妙法蓮華經玄贊 5.220

5.220

贊曰：此正說，有三：初總告令取，次別示三車，後正勸出與。若不依言出取三果，後必永劫生死沈淪，故言憂悔。此初文也。三車在門外，可取以遊戲，第二文也。由形貌有小大，飱受有小多，渡水有淺深，力用有強弱，如次喻顯根性、稟教、證理、行能，有三輩故。行能即是斷惑等用智力功能。又羊多附人、鹿多靜處、牛能負運具有二能，各各隨勝以為喻也。此為第三依處有喧靜，羊鹿二車有名施設，不見不登故。此乃以二乘小、中種智為體，若以涅槃為體應即化城。下言已入息除眾苦，云何不見車後時從父索？若以二乘所得生空無漏智為車體，彼亦已登，云何言不得？故知虛指二乘所得有漏後得智、世間三昧名為種智，稱二車體；有名不見亦不登遊，不能分別證諸法故。又顯彼有假涅槃說云已入隱，彼有生空菩提智不能分別法，不與車號、不與登名，惑苦已滅故智障未斷故。彼所證得世間禪定，虛指為車名得出門，為漸入大乘因證大涅槃位。故本論云「第一人者，以世間種種善根三昧功德方便令戲，後令入涅槃」，故三乘之教合名為門，理出教外故名門外。又此門者三乘因行，果出因中故言門外，此中定取分別種智以為車體，故經數言「究竟令得一切種智」，亦乘亦大名大乘義。

The Commentary states: This is the proper exposition, which has three parts: first, a general announcement ordering them to take [them]; second, separately showing the three carts; third, properly encouraging them to come out and receiving them. If they do not follow his words to come out and take the three fruits, they will inevitably sink into birth and death for eternal kalpas; therefore it mentions sorrow and regret. This is the first passage. The three carts are outside the gate and can be taken to play with; this is the second passage. Because their physical sizes are small or large, their consumption is little or much, their crossing of water is shallow or deep, and their strength and function are strong or weak, these respectively metaphorically illustrate that their faculties, reception of teachings, realization of principle, and functional abilities have three grades. Functional ability is the functional power of wisdom to cut off afflictions and the like. Moreover, goats frequently cling to people, deer frequently stay in quiet places, and oxen can carry loads, possessing both abilities; each is used as a metaphor according to its superiority. This is the third part: their dependencies have noisy and quiet aspects; the goat and deer carts are designations only in name, for they are neither seen nor mounted. Thus, they take the lesser and middling knowledge of all aspects of the two vehicles as their substance; if they took nirvāṇa as their substance, they should be the conjured city. Below it says that they have already entered and brought an end to all sufferings; why then do they not see the carts and later demand them from the father? If one takes the uncontaminated wisdom of the emptiness of self attained by the two vehicles as the cart's substance, they have already mounted it; how could it be said that they did not obtain it? Therefore, we know that pointing provisionally to the contaminated subsequent wisdom and mundane samādhis attained by the two vehicles is called the knowledge of aspects, which is called the substance of the two carts; they exist only in name, and are neither seen nor mounted for sport, because they cannot distinguish and realize all dharmas. Furthermore, it reveals that they have a provisional nirvāṇa, saying they have already entered and concealed it; they possess the bodhi-wisdom of the emptiness of self but cannot distinguish dharmas, so it is not given the title of cart nor the name of being mounted, because their affliction-suffering has already ceased while their cognitive obscurations have not yet been severed. The mundane dhyāna-concentrations realized by them are provisionally designated as carts and called emerging from the gate, serving as the cause for gradual entry into the Great Vehicle to realize the stage of great nirvāṇa. Hence the root treatise says: "As for the first type of person, through various mundane wholesome roots, samādhis, and merits, he expediently causes them to play, and later causes them to enter nirvāṇa." Therefore, the teachings of the three vehicles are collectively called the gate, and because principle transcends the teachings, it is called outside the gate. Moreover, this gate is the causal practice of the three vehicles, and because the fruit transcends the cause, it is said to be outside the gate. Here, it definitively takes the discriminative knowledge of aspects as the substance of the carts; hence the sūtra repeatedly states, "Ultimately causing them to attain omniscience (sarvākārajñatā)." Being both a vehicle and great is the meaning of Great Vehicle (Mahāyāna).