法華經義記 6.19

6.19

「世尊以方便力說如來智慧」，此則是合上第二正教作。但上教作有四段，即領上譬中為說三車四階，今者不合第一第四，唯合第二第三也。上第一言語「諸作人汝等懃作勿得懈息」，即是領火宅中勸取三車，今不合也。第二言「後復告言，咄男子汝常此作勿復餘去當加汝價」，此即是領上示三車處，今者合此第二又得合第三言「諸有所須瓮器米麵鹽酢之屬」，明長者歎作具領上歎三車也。上第四言「好自安意我如汝父勿復憂慮」，即領上保與不虛，今不合也。是故言正教作中有四，不合第一與第四，唯合第二與第三。所以言「世尊以方便力說如來智慧」者，只世尊以方便力說如來智慧家之因，持作我等三乘人異果也。「我等從佛涅槃一日之價以為大得，於此大乘無有志求」，即是合教作人譬中第三段作人就作稱可長者意。上稱可中本有四階，即是領上諸子受行中四階，今唯合第四階。一者言「汝常作時」下，即領「心各勇銳」義，今者不合。第二言「自今以後如所生子」下，領上內凡夫中修行「互相推排」，今者亦不合。第三「爾時窮子雖欣此遇」下，領上「競共馳走」見諦思惟治道修行，今者亦不合。第四言「過是以後心相體信出入無難」，即領上「諍出火宅」得羅漢果。今者唯合此第四階。從佛得涅槃，只是昔日羅漢果，一日之價以為大得；故如荒年賃作百日只得一千，今日一日作得一千，是為今日歒。昔日百日作得千，止與今一日作相歒，當於昔日以自言大有所得，無異昔日得羅漢果有諸功德智慧，由自不敵今日佛果一切功德智慧，故言「一日之價」也。

"The World-Honoured One, by the power of skilful means, spoke of the Tathāgata's wisdom"—this matches the second [step] above, directly instructing him to work. But above, instructing him to work had four sections, which understood the four steps of speaking of the three carts in the parable above; now it does not match the first and fourth, but only matches the second and third. Above, the first statement, "You laborers, work diligently and do not slacken," was an understanding of urging the taking of the three carts in the burning house, which is not matched now. The second said, "Later he again addressed him, saying: 'Hey, my man, always work here, do not go elsewhere; I will increase your wages,'" which understood pointing out the place of the three carts above; now this second is matched. Furthermore, it matches the third, which said, "All that you need—pots, vessels, rice, flour, salt, vinegar, and the like," explaining the elder praising the working utensils to understand praising the three carts above. Above, the fourth said, "Rest your mind at ease; I am like your father, do not worry any longer," which understood guaranteeing they would be given without falsehood, which is not matched now. Therefore, within directly instructing him to work there were four: it does not match the first and fourth, only matching the second and third. The reason it says "The World-Honoured One, by the power of skilful means, spoke of the Tathāgata's wisdom" is simply that the World-Honoured One, by the power of skilful means, spoke of the cause pertaining to the Tathāgata's wisdom, taking it to serve as the different fruit for us people of the three vehicles. "We took the one-day wage of nirvāṇa from the Buddha to be a great gain, and in this Great Vehicle had no aspiration or seeking"—this matches the third section in the parable of instructing him to become a hired laborer, that the laborer took up the work, conforming to the elder's intention. Above, conforming to the intention originally had four steps, which understood the four steps of the sons' practice above; now it only matches the fourth step. The first said, from "when you always work" onward, which understood the meaning of "each being courageous and vigorous"; this is not matched now. The second said, from "from now on you are like my own born son" onward, understanding the practice among internal ordinary persons of "jostling and pushing one another"; this is also not matched now. The third, from "at that time the poor son, though delighted by this encounter" onward, understood "racing and vying with each other" in the insight into the truths, contemplation, and practicing the remedies of the path; this is also not matched now. The fourth said, "after this, their minds mutually trusted and understood each other, coming and going without difficulty," which understood "vying to escape the burning house" and attaining the fruit of an arhat. Now it only matches this fourth step. Attaining nirvāṇa from the Buddha was simply the former fruit of an arhat; taking the one-day wage to be a great gain is like when, in a famine year, working for hire for a hundred days one only obtained one thousand, while now in one day's work one obtains one thousand—this is equal for today. In the past, a hundred days of work yielded a thousand, which merely equals one day's work now; at that past time, one took oneself to have made a great gain. It is no different from former times, when having attained the fruit of an arhat with its various merits and wisdom, it still could not rival all the merits and wisdom of the Buddha-fruit today; hence it is called "a one-day wage."