法華玄論 4.58

4.58

答：一法二義分之，導引如牛，運義名車。餘行但有資成運出，唯有車義而無引導之能，故無牛義也。此是因地牛義也。果地牛者，內德則取真慧為牛，外用宜取六通無垢為白牛，駕之而遊五道運眾生也。賓從者，果德為車，則因為賓從、因行為車，則界外眾行為車界、內行為賓從，如索車中釋之。又《大品》明乘具五事：一者乘出即是乘始，謂從三界出；二者乘終，到薩婆若；三者乘住，謂萬行無所住為住；四所乘法，即六度；五能乘之人，謂菩薩也。

Answer: A single dharma is divided into two meanings: guiding is like an ox, and the meaning of conveyance is named the carriage. The other practices only support and effect conveying out; they only have the meaning of the carriage and lack the capacity to guide, so they do not have the meaning of the ox. This is the meaning of the ox on the causal stage. As for the ox on the resultant stage: inner virtue takes true wisdom as the ox; external function should take the six unimpeded supernormal powers as the white ox, yoking it to roam the five destinies and convey sentient beings. As for attendants: if the resultant virtues are taken as the carriage, the causes are the attendants; if the causal practices are taken as the carriage, the myriad practices outside the realm are the carriage, and the practices within the realm are the attendants, as explained in the section on seeking the carriages. Furthermore, the Pañcaviṃśati explains that the vehicle is equipped with five items: first, departure of the vehicle, which is the beginning of the vehicle, meaning departing from the three realms; second, culmination of the vehicle, arriving at sarvajñā; third, abiding of the vehicle, meaning that the myriad practices abide in non-abiding; fourth, the dharmas ridden upon, which are the six perfections; fifth, the person who rides, namely the bodhisattva.