妙法蓮華經玄贊 3.162

3.162

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.