法華義疏 5.321

5.321

「如此種種」下，第二、示車處。「種種」者，《注經》云「種種在三乘之前，即人天乘也」。有人言：就一一車中復有三明六通十智八解，故言種種。「羊車鹿車牛車」者，菩薩化世，聲聞從師，並居人間之類，故如牛羊；緣覺進不化世、退不從師，喻之如鹿，以表山林之流。又釋羊之為獸其性遲鈍，譬於聲聞；鹿性捷疾譬於緣覺；牛力強壯引重之遠，譬於菩薩。又解羊形小譬小乘，鹿形處中譬中乘，牛形大譬菩薩乘也。

From 'Such various kinds' downward is the second [phrase]: showing the location of the carriages. As for 'various kinds,' the Commentary on the Sūtra says: '"Various kinds" precedes the triyāna, namely the human and heavenly yānas.' Some say: Within each carriage, there are further the three knowledges, the six supernatural penetrations, the ten cognitions, and the eight liberations; hence it says 'various kinds.' As for 'goat carriages, deer carriages, and ox carriages,' the bodhisattva transforms the world, while the śrāvaka follows a teacher, both belonging to the class dwelling among humans, and are therefore like oxen and goats; the pratyekabuddha neither advances to transform the world nor retreats to follow a teacher, and is compared to a deer to represent those of the mountain forests. Another explanation is that the goat as a beast is dull and sluggish by nature, likened to the śrāvaka; the deer is swift by nature, likened to the pratyekabuddha; the ox is strong in power and pulls heavy loads far, likened to the bodhisattva. Another explanation is that the goat is small in form, likened to the Hīnayāna; the deer is medium in form, likened to the middle yāna; the ox is large in form, likened to the bodhisattva yāna.