法華經義記 4.61

4.61

「舍利弗爾時長者各賜諸子等一大車」，此下是第八長者賜大車譬，即譬上〈方便品〉中第八「於諸菩薩中，正直捨方便，但說無上道」，明如來為三乘人說《法華》。今就此譬中自有兩段：第一雙開兩章門，第二從「其車高廣」下，即廣釋上兩章門。兩章門者，初言「各賜諸子等」，此一句先開長者心平等章門，內合明如來今日平等為三乘人說大乘經，令同得圓極妙果也。次言「一大車」，此三字即是第二所賜物章門，同用圓極妙果與爾時眾也。「其車高廣」此下是第二，即廣釋上兩章門。今先廣釋後所賜物章門，第二從「而作是念」下，即追廣釋前心平等章門。又此廣釋兩章門中各有二階。今且明廣大車門中有二者：第一先廣敘大車之相，第二「所以者何」下即釋長者得有此大車之意也。今言「其車高廣」者，此即對於昔日止斷三界正使盡處得盡、無生智為果，然此果狹而復短。今日明三乘行人皆成菩薩受記得佛，然此佛果超出五百由旬之外，即是高義；又傍攝其諸功德智慧，即是廣也；是德悉圓，故言「眾寶莊校」也。「周遍總持」，即譬周匝欄楯也。如來四辯之中的明辭辯，留梵妙響化給四生，故言「四面懸鈴」也。「軒蓋」最高而能覆下，譬佛果眾德之中大慈大悲，此二德高勝而能覆育眾生與樂之恩、拔苦之術也。又有種種功德莊嚴此慈悲，故云「珍奇雜寶而嚴飾之」也。四弘誓如寶繩交珞，若不交珞者容有退壞，內合明聖人雖復有大慈大悲，若無四弘誓任持此慈悲，可有退失之義也。未解者令解，未度者令度，此兩誓則持大悲拔苦也。未安者令安，未涅槃者令得涅槃，此兩誓則持大慈與樂也。「垂諸華瓔」者，為招集觀者，無異四攝攝化眾生也。「重敷婉筵」者，即氈蓐之流也。然是車中之物，即譬佛果備諸禪定也。「丹枕」者，此是色中之發者也，譬蘇定發生無相功德也。標心極果修習，故言「駕」。真無漏如白牛能斷無明黑闇，故言「白」也。會二諦之理是真實之法，故言「膚充」也。即體明說淨無諸塵染，故言「色潔」也。又能斷除無明巨患，故言「有大筋力」也。心會二諦之理路，故言「行步平正」也。斷除生死之苦，速到涅槃之樂，故言「其疾如風」也。又言信首以上諸受學弟子，故言「又多僕從」也。「所以者何」此下，是第二，即釋長者得有此大車之意，正言財寶無窮七珍皆具，明知如來蘊內德在懷如充，又有化他之德盈外如溢也。「而作是念我財物無極」以下，是第二，即追廣釋前心平等章門。今此廣中亦有兩階者：第一正廣心平等，第二「所以者何」下即釋心平等之意也。

