妙法蓮華經文句 6.16

6.16

「汝舍利弗，我為」下，第三，有八行，頌合第三等賜大車譬。長行不合索車及與歡喜，頌開則具。頌今合等賜、歡喜，不合免難、索車，去取、終成有二，文又二，初五行，頌合等賜，後三行，頌歡喜。上合等賜有四，不頌其二，今合又略，但合二章門及第三廣大車。又頌釋有車之由，初「汝舍利」下一行，先頌大車章門，上文諸佛禪定等。次「汝等若能」下，第二，一行，頌合等心章門，上云是諸眾生脫三界者也。次「是乘微妙」下，第三，二行，頌合正廣大車，上云皆是一相一種等，次「無量億千諸力解脫」下，第四，一行，是頌上有車之由也。「得如是乘」下，第二，三偈，頌得車歡喜。就此復二：初二偈，明各得大車；後「以是因緣」下，第二，一偈，結勸信也。今初二偈，「日夜」者，初得佛知見中道智光如日分，無明在如夜；自得中道智如日，慈悲入生死如夜。常行二法故言「遊戲」。三乘之人同入佛智，故云「與諸菩薩及聲聞眾」。又此明自行、化他，自獲是乘，故言「日夜遊戲」；以此化他，故言「與諸菩薩及聲聞眾」。能化三乘，「同乘寶乘」也。次一偈，所說一乘無三因緣，於十方土審實而求唯一無二，除佛方便則不在言耳。他云，菩薩若不索車，何因乘車歡喜？

From "You, Śāriputra, for the sake of..." onward, third, there are eight lines of gāthās versifying the third [section], matching the parable of equally bestowing the great carts. The prose does not match the seeking of the carts and the joy, whereas the expansion in the gāthās fully includes them. The gāthās now match the equal bestowal and joy, but do not match escaping distress and seeking the carts; in terms of omitting and selecting, there are ultimately two [topics]. The text also has two parts: first, five lines versify and match the equal bestowal; next, three lines versify the joy. Above, matching the equal bestowal had four points, of which two are not versified; here the matching is also abbreviated, matching only two headings and the third, the spaciousness of the great carts. It also versifies and explains the reason for possessing the carts. First, the one line beginning "You, Śāriputra..." first versifies the heading of the great carts, [corresponding to] the previous text's dhyāna concentration of all buddhas and so forth. Next, the second, one line beginning "If you and the others are able to..." versifies and matches the heading of the impartial mind, [corresponding to] the previous text's "all these sentient beings who escape the three realms." Next, the third, two lines beginning "This vehicle is subtle and wonderful..." versifies and matches the spaciousness of the great cart itself, [corresponding to] the previous text's "they are all of one characteristic and one type," and so forth. Next, the fourth, one line beginning "Immeasurable hundreds of thousands of myriad powers, liberations..." versifies the previous reason for possessing the carts. The second, three gāthās beginning "Having obtained such a vehicle..." versifies obtaining the carts and rejoicing. Regarding this, there are again two parts: the first two gāthās explain each obtaining the great cart; next, the second, one gāthā beginning "Due to these causes and conditions..." concludes by exhorting faith. Now, in the first two gāthās: "Day and night" means that first obtaining the light of Middle Way wisdom of the buddha knowledge and vision is like the daytime portion, while the presence of ignorance is like night; having personally attained the Middle Way wisdom is like day, while entering saṃsāra out of compassion is like night. Because they constantly practice these two dharmas, it says "sporting." People of the three vehicles enter the Buddha's wisdom together, hence it says "together with the assemblies of bodhisattvas and śrāvakas." Furthermore, this clarifies one's own practice and converting others: having personally obtained this vehicle, it therefore says "day and night sporting"; using this to convert others, it therefore says "together with the assemblies of bodhisattvas and śrāvakas." Being able to convert the three vehicles, they "ride the jewelled vehicle together." Next, the one gāthā means that the spoken One Vehicle is devoid of the causes and conditions of the three; examining truly and seeking throughout the lands of the ten directions, there is only one and no second, leaving aside the Buddha's expedients, which need not be spoken of. Others ask: If bodhisattvas did not seek the carts, on what basis do they ride the carts and rejoice?