi." Also, the fourth gate of the Separate Commentary states: "Harmonizing teachings: The Lotus Sutra says 'In worlds of the ten directions, there is only One Vehicle dharma.' If there are fixed natures of three vehicles, how is this harmonized? Explanation: This makes this statement in response to indeterminate seed-natures. Also, the Non-increase-decrease Sutra says 'the realm of sentient beings neither increases nor decreases, neither arises nor ceases'—knowing there are none who ultimately enter nirvana. If there were fixed natures entering remainderless dependence, that sutra should say 'the realm of sentient beings decreases.' Explanation: That sutra speaks regarding the essential nature of the sentient beings' realm. The principle of True Suchness has no increase or decrease. Another explanation: It says 'the realm of sentient beings does not increase or decrease' but does not say 'sentient beings do not increase or decrease.' The word 'realm' generally refers to the limits of the sentient beings' realm, not speaking regarding sentient beings. Therefore there is no contradiction." If there are natureless ones, the Nirvana asks: "How can it be said that those with minds become Buddhas?" Explanation: This is said regarding a portion. Another explanation: This is said regarding having Great Vehicle undefiled [seeds] and indeterminate-nature undefiled mind-seeds. It does not say all those with minds can become Buddhas. The sutra's meaning is esoteric, therefore there is no contradiction. Through these and other texts, all can be harmonized and resolved. Question: The chapter states: "Question: The sutra itself
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Therefore. Question: The chapter states: "These differences, as well as what is clarified in the fifth question-and-answer section, etc., are all as in separate chapters and are not enumerated due to their complexity." What does this mean? Answer: This clarifies the differences between the One Vehicle of the Immeasurable Meanings Sutra and this sutra, and explains why, among the five gates used to clarify the One Vehicle in this chapter, the fifth question-and-answer discrimination gate is referred to elsewhere and not fully presented. That is, explaining the differences between the One Vehicles of the two sutras, as stated above, points to the section on explaining names in the second volume of the commentary above that explains the Immeasurable Meanings. Referring to that place, this text does not present the fifth gate. It points to the fifth question-and-answer discrimination gate among the five gates in the various vehicles chapter. Referring to that place, this text does not present it fully. Question: Regarding the differences between the One Vehicles of the two sutras, since it already says "as extensively explained in the section on explaining names," why does it also say "these differences are as in separate chapters"? Does it also point to elsewhere? Answer: Not so. Above clarifies the place where differences are explained, therefore it says "as in the section on explaining names." Below clarifies the reason for abbreviation and not fully presenting, therefore it says "as in separate chapters." It does not mean they exist elsewhere.
Question: What is the meaning of the fifth question-and-answer discrimination gate? Answer: This gate's meaning is to resolve objections that exist in the One Vehicle explained above. That is, in the various vehicles chapter, there are seven layers of questions and answers. They generally resolve all objections regarding the various vehicles. Among these, the questions and answers regarding the One Vehicle constitute the meaning of this gate. Question: The vehicles chapter states: "In this, according to the principle of the One Vehicle, there should appropriately be only one without the other two or three. The Lotus Sutra says: 'Whether śrāvakas or bodhisattvas, hearing the dharma I have explained, even regarding a single verse, all will undoubtedly become Buddhas.' The Nirvana [Sutra] also says: 'All who have minds will certainly attain unsurpassed bodhi.' Why then do you say 'it is to attract the indeterminate'? Even the five vehicles—all sentient beings have Buddha-nature and will ultimately all reach the ultimate fruit of Mahāyāna. Why are there ultimately human and heavenly vehicles that do not return to Buddhahood?"
[Lower Section]
Answer: Although the various gates above have finished explaining that despite teaching the One Vehicle, there exists the principle of three, four, and five vehicles, this objection suggests there should only be the One Vehicle without other vehicles. Within the objection are two meanings. First: The Lotus says "śrāvakas and bodhisattvas who hear the dharma all become Buddhas," and the Nirvana also says "all who have minds attain bodhi." Therefore there should only be the One Vehicle, with no one remaining at the ultimate fruits of śrāvakahood or pratyekabuddhahood. Yet why do you say "teaching only the One Vehicle is to attract and include one class of indeterminate-nature people, but in reality there are differences among the five vehicles"? Second: All sentient beings have Buddha-nature and will eventually become Buddhas. Yet why establish the principle of five vehicles, saying "there is one class that remains in human and heavenly vehicles and never becomes Buddha"? The first objects that there should be no fixed-nature two-vehicle practitioners; the second objects that there should be no natureless sentient beings. Question: How then is this objection resolved?
