大方廣佛華嚴經隨疏演義鈔 6.48

6.48

疏「以臨門牛車」下，二出所以。有三所以，故三乘是權，而義勢連環。一「亦同羊鹿俱不得故」者，羊鹿是虛指，出門不上車；牛車若是實，出門合上車。又並羊鹿是虛指，出門不上車；牛車亦虛指，同彼羊鹿不上車。上明三皆虛指。約法說者，昔指三乘三界門外，二乘出三界無有真實證，菩薩出三界豈有真實證？俱無實證，名不上車，明知三乘皆是權設。二「並無體」者，既不得車，明皆無體，以無可得，故長者虛指三車，實無界外三乘，明是方便。盡無生智是二乘車體，丈六淺智是牛車體。二乘之智既非真實，丈六淺智豈有實耶？然上不得，約人就法；今明無體，直就法明。三「諸子皆索故」者，復成上義。向若有體，即不合索。諸子皆索，明皆無體。不見羊鹿，故索羊鹿，今索牛車，明無牛可見。故彼經云「爾時諸子各白父言：『父先所許玩好之具，羊車鹿車大牛之車，願時賜與。』」既索牛車，明同無體，故牒索耳。索車是喻，約法云何？古有多釋，略要有二：一者機索、二者口索。言機索者，三乘之人以佛教門出三界苦謂為究竟，不解索三乘已被淘練，一乘機熟冥機叩聖，義言索耳；佛知機熟，靈山集會為說《法華》一極之旨，即是各賜諸子等一大車。二口索者，已集靈山，三乘三根皆悉啟言求法求記，即是索車；為說與記令其修證，即是等賜。彌勒序品陳四眾疑，徵佛定因，已是索義。文殊云：「諸求三乘人，若有疑悔者，佛當為除斷，令盡無有餘。」已許等賜。〈方便品〉初云「告諸聲聞眾，及求緣覺乘，我令脫苦縛，逮得涅槃者。佛以方便力，示以三乘教，眾生處處著，引之令得出。」已是開權。又云「舍利弗當知，諸佛語無異，於佛所說法，當生大信力。世尊法久後，要當說真實。」即是顯實。開權顯實，已是等賜，亦是許與。身子三請法說，索車。〈譬喻品〉初騰疑白佛，說諸喻車。〈踊出品〉中彌勒陳疑，請說果車，開示知見，說佛壽量等，即是等賜。三根求記即是索車，佛皆與記即是等賜。「菩薩聞是法，疑網皆已除，即時大歡喜。千二百羅漢，悉亦當作佛。」皆是賜義。故合喻云「令諸子等日夜劫數常得遊戲。與諸菩薩及聲聞眾，乘是寶乘直至道場。」由是故知，三乘皆索、三乘皆賜。

