法華文句記 6.101

6.101

「僕從者」，準對三德，應車體中分正及緣、對牛為了，此則義當修二性一，一復具三高廣不二，此中僕從與偈「儐從」言異意同，「儐者」進也、導也。「侍衛」者供左右也。「僕」者下品也。今習大乘者自量己心，與此經文所列同異？若一句即是，為是何句？一句即足何須諸句？豈佛謬說彊騁文詞，煩列車儀衒惑迦葉？此大羅漢久為僧首，四十餘年不受真化，纔聞方便通歎二智，略開顯已動執生疑，情方猶豫慇懃三請，廣聞五佛十番開權，又覩身子三業領解八部引例，四眾酬恩，如來述成分明與記，經斯重疊宿種未開，纔聞大車便堪記莂。故知此乘觀法具足，仍存翦略粗點十觀，若廣張行相何由可備？不別解釋即悟無生，望上稱中、比下仍利。若此車譬一句徒設，則顯佛有綺語之辜，或舉集人添糅之咎，及責譯者混雜之愆；若屬對有由則行儀可軌，豈學大觀頓爾全棄，既失大檢小徑莫從，大小咸亡恐隨邪濟，乘壞驢乘為向何方？「譬果地福慧圓滿」者，行理窮也，福成行也。慧趣理也，自行德備是故內充，化他德具是故外溢，遍一切法故財無量，皆具二德故云種種。

Regarding "attendants": corresponding to the three virtues, within the body of the cart it should be divided into the direct [cause] and the contributing [cause], matching the ox as the cognitive [cause]. Here, the meaning corresponds to the two acquired [virtues] and the one nature; and the one again possesses the three, high and broad without duality. Here, the words "attendants" (púcóng) and the verse's "escorts" (bīncóng) differ in expression but share the same meaning: "escort" (bīn) means to advance and to guide; "guards" (shìwèi) means to attend upon the left and right; "servant" (pú) refers to the inferior grade. Now, let those who practice the Great Vehicle measure their own minds: are they identical to or different from what is listed in this scriptural text? If a single line is sufficient, which line would it be? If a single line were enough, why would all the lines be needed? Could it be that the Buddha spoke erroneously, forcefully displaying literary style and needlessly deploying the appurtenances of the cart to dazzle and bewilder Kāśyapa? This great arhat had long been the head of the Saṅgha, and for more than forty years had not received the true transformation; as soon as he heard [the Chapter on] Skillful Means universally praise the two wisdoms, once the provisional was briefly opened and the real revealed, his attachment was shaken and doubt arose. His mind wavered, and he earnestly made three requests. Then he extensively heard the five buddhas' tenfold opening of the provisional, and also witnessed Śāriputra's understanding through the three karmas, the eight classes [of beings] citing precedents, the four assemblies repaying benevolence, and the Tathāgata validating and clearly bestowing the prediction. Having passed through these repeated stages, his past seeds had not yet opened; yet as soon as he heard of the great cart, he was capable of receiving the prediction. Thus we know that this vehicle fully possesses the methods of contemplation; it still maintains an abridgment, roughly pointing out the ten contemplations. If the aspects of practice were extensively deployed, how could they ever be completely provided? Without separate explanation, he awakened to non-arising: looking up toward the highest, it is called the middle; compared with what is below, it is still sharp. If this parable of the cart were a single line set forth in vain, it would show that the Buddha was guilty of frivolous talk, or bring upon the compilers the blame of interpolation, and incur condemnation for the translator's confusion. If the correspondences are justified, then the forms of practice can serve as a rule. How could one studying the great contemplation suddenly abandon it entirely? Once the great regulation is lost, the small path cannot be followed; when both great and small are lost, there is fear of following an evil ferry: riding a broken donkey-cart, toward which direction would one head? Regarding "metaphor for the full perfection of blessings and wisdom on the fruit-ground": practice and principle are exhausted; blessings accomplish practice, and wisdom reaches principle. Because the virtues of self-cultivation are complete, it is inwardly filled; because the virtues of converting others are fully provided, it overflows outward. Because it pervades all dharmas, the wealth is immeasurable; because all possess the two virtues, it says "various kinds."