法華玄論 6.181

6.181

答：約此可有四句。一者《法華》明因乘短，《大品》因乘長。何者？《法華》賜門外諸子大車，不通門內，故門內賓從、門外諸子。大車不通門內，故門內從門外為登車，以乘短故有賓從也。《大品》明是乘從三界出至薩婆若，攝內外皆為大乘。大乘則長，無復賓從。若以果德為車、因中賓從，則二經俱有也。二者約因果為論。《法華》乘長，《大品》則短。《法華》明諸子及佛皆乘大車，大車通因果故長。《大品》云是乘至薩婆若則變，不名為乘，乘義則短也。三者俱長。《大品》明薩婆若攝一切善法，又云「從念處至十力等皆為大乘」，此則通因果始終故長。《法華》亦爾，低頭之善及果地眾德皆為一乘也。四者俱短。《大品》有所得善不動不出不名為乘，無所得善方名為乘。《法華》云「是乘清淨微妙第一，於諸世間為無有上。」取無得眾行為乘。約此義，二俱有賓從也。

Answer: Regarding this, there can be four propositions. First, the Lotus Sūtra clarifies that the causal vehicle is short, while the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra clarifies that the causal vehicle is long. How so? The Lotus Sūtra bestows the great carriage upon the sons outside the gate, which does not extend inside the gate; hence inside the gate are attendants, while outside the gate are the sons. Because the great carriage does not extend inside the gate, those inside the gate follow those outside the gate who have boarded the carriage; because the vehicle is short, there are attendants. The Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra clarifies that this vehicle emerges from the three realms and reaches sarvajñā, gathering both inside and outside as the Great Vehicle. When the Great Vehicle is long, there are no attendants anymore. If one takes the virtues of the fruit as the carriage and the causal stage as attendants, then both sūtras possess them. Second, discussing in terms of cause and fruit: the vehicle of the Lotus Sūtra is long, while that of the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra is short. The Lotus Sūtra clarifies that the sons and the Buddha all ride the great carriage, and because the great carriage encompasses both cause and fruit, it is long. The Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says that when this vehicle reaches sarvajñā it transforms and is no longer called a vehicle, so the meaning of vehicle is short. Third, both are long: the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra clarifies that sarvajñā gathers all wholesome dharmas, and also states, "From the stations of mindfulness to the ten powers and so forth, all constitute the Great Vehicle"; this encompasses cause and fruit, beginning and end, and is therefore long. The Lotus Sūtra is also like this: the good of bowing one's head and the manifold virtues of the fruit stage all constitute the One Vehicle. Fourth, both are short: the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra holds that wholesome roots with grasping do not move and do not emerge and are not called a vehicle, while only wholesome roots without grasping are called a vehicle. The Lotus Sūtra says: "This vehicle is pure, subtle, foremost, and without superior in all worlds." It takes the myriad practices devoid of attainment as the vehicle. In light of this meaning, both have attendants.