法華經義記 5.10

5.10

「舍利弗如彼長者見諸子等安穩得出」，此下是第五段，即併疊第五第八兩譬。所以併合兩譬者，既不合第六第七，故兩譬相並。正由見大乘機發，即為說大乘也。今就此中自分為兩段，第一先牒兩家外譬來，第二正合兩譬也。初先牒第五外譬，次從「自惟財富」下即牒第八外譬也。「如來亦復如是」下，第二正合兩譬，今先合第五見子出難譬，明大乘機發也。上開譬中本有二：第一先明斷惑出三界外登無學果，二者正明大乘機發。今具合兩重。「如來亦復如是」竟「出三界苦怖畏嶮道」，即合上第一「見諸子等安穩得出」句也。「得涅槃樂」此即合第二正明大乘機發。上言「皆於四衢道中露地而坐無復障礙」，今言「得涅槃樂」，此涅槃樂是大乘善機家果，今舉果目因，亦可因中說果也。若使理中為論，既度二種生死，應是常住涅槃，而今此教未明此理，故名復倍上數以為涅槃。

"Śāriputra, just as that elder, seeing that his sons had escaped in safety..." From here down is the fifth section, combining the two parables—the fifth and the eighth. The reason for combining the two parables is that, since the sixth and seventh are not applied, the two parables are placed side by side. It is precisely because of seeing the capacity for the Great Vehicle unfold that he immediately preaches the Great Vehicle for them. Now, within this section, it is naturally divided into two parts: first, citing the external parables of both; second, directly applying the two parables. First, it cites the fifth external parable; next, from "considering his own wealth" downwards, it cites the eighth external parable. From "The Tathāgata is also like this..." downwards is the second part, directly applying the two parables; now it first applies the fifth parable of seeing the sons escape danger, clarifying the unfolding of the capacity for the Great Vehicle. In unfolding the parable above, there were originally two elements: first, clarifying the severance of delusion, emerging outside the three realms, and ascending to the fruit of a non-learner; second, directly clarifying the unfolding of the capacity for the Great Vehicle. Now it completely includes both levels. From "The Tathāgata is also like this" through "emerged from the suffering and terrifying, perilous paths of the three realms" applies the first sentence above: "seeing that his sons had escaped in safety." "Obtained the joy of nirvāṇa" applies the second, directly clarifying the unfolding of the capacity for the Great Vehicle. Above it was said: "All sat in the open ground at the crossroads, with no further hindrance." Now it says "obtained the joy of nirvāṇa": this joy of nirvāṇa is the fruit of those with a wholesome capacity for the Great Vehicle; here, citing the fruit designates the cause, or one may also speak of the fruit within the cause. If argued according to the ultimate principle, having crossed over the two kinds of birth-and-death, it should be eternal nirvāṇa; however, this teaching has not yet clarified this principle, which is why it is called redoubling the above number to consider it nirvāṇa.