Regarding the commentary's phrase "Starting from 'Because the ox-cart at the gate':" second, explaining the reasons. There are three reasons, which is why the triyāna is provisional, and the progression of their sense is linked in an unbroken ring. First, regarding "Because it is also like the goat- and deer-[carts] in that none of them are obtained": The goat- and deer-[carts] are fictitious indications; upon exiting the gate, one does not board the carts. If the ox-cart were real, upon exiting the gate, one ought to board the cart. Furthermore, along with the goat- and deer-[carts] being fictitious indications where upon exiting the gate one does not board the carts, the ox-cart is likewise a fictitious indication, and identical to those goat- and deer-[carts], one does not board the cart. The above clarifies that all three are fictitious indications. Explained in terms of the Dharma: formerly, the triyāna was indicated outside the gate of the three realms; when the two vehicles exit the three realms, there is no real verification, so when a bodhisattva exits the three realms, how could there be a real verification? Neither possesses real verification, which is termed "not boarding the cart," making it clear to know that the triyāna are all provisional designations. Second, regarding "All lack an essence": since they do not obtain the carts, this clarifies that all lack an essence. Because there is nothing to be obtained, the elder fictitiously indicated the three carts, and in reality there is no triyāna outside the realm, which clarifies that it is an upāya. The cognition of the exhaustion [of defilements] and of non-arising is the essence of the two vehicles' cart; the shallow cognition of the sixteen-foot [manifestation] is the essence of the ox-cart. Since the cognition of the two vehicles is not real, how could the shallow cognition of the sixteen-foot [manifestation] be real? However, the former "not obtaining" is explained in terms of the persons with reference to the Dharma; now, clarifying the lack of essence is explained directly with reference to the Dharma. Third, regarding "Because all the sons requested [them]": this further establishes the above meaning. If previously they had possessed an essence, then it would not have been appropriate to request [them]. That all the sons requested [them] clarifies that all lack an essence. Not seeing the goat- and deer-[carts], they therefore requested the goat and deer [carts]; now they request the ox-cart, which clarifies that there was no ox to be seen. Therefore that sūtra states: "At that time the sons each addressed their father, saying: 'The playthings that Father previously promised, the goat-cart, the deer-cart, and the great ox-cart—we pray you grant them to us in due time.'" Since they requested the ox-cart, it clarifies that it equally lacks an essence, which is why their requesting it is quoted. Requesting the carts is a metaphor; how is it in terms of the Dharma? The ancients offered many explanations, but the essentials are summarized into two: first, request by capacity; second, verbal request. As for the request by capacity: when people of the triyāna used the teaching of the Buddha to exit the suffering of the three realms, they considered it ultimate; they did not understand how to request the triyāna, yet having already been smelted and refined, their capacity for the One Vehicle matured, and their subliminal capacity appealed to the Sage, which is implicitly spoken of as "requesting." The Buddha, knowing their capacity was ripe, convened them on Vulture Peak to preach for them the ultimate import of the Lotus Sūtra, which is precisely granting to each of the sons equally one great cart. As for the second, verbal request: having already assembled on Vulture Peak, the triyāna practitioners of the three spiritual capacities all opened their mouths to seek the Dharma and seek prophecies; this is precisely requesting the carts. Preaching for them and conferring prophecies to cause them to cultivate and realize [the Dharma] is precisely granting [the cart] equally. Maitreya setting forth the doubts of the fourfold assembly in the "Introductory Chapter" to inquire into the cause of the Buddha's samādhi is already the sense of requesting. Mañjuśrī said: "For all people seeking the three vehicles, / If they have doubts or regrets, / The Buddha will eradicate them for them, / Causing them to be completely eliminated." This already promises the equal granting. At the beginning of the "Chapter on Upāya," it states: "I announce to all the śrāvaka assembly / And those seeking the pratyekabuddha vehicle, / That I have caused them to be free from the bondage of suffering / And to attain nirvāṇa. / The Buddha, by the power of upāya, / Displays the teachings of the triyāna; / Sentient beings are attached to every place, / So he guides them to cause them to escape." This is already opening the provisional. It also states: "Śāriputra, you should know, / The words of all the Buddhas do not differ; / In the Dharma preached by the Buddha, / You should give rise to great power of faith. / After a long time, the World-Honoured One / Must inevitably speak the truth." This is precisely revealing the real. Opening the provisional and revealing the real is already granting equally, and is also promising to grant. Śāriputra three times requesting the explanation of the Dharma is requesting the cart. At the beginning of the "Chapter on the Parable," he brings up his doubts and addresses the Buddha, and the various parabolical carts are explained. In the "Chapter on Welling Forth from the Earth," Maitreya sets forth his doubts and requests the explanation of the fruit cart; opening and revealing the cognition and vision, and explaining the Buddha's lifespan, and so forth, is precisely granting equally. The three capacities seeking prophecies is precisely requesting the carts; the Buddha conferring prophecies on all of them is precisely granting equally. "When the bodhisattvas heard this Dharma, / Their net of doubts was completely eradicated, / And they immediately rejoiced greatly. / The one thousand two hundred arhats / Will also all become Buddhas." All of these carry the sense of granting. Therefore, matching the metaphor, it states: "Causing all the sons / To always be able to sport day and night for kalpas. / Along with the bodhisattvas / And the assembly of śrāvakas, / Riding this jewelled vehicle / Straight to the bodhimanda." From this, it is therefore known that the triyāna are all requested, and the triyāna are all granted.