[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華玄贊義決](https://indike.org/pramana/in.bauddha.taisho.1724) › 1.260 # 法華玄贊義決 1.260 法華玄贊義決 1.260 - **Language:** Classical Chinese ### [1.260](https://indike.org/pramana/in.bauddha.taisho.1724.1.260) 違多文故。合鹿車云，樂獨善寂深知諸法因緣；合牛車云，愍念安樂度脫天人，又云我以無漏根力等而自娛樂，又云我有如是七寶大車其數無量，應當等心各各與之，不宜差別。若是涅槃，豈云無數各與之？若云真如雖一，然說七種或十如等，據能證說云有無量及各各等，此即何過者？不然，說智為車，理為寶所，此有何違？總說為理，若唯取理即闕菩提，今者取智，智斷具足說。復前第一云究竟令得一切種智，又論令入不退地，亦與無量智業故。又經云：如其所得法定慧力莊嚴，又云佛種從緣起，又云乘此寶乘直至道場，又云乘是寶車遊於四方，又說根力等諸功德法故。又云，我今為汝造作此車，故理喻寶所，先有非作，有為修生說造作等，不可說言化城。雖理亦說造作，彼但造名，無實體故。牛車同彼，子應捨之，若取實理不說造作，廣有多證，繁不具引，故以寶取喻理，車喻智勝。 > It contradicts many texts. The application of the deer cart says: 'delighting in solitude and peaceful extinction, deeply understanding the causes and conditions of all dharmas'; the application of the ox cart says: 'compassionately caring for, bringing peace and happiness to, and liberating devas and humans'; it also says: 'I amuse myself with the untainted faculties, powers, and so forth'; it also says: 'I possess such great carts of seven treasures in immeasurable numbers; with an impartial mind I should give them to each individually, without differentiation.' If it were nirvāṇa, how could it say that they are countless and given to each individually? If one argues: 'Although tathatā is one, seven kinds or ten suchnesses are spoken of, and stated with reference to the capacity to realize it, it says there are immeasurable \[numbers\] and given to each individually—what fault is there in this?' It is not so. If wisdom is explained as the cart and principle as the treasure site, what contradiction is there? If it were generally explained as principle, and if one only took principle, bodhi would be missing; now we take wisdom, and both wisdom and eradication are fully stated. Moreover, the first one mentioned earlier says: 'ultimately causing them to attain all-knowledge (sarvākārajñatā),' and the treatise also says that in order to cause them to enter the stage of non-retrogression, it also bestows immeasurable activities of wisdom. Furthermore, the sūtra says: 'Adorned with the power of samādhi and prajñā according to the Dharma they have attained,' and also says: 'The buddha-seed arises from conditions,' and also says: 'Riding this jewel vehicle straight to the place of awakening,' and also says: 'Riding this jewel cart, roaming in the four directions,' and also speaks of the virtuous dharmas such as faculties and powers. It also says: 'I now construct these carts for you'; thus principle is compared to the treasure site, which exists originally and is not made, whereas the conditioned arisen through cultivation is spoken of as 'constructed' and so forth. One cannot say that of the conjured city; although it is principle, it is also spoken of as constructed, yet that is merely a fabricated designation lacking substantial entity. If the ox cart were the same as that, the children ought to abandon it; if one takes real principle, one does not speak of construction. There is extensive evidence, too cumbersome to cite fully; therefore, taking treasure as the metaphor for principle and the cart as the metaphor for wisdom is superior. > — English (machine translation) (machine translation) - [Previous: 1.259](https://indike.org/pramana/in.bauddha.taisho.1724.1.259) - [Next: 1.261](https://indike.org/pramana/in.bauddha.taisho.1724.1.261) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1724.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1724~en-mt.1.260) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1724.1.260](https://indike.org/pramana/in.bauddha.taisho.1724.1.260) · Pramāṇa