[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 6.49 # 大方廣佛華嚴經隨疏演義鈔 6.49 大方廣佛華嚴經隨疏演義鈔 6.49 - **Language:** Classical Chinese ### [6.49](https://indike.org/pramana/in.bauddha.taisho.1736.6.49) 疏「是知三皆虛指以為方便」者，三結成上義也。由上三段展轉相成，以證三乘皆是方便，無有實體。故古人云：「虛指三車而群子競馳，火難既夷乃無有二。」豈合有三實以為一？又非殊途而異獲哉。故經云「如彼長者初以三車誘引諸子，然後但與大車，寶物莊嚴安隱第一。然彼長者無虛妄之咎，如來亦復如是無有虛妄。」初說三乘引導眾生，然後但與大乘而度脫之。何以故？如來有無量智慧、力、無畏等諸法之藏，能與一切眾生大乘之法。但不盡能受，以是因緣，當知諸佛方便力故，於一佛乘分別說三，明三皆虛指也。由皆虛指即無體故，後得大車並非本望。若昔大是實，今得牛車何非望耶？ > Regarding the commentary's phrase "From this it is known that all three are fictitious indications serving as upāya": third, concluding the above meaning. Due to the above three sections mutually establishing one another, this proves that the triyāna are all upāya and have no real essence. Therefore, the ancients said: "Fictitiously indicating the three carts, the flock of sons raced competitively; / Once the peril of fire was pacified, there were no two \[vehicles\]." How could it be appropriate for there to be three reals taken as one? Nor is it that through different paths there were disparate attainments. Therefore the sūtra states: "Just as that elder initially enticed the sons with three carts and afterwards only gave them a great cart, adorned with precious objects, peaceful and supreme. Yet that elder is not guilty of falsehood; the Tathāgata is also like this, without falsehood." Initially preaching the triyāna to guide sentient beings, afterwards he only gives them the Mahāyāna to deliver them. Why is that? The Tathāgata possesses the treasury of all dharmas such as immeasurable wisdom, powers, and fearlessnesses, and can give all sentient beings the Dharma of the Mahāyāna, but they are not all able to receive it. For this reason, you should know that through the power of the upāya of all Buddhas, within the One Buddha Vehicle they make distinctions and preach three, clarifying that all three are fictitious indications. Because all are fictitious indications and thus lack an essence, the great cart obtained afterwards was not at all their original hope. If the former Mahāyāna had been real, why would the ox-cart obtained now not be what they hoped for? > — English (machine translation) (machine translation) - [Previous: 6.48](https://indike.org/pramana/in.bauddha.taisho.1736.6.48) - [Next: 6.50](https://indike.org/pramana/in.bauddha.taisho.1736.6.50) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1736.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.6.49) — English, machine translation ## Linked texts (2) - [妙法蓮華經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.2.31) — Classical Chinese - [添品妙法蓮華經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-jnanagupta.2.20) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.6.49](https://indike.org/pramana/in.bauddha.taisho.1736.6.49) · Pramāṇa