[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經文句](https://indike.org/pramana/in.bauddha.taisho.1718) › 5.66 # 妙法蓮華經文句 5.66 妙法蓮華經文句 5.66 - **Language:** Classical Chinese ### [5.66](https://indike.org/pramana/in.bauddha.taisho.1718.5.66) 次「所以者何」下，釋有車之由者，由財富藏溢，譬果地福慧圓滿，名財富無量。庫藏充溢，行藏理藏，一切法趣檀尸忍等。是趣不過者，是約行為如來藏，一切法趣陰入界根塵等。是趣不過，即是約理明如來藏。自行此行理名「充」，化他名「溢」，實智滿名「充」，權智用名「溢」，入中道名「充」，雙照故名「溢」。非但藏多又皆充溢，何法不是摩訶衍？故大乘無量也。「而作是念」下，即是廣明心等，文為二：一廣心等，二釋。廣心等者，財富無量是子無偏，是故心等；若富而非子，是子而貧，則不得等。今「七寶大車其數無量」，若教若行皆摩訶衍，即財多也。「各各與之不宜差別」者，不移本習而示真實，如身子，於智慧開佛知見，具一切佛法；目連於禪定開佛知見，具一切佛法，餘人例爾。又《方等》、《般若》，念處、正勤、根力覺道，種種異名皆開示實相，歷一切法亦復如是，故言無量也。「所以者何？以我」下，是釋兩等。初釋財多。「尚周一國況復諸子」，譬大圓因遍該善惡，況佛知見耶？次釋子等者，非子尚充況是子耶？譬佛無緣者尚度，況有緣子耶？尋文可解。從「是時諸子各乘大車」下，第四，適願歡喜，譬上受行悟入，本求羊鹿水牛期出分段，今得白牛盡於變易，過本所望，豈不歡喜？ > Next, from "Why is this?" below, the explanation of the reason for having carriages is that it is due to vast wealth overflowing from storehouses, illustrating the fruit-stage perfection of merit and wisdom, called having immeasurable wealth. Storehouses being full and overflowing means the storehouse of practice and the storehouse of principle; all dharmas incline toward dāna, śīla, kṣānti, and so forth. That these inclinations are not exceeded is explaining the tathāgatagarbha in terms of practice; all dharmas incline toward skandhas, dhātus, āyatanas, sense faculties, dusts, and so forth. That these inclinations are not exceeded is explaining the tathāgatagarbha in terms of principle. Personally practicing this practice and principle is called "full"; converting others is called "overflowing"; fulfillment of real wisdom is called "full"; the function of expedient wisdom is called "overflowing"; entering the Middle Way is called "full"; dual illumination is called "overflowing." Not only are the storehouses numerous, but they are all full and overflowing; what dharma is not the Mahāyāna? Therefore, the Great Vehicle is immeasurable. > From "And formed this thought" below, it extensively clarifies the equality of the mind, which has two parts: first, an extensive explanation of the equality of the mind; second, an explication. In the extensive explanation of the equality of the mind, having immeasurable wealth and the children being without partiality is why the mind is equal; if he were wealthy but they were not his children, or if they were his children but he were poor, there could be no equality. Here, "the great carriages of seven treasures are immeasurable in number": whether teachings or practices, all are the Mahāyāna, which is the abundance of wealth. "Giving them to each without discrimination" means demonstrating the real without abandoning their former habituations; just as Śāriputra opened the buddha knowledge and vision in wisdom and became fully endowed with all buddha dharmas, Maudgalyāyana opened the buddha knowledge and vision in meditative concentration and became fully endowed with all buddha dharmas, and the rest follow this pattern. Moreover, in the Vaipulya and Prajñā teachings, mindfulnesses, right exertions, faculties, powers, factors of awakening, and paths, all such diverse names open and demonstrate the true nature; progressing through all dharmas is also like this; hence it is called immeasurable. > "Why is this? Because I..." below explains the two forms of equality. First, it explains the abundance of wealth: "They would suffice for an entire country, let alone the children!" This illustrates that the great perfect cause encompasses both good and evil, so how much more so the buddha knowledge and vision? Next, it explains the equality of the children: non-children are still provided for, how much more so the children? This illustrates that the Buddha even saves those without affinity, how much more so the children who have affinity! Following the text, this can be understood. > From "At that time the children each rode in a great carriage" below is the fourth \[part\], rejoicing at having their wishes fulfilled, illustrating receiving, practicing, awakening to, and entering \[the Dharma\] above. Originally seeking goats, deer, and oxen, hoping to escape fragmented life and death, now they obtain the white bullock and exhaust transformational life and death; exceeding their original hopes, how could they not rejoice? > — English (machine translation) (machine translation) - [Previous: 5.65](https://indike.org/pramana/in.bauddha.taisho.1718.5.65) - [Next: 5.67](https://indike.org/pramana/in.bauddha.taisho.1718.5.67) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1718.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.5.66) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.5.66](https://indike.org/pramana/in.bauddha.taisho.1718.5.66) · Pramāṇa