法華經義記 5.10

5.10

"Śāriputra, just as that elder, seeing that his sons had escaped in safety..." From here down is the fifth section, combining the two parables—the fifth and the eighth. The reason for combining the two parables is that, since the sixth and seventh are not applied, the two parables are placed side by side. It is precisely because of seeing the capacity for the Great Vehicle unfold that he immediately preaches the Great Vehicle for them. Now, within this section, it is naturally divided into two parts: first, citing the external parables of both; second, directly applying the two parables. First, it cites the fifth external parable; next, from "considering his own wealth" downwards, it cites the eighth external parable. From "The Tathāgata is also like this..." downwards is the second part, directly applying the two parables; now it first applies the fifth parable of seeing the sons escape danger, clarifying the unfolding of the capacity for the Great Vehicle. In unfolding the parable above, there were originally two elements: first, clarifying the severance of delusion, emerging outside the three realms, and ascending to the fruit of a non-learner; second, directly clarifying the unfolding of the capacity for the Great Vehicle. Now it completely includes both levels. From "The Tathāgata is also like this" through "emerged from the suffering and terrifying, perilous paths of the three realms" applies the first sentence above: "seeing that his sons had escaped in safety." "Obtained the joy of nirvāṇa" applies the second, directly clarifying the unfolding of the capacity for the Great Vehicle. Above it was said: "All sat in the open ground at the crossroads, with no further hindrance." Now it says "obtained the joy of nirvāṇa": this joy of nirvāṇa is the fruit of those with a wholesome capacity for the Great Vehicle; here, citing the fruit designates the cause, or one may also speak of the fruit within the cause. If argued according to the ultimate principle, having crossed over the two kinds of birth-and-death, it should be eternal nirvāṇa; however, this teaching has not yet clarified this principle, which is why it is called redoubling the above number to consider it nirvāṇa.