法華義疏 6.30

6.30

釋大車章門有三：初、釋大車；次、釋白牛；後、釋儐從。初又二：前、釋大，次、釋車體。「其車高廣」者，釋大義也。出二種生死表為高，備萬德稱為廣。又出二死為高，即是大涅槃果果義；備萬德，菩提果義，下還將二果合之。又出二生死則累無不盡，備於眾德即德無不圓；累無不盡不可為有，德無不圓不可為無，非有非無故名中道，中道之法稱為一乘也，故云廣高。此對二眾，但出分段之近，故名為下；不具萬德，目之為狹也。若就因車釋者，略舉願行，願則上求佛道為高，下度眾生為廣；行趣無上菩提為高，遍學諸道為廣也。「眾寶莊校」者，第二、釋車體。前、總釋，次、別釋。雖標高廣，恐非眾寶所成，是故次明眾寶莊校，即是萬德為果車體，若據因車，萬行相資成其運用也。「周匝欄楯」下，第二、次別釋車。前、總標，後、別釋，為解義故。就別釋車又開為二：前、釋車外莊嚴；次、釋車內莊嚴。釋車外莊嚴，歎大乘化他德；釋車內莊嚴，明於內德，果德無窮不出斯二。歎外德中略舉五門：一、歎總持；二、歎四辨；三、嘆四等；四、歎四弘；五、歎四攝。初一是能持，後四為所持。欄楯以譬總持，持內物不失為欄，遮外物不侵如楯；總持亦然，持眾德令不失，遮眾惡令不生。普持眾德、遍遮眾過義言周匝。此既是眾德之本，又是小乘所無故在初說之，同上歎於菩薩也。「四面懸鈴」者，次歎四辨。總持為眾德之本是故在初，四辨為化物之要故次說之。車之有鈴動而聲發，大乘化運四辨暢音。又釋但取樂說辨，如鈴之聲用化四生故言四面，故前歎菩薩德中初明得陀羅尼，次明得樂說辨才，今之二句還同上也。「張設軒蓋」者，次歎四等，四辨外被要由四等內充，故次嘆也。軒之為用必高出而下覆；慈悲亦然，高出二乘、下覆六道，雖曰覆車，實覆車中之人也。「亦以珍奇雜寶而嚴飾之」者，明向慈悲為眾德所成故體是真實，不同外道二乘假想慈悲也。「寶繩絞絡」者，次歎四弘，軒不施絡則飄鼓飛揚，是以安繩而遐持令不動。由此四弘御于四等，盡未來際不捨四生。又復防持令無愛見之過也。「垂諸華瓔」者，次歎四攝。雖有四弘誓願復須四攝之行，華瓔垂下悅於來眾，四攝府順仰歸若林也。

Explaining the heading of the great carriage has three parts: first, explaining the great carriage; next, explaining the white ox; last, explaining the attendants. The first also has two parts: first, explaining 'great'; next, explaining the carriage's body. 'The carriage was high and wide' explains the meaning of 'great'. Transcending the two kinds of birth-and-death represents 'high'; being complete with myriad virtues is called 'wide'. Furthermore, transcending the two kinds of death is 'high', which is the meaning of the fruition of great nirvāṇa; being complete with myriad virtues is the meaning of the fruition of bodhi; below, these two fruitions are again joined. Furthermore, transcending the two kinds of birth-and-death means burdens are completely exhausted; being complete with myriad virtues means virtues are entirely consummate. Burdens being completely exhausted cannot be called existent; virtues being entirely consummate cannot be called nonexistent. Being neither existent nor nonexistent, it is called the Middle Way, and the Dharma of the Middle Way is called the ekayāna; hence it is called wide and high. In contrast to the two assemblies, who only transcend the shallow [cycle] of fragmented birth-and-death, it is called 'low'; and because they do not possess the myriad virtues, it is termed 'narrow'. If explained in terms of the causal carriage, briefly citing vows and practices: as for vows, seeking the Buddha path above is 'high', and delivering living beings below is 'wide'; as for practice, tending toward unsurpassed bodhi is 'high', and universally learning all paths is 'wide'. 'Adorned with manifold jewels' is the second part, explaining the carriage's body. First, a general explanation; next, a specific explanation. Although marked as high and wide, fearing that it might not be composed of manifold jewels, it therefore next clarifies that it is adorned with manifold jewels, which is the myriad virtues serving as the body of the fruition carriage; in terms of the causal carriage, the myriad practices mutually support one another to effect its operation. From 'surrounded by railings' downward is the second part, explaining the carriage specifically. First marking generally and later explaining specifically is to elucidate the meaning. The specific explanation of the carriage is again divided into two: first, explaining the exterior adornments of the carriage; next, explaining the interior adornments of the carriage. Explaining the exterior adornments of the carriage praises the Mahāyāna virtue of transforming others; explaining the interior adornments of the carriage clarifies internal virtues. The inexhaustible fruition virtues do not go beyond these two. Among the praises of external virtues, five gates are briefly cited: first, praising dhāraṇī; second, praising the four kinds of eloquence; third, praising the four immeasurables; fourth, praising the four universal vows; fifth, praising the four means of embracing. The first is that which upholds, and the latter four are that which is upheld. Railings symbolize dhāraṇī: retaining internal items without loss is the rail; warding off external items without intrusion is the fence. Dhāraṇī is likewise: retaining myriad virtues so that they are not lost, and warding off myriad evils so that they do not arise. Universally upholding myriad virtues and everywhere warding off myriad faults is what is meant by 'surrounded'. Since this is the foundation of myriad virtues and something lacking in the Hīnayāna, it is stated first, matching the praise of the bodhisattva above. 'Bells hanging on four sides' next praises the four kinds of eloquence. Dhāraṇī is the foundation of myriad virtues, therefore it is first; the four kinds of eloquence are the essentials for transforming beings, therefore they are stated next. When a carriage has bells, movement brings forth sound; the movement of Mahāyāna transformation voices the four kinds of eloquence. Another explanation: it only takes unobstructed eloquence, which like the sound of bells is used to transform the four forms of birth, hence it says 'four sides'. Thus, earlier in praising the bodhisattva's virtues, it first explained the attainment of dhāraṇī and next the attainment of delightful eloquence; the present two lines again correspond to the above. 'Hung with canopies' next praises the four immeasurables. The outward coverage of the four kinds of eloquence necessarily depends on being internally filled with the four immeasurables, therefore it is praised next. The function of a canopy is necessarily to rise high above and cover below; loving-kindness and compassion are likewise: rising high above the two vehicles and covering below the six destinies. Although said to cover the carriage, it actually covers the persons inside the carriage. 'Also adorned with rare and precious variegated jewels' clarifies that the aforesaid loving-kindness and compassion are constituted by myriad virtues, and thus their substance is real, unlike the imagined loving-kindness and compassion of non-Buddhists and the two vehicles. 'Interlaced with jeweled cords' next praises the four universal vows. If a canopy lacks cords, it flutters and flaps; hence cords are fastened to hold it from afar, keeping it steady. By means of these four universal vows directing the four immeasurables, to the end of future time one never abandons the four forms of birth. Furthermore, it guards and maintains them so that there is no fault of affection or views. 'Hanging flower tassels' next praises the four means of embracing. Although there are the four universal vows, there must also be the practices of the four means of embracing. Flower tassels hanging down delight incoming crowds; the four means of embracing conform [to beings], and their looking up and taking refuge is like a forest.