法華經義記 6.28

6.28

「長者於牖」此下有五行半偈，頌上第五教作人譬。上譬中本有三段，第一教作緣由，第二正教作，第三作人就作稱可長者之意。初兩行頌教作緣由，次兩行半頌正教作，後餘一行頌作人稱可長者意也。上教作緣由中本有三段，一者明長者見子，二者捨貴人服飾，三者著賤人衣服。今此兩行只頌第一第三，不頌第二捨貴人服飾捨法身之義。初偈頌第一見子，後偈頌第三著賤人衣服。但上父見子中本復有三段，今者不頌第一，唯頌二階。上第一句「又以他日」明見子之時，今不頌也。二者言「於窓牖中」明見子之處，今者初句正頌此第二階，下有三句頌第三階正見子也。「於是長者著弊垢衣」此一偈，頌上第三受賤人之服，上受賤人服中自有三階，今不頌第二，唯頌兩階。上半偈頌上第一明無有相好，下半行頌上第三無智也。「方便附近」以下有兩行半，頌上第二正教作，上正教作中本有四段，今具足頌，半行頌第一，一句頌第二，一行一句頌第三，半行頌第四。「方便附近語令懃作」，今此初半行即頌第一階領第三勸取三車，則是勸精進也，上言「語諸作人汝等懃作」也。「既益汝價」此一句即是頌第二領第二示三車處，上言「後復告言，咄男子汝常此作勿復餘去」也。「併塗足油」此一行一句，頌上第三歎作具領第一讚歎三車，上言「汝等所須瓮器米麵」，今以塗足油以代上老弊使人，老弊使人者只是神通，今塗足油代者，外國用塗足油能履水如地；飲以代上麵，食以代上米，是故論文言揣食有二者，一麁二細，飯等名麁，飲等名細。薦席以代上瓮器盛物，明或如薦席。「又以軟語若如我子」此半行，頌上第四領上第四必與不虛，上言「好自安意我如汝父」，即是保與不虛之義。「長者有智漸令入出」此一行是第三，即是頌上第三作人稱可長者之意。上稱可中本有四段，即領上三乘受行中四段，今唯頌第三段，餘者皆不頌也。一者「汝常作時無有五種之惡」，即譬領「心各勇銳」義，今者不頌也。二者「自今已後如所生子」領內凡相似聖人，今者亦不頌，唯頌第三。爾時窮子雖欣此遇猶故自謂客作賤人，由是之故於二十年中常令除糞，見諦思惟治道修行故言二十年。不頌第四「過是已後心相體信」得阿羅漢果也。

"The elder, through a window" and the five and a half verses below versify the fifth parable above, of teaching him to be a laborer. In the parable above there were originally three sections: first, the circumstances of teaching him to work; second, properly teaching him to work; third, the laborer taking up the work and suiting the elder's intention. The first two verses versify the circumstances of teaching him to work, the next two and a half verses versify properly teaching him to work, and the remaining final verse versifies the laborer suiting the elder's intention. In the circumstances of teaching him to work above there were originally three sections: first, explaining that the elder sees his son; second, relinquishing the attire of a noble person; third, putting on the clothes of a lowly person. Now these two verses only versify the first and third; they do not versify the second, relinquishing the attire of a noble person, which is the meaning of relinquishing the Dharma-body. The first verse versifies the first, seeing the son; the latter verse versifies the third, putting on the clothes of a lowly person. But in the father seeing the son above there were originally another three steps; now the first is not versified, only two steps are. The first line above, "Furthermore, on another day," explains the time of seeing the son; it is not versified now. The second says, "through the window," explaining the place of seeing the son; now the first line properly versifies this second step; the three lines below versify the third step, properly seeing the son. This single verse, "Thereupon the elder put on ragged, soiled clothes," versifies the third above, receiving the clothes of a lowly person. In receiving the clothes of a lowly person above there were naturally three steps; now it does not versify the second, only two steps. The upper half-verse versifies the first above, explaining the absence of the auspicious marks; the lower half-verse versifies the third above, the absence of wisdom. From "Skilfully approaching" below, there are two and a half verses versifying the second above, properly teaching him to work. In properly teaching him to work above there were originally four sections; now they are fully versified: half a verse versifies the first, one line versifies the second, one verse and one line versify the third, and half a verse versifies the fourth. "Skilfully approaching, he told him to work diligently": now this initial half-verse precisely versifies the first step, understanding the third [in the prior parable], exhorting him to take the three carts, which is exhorting to diligence; above it said, "He told all the laborers: 'Work diligently!'" This single line, "Since your wage has been increased," is precisely the versification of the second, understanding the second [in the prior parable], showing the place of the three carts; above it said, "Afterward he again told him: 'Come, man! Work here constantly; do not go elsewhere.'" This one verse and one line, "Together with oil for anointing the feet," versify the third above, praising the tools for work, understanding the first [in the prior parable], praising the three carts; above it said, "Whatever you need—earthenware jars, vessels, rice, and flour." Now oil for anointing the feet is used to substitute for the old, decrepit messenger above; the old, decrepit messenger is simply supernatural power; now substituting with oil for anointing the feet is because in foreign lands the use of oil for anointing the feet enables one to walk on water as on land. Drink is used to substitute for the flour above; food is used to substitute for the rice above; therefore the treatise text says that there are two kinds of solid food: first, coarse; second, fine—cooked rice and the like are called coarse, drink and the like are called fine. Straw mats are used to substitute for the earthenware vessels for holding things above, explaining that they may be like straw mats. This half verse, "Furthermore, with gentle words [he treated him] as if he were his own son," versifies the fourth above, understanding the fourth above, that it is definitely given without deceit; above it said, "Rest your mind at ease; I am like your father," which is precisely the meaning of guaranteeing to give it without deceit. This single verse, "The elder had wisdom and gradually caused him to enter and exit," is the third, which precisely versifies the third above, the laborer suiting the elder's intention. In suiting [his intention] above there were originally four sections, which correspond to understanding the four sections in the three vehicles' receiving and practicing; now it only versifies the third section, and none of the others are versified. First, "When you constantly work, you are free of the five kinds of faults," which is the parable understanding the meaning of "their minds were each courageous and keen"; this is not versified now. Second, "From now on you are like my own begotten son," understanding the internal ordinary beings who resemble sages; this is also not versified now; only the third is versified. At that time, though the poor son rejoiced at this encounter, he still regarded himself as a lowly hired laborer; because of this, for twenty years he was constantly made to remove excrement. Seeing the truth and reflecting upon it to cultivate the path of practice is therefore called "twenty years." It does not versify the fourth, "After this had passed, their minds mutually trusted each other," attaining the fruition of an arhat.