法華義疏 6.42

6.42

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].