法華經義記 4.22

4.22

"There was a great elder": this is the second [section], directly introducing the master of the house. He is called an elder not necessarily because of advanced age, but solely to take the meaning of possessing virtue and conduct. "His years were decrepit": from here downwards is the third [section], praising the elder's virtues, which itself has three layers: first, praising the elder's internal virtue; second, praising the elder's external virtue; third, praising the elder's retinue. Now, the first, "his years were decrepit," praises the elder's internal virtue. An elderly person is bound to have extensive knowledge and familiarity; this clarifies that the Tathāgata's three penetrations illuminate thoroughly so that he knows all things. Solely taking extensive knowledge and familiarity with antiquity, decrepit age is used as the vehicle of the parable. Next, "possessing immeasurable wealth and property, and having fields and houses" is the second, praising the elder's external virtue, directly clarifying that his seven treasures were abundant and provided shelter for the orphaned and poor. This clarifies that the Tathāgata's virtue in outward transformation is inexhaustible; therefore he has the four means of embrace to cross people over, and compassion to rescue beings. Sustaining life is called a "field" and sheltering the body is called a "house"; this clarifies that the Tathāgata can produce sentient beings' merit and wisdom like a field, and show beings the method of practice like a house. Therefore the Mahāparinirvāṇa Sūtra says: "Establishing all sentient beings in the five precepts and the ten wholesome deeds"—this is what it means. "And many servants": this is the third, praising the elder's retinue. Voice-hearers and pratyekabuddhas have narrow minds and short aspirations, just like servants. "His mansion was vast and great": this is the second meaning, clarifying the elder's house. A house takes sheltering the body as its meaning. The Tathāgata manifests in response within the three realms; the three realms belong to the Tathāgata, so he takes what is transformed as his house. Therefore the Vimalakīrti Sūtra states: "Sentient beings are the bodhisattva's pure land," clarifying that the sentient beings transformed by a bodhisattva are taken by him as his land. Now it clarifies that the Tathāgata transforms the three realms and takes the three realms as his house. Since the three realms are immensely vast, it is called "vast and great." "It had only a single gate": this is the third meaning. Although the house was vast and great, it had only a single gate for people to go in and out. Here the Buddha's teaching is called the gate. When sentient beings of the three realms begin to turn against the stream, they must rely on the Tathāgata's verbal teachings, and thereafter leave birth and death behind, inevitably reaching bodhi. Thus the verbal teachings of the five periods serve as an unprecedented gate, hence called "one." "Many people": from here downwards is the fourth meaning, clarifying that there were more than five hundred people in the elder's house. Applied internally, grouping by kinds within the three realms, there are in total sentient beings of the five destinies. "Its halls and pavilions were decayed and old": this is the fifth meaning, clarifying the matter being rescued from, showing that there was fire in the elder's house. Applied internally to the meaning: it clarifies that the three realms are fully beset by the five turbidities and the eight sufferings, which oppress sentient beings. Within this there are two parts: about to clarify the fire breaking out, it first describes the objects being burned, directly showing that the fire spreads due to fuel; second, the phrase "all around and simultaneously, fire suddenly broke out" directly clarifies the breaking out of fire. Now, the first clarifies that the desire realm is like the halls, while the form and formless realms are like the pavilions. Sentient beings of the three realms are all oppressed and displaced by birth, old age, sickness, death, and impermanence; hence they are said to be "decayed and old." Sentient beings of the three realms have the four great elements as their walls, but these bodies of the four great elements arise and perish from moment to moment; hence they are said to be "falling into ruin." Life-span is like the pillar bases, but this life-span is attracted by wholesome roots and is therefore impermanent from moment to moment; hence it is said to be "rotted away." Consciousness is like the beams and rafters: those possessing mind and consciousness are called sentient beings, so sentient beings take mind and consciousness as primary; yet this mind and consciousness grasps at conditions and also arises and perishes in an instant; hence it is said to be "tilting and perilous." "All around and simultaneously" downwards is the second, directly clarifying the breaking out of the fire. "All around and simultaneously" means that the five turbidities and the eight sufferings exist among all four forms of birth. "Fire suddenly broke out" directly clarifies the breaking out of the fire. Its meaning in the external parable is that precisely because the elder was not present, fire was caused to break out in the house. In the verses below it says, "That man had recently departed, not long ago." Applied internally: the Tathāgata had previously transformed these sentient beings, causing them to subdue their afflictions, and at that time had already created the conditions for their crossing over; but once the conditions of resonance were exhausted, the Tathāgata taught and transformed in other directions, yet sentient beings once again gave rise to the afflictions of the three poisons—which was not what had originally been expected; hence it says "fire suddenly broke out." "The elder's sons": from here downwards is the sixth meaning, clarifying that among the five hundred people, those who shared an inherent nature with the elder were thirty sons. Applied internally, this clarifies that among those transformed by the Tathāgata, there are those possessing the capacities of the three vehicles who have entered the three realms.