法華經義記 5.50

5.50

「譬若有人」自此下訖長行，是第三廣領解，就此廣領解之中亦有二：第一開譬，第二合譬。就開譬之中凡作九譬，領上火宅十譬，亦遠領〈方便品〉中十譬之本，不盡領十譬。上火宅中本有十譬，此中唯領七譬不領三譬，不領第六父歡喜，亦不領第七諸子索車，亦不領第十不虛也。所以不領第六者，只解第五免難譬，第六父歡喜之義自彰。所以不領第七者，上諸子索車，此即是迷惑之心，是故隱而不領。所以不領第十者，上第十是不虛妄，今日既得解，何假領上不虛妄？若使領者如似言不解之時，昔日有虛妄，今日既無虛妄，是故不領也。上既有十譬，今唯領七譬只應有七，所以有九譬者，此中第四第五兩譬共領上火宅中第四長者救子得譬，此中第六付財物譬，不領上開三顯一之意，此乃遠領《大品》座席時意。但窮子今日深取佛意，則言昔日《大品》時佛已令我為菩薩轉教說般若，但佛于時眾中，令我說此大乘因果，則始終會令汝得此因果。須菩提今日既得解，是故深取此意也。九譬者，第一明父子相失譬，第二明父子相見譬，第三明呼子不得譬，第四明呼子得譬，第五明教作人譬，第六明付財物譬，第七明見子長大譬，第八明付家業譬，第九明得家業故歡喜譬也。今者第一譬，「若有人」下訖「無復憂慮」，詺為父子相失譬，此則領上火宅中第一宅主譬，亦名總譬，亦遠領〈方便品〉中「今我亦如是」下明釋迦同諸佛先三後一化五濁眾生之主。第二從「傭賃展轉」下訖「我雖年朽猶故貪惜」，是名父子相見譬，此則領上火宅中第三長者見火譬，亦遠領〈方便品〉中第二「舍利弗當知我以佛眼觀」下，明佛見眾生為五濁所惛也。第三從「即遣傍人急追將還」以下訖「往至貧里以求衣食」，詺為呼子不得譬，此則領上火宅中第三長者救子不得譬，亦遠領〈方便品〉中「我始坐道場」下，明佛用大乘化眾生不得也。第四從「爾時長者將欲誘引其子而設方便」下訖「愍而怪之」，名呼子得譬，此則領上火宅中第四長者救子得譬，譬本有四階，今此第四譬先領前兩階，三車擬宜見子宿好，亦遠領〈方便品〉中第四言「尋念過去佛所行方便力」下，明佛用三乘化得眾生亦有四階，今亦先領前兩階以三乘擬宜及見三乘人機也。第五從「又以他日於窓牖中」以下訖「然其所止猶在本處」，詺為教作人譬，此則領上火宅中第四救子得譬中後兩階為說三車及諸子受行，亦遠領〈方便品〉中化得眾生中後兩階為說三乘、三乘人受行，是故言第四、第五共領上一譬。所以爾者，法說之中偏就應身上明，故合而不離；今明四大聲聞領解深取佛意，就真應二身上明之，故宜分為二也。第六「爾時長者有疾自知將死不久」竟「下劣之心亦未能捨」，名為付財物譬，是則不領上開三顯一之意，此遠領昔日《大品》座席之時，佛命須菩提為諸菩薩轉教說波若之意也。第七從「復經少時父知子心漸已通泰」以下，名為見子長大譬，此則領上火宅中第五見諸子等安穩得出下明見子出難譬，亦遠領〈方便品〉中第五「舍利弗見佛子等志求佛道」者一偈，明如來見三乘人有大乘機發。第八從「臨欲終時而命其子」以下，名付家業譬，則領上火宅中第八長者賜大車譬，亦遠領上〈方便品〉中第八「於諸菩薩中正直捨方便」下，明佛為時眾說《法華》授記得佛。第九從「是時窮子聞父此言即大歡喜」，名為子得家業故歡喜譬，此則領上火宅中第九諸子得大車歡喜譬，亦遠領〈方便品〉中第九言「菩薩聞是法疑網皆已除，千二百羅漢悉亦當作佛」，明于時時眾聞說《法華》皆授記作佛故得歡喜，三乘人受行也。

