法華義疏 6.30

6.30

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.