法華經義記 5.16

5.16

From “At that time the householder stood outside the gate” downward, the two verses versify the second parable above, of the elder seeing the fire. In the parable there were originally three sections: first, the one who sees; second, that which is seen; third, the arising of a sorrowful mind. Here, it does not versify the arising of a compassionate mind. Although it does not versify the compassionate mind, it still forms three sections. Above, it merely stated that the elder saw the fire burning without indicating the place of seeing; here, it additionally indicates the place of seeing, so by supplementing what was lacking with this addition, it ultimately forms three sections. As for the three sections: the first half-verse first indicates the place of seeing the fire; the second single line versifies the one who sees; the third, consisting of one verse and one line, versifies that which is seen. Now, the first, stating “At that time the householder stood outside the gate”, first indicates the place of seeing the fire. Standing is the appearance of wishing to go forward: the Tathāgata on the plane of the Dharmakāya, about to respond and come to the three realms to receive and transform sentient beings, is like the elder wishing to enter the gate. “He heard someone say”—this single line is the second, which versifies the one who sees above. Above it said “the elder saw”, but here it says “heard”; this substitutes hearing for seeing. Above the parable speaks of seeing to clarify that the Tathāgata possesses the wisdom that illumines capacities; here speaking of hearing discusses the capacity that affects the sage. The capacity to affect the Buddha’s appearance in the world comes to engage the sage’s wisdom, like hearing someone speak. From “All your sons” downward, the single line is the third, which versifies that which is seen in the second [section] above. Above it said “a great fire arose from the four quarters”; just now it was said that he heard someone say—what did he hear being said? It was precisely: “All your sons, previously entering this house through indulging in play.” Someone explained: “They flowed from outside the three realms to enter into the three realms, hence it is said ‘entering this house’.” What our school studies is not so: in the past, in the presence of twenty hundred billion Buddhas, they had already received the transformation of the Great Vehicle, which is the meaning of father and sons; hence it says “all your sons”. As for “previously entering this house through indulging in play”, as explained in the *Bequeathed Teaching*, those who have not yet been delivered have all also formed the causes and conditions for attaining deliverance. When in the past they had the understanding of the Great Vehicle, at that time in state and mind they all formed the intention to emerge from birth and death; later, giving rise to afflictions, they lost their understanding of the Great Vehicle, which then constituted entering birth and death. Such is the meaning of “coming and entering”. “Childish and small” means that at that time their understanding of the Great Vehicle was weak, hence they are called “childish and small”; and precisely because their understanding was weak, they lost their understanding and gave rise to afflictions, hence they are called “ignorant”.