妙法蓮華經玄贊 5.224

5.224

乘有權、實，實有因、果，果有智、理，三種別故。不知權、實，取、捨之事不成；不識果、因，能、所趣法不立；不閑理、智，何有菩提、涅槃；智、斷不圓，何成道滿？所以初周化利雙盡玄宗，中根一聞漸知權、實，取、捨雖辨未識取因，故說三車令識一乘之行，隱果中之覺寂、說因內之智車，祕因位之理乘、遣修生於種智，理漸解故、智未閑故。下根雖再聞權實及與因智，果理猶迷，更彰理有假、真，說本令其取捨，隱果中之智品、藏因位之雙嚴，應機不同三周少異，一乘因、果說偏備故，果中覺、寂示圓缺故。大慧、法身說具𨷂故。《地持論》中說有四車，此三加象喻四涅槃，乘於大性名為大乘，非喻三智。《涅槃經》中說有二車，譬如國王調御駕駟，欲令驢車而及之者無有是處。此以半、滿相形，非以三機運別，亦不相違。《優婆塞經》說三獸渡河，喻理同證異。《智度論》中說三獸被圍，喻三乘眾在生死圍，用力出圍有其大小。又說三人得道，喻三乘證果有其濶狹。各據一義，亦不相違。「汝等可速出隨宜當與汝」，第三文也。今此略作五番問答。一問：智中有虛、實，三種並名車，理中有假、真，城名遍三種，何故大涅槃不名為城名寶所也？答：息處、具德殊，真、滅名寶所，車本運至果，能運並名車。又已息、當求別，當求不名城，運載總名車，近遠皆車攝。二問：二乘學智，果分羊、鹿，二乘學滅，果化二城？答：息處說二實有二城，對實說假故合名一。《涅槃經》言「聲聞之人以小涅槃而般涅槃，緣覺之人以中涅槃而般涅槃」，故知息處亦說二城。今以所斷障同、生空理同、假擇滅同，由此三義同故化城名一。若菩提車鈍、利根性不同，依佛、自出不同，藉教、觀理不同，觀諦、緣起不同，四果、一果不同，練根、時節不同，說法、神通不同，由此七義別說羊、鹿。又無為無別故說一城，有為有別故說羊、鹿，但說無為唯言一城，以智顯滅可說二城，不相違也。三問：何故化城立於險道，乃至車引乃言門外？答：息苦名為城，半路盡城中設，無漏離繫縛，車體言門外。又分段死無變易在，化城初盡中道設，理出於教果出因，二車故在於門外。又二死以對明，化城中路設，一死以對辨，二車在門外，理實相似。四問：何故與車而言遊戲，及其與城乃言安坐？答：涅槃可證，城言安坐，菩提可生，故言遊戲，無為、有為二果別故。又城相必住故言安坐，車相運動故言遊戲。五問：何故化城勸其前入，今說車喻令速出來？此於第三文正勸與中為難。答：化佛住生死，是以勸前入，談真佛在果，故云速出來。又勸行因以證果故勸前入，先住果以招命故令出來。又勸子住城故言前入，令取父果故言出來。又勸證涅槃所以言入，令生覺智所以言出。如說如來及與善逝，住因、住果所望別故。

