法華經義記 6.33

6.33

「佛亦如是」自此下有三十行半偈是第二，頌上合九譬而成八段。「佛亦如是」一句頌合第一父子相失譬；次「知我樂小法有」一句，頌合第二父子相見譬；次「未曾說言汝等作佛」下半行，頌合第三呼子不得譬；次「而說我等得諸無漏」下半行，頌合第四喚子得譬；次「成就小乘聲聞弟子」下半行，頌合第五教作人譬；次「佛勅我等」下有十八行半，頌合第六付財物譬；次「如富長者」下有三行，併頌合第七第八兩譬；次「我等今日得未曾」有下有七行，頌合第九子歡喜譬也。更道八階，一句頌第一，一句頌第二，半行頌第三，半行頌第四，半行頌第五，十八行半頌第六，三行併頌第七第八，次七行頌第九子歡喜譬也。今言「佛亦如是」此一句，頌合第一父子相失譬。就中本有二句，今只得頌大富長者即是如來，略不頌我等皆似佛子也。「知我樂小」此一句，頌合第二父子相見，上合譬言「如來常說我等為子」是始終為語，今言「知我樂小」者當照機時為論也。「未曾說言汝等作佛」此半行，即頌合第三呼子不得譬。上合譬中本有二，無有大機有小機，今者唯頌無大機也。上言「我等以三苦故於生死中受諸熱惱迷惑無知」，既無大機，故言「未曾說言汝等作佛」，略不頌樂於小法小機之義也。「而說我等得諸無漏」此半行，即是頌合第四喚子得譬。上得譬中本有二段，一者父喚，二者子受喚。就父喚子中，自有四段，上合譬中唯合第四階「時二使人即求窮子」句，上合譬言「世尊令我等思惟蠲除諸法戲論之糞」，今者不頌也。子受喚中本有四段，唯合第三段「爾時窮子先取其價尋與除糞」，上合譬文言「我等於中懃加精進得至涅槃一日之價」，今者只頌此句，故言「而說我等得諸無漏」也。「成就小乘聲聞弟子」半行，即是頌合第五教作人譬。前開譬中本有三，第一教作緣由，第二正教作，第三明作人稱可長者意。三段上合譬中皆合，闕略而已，今者唯頌第三段中第四階，餘者不頌。何者？上教作緣由中有三，上合譬唯合第三不合餘二，上合第三階言「先知我等深著蔽欲」下訖「不為分別寶藏之分」，今者都不頌也。第二正教作譬中有四段，合中唯合第二第三階，上合文言「世尊以方便力說如來智慧」，即是合「當加汝價」，亦得合「諸有所須」，今者亦都不頌也。第三作人稱可長者之意中有四段，上唯合第四階，言「過是已後心相體信」出入無難羅漢果，上合譬文言「我等從佛得涅槃一日之價以為大得」，今言「成就小乘聲聞弟子」正頌合此也。「佛勅我等」自此下十八行半，頌合第六付財物譬。上開譬中有二，一者父付，二者子受。就父付中有三段，上不合，今亦不頌。合子受中亦有三段，上備合三段，故今此頌合中亦備頌合子受三段，今十八行半偈中一行頌合第一，次五行頌合第二，次十二行半頌合第三也。初一行言「佛勅我等」此頌子受，開譬中第一言「爾時窮子即受教勅」，合譬言「我等又因如來智慧」也。「我承佛教為大菩薩下」五行，頌合第二正轉教「領知眾物金銀珍寶」也，即是上合譬中言「為大菩薩開示宣說」也。從「如彼窮子」下有十二行半偈，頌合第三「而自於此無有志願」明不求之義，但上有正合、有釋合，今此十二行半分為二，初十一行半頌正合不求，二言「導師見捨」一偈頌上釋句。就十一行半偈中自有三段，第一言「如彼窮子」一偈先牒不求外譬；第二言「我等雖說佛法寶藏」一偈，內合不求之義；第三從「我等內滅」下有九行半偈正頌不求，即廣上品初三「不求即自成」三段，初「我等內滅」有四行，廣上第一居僧之首故不求，第二「我等長夜」有四行偈，廣上第二自謂已得涅槃故不求，第三言「我等雖為諸佛子等」一偈半，廣上第三年朽邁故不求。「導師見捨」此一行是第二，頌上釋不求之句。言「所以者何？佛知我等心樂小法」下是也。「如富長者」此下三行是第七，併頌合第七見子志大譬，亦併頌合第八付家業譬。就中自分為二，第一一行半牒四種外譬，第二一行半帖合譬也。「如富長者知子志劣」此牒第四喚子得譬，「以方便力」此牒第五教作人譬，「柔伏其心」此牒第七志大譬，「然後乃付一切財寶」此牒第八付家業譬。「佛亦如是」此一行半，是第二帖合四種外譬，初二句帖合第四，「知樂小者」下二句帖合第五，「調伏其心」即帖合第七，「乃教大智」即帖合第八也。「我等今日得未曾有」此下七行偈是第八頌合第九子歡喜，就中有三，第一一偈正明歡喜，第二半行舉外譬帖合，第三五行半廣明歡喜相也。

From "The Buddha is likewise" below, there are thirty and a half lines of verse, which form the second [major section], versifying the application of the above nine parables and forming eight sections: The one line "The Buddha is likewise" versifies the application of the first parable, that of the mutual separation between father and son. Next, the one line "knowing that our inclination toward small dharmas was present" versifies the application of the second parable, that of the mutual seeing between father and son. Next, the half-line from "never said, 'You all shall become buddhas'" below versifies the application of the third parable, that of failing to summon the son. Next, the half-line "and spoke of us as attaining the outflows-free" versifies the application of the fourth parable, that of successfully summoning the son. Next, the half-line "perfected disciples as śrāvakas of the Lesser Vehicle" versifies the application of the fifth parable, that of teaching him to work as a laborer. Next, the eighteen and a half lines from "The Buddha instructed us" below versify the application of the sixth parable, that of entrusting property. Next, the three lines from "Like the rich elder" below jointly versify the application of both the seventh and eighth parables. Next, the seven lines from "We today have attained what has never been [before]" below versify the application of the ninth parable, that of the son's rejoicing. To state the eight stages again: one line versifies the first; one line versifies the second; half a line versifies the third; half a line versifies the fourth; half a line versifies the fifth; eighteen and a half lines versify the sixth; three lines jointly versify the seventh and eighth; and the next seven lines versify the ninth parable, that of the son's rejoicing. Now, stating "The Buddha is likewise" in this one line versifies the application of the first parable, that of the mutual separation between father and son. Within this there were originally two lines; now it only succeeds in versifying that the greatly wealthy elder is the Tathāgata, briefly omitting [the line that] we are all like sons of the Buddha. "Knowing that we took pleasure in the small" in this one line versifies the application of the second [parable], that of the mutual seeing between father and son. Above, the application of the parable stated, "The Tathāgata constantly spoke of us as sons," which spoke of it from beginning to end; now stating "knowing that we took pleasure in the small" treats it from the perspective of illuminating their capacity at the time. "Never said, 'You all shall become buddhas'" in