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.”

“Having thought this, he said to his children as he had thought, ‘Come out quickly!’ He warned them with these good words out of his compassion towards them, but they were too much engrossed in playing to hear the words of their father. They were not frightened or afraid. They did not wish to come out. They did not know what a fire was, what a house was, and what they would lose. They ran about happily. They only glanced at their father occasionally.”

Though the Sage has introduced them to the teaching [of the One], yet the children are too stupid to realize it, and they fall back again “to love of the playthings” of the five desires, and “they may fall victim to the fire” of the three evil paths. Even though [the Buddha] wants to teach the One, they are not capable of making use of it. Therefore, it (the teaching of the One) is abolished temporarily.

Traveling through the five ways of existence is what is meant by [the word] run. Revolving around and wandering in the six kinds of defilements is referred to as play. Looking at [the Buddha] in his [transformation body (nirmāṇakāya)] sixteen feet tall, not advancing a single foot, that is what [the phrase] merely looking at their father means.

But he thought again, ‘This house has only one gate [doorway]. Worse still, the gate is narrow and small.’

This is the fourth segment. He wants to offer the happiness of the three carts later. He first tells them about the frightening and dreadful happening in the house in order to terrify them. [The place] where various delusions are concealed is the “house.”

The doorway to [the Buddha’s] teaching is dark and deep. Those who have traveled to enlightenment are very few; few have advanced toward the doorway.

He also thought, ‘I am strong-muscled [powerfull body and arms]. I will put them in a flower-plate or on a table and bring them out [I might, in the folds of my robe or on top
of a table, take them out].’

This is the third segment. The theme substantiated here is that the Buddha, in combination with [his own awakening, wishes to] save [other beings]. Having been awakened himself to [the truth of] suffering, he intends to cause other beings to become [awakened] like him. Thus with great compassion [mahākaruṇā] arising in him, he has come to their aid. Originally the two kinds of transformation did not exist, but by going astray from the truth, they (beings) underwent suffering. [The Buddha] himself has to return to the use of the One Vehicle in order to teach them. Therefore he wants to set forth the doctrine of the One Vehicle. Body means the trace-body. The trace-body in essence (li) has the functional ability [of] holding and making contact [with beings]: it is [like] the “hands”. Essential ability is “strength.”

A “robe” can be bent to wrap the sons. [The Buddha] appears [in the world] like a supernatural power, able to help beings out of the rugged mountains.

[A table with four legs symbolizes] the four virtues [which he manifests] equally to all. [All the diverse] talk about li is universally similar and equal.

[The children] do not know that the fires are coming towards them. They are not frightened or afraid. They are about to suffer, but do not mind. They do not wish to get out.’

They don’t think that [desires] harm the [wisdom] life: they are “unaware and ignorant.” Being “ignorant and unaware,” how can they be made perturbed and afraid?

Injury pressing in upon the wisdom-life is not taken as a calamity. Without being told of what has happened, how can they have any wish to leave?

The rich man was very frightened at the great fires breaking out from the four sides of the house. He thought, ‘I am able to get out of the gate of the burning house safely, but my children are still inside. They are engrossed in playing.’

This is the second segment. The Buddha is awakened to the suffering [of the other beings]. [The fact] that [these living beings] are originally transformed does not correspond with the fact that suffering exists: he is “alarmed.” Perceiving suffering makes his mind confused and he fears that the wisdom-life may be burned up in the fire; hence, he is “terrified.”

The Buddha has his manifested form present in the house, also showing that he is in the state of suffering. The moment one enters nirvāṇa, the wisdom-life is [mobilized] to produce the power of [nirvāṇa] with remnants [upadhiseṣa-nirvāṇa), which enables one to reach [nirvāṇa] without remnants. That is what [the word] able implies. To follow before everything else the Buddha’s teaching is also what [the phrase] able to get out [safely] through this burning doorway means.

[The Beings’] minds roam in the five these are “games.” Never discarding them at any moment, they are “attached” [to desires].