妙法蓮華經玄贊 5.256

5.256

贊曰：下顯牛相，有七：一白牛，體即根本無分別智，導引種智車，如牛引車故。白者眾色之本，如白蓮華表經，諸乘本故、萬德主故。牛王有三德：一降怨德，能斷二障故；二端嚴德，眾德莊嚴故；三運載德，濟度自他故。故喻於牛不說象馬，馬如大乘俊頴，不比小乘驢車之鈍，故《涅槃經》云「以馬駕車」，其象以形德大故，方牛、鹿、羊之形德小，無住涅槃最為勝故，由此《善戒經》以象駕車。今以牛有三德故，大乘車駕以白牛。二膚充，正智之中內德圓滿故。三色潔，三障永盡，戒德具故。四形體姝好，《字林》「姝」好貌也。《方言》趙、魏、燕代之間謂好為姝，《詩》云「靜女其姝」，傳及《玉篇》「美色曰姝」，有作「侏」字，莊也好也。「好」音呼老反，善宜美也。相好圓明人天敬愛故。五有大筋力，一遍馳無方，智力圓遍無理不殫。二涉險不疲，能化十方入生死險無諸勞倦。三逢怨必勝，破一切障降生死故。具此三義名大筋力。六行步平正，二理雙證導生後智，怨、親不二故。七其疾如風，正智體性一剎那中遍緣法界，大悲所繫內圓眾德外化群生，無遲滯故。初地以上能速進脩觀空觀有，不稽留故，性雖捷利然事雍容。此上七德有非根本，正智之用由之而有，故得彼名。

The Commentary says: Below, the characteristics of the bullock are revealed; there are seven: First, the white bullock: its substance is precisely the fundamental non-conceptual wisdom, which guides the cart of omniscience (sarvākārajñatā), just as a bullock pulls a cart. White is the root of all colors; like the white lotus representing the sūtra, it is the root of all vehicles and the master of ten thousand virtues. A bull-king has three virtues: first, the virtue of subduing foes, because it can sever the two obscurations; second, the virtue of dignity and adornment, because it is adorned with all virtues; third, the virtue of conveying, because it ferries across oneself and others. Therefore, the metaphor uses a bullock and does not speak of an elephant or horse. A horse represents the sharp brilliance of the Great Vehicle, not to be compared with the dullness of the small vehicle's donkey cart, hence the Nirvāṇa-sūtra says: "Yoking a cart with horses." An elephant, because of the greatness of its form and virtue, is contrasted with the small form and virtue of bullocks, deer, and sheep, and because non-abiding nirvāṇa is the most supreme, the Bodhisattvabhūmi (Shan-jie jing) has a cart yoked with an elephant. Now, because the bullock possesses the three virtues, the Great Vehicle cart is yoked with a white bullock. Second, "fleshy and plump": because within correct wisdom the internal virtues are fully complete. Third, "pure in color": because the three obscurations are forever eliminated, and the virtues of the precepts are complete. Fourth, "handsome and graceful in form": the Zilin states that shu (姝) means a handsome appearance; the Fangyan says that between Zhao, Wei, Yan, and Dai, handsome is called shu; the Shijing says: "The quiet girl is so handsome (姝)"; the commentaries and the Yupian say: "Fine complexion is called shu"; some texts write the character zhu (侏); zhuang (莊) means handsome and good; the pronunciation of hao (好) is the phonetic blend of hu and lao (呼老反), meaning good, suitable, and beautiful. This is because its physical marks and characteristics are completely luminous, revered and loved by humans and devas. Fifth, "having great muscular strength": (1) traversing everywhere without restriction: its intellectual power is completely pervasive and there is no principle it does not exhaust; (2) crossing through perils without fatigue: it can transform in the ten directions, entering the perils of birth and death without any weariness; (3) encountering foes and invariably conquering: destroying all obscurations and subduing birth and death. Possessing these three meanings is called "great muscular strength." Sixth, "its steps even and steady": both principles are simultaneously verified, guiding the arising of subsequent wisdom, because enemy and friend are non-dual. Seventh, "fleet as the wind": in a single kṣaṇa, the essential nature of correct wisdom comprehensively cognizes the Dharma-realm; bound by great compassion, internally it rounds out the multitude of virtues and externally it transforms all sentient beings without sluggishness or delay. From the first bhūmi upward, it can rapidly advance and cultivate, contemplating emptiness and contemplating existence without lingering; although its nature is swift and sharp, its affairs are composed and dignified. Among these seven virtues above, some are not the fundamental [wisdom itself]; the functions of correct wisdom arise through them, and hence it obtains those names.