Answer: The chapter states: "Answer: The Mahāyāna-saṃgraha treatise [gives] ten reasons why the Buddha teaches the One Vehicle. The Xiāngyáng [treatise gives] six reasons why the Buddha teaches the One Vehicle, as previously clarified. The meaning of the present explanation is: speaking according to reality, the five vehicles are each different, as established by the teachings and principles previously cited. The One Vehicle is taught to attract one class; it is not that vehicles are only one without two, three, etc. The Lotus treatise says: 'There are four [types of] śrāvakas: first, those who tend toward quiescence; second, those who retreat from the bodhi mind, also called those who turn toward bodhi mind; third, manifestation-transformations; fourth, those with overweening pride.' The sutra is only for teaching and transforming those who retreat from bodhi mind and manifestation-transformations, therefore the World-Honored One confers predictions. Not the other two
[Left Page]
types." Manifestation-transformation śrāvakas are what the sutra describes as "indulging in samādhi wine, not awakening for eons, later arising from that and then generating great mind." Buddhas, bodhisattvas, etc., create these transformation forms to transform śrāvaka types. Previous sages entered extinction; after eons of long time, they still generate [bodhi] mind—how much more so for us others. Therefore, for manifestation-transformations, the One Vehicle is taught and they receive predictions to become Buddhas. The ten reasons in the Mahāyāna-saṃgraha treatise—the ninth being transformation—this is exactly that. Śāriputra and others previously generated great mind, but due to giving away eyes, they retreated to seek small fruits. Now the One Vehicle is taught for me and they receive predictions. Therefore it also says the One Vehicle is taught for those who retreat from bodhi mind, etc. Otherwise it would contradict the Laṅkāvatāra's Sublime five types of nature. Also, the Nirvana says: "At one time I taught one vehicle, one path, one practice, one condition, explaining that stream-enterers through arhats all attain the Buddha path. My various disciples did not understand my meaning and proclaimed such words in the great assembly: 'The Tathāgata teaches that stream-enterers through arhats all attain the Buddha path.' If all become Buddhas, then they understand the Buddha's meaning. Why are they called not understanding the Buddha's meaning?" Therefore know that it should only be as explained herein.
Question: What is the meaning of this answer? Answer: The meaning of this answer is to generally clarify that although the One Vehicle is taught, there exists the principle of five vehicles.
Question: If you say there are recipients for five vehicles, why does the Xuanzan state: "According to the Nirvana Sutra, there is only one type of recipient. Therefore that sutra says: 'Lion's roar means the definitive meaning, explaining that all sentient beings have Buddha-nature.' Even this sutra says: 'In Buddha-lands of the ten directions, there is only One Vehicle dharma'... only teaching and transforming bodhisattvas, without śrāvaka disciples... according to this, there is only one Great Vehicle nature. This
[Lower Section]
sutra already teaches the One Vehicle, causing it to reach that Great Vehicle root-nature." Also, the Pivotal Essentials states: "Those who rely on the Lotus: using teaching to assess recipients, there is only one recipient." Answer: All of these can be resolved through the meaning of the previous answer. Also, the Buddha-Land Treatise generally explains: "Although other sutras proclaim that all types of sentient beings have Buddha-nature and will all become Buddhas, this is said regarding True Suchness Dharma-body Buddha-nature and also regarding a portion of all sentient beings, expediently spoken to cause indeterminate seed-nature sentient beings to definitely and quickly realize unsurpassed perfect bodhi." Also, the fourth gate of the Separate Commentary states: "Harmonizing teachings: The Lotus Sutra says 'In worlds of the ten directions, there is only One Vehicle dharma.' If there are fixed natures of three vehicles, how is this harmonized? Explanation: This makes this statement in response to indeterminate seed-natures. Also, the Non-increase-decrease Sutra says 'the realm of sentient beings neither increases nor decreases, neither arises nor ceases'—knowing there are none who ultimately enter nirvana. If there were fixed natures entering remainderless dependence, that sutra should say 'the realm of sentient beings decreases.' Explanation: That sutra speaks regarding the essential nature of the sentient beings' realm. The principle of True Suchness has no increase or decrease. Another explanation: It says 'the realm of sentient beings does not increase or decrease' but does not say 'sentient beings do not increase or decrease.' The word 'realm' generally refers to the limits of the sentient beings' realm, not speaking regarding sentient beings. Therefore there is no contradiction." If there are natureless ones, the Nirvana asks: "How can it be said that those with minds become Buddhas?" Explanation: This is said regarding a portion. Another explanation: This is said regarding having Great Vehicle undefiled [seeds] and indeterminate-nature undefiled mind-seeds. It does not say all those with minds can become Buddhas. The sutra's meaning is esoteric, therefore there is no contradiction. Through these and other texts, all can be harmonized and resolved. Question: The chapter states: "Question: The sutra itself