華嚴一乘教義分齊章 1.9

1.9

一、權實差別，以三中牛車亦同羊鹿，權引諸子務令得出，是故臨門三車俱是開方便門，四衢道中別授大白牛車，方為示真實相。若彼三中牛車亦是實者，長者宅內引諸子時，指彼牛車秪在門外，此應亦出即得見車，如何出竟，至本所指車所住處而不得故，後更索耶？亦不可說界外索車但是二乘，以經不說彼求牛車人，出門即得彼牛車故，又不說彼索先許車唯二乘故。是故經中諸子得出，至露地已，各白父言：「父先所許玩好之具，羊車鹿車牛車，願時賜與。」以此得知三車同索。此中三車，約彼三乘所求果說，以是元意所標趣故。問：「二乘各得小果，何以界外更索耶？」答：「依小乘云有教有行果；今依大乘，云昔日但有言教，無實行果故，故云三車空無。若望自宗，並皆得果；若不得者，如何出世？今言俱不得者，以望一乘故，是故以實映權，則方便相盡，故皆無得也。為欲迴彼三乘人入一乘故，是故大乘亦說迴也。若不爾者，彼求牛車人既出界外，不同凡夫；非求羊鹿，不同二乘；未得露地大白牛車，不同一乘。若非彼三中大乘，更是何色人也？以至自位究竟處故，後皆進入別教一乘。」問：「臨門三車為實不實耶？」答：「實不實。何以故？是方便故。由是方便引子得出，非不實；由是方便引故，非是實。此二無二，唯一相也。」

First, the distinction between expedient and real. Because the bullock cart among the three is also identical to the goat and deer [carts], an expedient to entice the children and ensure their escape, therefore the three carts near the gate are all the opening of an upāya approach, while specifically bestowing the great white bullock cart at the crossroads only then demonstrates the real characteristic. If the bullock cart among those three were also real, when the elder enticed the children inside the house and pointed out that those bullock carts were just outside the gate, they should have seen the carts as soon as they came out. Why is it that, having come out and arrived at the place where the carts originally pointed out were said to be, they did not obtain them, and later sought them again? Nor can it be said that those seeking the carts outside the realm are only [followers of] the two vehicles, because the sūtra does not say that those who sought the bullock cart obtained that bullock cart upon exiting the gate; nor does it say that those who sought the previously promised carts were only the two vehicles. Therefore, in the sūtra, after the children came out and arrived at the open ground, each said to their father: 'The playthings father previously promised, the goat cart, deer cart, and bullock cart—we pray you give them to us now.' From this we know that the three carts were equally sought. Here, the three carts are spoken of in reference to the fruits sought by those of the Three Vehicles, because they were the targets originally aimed for. Question: 'The two vehicles each obtain their small fruit; why do they seek again outside the realm?' Answer: 'According to the Hīnayāna, it is said that there are teaching, practice, and fruit. Now, according to the Mahāyāna, it is said that previously there was only verbal teaching and no real practice or fruit; therefore it is said that the three carts are empty and non-existent. If viewed from their own school, all obtain their fruits; if they did not obtain them, how could they transcend the world? Now, saying that none obtain [the carts] is because they are viewed from the One Vehicle. Therefore, when the real illuminates the expedient, the marks of upāya are exhausted, and hence none are obtained. Because of the desire to turn the minds of those of the Three Vehicles to enter the One Vehicle, the Mahāyāna also speaks of turning [the mind]. If this were not so, then having exited outside the realm, those who sought the bullock cart are not the same as ordinary persons; not seeking the goat or deer [carts], they are not the same as the two vehicles; not having obtained the great white bullock cart of the open ground, they are not the same as the One Vehicle. If they are not the Mahāyāna among those three, what kind of person could they be? Because they arrive at the ultimate point of their own stage, they all subsequently enter the distinct teaching One Vehicle.' Question: 'Are the three carts near the gate real or not real?' Answer: 'They are real and not real. Why? Because they are upāya. Because they are an upāya that entices the children to come out, they are not unreal; because they entice as an upāya, they are not real. These two are non-dual, having only one characteristic.'