World-Honored One! Even if he had not given them the smallest cart, he should not have been accused of falsehood because he thought at first, ‘I will cause them to get out with an expedient.’

And how much the more would it be true when [the elder] did not think of giving one big carriage in the beginning! The fact that now he has not given it is not contradictory to his earlier promise; how can it be false! How much the more would it be true when he gives them a great carriage! Thus what they have gained is great.

Śāriputra said: “No, World-Honored One! He saved his children from the fire and caused them to survive. [Even if he had not given them anything,] he should not have been accused of falsehood because the children should be considered to have already been given the toys [they had wished to have] when they survived. He saved them from the burning house with the expedient.

The reason why it is not false is explained here. [Even] if [the Buddha] from the beginning really wanted to give them the three vehicles, but did not give them, he would still not [be guilty of] falsehood. “For what reason is that so?” [The Buddha] “has enabled them to preserve wholly” the wisdom-“life.” Such munificence [shown by the Buddha] is very great, sufficient to make up for and neutralize what would otherwise be false. So, how can there be any falsehood?

Śāriputra! What do you think of this? Do you think that the rich man was guilty of falsehood when he gave his children the large carts of treasures?

This is the seventh segment. He promised earlier to give them three carriages; now he gives them one [big carriage]. What has turned out is contradictory to the earlier promise, making it look like a false [promise]. Thus, conversely, [the Buddha] asks Body-son [Śāriputra] indicating that it is not false.

The cart was yoked with white bullocks. The color of the skin of the white bullocks was bright; their build, beautiful and stout; and their pace, regular. They could run as swift as [fleet like] the wind. The cart was guarded by many attendants. [This great rich man gave one of these carts to each of his children] [What is the reason?] because his wealth was so immeasurable that his various storehouses were full [of treasures].

The dustless purity of the Buddha’s six supernatural powers (abhijñā) is what a white ox symbolizes. [The Buddha] is utterly pure inside and outside: that is the implication of skin is pure white. li is wondrous and all encompassing: it is what his bodily form is lovely implies. There is nothing that it cannot break: [it has] “great muscular strength.” Moving forward toward the middle path is what its tread is even means. There is nothing that it cannot destroy or reach: it is “fleet like the wind.” Applying and propagating the teaching of the Greater [Vehicle] and entrance into [the cycle of] the five ways of existence (gatis) is the intended meaning of the yoke. The phrase that [this ox] has many attendants illustrates that those who attend to [the Buddha] who teaches practitioners are gathered [as many in number] as the trees in the woods. [The paragraph including] “What is the reason?” explains the reason why he intends to give [the doctrine] equally to them.

The cart was tall [high], wide and deep, adorned with many treasures [multitude of jewels], surrounded by railings [posts], and having bells hanging on the four sides. [Parasols and] a canopy adorned with rare treasures was fixed on the top of it. Garlands of flowers, tied with jeweled ropes, were hanging from the canopy. In the cart were quilts spread one on another, and a red [vermillion] pillow.

The statement that the carriages are adorned with a “multitude of jewels” is designed to demonstrate the wondrous li of the Greater Vehicle, which encompasses every kind of goodness that exists. With regard to “high and wide,” li surpasses empirical calculation: it is “high”; [it] fills up and covers the illimitable[wu-chi]: it is “wide.” Concerning “a multitude of jewels,” eighty-four thousand pāramitās in total are signified by a multitude of jewels. A multitude of jewels [surrounded by] posts and handrails analogize dhārāṇis. Little bells suspended on four sides symbolize four kinds of [unhindered] eloquent speech. Parasols and canopies symbolize compassion (karunā). Miscellaneous jewels refer to the jewels of the seven riches. Jeweled cords are comparable to the great vows (mahāpraṇidhāna); they connect [being] with all the goodness and wondrous fruits. Flowered tassels refer to the flowers of the seven enlightenment [factors]. Heaps of carpets decorated with strips of cloth refer to various kinds of meditation. Vermillion-colored cushions symbolize various meritorious virtues, and cushions [symbolize] mutual support.

Śāriputra! Then the rich man gave each of them a large cart of the same size.

On account of their demand, they have obtained the discourse on li, that three are identical with the One. li [in reality] does not consist in the three; now [the Buddha] gives them the One. The One has not been known as something to be given to them; it was not given in the beginning. What they previously understood turns out to be nothing; there is no point to resort again to metaphorical speeches. He has resorted to them only in order to awaken those who have not reached it. The reason why he has resorted to them is because men tend to believe in self (ātman) and are not willing to receive teaching. Because when they heard that [the One] appeared they did not comprehend it, [the Buddha] has to tell them about it. Now they have no alternative but to accept it, so that they may attain enlightenment.

They said to their father, ‘Father! Give us the toys! Give us the sheep-carts [carriages], deer-cart and bullock-carts you promised us!’