this half-line versifies the application of the third parable, that of failing to summon the son. Above, in the application of the parable, there were originally two: lacking the great capacity, and having the small capacity; now it only versifies the lack of the great capacity. Above it was said, "Because of the three sufferings, we suffered all kinds of feverish torment in birth-and-death, deluded and ignorant"; since there was no great capacity, it is therefore said, "never said, 'You all shall become buddhas,'" briefly omitting the meaning of taking pleasure in small dharmas and having the small capacity. "And spoke of us as attaining the outflows-free" in this half-line versifies the application of the fourth parable, that of successfully summoning the son. In the above parable of successfully summoning, there were originally two sections: first, the father summons; second, the son receives the summons. Within the father summoning the son, there were four stages; in the application of the parable above, only the fourth stage—the line "Then two messengers promptly sought the impoverished son"—was applied, where the application of the parable above stated, "The World-Honoured One caused us to contemplate and eliminate the dung of frivolous discourses on phenomena"; now it does not versify this. Within the son receiving the summons, there were originally four stages, and only the third stage—"At that time the impoverished son first took his wage and soon shoveled dung with them"—was applied, where the text of the application of the parable above stated, "Among them, we exerted diligent vigour and attained the one-day wage of nirvāṇa"; now it only versifies this line, hence it says, "and spoke of us as attaining the outflows-free." "Perfected disciples as śrāvakas of the Lesser Vehicle" in this half-line versifies the application of the fifth parable, that of teaching him to work as a laborer. In the preceding unfolding of the parable, there were originally three [sections]: first, the reasons for teaching him to work; second, directly teaching him to work; third, clarifying that his work pleased the elder's intention. All three sections were applied in the application of the parable above, albeit with omissions; now it only versifies the fourth stage within the third section, and the rest are not versified. Why is this? Above, in the reasons for teaching him to work, there were three [stages]; the application of the parable above applied only the third and did not apply the other two. The third stage above in the application stated, from "First knowing that we were deeply attached to base desires" down to "did not analyze for our sake the portions of the treasure store"; now none of this is versified. In the second parable, that of directly teaching him to work, there were four stages; in the application, only the second and third stages were applied, where the text of the application above stated, "The World-Honoured One, by the power of skilful means, spoke of the Tathāgata's wisdom," which was the application of "I shall increase your wages" and could also be the application of "all that you require"; now none of this is versified either. In the third [section], that the laborer pleased the elder's intention, there were four stages; above, it only applied the fourth stage, stating, "After this, their minds gradually came to trust each other," entering and exiting without difficulty, which is the fruit of arhatship. The text of the application of the parable above stated, "From the Buddha we attained the one-day wage of nirvāṇa, taking it to be a great gain"; now the phrase "perfected disciples as śrāvakas of the Lesser Vehicle" directly versifies the application of this. From "The Buddha instructed us" below, the eighteen and a half lines versify the application of the sixth parable, that of entrusting property. In the unfolding of the parable above, there were two [sections]: first, the father entrusts; second, the son receives. Within the father entrusting, there were three stages; they were not applied above, and are not versified now either. Within the application of the son receiving, there were also three stages; above, all three stages were fully applied, so now in this versification of the application, all three stages of the son receiving are also fully versified. Now, within these eighteen and a half lines of