Vehicles have provisional and real; the real has cause and fruit; the fruit has wisdom and principle—because these three types are distinct. If one does not know provisional and real, the matters of adopting and rejecting cannot be accomplished; if one does not recognize fruit and cause, the dharmas of what approaches and what is approached cannot be established; if one is not skilled in principle and wisdom, how could there be bodhi and nirvāṇa? If wisdom and cessation are not complete, how could the Path be fully achieved? Therefore, the first cycle of transformation and benefit fully exhausts the profound principles. Those of middling faculties, upon hearing it once, gradually know provisional and real; although adopting and rejecting are distinguished, they do not yet recognize the cause to be adopted; hence the three carts are spoken of to cause them to recognize the practice of the Single Vehicle, concealing the awakening and quiescence in the fruit, speaking of the wisdom-cart within the cause, keeping secret the vehicle of principle at the causal stage, and directing them to cultivate and generate the knowledge of aspects, because principle is gradually understood while wisdom is not yet mastered. Although those of lower faculties hear twice about provisional and real as well as cause and wisdom, they are still deluded about the principle of the fruit; so it further clarifies that principle has conventional and ultimate, explaining the fundamental to let them adopt and reject, concealing the categories of wisdom in the fruit and hiding the dual adornments of the causal stage. Because they respond differently to capacities, the three cycles are slightly different; because the cause and fruit of the Single Vehicle are spoken of either partially or fully, and awakening and quiescence within the fruit are shown as complete or deficient, the great wisdom and Dharma-body are spoken of as complete or lacking. In the Bodhisattvabhūmi-śāstra (*Dichi lun*), four carts are mentioned: these three plus an elephant, metaphorically representing the four nirvāṇas; mounting the Great Nature is called the Great Vehicle, which does not metaphorically represent the three wisdoms. In the Nirvāṇa Sūtra, two carts are mentioned: like a king's charioteer driving a team of four horses, wishing for a donkey-cart to catch up with them is impossible. This uses the partial and the full to compare them, not distinguishing the conveyances of the three capacities, so they do not contradict each other. The Upāsaka-śīla-sūtra speaks of three beasts crossing a river, metaphorically representing that the principle is the same while realization differs. The Mahāprajñāpāramitā-śāstra (*Zhidu lun*) speaks of three beasts being surrounded, metaphorically representing that the assemblies of the three vehicles are surrounded by birth and death, and their exertive power to escape the encirclement has its greater and lesser. It also speaks of three men attaining the path, metaphorically representing that the fruits realized by the three vehicles have their breadth and narrowness. Each is based on a particular meaning, so they do not contradict each other. "You should quickly come out, and according to what is appropriate I will give them to you"; this is the third passage. Now, we briefly pose five rounds of questions and answers. First question: Within wisdom there are the provisional and the real, yet all three are called carts; within principle there are the conventional and the ultimate, and the name "city" applies to all three; why is great nirvāṇa not called a city, but called a treasure trove? Answer: The place of rest and the complete virtues are distinct: the true cessation is called a treasure trove; the carts fundamentally transport one to the fruit, and all that can transport are called carts. Furthermore, that which has already brought rest and that which should be sought are distinct: that which should be sought is not called a city; carrying and transporting are generally called carts, and both near and far are subsumed under carts. Second question: When the two vehicles train in wisdom, their fruits are divided into goat and deer; when the two vehicles train in cessation, does their fruit conjure two cities? Answer: The places of rest are spoken of as two, so in reality there are two cities; contrasting the real with the provisional, they are combined and called one. The Nirvāṇa Sūtra says, "Śrāvakas enter parinirvāṇa with a lesser nirvāṇa; pratyekabuddhas enter parinirvāṇa with a middling nirvāṇa." Therefore, we know that places of rest are also spoken of as two cities. Now, because the obscurations they sever are the same, the principle of emptiness of self is the same, and the provisional analytical cessation (pratisaṃkhyā-nirodha) is the same—due to the identity of these three meanings, the conjured city is called one. As for the bodhi carts: the dull and sharp faculties differ; relying on a buddha versus emerging independently differs; relying on teaching versus observing principle differs; observing the truths versus dependent origination differs; four fruits versus one fruit differs; refining faculties and temporal duration differ; expounding Dharma and spiritual penetrations differ—due to these seven meanings, the goat and deer are distinguished. Moreover, because the unconditioned has no distinctions, one city is spoken of; because the conditioned has distinctions, goat and deer are spoken of. Mentioning only the unconditioned, it speaks only of one city; using wisdom to manifest cessation, two cities can be spoken of—these do not contradict each other. Third question: Why is the conjured city established on a dangerous road, while the carts that entice them are spoken of as being outside the gate? Answer: Bringing an end to suffering is called a city, which is set up halfway along the path; uncontaminated freedom from bondage is the substance of the carts, so it is spoken of as outside the gate. Furthermore, mortal birth and death are exhausted while transformation [birth and death] remain, so the conjured city is set up midway; principle transcends the teachings and the fruit transcends the cause, so the two carts are outside the gate. Furthermore, contrasting the two deaths, the conjured city is set up mid-way; contrasting one death, the two carts are outside the gate—the underlying principles are actually similar. Fourth question: Why, regarding the carts, does it speak of playing for sport, while regarding the city, it speaks of sitting peacefully? Answer: Nirvāṇa can be realized, so regarding the city it says sit peacefully; bodhi can be generated, so it speaks of playing for sport, because the two fruits of the unconditioned and conditioned differ. Furthermore, the characteristic of a city is necessarily dwelling, hence it says sit peacefully; the characteristic of a cart is motion, hence it speaks of playing for sport. Fifth question: Why does the conjured city encourage them to enter forward, while here the metaphor of the carts directs them to quickly come out? This raises a difficulty against the third passage where he properly encourages giving. Answer: The transformation buddha abides in birth and death, and therefore encourages them to enter forward; speaking of the true Buddha who is in the fruit, he therefore says quickly come out. Furthermore, encouraging the practice of the cause to realize the fruit, he therefore encourages them to enter forward; previously abiding in the fruit to beckon them, he therefore orders them to come out. Furthermore, encouraging the children to dwell in the city, he says enter forward; causing them to take the father's fruit, he says come out. Furthermore, encouraging the realization of nirvāṇa, he therefore says enter; causing the generation of awakening wisdom, he therefore says come out. Just as when speaking of Tathāgata and Sugata, their orientations regarding abiding in the cause or abiding in the fruit are distinct.