法華玄贊義決 1.242

1.242

有二解。一云通三乘索，文無簡故，舊德說故，說諸子故。二云唯二乘索非菩薩，何以故？宅喻分段，得出分段名為出宅。二乘出宅得無學果，菩薩出宅在於初地，二乘無學未得種智，當能修學名為索車。初地已上得種智車故不須索。若以修學即名索車，十地皆修故恒常索。若爾，即應菩薩無不上車，何得說言者乘車遊戲。又論云為令入不退地示與無量智業，初地已上即得智業，雖知修學，經不云索，說遊戲故；二乘出宅未得種智，未至初地可能修學，義名索車。又論云，其第一人與世間種種善根三昧功德令其遊戲，後令入大涅槃城，以與人天世善，未得其真可須言索；菩薩不指羊鹿，初地已上得真，所以菩薩不索。或有說云，初機虛指故車須索。或云，宅內聞三門外見一，不知誰知一，是故須索等。皆非實說。

There are two explanations. One says: It universally applies to the three vehicles demanding them, because the text makes no restriction, because past virtuous teachers said so, and because it speaks of 'the children.' The second says: Only the two vehicles demand them, not bodhisattvas. Why? The house symbolizes fragmented [birth and death]; obtaining exit from fragmented [birth and death] is called emerging from the house. When the two vehicles emerge from the house, they attain the fruition beyond training; when bodhisattvas emerge from the house, it is on the first bhūmi. The two vehicles beyond training have not yet attained the cart of all-knowledge, but when they can cultivate and study it, this is called demanding the cart. From the first bhūmi onward, [bodhisattvas] have already obtained the cart of all-knowledge, so they do not need to demand it. If mere cultivation and study were called demanding the cart, then since they cultivate through all ten bhūmis, they would constantly be demanding it. If so, then no bodhisattva would fail to board the cart; how then could it be said that they ride the cart and sport? Furthermore, the treatise says that in order to cause them to enter the stage of non-retrogression, it manifests and bestows immeasurable activities of wisdom; from the first bhūmi onward they already obtain activities of wisdom, and although they continue cultivation and study, the sūtra does not speak of demanding, but speaks of sporting. When the two vehicles emerge from the house, they have not yet attained all-knowledge, and not having reached the first bhūmi they can cultivate and study it, which in meaning is called demanding the cart. Furthermore, the treatise says that to the first person it gives various mundane wholesome roots and the virtues of samādhi to let them sport, and afterward causes them to enter the great city of nirvāṇa; because it gives human and heavenly mundane goodness, not having attained what is real, it can be said to demand it. Bodhisattvas are not pointed to the goat or deer; from the first bhūmi onward they attain the real, which is why bodhisattvas do not demand it. Some say: for initial capacities it is provisionally designated, so the carts must be demanded. Others say: inside the house they hear of three, outside the gate they see one, but not knowing whose this one is, they therefore must demand it, and so forth. None of these are the true explanation.