"It is like a person...": from here down to the end of the prose is the third, the extensive expression of understanding. Within this extensive expression of understanding there are also two: first, unfolding the parable; second, applying the parable. Within unfolding the parable, nine parables in all are made, receiving the above ten parables of the burning house, and also distantly receiving the source of the ten parables in the "Expedient Devices" chapter, though not receiving all ten parables completely. Above in the burning house there were originally ten parables; here it only receives seven parables and does not receive three parables: it does not receive the sixth, the father's rejoicing; nor does it receive the seventh, the sons seeking the carts; nor does it receive the tenth, not being deceptive. Why does it not receive the sixth? Simply by understanding the fifth parable of escaping danger, the meaning of the sixth, the father's rejoicing, is self-evident. Why does it not receive the seventh? Above, the sons seeking the carts is a mind of delusion; therefore it is hidden and not received. Why does it not receive the tenth? Above, the tenth is not being deceptive; today, having already attained understanding, what need is there to receive the above "not deceptive"? If it were received, it would be as if saying that at the time when they did not understand, in the past there was deception; today there is no deception, and therefore it is not received. Above there were ten parables, and here only seven parables are received, so there should only be seven; the reason there are nine parables is that here the fourth and fifth parables together receive the above fourth parable in the burning house of the elder rescuing the sons successfully; here the sixth parable, entrusting the property, does not receive the above intention of opening the three and revealing the One, but distantly receives the intention at the time of the session of the Large Prajñāpāramitā Sūtra. But today the poor son deeply grasps the Buddha's intent, saying that in the past, at the time of the Large Prajñāpāramitā Sūtra, the Buddha had already ordered me to transmit the teaching to the bodhisattvas and explain prajñā; but when the Buddha in the assembly ordered me to explain this cause and effect of the Mahāyāna, from beginning to end he would certainly cause you to attain this cause and effect. Today, Subhūti having attained understanding, he therefore deeply grasps this intention. As for the nine parables: first, clarifying the parable of father and son losing each other; second, clarifying the parable of father and son seeing each other; third, clarifying the parable of calling the son without success; fourth, clarifying the parable of calling the son successfully; fifth, clarifying the parable of teaching him to be a servant; sixth, clarifying the parable of entrusting the property; seventh, clarifying the parable of seeing the son grow up; eighth, clarifying the parable of entrusting the family estate; ninth, clarifying the parable of rejoicing because of obtaining the family estate. Now, the first parable, from "If a person..." down to "having no further anxiety," is termed the parable of father and son losing each other; this receives the first parable in the burning house above, the householder, also called the general parable, and also distantly receives from "Now I too am like this" onward in the "Expedient Devices" chapter, clarifying Śākya, like all buddhas, as the master who first uses the three and later the One to transform the sentient beings of the five turbidities. Second, from "hired out as a labourer, wandering around..." down to "Although I am decrepit in years, I still hold it dear," is named the parable of father and son seeing each other; this receives the third parable in the burning house above, the elder seeing the fire, and also distantly receives from the second [part], "Śāriputra, you should know that I, with the Buddha-eye, observe..." onward in the "Expedient Devices" chapter, clarifying that the Buddha sees sentient beings blinded by the five turbidities. Third, from "immediately sent an attendant to pursue him quickly and bring him back" down to "went to a poor village to seek food and clothing," is termed the parable of calling the son without success; this receives the third parable in the burning house above of the elder rescuing the sons without success, and also distantly receives from "When I first sat at the place of awakening..." onward in the "Expedient Devices" chapter, clarifying that the Buddha, using the Mahāyāna, was unable to transform sentient beings. Fourth, from "At that time the elder, desiring to induce his son, set up an expedient..." down to "pitied him and wondered at it," is named the parable of calling the son successfully; this receives the fourth parable in the burning house above of the elder rescuing the sons successfully; the parable originally had four stages, and now this fourth parable first receives the first two stages: tentatively adapting the three carts and seeing the son's past inclinations; it also distantly receives from the fourth [passage] in the "Expedient Devices" chapter saying "Recalling the power of expedients practiced by past buddhas..." onward, clarifying that the Buddha using the three vehicles to successfully transform sentient beings also has four stages; now it also first receives the first two stages: tentatively adapting the three vehicles and seeing the capacity of the people of the three vehicles. Fifth, from "Furthermore, on another day, through a window..." down to "yet his dwelling place remained where it was before," is termed the parable of teaching him to be a servant; this receives the latter two stages within the fourth parable above of rescuing the sons successfully: explaining the three carts and the sons accepting and practicing; it also distantly receives the latter two stages within successfully transforming sentient beings in the "Expedient Devices" chapter: explaining the three vehicles and the people of the three vehicles accepting and practicing; therefore it is said that the fourth and fifth together receive the one parable above. The reason for this is that in the exposition by dharma it is clarified specifically with respect to the response body, and thus combined without separation; now, clarifying the four great śrāvakas' expression of understanding, they deeply grasp the Buddha's intent and clarify it with respect to both the true and response bodies, and so it should be divided into two. Sixth, "At that time the elder fell ill and knew of himself that he would die before long" down to "could not yet abandon his inferior mind," is named the parable of entrusting the property; this does not receive the above intention of opening the three and revealing the One, but distantly receives the intention at the time of the session of the Large Prajñāpāramitā Sūtra in the past, when the Buddha commanded Subhūti to transmit the teaching to the bodhisattvas and explain prajñā. Seventh, from "After a short time had passed again, the father knew the son's mind had gradually become open and at ease..." onward, is named the parable of seeing the son grow up; this receives the fifth parable in the burning house above from seeing the sons emerge in safety, clarifying the parable of seeing the sons escape danger; it also distantly receives the verse in the fifth [passage] in the "Expedient Devices" chapter: "Śāriputra, seeing the Buddha-sons whose aspiration seeks the Buddha-path," clarifying that the Tathāgata sees the people of the three vehicles having the Mahāyāna capacity arise. Eighth, from "When he was about to die, he summoned his son..." onward, is named the parable of entrusting the family estate; this receives the eighth parable in the burning house above, the elder bestowing the great cart, and also distantly receives the eighth [passage] above in the "Expedient Devices" chapter, from "Among the bodhisattvas, directly setting aside expedients..." onward, clarifying that the Buddha expounded the Lotus Sūtra for the assembly of that time and bestowed predictions of attaining buddhahood. Ninth, from "At that time the poor son, hearing these words of his father, then rejoiced greatly," is named the parable of the son obtaining the family estate and therefore rejoicing; this receives the ninth parable in the burning house above of the sons obtaining the great cart and rejoicing, and also distantly receives the ninth [passage] in the "Expedient Devices" chapter saying: "The bodhisattvas, hearing this dharma, have had their nets of doubt entirely removed, and the twelve hundred arhats will all likewise become buddhas," clarifying that at that time the assembly of that time, hearing the Lotus Sūtra expounded, were all given predictions of becoming buddhas and therefore attained joy, and the people of the three vehicles accepted and practiced.