法華義疏 6.42

6.42

「所以者何」下，第二、釋等賜章門。就文為二：第一、前明有大車之所以，次、明等賜。今前釋有車之所以將明賜車，故前釋有車之所以，「而作是念」下，明等賜也。初、明不應不等。「今此幼童」下，明應等賜也。初、明同是子故應等賜。「愛無偏儻」下，平等愛故宜等賜也。「我有如是七寶大車」下，前二句明心等，今此章辨財多也。「其數無量」者，車則不二、乘者不一，以乘者不一故言無量也。「所以者何」下，舉多況少也。「周給一國」者，國謂眾生也。假使十方眾生一時機發並與佛乘，而佛乘猶不可匱，匱者竭盡也。故《大品》云「十方三世佛皆學波若，而波若不可盡」，波若則一乘也。「何況諸子」者，明今會堪聞而悟者，蓋不足言故也。

From "What is the reason?" onward is the second section, which explains the chapter heading on equal bestowal. Within the text there are two parts: first, explaining why he possesses the great carriages, and next, explaining the equal bestowal. Here, first explaining the reason for possessing the carriages is because he is about to explain bestowing the carriages; hence he first explains why he possesses the carriages. From "and made this reflection" onward explains the equal bestowal. First, it explains that it is unfitting not to be equal. From "Now these young children" onward, it explains that he ought to bestow equally. First, it explains that because they are equally his children, he should bestow equally. From "My love is without partiality" onward, it means that because his love is equal, it is fitting to bestow equally. From "I have such great carriages made of the seven jewels" onward: the preceding two phrases explained that his mind was equal; now this section distinguishes the abundance of his wealth. Regarding "Their number is limitless": the carriage is indeed not dual, but those who ride it are not one; because those who ride it are not one, it says "limitless." From "What is the reason?" onward, it adduces the many to illustrate the few. Regarding "providing for an entire state": "state" refers to sentient beings. Even if all sentient beings of the ten directions were to arouse the capacity at once and all were given the Buddha Vehicle, the Buddha Vehicle still could not be depleted; "depleted" means exhausted. Therefore the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: "The Buddhas of the ten directions and the three times all study prajñā, yet prajñā cannot be exhausted." Prajñā is precisely the ekayāna. Regarding "how much more so his children!": it shows that those in the present assembly who are capable of hearing and awakening are scarcely worth mentioning [in comparison].