妙法蓮華經玄贊 5.248

5.248

贊曰：此文但與一，分四：一標與車，二明嚴飾，三顯牛相，四彰儐從。此初也。佛果牛車以四智中一切種智為性，即後得智，因車以妙觀察智、平等性智二智中種智為體，雖五智慧皆是一乘，今此但取菩提相中種智為體，一切智者寬狹雖殊三乘共有，其種智者分別四諦各無量相，非二乘所知名不共德，故經數言「究竟令得一切種智」，無分別智導此種智車，義如前牛非正車體，如表、無表雖俱是戒，從僧受時及後持時唯說無表，表戒一念更不相續，作白四羯磨和合得故、從僧乞時已得表故。表雖是本，唯取無表名持犯戒。此車亦爾，前一大事雖取理智，本智、後智總為一乘，今者唯取後智名車、本智名牛，不說於理以為車體，後化城中以真對化，乃說假擇滅以為化城，說大涅槃真如妙理而為寶所，各據一義名為一乘，事乘、理乘、有為乘、無為乘別故。羊、鹿車體已如前辨，車體既爾，所餘萬德屬莊挍故。若同《涅槃》及《勝鬘》說，唯取真如以為車體，如何各賜諸子一車？又寧說有別德嚴相，如何牛駕其疾如風？如何可言我有如是七寶大車，其數無量，應當等心各各與之。然小、中子亦出門已，雖未得牛車為說大教，或當定得名之為與，非時已得所詮智體，如與明珠未得體，故《勝鬘經》等三種意生身即三子也。此說初地名不退地。又頓悟者又大乘因行，從初發心雖亦是車，今取八地已去不退因行，七地已前猶有分段，故下經云「聲聞、緣覺、不退菩薩乘此寶乘直至道場」，〈方便品〉解入即不退轉地故。今取前解，初地已上離分段死名不退地，名乘一乘，《楞伽》由此初地已上名三種意生身故。

Commentary: This text concerns giving only one, divided into four: first, identifying the giving of the cart; second, explaining the adornments; third, showing the characteristics of the ox; fourth, displaying the attendants. This is the first. The ox cart of the Buddha's fruition takes omniscience (sarvākārajñatā) among the four wisdoms as its nature, which is the subsequently attained wisdom; the cart of the cause takes the omniscience within the two wisdoms of wondrous contemplative wisdom and equality wisdom as its substance. Although the five wisdoms are all the Single Vehicle, here only the omniscience within the marks of bodhi is taken as the substance. Although all-knowledge (sarvajñatā) differs in breadth and narrowness, it is shared by the three vehicles; omniscience distinguishes the immeasurable marks of each of the four truths, which is not known by the two vehicles and is called an unshared virtue. Therefore, the sūtra repeatedly states, 'ultimately causing them to attain omniscience.' Non-conceptual wisdom guides this omniscience cart, functioning like the ox in front, not the actual body of the cart. Just as manifest and unmanifest [karma], although both are morality, when receiving from the Sangha and subsequently upholding it, only the unmanifest is spoken of—because manifest morality lasts only for a single thought-moment and does not continue further, being attained through the assembly performing the fourfold jñapti-caturtha-karman, and having already been attained when requesting from the Sangha. Although the manifest is the root, only taking the unmanifest is called upholding or breaking morality. This cart is also like this: although the former one great matter took principle and wisdom, taking fundamental wisdom and subsequently attained wisdom together as the Single Vehicle, now only subsequently attained wisdom is called the cart and fundamental wisdom is called the ox; it does not speak of principle as the substance of the cart. Later, in the conjured city, contrasting the real with the conjured, it speaks of provisional analytical cessation as the conjured city, and speaks of the wondrous principle of the tathatā of great nirvāṇa as the place of jewels; each relies on one sense to be named the Single Vehicle, because phenomenal vehicles, principle vehicles, conditioned vehicles, and unconditioned vehicles are distinct. The substance of the goat and deer carts has already been analysed above; since the body of the cart is such, the remaining myriad virtues belong to its adornments. If it were the same as what the *Nirvāṇa-sūtra* and *Śrīmālā-devī-sūtra* say, taking only tathatā as the substance of the cart, how could each of the children be given a cart? And how could it be said that there are distinctive virtues and ornate features? How could it be drawn by an ox swift as the wind? How could it be said, 'I have such great carts made of the seven jewels, boundless in number, and I should impartially give one to each'? However, the youngest and middle sons having also exited the gate, although they have not yet obtained the ox cart, the Great Teaching is preached to them, or that they are destined to attain it is termed 'giving'; it is not that they have already attained the substance of the wisdom expressed, just as being promised a bright pearl is not yet obtaining the substance. Thus, the three kinds of mind-made bodies in the *Śrīmālā-devī-sūtra* and other texts are the three children. This speaks of the first bhūmi being called the stage of non-retrogression. Furthermore, for those of sudden awakening, and regarding the causal practice of the Great Vehicle, although from the initial aspiration it is also a cart, here it takes the causal practice of non-retrogression from the eighth bhūmi onward; before the seventh bhūmi there is still differentiated [birth]. Thus the later sūtra says: 'Śrāvakas, pratyekabuddhas, and non-retrogressing bodhisattvas ride this jewel vehicle straight to the seat of awakening.' Because the 'Expedient Means Chapter' explains entering as the stage of non-retrogression, now we take the former interpretation: from the first bhūmi onward, leaving behind differentiated death is called the stage of non-retrogression and is called riding the Single Vehicle, because the *Laṅkāvatāra-sūtra* accordingly calls from the first bhūmi upward the three kinds of mind-made bodies.