妙法蓮華經文句 5.65

5.65

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.