法華經義記 5.6

5.6

「舍利弗如彼長者雖復身手有力而不用之」，此下是第四段，即合上第四長者以三車救子得譬，明用三乘化得眾生也。今就此合譬中大分為三段：第一先牒三種外譬來，第二帖合第三譬，第三正合第四譬也。今者第一牒三種譬者，初言「身手有力而不用之」，此即牒上第三外譬；次「但以慇懃方便」下，正牒上第四外譬；次「然後各與珍寶大車」此下，牒上第八外譬。言「如來亦復如是，雖有力無所畏而不用之」，此即第二，帖合上第三外譬也。「但以智慧方便」下，第三正合第四譬也。今四重料簡將欲合第四，所以牒第三譬來者，為欲示聖人出世之意，意在大乘，所以復牒第四譬來者，為示如來施權道意。但眾生無有堪受大乘之機，然事不獲已用三乘化，是故牒第四譬意在於此。所以復牒第八外譬來者，為示善始令終之意，雖復中間施小，意存於大，是故牒第八來顯與大之意。所以帖合第三者，上已合竟，既被牒持，是故帖合第三令屬上也。所以不帖合第八者，下文自合，何須帖合也。今第三段正合第四救子得譬，但上譬中本有四種：一者用三車擬宜，二者見子有宿好之心，三者為說三車，四者諸子受行。此中亦具合四段，今言「但以智慧方便」一句，此即合第一長者用三車擬宜。上言「是時長者即作是念，此舍已為大火所燒，我及諸子若不時出必為火所焚，我今當設方便也」。「於三界火宅拔濟眾生」，此一句是第二，合上第二見子有宿好之心。上言「父知諸子先心各有所好奇異之物情必樂著」。「為說三乘」，此下是第三，即合上第三為說三車。但上說三車中有四階：一者讚歎三車，二者示三車處，三者勸取三車，四者保與不虛。今者亦具足此合四階，但不次第，先合第二示三車處，第二仍超合第四保與不虛，還合第三勸取三車，第四追合第一讚歎三車也。今言「為說三乘」此下四行半，先合上第二示三車處，即是示三乘人盡智、無生智在三界外。上言「如此種種羊車鹿車牛車今在門外可以遊戲」也。「我今為汝保任此事終不虛也」一句，此即超合上第四保與三車不虛，即保與三乘人盡智、無生智，上言「隨汝所欲皆當與汝」也。從「汝等但當懃修精進，如來以是方便誘進眾生」此二句，退還合第三勸取三車。上言「汝等於此火宅宜速出來」，即是勸三乘人修行取三乘果也。「復作是言汝等當知此三乘法皆是聖所稱歎」此下三行半，即追合上第一讚歎三車，即是讚歎三乘。上言「而告之言，汝等所可玩好希有難得，汝若不取後必憂悔」。羅漢斷三界結盡，不復為惑所制，故言「自在」也。若有煩惱可繫三界，煩惱既亡，故言「無繫」也。昔日未得無學之時有依有求，既證無學德之極果，故言「無所依求」也。「乘是三乘」者，羅漢于時盡智、無生智此二智為果，所以言乘者，然入無餘涅槃之時，因盡、無生智自運入無餘涅槃，是故有果乘之義，「便得無量安穩快樂」者，即無餘涅槃樂也。

