法華經義記 4.65

4.65

“Śāriputra, the Tathāgata is also like this”: This is the primary exposition of the parable. In the prose section, there were originally two divisions: the first, the unfolding of the parable, is concluded; from here to the end of the prose section is the second, which is the section on the application of the parable. Now, in the unfolding of the parable above, there were originally ten parables, but here in this application of the parable, only seven parables are applied. It elides and does not apply the sixth parable of the elder rejoicing, elides and does not apply the seventh parable of the sons demanding carts, and elides and does not apply the ninth parable of the sons rejoicing because they obtained the carts. Why is this so? Once the sons have escaped the disaster, how could the father not rejoice? Therefore, the application of the fifth meaning simultaneously subsumes the sixth, and the application of the eighth meaning simultaneously subsumes the ninth. Since the elder has already bestowed the great carts, how could the sons not rejoice? Hence we know that applying the eighth meaning simultaneously subsumes the ninth. The reason why the seventh parable is not applied is that this meaning is not needed today. How is this known? The seventh is the sons demanding carts, and the fruition they demanded was the former teaching of skilful means, which would only further constitute the fault of delusion; how could it be essential? Therefore, it is elided and not applied. Now, in applying these seven parables, the text forms six sections. Why is this so? It is precisely because the two parables, the fifth and eighth, are combined into a single section to be applied; therefore, it forms six sections. Now, first applying the parable of the master of the house, which is also called the general parable: now, in the parable above, there were originally six meanings, but here it directly applies only the first meaning of directly explaining the master of the house, while simultaneously subsuming the remaining five meanings. Now, in the direct explanation of the master of the house above, there were three sections: first, explaining the elder's name, status, and place; second, the elder himself; third, praising the elder's virtues. Now, the statement “the Tathāgata is also like this” first applies the second [section] that introduces the elder, the phrase “there was a great elder.” The phrase “He is then the father of all the world” retroactively applies the first [section] explaining the elder's name, status, and place; above, it spoke of three types—countries, cities, and hamlets—and now this single phrase manages to apply them generally. Sentient beings possessing consciousness are also the “world”; the worlds of the ten directions are also the “world”; and specifically speaking, the single conversion place of the Sahā is also the “world.” From “with respect to fears” onward, it applies the third [section], praising the elder's virtues. In the unfolding of the parable above, there were originally three: first, explaining that he possessed internal virtues; second, explaining that he possessed external virtues; third, explaining that he possessed a retinue. Now, it applies only the first and second, eliding and not applying the third, possessing a retinue. From “with respect to fears” onward is the first, applying the Tathāgata's internal virtues; the second is from “great kindness and great compassion” down to “sambodhi,” applying the Tathāgata's virtues of external conversion. Furthermore, within these two, there are each two stages. In the internal virtues there are two stages: first, praising the Tathāgata's completion of the merit of eradication—fear and the like are the fruits, and the darkness of ignorance and the like are the causes; since both causes and fruits have been eliminated, his merit of eradication is complete. Second, from “he has completely achieved” down to “the perfections of wisdom,” this praises the perfection of the virtue of wisdom. From “great kindness and great compassion” onward is the second, applying the Tathāgata's virtues of external conversion, within which there are two: first, explaining the source; second, explaining the traces. Now, speaking of “great kindness” directly explains the source of external conversion. Within this, there are two: “great kindness and great compassion” is the heading, and the subsequent two phrases explain it. “Always without indolence or weariness” explains great compassion. “Constantly seeking to benefit all sentient beings” explains great kindness. Thus, wishing to pull out suffering through compassion is expressed as “always without indolence or weariness,” and wishing to give joy through kindness is expressed as “constantly seeking to benefit.” From “and is born into the three realms” onward is the second, directly explaining the manifestation of traces: first, from “sentient beings in the three realms” down to “the fire of the three poisons,” it first discusses the trace of great compassion in pulling out suffering; next, “teaching and transforming them so that they attain bodhi” speaks of the trace of great kindness in giving joy. As for its meaning simultaneously subsuming the remaining five meanings: saying “and is born into the decayed and burning house of the three realms” is the third meaning, the burning house. Again, saying “in order to deliver sentient beings” simultaneously applies to the fourth, the five hundred people, and the sixth, the thirty sons. Again, saying “the fire of birth, old age, sickness, death, worry, sorrow, suffering, and distress” simultaneously applies to the fifth, the fire within the house. Again, saying “teaching and transforming them so that they attain sambodhi” is the third, the single door. Therefore, it is said that although it directly applies to the elder, it also manages to simultaneously subsume the remaining five meanings; therefore, the meanings are all completely covered.