"Śāriputra, at that time the elder bestowed on each of his sons equally one great cart": below this is the eighth [parable], the parable of the elder bestowing the great cart. This corresponds above to the eighth [section] in the "Expedient Means" chapter: "Among all the bodhisattvas, / Honestly casting aside expedient means, / I preach only the unsurpassed Path," clarifying the Tathāgata's preaching of the Lotus Sūtra for the practitioners of the three vehicles. Now, within this parable there are themselves two sections: first, the opening of two thematic divisions together; second, from "The carts were high and wide" onward, the detailed explanation of the two preceding thematic divisions. Regarding the two thematic divisions: first, the statement "bestowed on each of his sons equally"—this single sentence first opens the thematic division of the elder's impartial mind. Internally, the application clarifies that the Tathāgata now impartially preaches the Great Vehicle sūtra for the practitioners of the three vehicles, causing them equally to attain the wondrous fruit of consummate perfection. Next, the statement "one great cart"—these three words are the second thematic division, concerning the objects bestowed: the equal granting of the wondrous fruit of consummate perfection to the assembly of that time. "The carts were high and wide": below this is the second [section], which elaborates upon the two preceding thematic divisions. Here it first elaborates upon the latter thematic division concerning the objects bestowed; second, from "And thought this thought" onward, it retroactively elaborates upon the former thematic division concerning the impartial mind. Furthermore, within these elaborations of the two thematic divisions, there are two tiers each. Now, to clarify the two in the division elaborating the great cart: first, it broadly describes the characteristics of the great cart; second, below "Why is this?", it explains the intent of the elder in possessing this great cart. Now, regarding the words "The carts were high and wide": this contrasts with the past, where merely extinguishing the primary propensities of the three realms resulted in the fruition of the knowledge of exhaustion and the knowledge of non-arising; however, that fruition was narrow and also brief. Today it is clarified that practitioners of the three vehicles all become bodhisattvas, receive prophecies, and attain Buddhahood; and as this Buddha-fruition transcends beyond five hundred yojanas, this constitutes the meaning of "high"; furthermore, laterally encompassing all merits and wisdom constitutes "wide"; as these virtues are all fully rounded, it therefore says "adorned with many jewels." "Completely encompassed by dhāraṇīs" corresponds to "surrounded by railings on all sides." Among the Tathāgata's four analytical knowledges, this specifically clarifies the analytical knowledge of eloquence, releasing the wondrous sound of Brahmā to teach and provide for the four modes of birth; hence it says "bells hung on four sides." The "canopies" are the highest and can shelter below, which illustrates great loving-kindness and great compassion among the many virtues of the Buddha-fruition: these two virtues are lofty and supreme, able to shelter and nurture sentient beings with the grace of bestowing joy and the method of uprooting suffering. Furthermore, various merits adorn this loving-kindness and compassion; hence it says, "adorned with rare and wondrous miscellaneous jewels." The four great vows are like jewel cords interwoven: if not interwoven, there is room for regression and ruin; internally, the application clarifies that although the noble ones possess great loving-kindness and great compassion, if they lacked the four great vows to uphold this loving-kindness and compassion, there would be the possibility of decline and loss. "Those not yet liberated, I shall cause to be liberated; those not yet across, I shall cause to cross"—these two vows uphold great compassion to uproot suffering. "Those not yet at ease, I shall cause to be at ease; those not yet in nirvāṇa, I shall cause to attain nirvāṇa"—these two vows uphold great loving-kindness to bestow joy. "Draping various flower garlands": this is to attract onlookers, no different from the four means of embrace gathering and transforming sentient beings. "Thickly spread with supple mats": these are things like felt mattresses; being items within the cart, they illustrate the Buddha-fruition's complete possession of all meditative concentrations. "Red pillows": this is the most radiant among colours, illustrating the waking concentration generating unconditioned, signless merit. Marking one's intention on the ultimate fruition to cultivate practice: hence it says "yoked." True taintlessness is like a white ox, capable of severing the dark gloom of ignorance; hence it says "white." Conforming with the truth of the two truths is the real dharma; hence it says "fleshy and plump." Its intrinsic nature being luminous and pure without any defiling dust: hence it says "clean of coat." Furthermore, capable of severing the great calamity of ignorance: hence it says "endowed with great sinewy strength." The mind conforming to the path of the truth of the two truths: hence it says "its gait even and steady." Severing the suffering of birth and death to arrive swiftly at the bliss of nirvāṇa: hence it says "its speed like the wind." Furthermore, referring to the disciples receiving training from the stage of the chief of faith upward: hence it says "and with many attendants." Below "Why is this?" is the second [tier], which explains the elder's intent in possessing this great cart: it directly states that wealth and treasures are boundless and the seven precious things are completely present, clearly showing that the Tathāgata's internal virtues held within his breast are full to capacity, and his virtues of transforming others overflow on the outside. Below "And thought this thought: 'My wealth is boundless'" is the second [section], which retroactively elaborates upon the former thematic division of the impartial mind. Within this elaboration there are also two tiers: first, directly elaborating the impartial mind; second, below "Why is this?", explaining the intent behind the impartial mind.