"Śāriputra, just as that elder, though possessing physical strength in his body and hands, did not use it..." From here down is the fourth section, which corresponds to the above fourth parable of the elder successfully saving his sons with the three carts, clarifying that he successfully transforms sentient beings using the three vehicles. Now, within this application of the parable, it is broadly divided into three sections: first, he cites the three external parables; second, he attaches an application to the third parable; and third, he directly applies the fourth parable. Now, regarding the first part, citing the three parables: beginning with the words "possessing physical strength in his body and hands, did not use it," this cites the above third external parable; next, from "merely with diligent skilful means" downwards, it directly cites the above fourth external parable; next, from "and thereafter gave each of them a great cart adorned with precious jewels" downwards, it cites the above eighth external parable. The statement "The Tathāgata is also like this: though possessing powers and fearlessness, he does not use them" is the second part, which attaches an application to the above third external parable. From "merely through the skilful means of wisdom" downwards, the third part directly applies the fourth parable. Now, in this fourfold discernment, about to apply the fourth: the reason he cites the third parable is to show the Sage's purpose in appearing in the world, which is focused on the Great Vehicle; the reason he also cites the fourth parable is to show the Tathāgata's intention in deploying the expedient path. But sentient beings lack the capacity to be receptive to the Great Vehicle; consequently, out of necessity he transforms them using the three vehicles—this is why the purpose of citing the fourth parable lies here. The reason he also cites the eighth external parable is to show his intention to secure a good beginning and a fine end: although he deployed the small in the interim, his intent was preserved in the great; therefore, he cites the eighth to reveal his intention to bestow the great. The reason he attaches an application to the third is that it was already applied above, but having been cited here, he attaches an application to the third to make it subordinate to the above. The reason he does not attach an application to the eighth is that the text below will apply it itself, so why would it need to be attached here? Now the third section directly applies the fourth parable of successfully saving the sons. In the parable above there were originally four elements: first, tentative adaptation using the three carts; second, seeing that the sons had predisposed preferences; third, speaking to them of the three carts; and fourth, the sons accepting and practicing. Here it also fully applies these four sections. Now the phrase "merely through the skilful means of wisdom" applies the first element: the elder's tentative adaptation using the three carts. Above it was said: "At that time the elder had this thought: 'This house is already being burned by a great fire; if I and my sons do not get out in time, we will surely be burned by the fire. I must now devise a skilful means.'" The phrase "rescues sentient beings from the burning house of the three realms" is the second, applying the above second element: seeing that the sons had predisposed preferences. Above it was said: "The father knew that in the sons' former inclinations each had a fondness for rare and extraordinary things, and their desires would surely be attached to them." From "speaks of the three vehicles to them" downwards is the third, applying the above third element: speaking of the three carts to them. But in speaking of the three carts above, there were four stages: first, praising the three carts; second, indicating the location of the three carts; third, exhorting them to take the three carts; and fourth, guaranteeing their bestowal without deception. Now, it also completely includes the application of these four stages, but not in strict order: first it applies the second, indicating the location of the three carts; second, it leaps ahead to apply the fourth, guaranteeing their bestowal without deception; then it turns back to apply the third, exhorting them to take the three carts; and fourth, it retroactively applies the first, praising the three carts. Now the four and a half lines beginning with "speaks of the three vehicles to them" first apply the above second stage, indicating the location of the three carts—that is, showing to the followers of the three vehicles that the knowledge of exhaustion and knowledge of non-arising are outside the three realms. Above it was said: "Such various goat carts, deer carts, and ox carts are now outside the gate, and you can play with them." The phrase "I now guarantee this matter for you, and it shall never be in vain" leaps ahead to apply the above fourth stage, guaranteeing the bestowal of the three carts without deception—that is, guaranteeing the bestowal of the knowledge of exhaustion and knowledge of non-arising to the followers of the three vehicles. Above it was said: "Whatever you desire, I will give to all of you." The two sentences from "You need only diligently cultivate vigor; the Tathāgata with these skilful means guides sentient beings forward" step back to apply the third stage, exhorting them to take the three carts. Above it was said: "You should quickly come out of this burning house," which is exhorting the followers of the three vehicles to cultivate practice and attain the fruition of the three vehicles. The three and a half lines beginning with "He further says: 'You should know that these dharmas of the three vehicles are all praised by the sages'" retroactively apply the above first stage, praising the three carts—that is, praising the three vehicles. Above it was said: "And told them: 'The delightful playthings you like are rare and difficult to obtain; if you do not take them, you will surely regret it later.'" An arhat exhausts and severs the fetters of the three realms and is no longer constrained by delusions; hence it says "mastery." If there were afflictions, one could be bound to the three realms; since afflictions are gone, it says "unbound." Formerly, when they had not yet attained the stage of non-learner, they had reliance and seeking; having realized the ultimate fruition of the virtues of a non-learner, it says "without anything to rely on or seek." Regarding "riding these three vehicles": for an arhat at that time, the two knowledges—the knowledge of exhaustion and the knowledge of non-arising—constitute the fruit. The reason it says "riding" is that, at the time of entering nirvāṇa without remainder, one naturally conveys oneself into nirvāṇa without remainder by relying on the knowledge of exhaustion and knowledge of non-arising; hence it has the meaning of a fruit-vehicle. "They will then obtain immeasurable peace and joy" refers to the joy of nirvāṇa without remainder.