大方廣佛華嚴經隨疏演義鈔 6.49

6.49

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?