法華玄論 6.49

6.49

四者譬中云三車門外者，此總相說耳。依昔義者，二車在三界正使門外，佛果在習氣無知門外。二乘人以正使限域為門，佛以無知習氣限域為門。昔說二乘人盡無生智在三界正使門外，今二乘人斷正使盡而不見車，是故索耳。昔說佛果在習氣無知門外，今菩薩斷正使盡習氣無知則盡則便成佛，亦無索也。大乘菩薩有正使無知習氣二門，今出正使、未出習氣無知門遂索果者，二乘有見諦門復有思惟門，今出見諦惑門亦應有索。聲聞既不爾，菩薩何猶然？進退往論大小窮撿，菩薩之人無有索也。

Fourth: The parable says that the three carriages are outside the gate, which is merely a general statement. Relying on the former meaning, the two carriages are outside the gate of the primary afflictions of the three realms, while the Buddha-fruit is outside the gate of residual traces and ignorance. For people of the two vehicles, the boundary of primary afflictions serves as the gate; for the Buddha, the boundary of ignorance and residual traces serves as the gate. Formerly it was said that for people of the two vehicles, the knowledge of exhaustion and non-arising lies outside the gate of primary afflictions of the three realms; now people of the two vehicles have completely severed primary afflictions yet do not see the carriages, which is why they demand them. Formerly it was said that the Buddha-fruit lies outside the gate of residual traces and ignorance; now when a bodhisattva completely severs primary afflictions, residual traces and ignorance are also severed, whereupon they immediately become a buddha, so there is no demand either. A Mahāyāna bodhisattva has two gates: primary afflictions, and ignorance and residual traces. If, having now exited the gate of primary afflictions but not yet exited the gate of residual traces and ignorance, they were thereupon to demand the fruit, then since the two vehicles have the gate of seeing the truth and also the gate of cultivation, upon exiting the gate of the delusions of seeing the truth they ought likewise to make a demand. Since this is not so for the śrāvakas, why should it be so for bodhisattvas? Examining back and forth and exhaustively investigating the Mahāyāna and Hīnayāna, for a bodhisattva there is no demanding.