法華文句記 5.160

5.160

四教譬中初三藏云「菩薩駕牛」等者，此菩薩從初至後皆化他故，最得其名。通教譬云「三人同畏」等者，三藏二乘理亦應爾。為對始終一向利他，是故彼二且云自濟，此教緣覺自他兼益勝於聲聞，故云「並馳並顧」，悲劣菩薩故有並言，自行故馳兼他乃顧。菩薩自行既滿，唯以利物為懷，是故但云「全群而出」別教中初斥兩教三乘俱近。次「菩薩」去正釋，對前所列句句並決。約大象說故云「邊底」。三「大品」下證，對前二教二乘簡也。通教菩薩對通二乘，斷證既同略無形斥，故知是別菩薩斥兩二乘，故以螢對日為別作譬也。準義簡譬，秖應於牛車以簡菩薩，以由證經幸有三乘俱異之譬，兩教三乘譬外。又有獨菩薩譬如大象，及以螢日用斥二乘。又「始見」去，圓教中先指華嚴，「及為未入」下明今經意，二處化事皆不須譬，即華嚴利根及法華上周。次「如今」下明二處理等，雖即化儀前後而始終理一，始即華嚴、今謂法華，秖緣慧如是故理等，故云「無二無異」。

In the parables of the four teachings, first, the Tripiṭaka [Teaching] says 'the bodhisattva drives an ox' and so forth: because this bodhisattva converts others from beginning to end, he best obtains its name. In the parable of the Shared Teaching, it says 'the three persons fear together' and so forth: in principle the Two Vehicles of the Tripiṭaka should also be like this. In contrast to purely benefiting others from beginning to end, those two are tentatively said to rescue themselves. In this teaching, the pratyekabuddha benefits both self and others, surpassing the śrāvaka; hence it says 'running together and looking back together'. Because his compassion is inferior to the bodhisattva, there is the word 'together': running is for his own practice; looking back is for assisting others. The bodhisattva, having fulfilled his own practice, only holds benefiting beings in his mind; therefore it merely says 'coming out with the entire herd'. In the Distinct Teaching, first it reproaches the Three Vehicles of the two teachings as all being shallow. Next, from 'bodhisattva' onward is the correct explanation, decisively resolving line by line against what was listed before. Being spoken in terms of a great elephant, it says 'edges and bottom'. Third, from 'Great Chapter' down is the proof, distinguishing against the Two Vehicles of the previous two teachings. When the bodhisattva of the Shared Teaching is contrasted with the Two Vehicles of the Shared [Teaching], since their cutting off and realization are identical, there is briefly no physical reproach. Hence we know that it is the bodhisattva of the Distinct [Teaching] who reproaches the two Two Vehicles; therefore, using the firefly against the sun serves as a parable for the Distinct. Following the principle to distinguish parables, one should only use the ox cart to distinguish the bodhisattva; but because the certifying sūtra fortunately has the parable of the Three Vehicles all being different, outside the parables of the Three Vehicles of the two teachings, there is also the parable of the solitary bodhisattva as a great elephant, and using the firefly and sun to reproach the Two Vehicles. Furthermore, from 'first seeing' onward: in the Perfect Teaching, it first points to the Avataṃsaka; from 'and for those who have not entered' down clarifies the intent of the present sūtra. In both places the work of conversion does not need parables: namely, those of sharp faculties in the Avataṃsaka and the upper cycle of the Lotus. Next, from 'as now' down clarifies that the principles of both places are equal: although the teaching rituals are earlier and later, from beginning to end the principle is one. 'Beginning' refers to the Avataṃsaka; 'now' refers to the Lotus. Simply because wisdom is like this, the principles are equal; hence it says 'without two and without difference'.