法華經義記 4.19

4.19

今就第一宅主譬亦名總譬，明釋迦同諸佛先三後一化五濁眾生，以類相從凡有六義即為六階：第一正明宅主同，第二明化處同，第三明化門同，第四明所化人同，第五明所救事同，第六明受化者同也。何者？初明釋迦同諸佛為化主，即是長者義。第二明化處同者，此化主同應在三界，然此三界繫屬如來，即是長者有一大宅義。第三明化門同者，然五濁眾生反流盡源之時，要藉如來言教，此言教之用能通眾生出苦海之宅到妙樂之所，即是長者之宅唯有一門。第四明所化人同者，所教化者是五道眾生，即是長者宅中有五百人義。第五出所救事同者，三界眾生備為五濁八苦所煎迫，即是長者宅中有火。第六明受化者同者，五道眾生所可正受化者有三乘根性，三乘根性即是三十子義無異；人雖五百然與長者非盡天性，至於天性相關者有三十人也。今者六義之中唯宅主同，是上法說中有，餘五義今譬說方有也。

Now, regarding the first parable, that of the master of the house, which is also called the general parable: it clarifies that Śākya, like all buddhas, transforms beings of the five turbidities first with the three [vehicles] and then with the One [Vehicle]. Grouped by kind, there are in total six points, which form six stages: first, it directly clarifies the sameness of the master of the house; second, it clarifies the sameness of the place of transformation; third, it clarifies the sameness of the gateway of transformation; fourth, it clarifies the sameness of the persons transformed; fifth, it clarifies the sameness of the matter being rescued from; sixth, it clarifies the sameness of those receiving transformation. What are these? First, to clarify that Śākya, like all buddhas, is the master of transformation—this is the meaning of the elder. Second, to clarify the sameness of the place of transformation: this master of transformation equally manifests in response within the three realms, yet these three realms belong to the Tathāgata—this is the meaning of the elder possessing a great house. Third, to clarify the sameness of the gateway of transformation: when beings of the five turbidities turn against the stream and exhaust the source, they must rely on the Tathāgata's verbal teachings. The function of these verbal teachings is capable of conducting sentient beings out of the house that is the ocean of suffering to the place of sublime joy—this is the meaning of the elder's house having only a single gate. Fourth, to clarify the sameness of the persons transformed: those who are taught and transformed are sentient beings of the five destinies—this is the meaning of there being five hundred persons in the elder's house. Fifth, to present the sameness of the matter being rescued from: sentient beings of the three realms are completely scorched and oppressed by the five turbidities and the eight sufferings—this is the meaning of there being a fire in the elder's house. Sixth, to clarify the sameness of those receiving transformation: among the sentient beings of the five destinies, those who can truly receive transformation possess the capacity of the three vehicles; the capacity of the three vehicles is no different from the meaning of the thirty sons. Although there are five hundred persons, not all share the elder's inherent nature; those who are linked to his inherent nature are thirty persons. Now, among these six points, only the sameness of the master of the house is present in the preceding exposition by dharma; the remaining five points appear only now in the parable.