Even though they, having understood what they were told, know there are no three in reality, yet they have not yet come fully out of the doorway; this is tantamount to saying that they do not really know yet. As they have come out, they begin to realize that there are no three, though they still do not know the One. Hence there is the demand for the doctrine the [Buddha] promised [namely, of the three]. Yet as the Buddha himself has not previously promised them the One, they dare not demand the One. This is the reason why they demand the reward of the three. If li does not lie in three, it follows logically (tzu-jan) that [the Buddha] will give them the One. The meaning of their demand is such, with the implication that their subtle triggering-mechanism (chi) for grasping (k’ou) the One has been so profoundly manifested that [the Buddha], for their sakes, has devised this manner of speaking. Carriage points to the consummate knowledge of the two vehicles; that is, the knowledge of non-origination. How could there be no “carriage” in the three spheres? [The Buddha] merely gives no names to them, because he wants to lead travelers [to enlightenment] even in their ignorance. “Carriage” is [the means] that takes them to the ultimate destination. What does the Greater Vehicle refer to? Because the domain the Buddha is so subtle, profound, remote, and hard to connect with the coarse [world], [the Buddha] has brought himself close to men by means of the trace of [the Buddha,] [in the form of the transformation body] sixteen feet tall. Hence, [the Greater Vehicle] points to the superficial level of knowledge of [the Buddha] sixteen feet tall; it is “carriage.” The bodhisattvas in the seventh stage are the ones who have suppressed the bondage of the three spheres. The doctrine is outside of “the house” [of the three realms], and this is what men are demanding.

The rich man, who saw them having come out safely and sitting in the open on the [at a] crossroad with no more hindrance, felt relieved and danced with joy.

Being present in [the realm] of the [ultimate] reality, there is no one that has not penetrated li: they are “[at] a crossroad.” They have settled in it: they are “seated.” There are no more “bondage and instigators of the passions,” concealment (mrakṣa), and obstructions they are in open space.

“Hearing of the toys from their father, the children rushed quickly out of the burning house, pushing one another, and striving to be first [shoving one another aside in a
mad race], because they thought that they could get what they each wished to have.”

[The Buddha] tells them that because it is what they are fond of they will get it. Perceiving what they will get, they then practice the [required] deeds. That is what is meant by [the phrase] in a mad race leave. Following what [the Buddha] has said they run hard; they have to make every effort to obtain it first: They are “in a mad race to get ahead of the others.” If [the Buddha] tells them about it while offering nothing [as reward] and they do not comprehend it, then they will return to the “fire” [of passion]; how can they be expected to leave [it, saṃsāra]?
Tao-sheng Commentary on the Lotus Sutra, p210

“Thereupon the rich man thought, ‘This house will be burned down soon by this great fire. If they and I do not get out at once, we shall be burned. I will save them from this danger with an expedient.’

“An idea came to his mind that his children would be attracted by the various toys which they wished to have. He said to them, ‘The toys you wish to have are rare and difficult to obtain. You will be sorry if you do not get them now. There are sheep-carts, deer carts, and bullock-carts outside the gate. You can play with them. Come out of this burning house quickly! I will give you any of them according to your wishes.’ “

This is the fifth segment. The Buddha wants to provide them with the happiness of the three vehicles. As he has told them about the frightening and dreadful happening in order to terrify them, they feel apprehensive, and when they hear the attractions of the three vehicles suddenly their hearts are filled with joy. This is not the real teaching; it is called an expedient device.

What living beings are fond of is replacing suffering with pleasure. Here he speaks of the joys of the three vehicles. These (joys) are what they are fond of; it looks as if they are [true joys], yet [in reality] they are not. What I mean by replacing suffering with pleasure is that in the absence of suffering there is pleasure, and in the absence of pleasure there is suffering. [However], [the statement] that there is no suffering eternally in the three vehicles must not be spoken of in this sense. Traces follow the state of their minds, enabling them to pull themselves out of the stations of suffering, which is a consummate case of an expedient device. Because there are no three vehicles, how can there be pleasure? Yet it is suggested that there is pleasure. [Why?] This also is an expedient device. It has been stated that the joy of the three vehicles consists in bringing suffering to an end (nirodha) but, because suffering has not been destroyed and [the vehicles] have not been clearly revealed, again [it proves that] they are expedient devices. The Buddha’s teaching is [for the sake of] others; those in the Lesser Vehicle follow their masters. These two teachings are compared to the ox and goat, which are the subjects of men. Because the pratyekabuddhas can neither teach [others] nor follow the masters, they are compared to the deer. Transmigration in the three worlds is represented in its walking and trotting the long passage of suffering. li is capable of the unconditioned. One may have joy by replacing walking [the long path of suffering] with it; it is symbolized by the carts. No sooner do they (beings) come out of the burning house through the doorway of the teaching, than they can get it (li). Hence, it is stated that “[they] are outside of the door.”