妙法蓮華經玄贊 3.162

3.162

第二解云，今此四義總依佛性法身智體以為一乘。《涅槃經》言：「大事者所謂佛性。又畢竟有二：一莊嚴畢竟，二究竟畢竟。莊嚴畢竟者謂六波羅蜜，究竟畢竟者一切眾生所得一乘，一乘者即是佛性，以是義故我說一切眾生悉有佛性、悉有一乘，無明覆故不能得見。」故知佛性即是知見，即是一乘。說諸眾生悉有佛性名之為開，曲宣分別名之為示，此是法佛性、此是報佛性、此是因性、此是緣性、此是理性，此是行性、此是善根人性、此是不善根人性，此等名示。故《涅槃》云：「如貧女舍內多有真金之藏，家人大小無有知者，時有異人善知方便，乃至即於其家掘出真金之藏，女人見已心生歡喜生奇特想宗仰是人。善男子眾生佛性亦復如是，一切眾生不能得見，如彼金藏貧女不知。善男子我今普示一切眾生所有佛性，善方便者即是如來，貧女即是一切無量眾生，真金藏者即佛性也。」種種分別令其生解名之為悟，勸物起修令其入證名之為入。若依此解，〈譬喻品〉中牛車各與，吾為汝造，便非此義。

The second interpretation says: Now these four meanings collectively rely on the Buddha-nature, the Dharmakāya, and the essence of wisdom as the Single Vehicle. The Mahāparinirvāṇa-sūtra says: 'The great matter is what is called Buddha-nature. Moreover, the ultimate is twofold: first, the ultimate of adornment; second, the ultimate of culmination. The ultimate of adornment refers to the six pāramitās; the ultimate of culmination refers to the Single Vehicle attained by all sentient beings. The Single Vehicle is precisely Buddha-nature. For this reason, I say that all sentient beings all have Buddha-nature and all have the Single Vehicle, but because it is obscured by ignorance, they are unable to see it.' Therefore we know that Buddha-nature is precisely knowledge and vision, and is precisely the Single Vehicle. Stating that all sentient beings all have Buddha-nature is called 'opening'; explaining and distinguishing it in detail is called 'showing'—such as 'this is Dharmakāya Buddha-nature, this is Sambhogakāya Buddha-nature, this is causal nature, this is conditioning nature, this is principle nature, this is practice nature, this is the nature of people with good roots, this is the nature of people with non-good roots'; these are called 'showing'. Thus the Nirvāṇa [Sūtra] says: 'Just as in a poor woman's house there is a vast store of real gold, and no one in the family, young or old, knows of it; at that time an extraordinary person who is skilled in expedient means arrives... and digs up the store of real gold in her house; when the woman sees it, she feels joy, considers it extraordinary, and honors that person. Good son, the Buddha-nature of sentient beings is also like this; all sentient beings are unable to see it, just as the poor woman does not know of that gold store. Good son, I now universally show all sentient beings their Buddha-nature; the one with good expedients is the Tathāgata, the poor woman is all immeasurable sentient beings, and the store of real gold is the Buddha-nature.' Making various distinctions to cause them to generate understanding is called 'awakening'; encouraging people to undertake practice to make them enter and realize it is called 'entering'. If according to this interpretation, the ox carts given individually in the 'Parable Chapter', with 'I made them for you', would not fit this meaning.