法華經義記 4.23

4.23

"The elder saw this great fire break out from all four sides": from here down to "having no intention of seeking to get out" is the second parable, that of the elder seeing the fire. This corresponds to the second part in the "Expedient Means" chapter above, where below "Śāriputra, you should know that when I contemplate with the buddha-eye" there are four lines of verse, clarifying that the Tathāgata, dwelling on the ground of the Dharma-body, sees sentient beings confounded by the five turbidities and the eight sufferings. But in the "Expedient Means" chapter above there were three sections: first, clarifying the seer; second, clarifying what was seen; third, giving rise to a mind of pity and compassion. Now in this parable there are likewise three sections paralleling the three sections above: first, the words "the elder saw" clarify the seer, which parallels "Śāriputra, you should know that when I contemplate with the buddha-eye" above. "This great fire break out from all four sides" is the second, clarifying what was seen, which parallels the preceding "Seeing sentient beings in the six destinies, poor, lacking merit and wisdom," fully clarifying the Buddha's seeing of the five turbidities. Here it clarifies that sentient beings of the four forms of birth are fully beset by the five turbidities and all give rise to afflictions; hence it says "break out from all four sides." "He was greatly alarmed and frightened": from here downwards is the third stage, clarifying that once the elder saw the fire break out in the house, burning and oppressing his sons, he gave rise to an alarmed and frightened mind. This parallels the third stage in the source of the parable in the "Expedient Means" chapter above: "For the sake of these sentient beings, I gave rise to the mind of great compassion," clarifying that once the Tathāgata saw sentient beings confounded by the five turbidities, he gave rise to a mind of pity and compassion. Within this there are three parts: first, the single phrase "he was greatly alarmed and frightened" directly serves as the parable for great compassion; second, from "and had this thought" down to "safely and peacefully escape" clarifies that it was not for himself; third, from "yet the sons" down to "frightened" introduces the persons for whose sake he felt this. Now, in saying "he was greatly alarmed and frightened," a compassionate thought suddenly arrived, and because of this he was alarmed. Applied internally: the Tathāgata in the past had already taught and transformed sentient beings in the presence of two trillion buddhas, and at that time had already established the cause for their crossing over; since then, they had again greedily clung to the five sense objects and extensively aroused afflictions, losing their former understanding—a matter for compassionate concern; hence it says "alarmed." Not only had they simply lost their understanding, but he also feared that sentient beings, extensively giving rise to afflictions, would cut off their wholesome roots, become icchantikas, and fall into the three miserable paths to suffer pain across kalpas; hence it says "frightened." "And had this thought: 'Although I can safely and peacefully escape through this scorched gate'" is the second, clarifying that his fright was not for himself.