verse, one line versifies the application of the first; the next five lines versify the application of the second; the next twelve and a half lines versify the application of the third. The first line says, "The Buddha instructed us"; this versifies the son receiving: in the unfolding of the parable, the first [stage] stated, "At that time the impoverished son promptly received the instruction," and the application of the parable stated, "We, moreover, by relying on the Tathāgata's wisdom." The five lines from "Having received the Buddha's teaching, for the sake of the great bodhisattvas" below versify the application of the second, directly passing on the teaching, "taking charge of and knowing the various goods, gold, silver, and precious gems"; that is, what was stated above in the application of the parable: "disclosed and expounded for the sake of the great bodhisattvas." From "Like that impoverished son" below, there are twelve and a half lines of verse, which versify the application of the third, "and yet had no aspiration regarding this oneself," clarifying the meaning of not seeking. However, above there was a direct application and an explanatory application; now these twelve and a half lines are divided into two: the first eleven and a half lines versify the direct application of not seeking, and the second, the one verse saying "The Guide abandoned [us]," versifies the explanatory line above. Within the eleven and a half lines of verse, there are themselves three sections: first, the one verse saying "Like that impoverished son" first takes up the external parable of not seeking; second, the one verse saying "Although we spoke of the treasure store of the Buddha's dharmas" internally applies the meaning of not seeking; third, the nine and a half lines of verse from "Our internal extinction" below directly versify not seeking, that is, expanding upon the three sections in the initial chapter above on "not seeking, it naturally materialized": first, "Our internal extinction" has four lines, expanding upon the first [stage] above, not seeking because of being at the head of the Saṅgha; second, "We through the long night" has four lines of verse, expanding upon the second [stage] above, not seeking because of considering oneself to have already attained nirvāṇa; third, the one and a half verses saying "Although we, for the sake of all the Buddha's sons" expand upon the third [stage] above, not seeking because of advanced age. This one line, "The Guide abandoned [us]," is the second, versifying the line explaining not seeking above, namely that which begins from "Why is this? The Buddha knew that our minds took pleasure in small dharmas" below. The three lines from "Like the rich elder" below are the seventh, jointly versifying the application of the seventh parable, that of seeing the son's aspiration become great, and also jointly versifying the application of the eighth parable, that of entrusting the family estate. Within this, it is divided into two: first, one and a half lines take up the four kinds of external parables; second, one and a half lines directly apply the parables. "Like the rich elder, knowing his son's aspiration was base" takes up the fourth parable, that of successfully summoning the son; "by the power of skilful means" takes up the fifth parable, that of teaching him to work as a laborer; "taming and subduing his mind" takes up the seventh parable, that of the great aspiration; "only thereafter entrusting all treasures and jewels" takes up the eighth parable, that of entrusting the family estate. "The Buddha is likewise" in this one and a half lines is the second, directly applying the four kinds of external parables: the first two phrases directly apply to the fourth; the two phrases below "knowing those who take pleasure in the small" directly apply to the fifth; "taming and subduing their minds" directly applies to the seventh; "then teaching great wisdom" directly applies to the eighth. From "We today have attained what has never been [before]" below, the seven lines of verse are the eighth [section], versifying the application of the ninth [parable], that of the son's rejoicing. Within this, there are three: first, one verse directly clarifies rejoicing; second, half a line raises the external parable to apply it; third, five and a half lines extensively clarify the characteristics of rejoicing.