法華經義記 4.65

4.65

「舍利弗如來亦復如是」，正譬說，長行中本有兩段：第一開譬竟，自此下竟長行是第二，是合譬段也。但上開譬之中本有十譬，今此合譬中唯合七譬，略不合第六長者歡喜、略不合第七諸子索車、略不合第九諸子得車故歡喜譬也。所以爾者，子既出難，父焉得不喜？是故合第五義兼第六，又合第八義兼第九。長者既賜大車，諸子焉得不喜？故知合第八義兼第九也。所以不合第七譬者，此義於今日不要。何以知然？第七是諸子索車，所索之果是昔方便之教，乃更成迷惑之失，云何為要？是故略不合也。今合此七譬而文成六段。何以故然？正由第五第八兩譬併作一段合之，是故成六段也。今先合第一宅主譬亦名總譬者。但上譬中本有六義，今此中唯正合第一正明宅主義，兼合餘五義也。但上正明宅主義中有三段：一者明長者名位處，二者正長者，三者歎長者之德。今言如來亦復如是，此先合第二出長者言「有大長者」句也。「則為一切世間之父」此一句，即追合第一明長者名位處，上言國邑聚落三種，今此一句得總合也。含靈有識亦是世間，十方世界亦是世間，的論娑婆一化之處，亦是世間也。「於諸怖畏」此下，即合第三歎長者之德。上開譬中本有三：一者明有內德，二者明有外德，三者明有眷屬。今者但合第一第二，略不合第三有眷屬也。「於諸怖畏」以下，是第一合如來內德，第二從「大慈大悲」下竟「三菩提」二合如來外化之德。又此二中各有二階。內德中有二階者，初歎如來斷功德備，怖畏等是果，無明闇蔽等為因，子果既除是故斷功德備也。第二從「而悉成就」下竟「智慧波羅蜜」，此明歎智慧德圓也。「大慈大悲」此下，第二合如來外化之德，此中有二者：第一明本，第二明迹也。今言大慈此正明外化本。就中有二：大慈大悲是章門，後兩句即釋之也。「常無懈倦」即釋大悲也。「恒求利益一切眾生」，此即釋大慈。是則悲欲拔苦言「常無懈倦」，慈欲與樂則言「恒求利益」也。「而生三界」此下，是第二正明垂迹，初「眾生三界」下訖「三毒之火」，先談大悲之迹拔苦，次「教化令得菩提」，此即語大慈之迹與樂也。義兼餘五義者，言「而生三界朽故火宅」，此即是第三火宅義也。又言「為度眾生」此即兼合得第四五百人及第六三十子也。又言「生老病死憂悲苦惱之火」，此即兼合第五宅中之火也。又言「教化令得三菩提」，此即是第三一門也。故言雖正合長者，復得義兼餘五，是故亦義皆盡。

“Śāriputra, the Tathāgata is also like this”: This is the primary exposition of the parable. In the prose section, there were originally two divisions: the first, the unfolding of the parable, is concluded; from here to the end of the prose section is the second, which is the section on the application of the parable. Now, in the unfolding of the parable above, there were originally ten parables, but here in this application of the parable, only seven parables are applied. It elides and does not apply the sixth parable of the elder rejoicing, elides and does not apply the seventh parable of the sons demanding carts, and elides and does not apply the ninth parable of the sons rejoicing because they obtained the carts. Why is this so? Once the sons have escaped the disaster, how could the father not rejoice? Therefore, the application of the fifth meaning simultaneously subsumes the sixth, and the application of the eighth meaning simultaneously subsumes the ninth. Since the elder has already bestowed the great carts, how could the sons not rejoice? Hence we know that applying the eighth meaning simultaneously subsumes the ninth. The reason why the seventh parable is not applied is that this meaning is not needed today. How is this known? The seventh is the sons demanding carts, and the fruition they demanded was the former teaching of skilful means, which would only further constitute the fault of delusion; how could it be essential? Therefore, it is elided and not applied. Now, in applying these seven parables, the text forms six sections. Why is this so? It is precisely because the two parables, the fifth and eighth, are combined into a single section to be applied; therefore, it forms six sections. Now, first applying the parable of the master of the house, which is also called the general parable: now, in the parable above, there were originally six meanings, but here it directly applies only the first meaning of directly explaining the master of the house, while simultaneously subsuming the remaining five meanings. Now, in the direct explanation of the master of the house above, there were three sections: first, explaining the elder's name, status, and place; second, the elder himself; third, praising the elder's virtues. Now, the statement “the Tathāgata is also like this” first applies the second [section] that introduces the elder, the phrase “there was a great elder.” The phrase “He is then the father of all the world” retroactively applies the first [section] explaining the elder's name, status, and place; above, it spoke of three types—countries, cities, and hamlets—and now this single phrase manages to apply them generally. Sentient beings possessing consciousness are also the “world”; the worlds of the ten directions are also the “world”; and specifically speaking, the single conversion place of the Sahā is also the “world.” From “with respect to fears” onward, it applies the third [section], praising the elder's virtues. In the unfolding of the parable above, there were originally three: first, explaining that he possessed internal virtues; second, explaining that he possessed external virtues; third, explaining that he possessed a retinue. Now, it applies only the first and second, eliding and not applying the third, possessing a retinue. From “with respect to fears” onward is the first, applying the Tathāgata's internal virtues; the second is from “great kindness and great compassion” down to “sambodhi,” applying the Tathāgata's virtues of external conversion. Furthermore, within these two, there are each two stages. In the internal virtues there are two stages: first, praising the Tathāgata's completion of the merit of eradication—fear and the like are the fruits, and the darkness of ignorance and the like are the causes; since both causes and fruits have been eliminated, his merit of eradication is complete. Second, from “he has completely achieved” down to “the perfections of wisdom,” this praises the perfection of the virtue of wisdom. From “great kindness and great compassion” onward is the second, applying the Tathāgata's virtues of external conversion, within which there are two: first, explaining the source; second, explaining the traces. Now, speaking of “great kindness” directly explains the source of external conversion. Within this, there are two: “great kindness and great compassion” is the heading, and the subsequent two phrases explain it. “Always without indolence or weariness” explains great compassion. “Constantly seeking to benefit all sentient beings” explains great kindness. Thus, wishing to pull out suffering through compassion is expressed as “always without indolence or weariness,” and wishing to give joy through kindness is expressed as “constantly seeking to benefit.” From “and is born into the three realms” onward is the second, directly explaining the manifestation of traces: first, from “sentient beings in the three realms” down to “the fire of the three poisons,” it first discusses the trace of great compassion in pulling out suffering; next, “teaching and transforming them so that they attain bodhi” speaks of the trace of great kindness in giving joy. As for its meaning simultaneously subsuming the remaining five meanings: saying “and is born into the decayed and burning house of the three realms” is the third meaning, the burning house. Again, saying “in order to deliver sentient beings” simultaneously applies to the fourth, the five hundred people, and the sixth, the thirty sons. Again, saying “the fire of birth, old age, sickness, death, worry, sorrow, suffering, and distress” simultaneously applies to the fifth, the fire within the house. Again, saying “teaching and transforming them so that they attain sambodhi” is the third, the single door. Therefore, it is said that although it directly applies to the elder, it also manages to simultaneously subsume the remaining five meanings; therefore, the meanings are all completely covered.