法華玄論 6.160

6.160

答：以文義推之，具有四句：一但果車非因車，如三車皆在門外。二但因車非果車，如《大品》「是乘德從三界出到薩婆若。」論釋云「到薩婆若邊，則反不復名乘。例如在菩薩心中名波若，在佛心中反名薩婆若」也。三亦因亦果車，具如此經二文。諸子所乘即是因車，如來所乘即是果車。因果更無有二，在菩薩心名因，在佛心名之為果。因則總萬行莊嚴為大車，果則萬德修飾為大車。

Answer: Deducing this through the text and its meaning, there are fully four propositions. First, it is only a fruit-carriage and not a cause-carriage, just as the three carriages are all outside the gate. Second, it is only a cause-carriage and not a fruit-carriage, just as the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra states: "The virtue of this vehicle emerges from the three realms and reaches sarvajñā." The treatise comments: "Upon arriving at the threshold of sarvajñā, it inversely is no longer called a vehicle. For example, in the mind of a bodhisattva it is called prajñā, but in the mind of a Buddha it is conversely named sarvajñā." Third, it is both a cause- and a fruit-carriage, fully conforming to the two passages in this sūtra: that which the sons ride is indeed the cause-carriage, and that which the Tathāgata rides is indeed the fruit-carriage. Cause and fruit are not fundamentally two: in the mind of the bodhisattva it is called cause, while in the mind of the Buddha it is termed fruit. As cause, the adornment of all myriad practices as a whole constitutes the great carriage; as fruit, the cultivation and ornamentation of all myriad virtues constitutes the great carriage.