妙法蓮華經文句 5.65

5.65

從「舍利弗爾時」下，三，等賜大車，有兩章、兩廣、兩釋：一、等子，二、等車。以子等故則心等，譬一切眾生等有佛性，佛性同故等是子也。第二車等者，以法等故無非佛法，譬一切法皆摩訶衍，摩訶衍同故等是大車。而言「各賜」者，各隨本習四諦六度無量諸法，各於舊習開示真實，舊習不同故言「各」，皆摩訶衍故言「大車」。「其車高」下，廣車為二，一廣敘車體，次釋有車之由。敘車體中先敘高廣，次明白牛，後明儐從。假名車有高廣相，譬如來知見深遠，橫周法界之邊際，豎徹三諦之源底，故言「高廣」也。「眾寶莊校」者，譬萬行修飾也。「周匝欄楯」者，譬總持，持萬善、遮眾惡。「四面懸鈴」者，譬四辯下化也。「張設幰蓋」者，譬四無量，眾德之中慈悲最高，普覆一切也。「珍琦雜寶而嚴飾之」者，真實萬善嚴此慈悲，《大經》云：「慈若具足十力無畏，名如來慈，慈中行布施等」（云云）。「寶繩交絡」者，譬四弘誓堅固大慈心也。「垂諸花纓」者，譬四攝神通等悅動眾生也，亦譬七覺妙鬘也。「重敷綩綖」者，譬觀練熏修一切諸禪，重沓柔軟也。「安置丹枕」者，車若駕運隨所到處須此支昂，譬即動而靜、即靜而動。若車內枕者，休息身首，譬一行三昧息一切智、一切行也。「丹」即赤光，譬無分別法也。「駕以白牛」者，譬無漏般若能導諦緣度一切萬行到薩婆若。白是色本，即與本淨無漏相應，體具萬德如「膚充」，煩惱不染如「色潔」。又四念處為白牛，四正勤中二世善滿如膚充，二世惡盡如色潔。四如意足稱行者心，如「形體姝好」。「筋」譬五根住立，能生義也。「力」譬五力摧伏，幹用義也。「行步平正」以譬定慧均等，又譬七覺調平。「其疾如風」者，八正道中行，速疾到薩婆若。「僕從」者，譬方便波羅蜜能屈曲隨人給侍使令，眾魔外道二乘小行，皆隨方便智用，故《淨名》云：「皆吾侍也」；又果地神通運役隨意，即僕從也。

From "Śāriputra, at that time" below is the third [part], the parable of equally bestowing great carriages on the children, which has two main headings, two detailed explanations, and two explications: first, the equality of the children; second, the equality of the carriages. Because the children are equal, [the father's] mind is equal, illustrating that all sentient beings equally possess buddha-nature; since their buddha-nature is identical, they are equally children. Second, regarding the equality of the carriages, because the teachings are equal, nothing is not the Buddha Dharma, illustrating that all dharmas are the Mahāyāna; since the Mahāyāna is identical, they are equally great carriages. Yet saying "each was bestowed" means that in accordance with each one's original habituation in the Four Noble Truths, the six pāramitās, and immeasurable teachings, the real is opened and demonstrated for each within their former habituation. Because their former habituations differ, it says "each"; because all are the Mahāyāna, it says "great carriages."
From "Those carriages were high [and broad]" below, the detailed explanation of the carriages has two parts: first, it describes at length the carriages' structure; next, it explains the reason for possessing the carriages. Within the description of the carriages' structure, it first describes their height and breadth, next clarifies the white bullocks, and finally clarifies the attendants. The carriage as nominal designation has the aspects of being high and broad, illustrating that the Tathāgata's knowledge and vision are deep and far-reaching: horizontally encompassing the limits of the dharma realm, and vertically penetrating to the very source and bottom of the three truths; thus they are called "high and broad."
"Adorned with manifold jewels" illustrates the ornamentation provided by the myriad practices.
"Surrounded by railings" illustrates dhāraṇī, which holds all goods and prevents all evils.
"With bells suspended on all four sides" illustrates using the four unobstructed knowledges to convert those below.
"Canopies were spread over them" illustrates the four immeasurables; among all virtues, benevolence and compassion are supreme, universally covering all.
"Ornately decorated with rare and precious jewels" illustrates that the real myriad practices adorn this benevolence and compassion; as the Mahāparinirvāṇa-sūtra says: "If benevolence is fully endowed with the ten powers and the fearlessnesses, it is called the Tathāgata's benevolence, and within benevolence one practices giving, etc." (and so forth).
"Intertwined with jewelled ropes" illustrates the four universal vows making firm the mind of great benevolence.
"Hanging with floral tassels" illustrates delighting and moving sentient beings through the four means of embracing and spiritual powers, and also illustrates the wondrous garlands of the seven factors of awakening.
"Cushioned with layers of mats" illustrates all the meditations—contemplating, refining, perfuming, and cultivating—laid down in soft layers.
"Red pillows placed inside": when the carriage travels, wherever it goes it requires this support; this illustrates being calm in the midst of movement, and moving in the midst of calmness. If it means the pillow inside the carriage for resting the head and body, it illustrates the single practice samādhi resting all knowledges and all practices. "Red" is crimson light, illustrating non-conceptual phenomena.
"Yoked with white bullocks" illustrates that undefiled prajñā can guide all the myriad practices of the truths, conditions, and pāramitās to sarvajña (all-knowledge). White is the root of colors, which corresponds to original purity and undefiled nature; their bodies being endowed with myriad virtues is like their "plump flesh," and untainted by afflictions is like their "clean color." Furthermore, the four stations of mindfulness are the white bullocks; in the four right exertions, the fulfillment of wholesome deeds in the two realms of time is like their plump flesh, and the exhaustion of unwholesome deeds in the two realms of time is like their clean color. The four bases of spiritual power matching the practitioner's intention is like their "pleasing form." "Sinews" illustrates the five faculties firmly standing, bearing the meaning of being able to generate. "Strength" illustrates the five powers crushing and subduing, bearing the meaning of efficacious function. "Walking with an even stride" illustrates the balance of concentration and wisdom, and also illustrates the harmonization of the seven factors of awakening. "Swift as the wind" means moving within the Noble Eightfold Path, swiftly arriving at sarvajña.
"Grooms and attendants" illustrates the pāramitā of expedient means, which can flexibly adapt to people and serve their orders; all māras, heterodox paths, and the minor practices of the two vehicles comply with the function of expedient wisdom; hence the Vimalakīrti-nirdeśa says: "They are all my attendants." Furthermore, the spiritual powers of the fruit-stage operating and employing at will are precisely the attendants.