法華經義記 5.6

5.6

"Śāriputra, just as that elder, though possessing physical strength in his body and hands, did not use it..." From here down is the fourth section, which corresponds to the above fourth parable of the elder successfully saving his sons with the three carts, clarifying that he successfully transforms sentient beings using the three vehicles. Now, within this application of the parable, it is broadly divided into three sections: first, he cites the three external parables; second, he attaches an application to the third parable; and third, he directly applies the fourth parable. Now, regarding the first part, citing the three parables: beginning with the words "possessing physical strength in his body and hands, did not use it," this cites the above third external parable; next, from "merely with diligent skilful means" downwards, it directly cites the above fourth external parable; next, from "and thereafter gave each of them a great cart adorned with precious jewels" downwards, it cites the above eighth external parable. The statement "The Tathāgata is also like this: though possessing powers and fearlessness, he does not use them" is the second part, which attaches an application to the above third external parable. From "merely through the skilful means of wisdom" downwards, the third part directly applies the fourth parable. Now, in this fourfold discernment, about to apply the fourth: the reason he cites the third parable is to show the Sage's purpose in appearing in the world, which is focused on the Great Vehicle; the reason he also cites the fourth parable is to show the Tathāgata's intention in deploying the expedient path. But sentient beings lack the capacity to be receptive to the Great Vehicle; consequently, out of necessity he transforms them using the three vehicles—this is why the purpose of citing the fourth parable lies here. The reason he also cites the eighth external parable is to show his intention to secure a good beginning and a fine end: although he deployed the small in the interim, his intent was preserved in the great; therefore, he cites the eighth to reveal his intention to bestow the great. The reason he attaches an application to the third is that it was already applied above, but having been cited here, he attaches an application to the third to make it subordinate to the above. The reason he does not attach an application to the eighth is that the text below will apply it itself, so why would it need to be attached here? Now the third section directly applies the fourth parable of successfully saving the sons. In the parable above there were originally four elements: first, tentative adaptation using the three carts; second, seeing that the sons had predisposed preferences; third, speaking to them of the three carts; and fourth, the sons accepting and practicing. Here it also fully applies these four sections. Now the phrase "merely through the skilful means of wisdom" applies the first element: the elder's tentative adaptation using the three carts. Above it was said: "At that time the elder had this thought: 'This house is already being burned by a great fire; if I and my sons do not get out in time, we will surely be burned by the fire. I must now devise a skilful means.'" The phrase "rescues sentient beings from the burning house of the three realms" is the second, applying the above second element: seeing that the sons had predisposed preferences. Above it was said: "The father knew that in the sons' former inclinations each had a fondness for rare and extraordinary things, and their desires would surely be attached to them." From "speaks of the three vehicles to them" downwards is the third, applying the above third element: speaking of the three carts to them. But in speaking of the three carts above, there were four stages: first, praising the three carts; second, indicating the location of the three carts; third, exhorting them to take the three carts; and fourth, guaranteeing their bestowal without deception. Now, it also completely includes the application of these four stages, but not in strict order: first it applies the second, indicating the location of the three carts; second, it leaps ahead to apply the fourth, guaranteeing their bestowal without deception; then it turns back to apply the third, exhorting them to take the three carts; and fourth, it retroactively applies the first, praising the three carts. Now the four and a half lines beginning with "speaks of the three vehicles to them" first apply the above second stage, indicating the location of the three carts—that is, showing to the followers of the three vehicles that the knowledge of exhaustion and knowledge of non-arising are outside the three realms. Above it was said: "Such various goat carts, deer carts, and ox carts are now outside the gate, and you can play with them." The phrase "I now guarantee this matter for you, and it shall never be in vain" leaps ahead to apply the above fourth stage, guaranteeing the bestowal of the three carts without deception—that is, guaranteeing the bestowal of the knowledge of exhaustion and knowledge of non-arising to the followers of the three vehicles. Above it was said: "Whatever you desire, I will give to all of you." The two sentences from "You need only diligently cultivate vigor; the Tathāgata with these skilful means guides sentient beings forward" step back to apply the third stage, exhorting them to take the three carts. Above it was said: "You should quickly come out of this burning house," which is exhorting the followers of the three vehicles to cultivate practice and attain the fruition of the three vehicles. The three and a half lines beginning with "He further says: 'You should know that these dharmas of the three vehicles are all praised by the sages'" retroactively apply the above first stage, praising the three carts—that is, praising the three vehicles. Above it was said: "And told them: 'The delightful playthings you like are rare and difficult to obtain; if you do not take them, you will surely regret it later.'" An arhat exhausts and severs the fetters of the three realms and is no longer constrained by delusions; hence it says "mastery." If there were afflictions, one could be bound to the three realms; since afflictions are gone, it says "unbound." Formerly, when they had not yet attained the stage of non-learner, they had reliance and seeking; having realized the ultimate fruition of the virtues of a non-learner, it says "without anything to rely on or seek." Regarding "riding these three vehicles": for an arhat at that time, the two knowledges—the knowledge of exhaustion and the knowledge of non-arising—constitute the fruit. The reason it says "riding" is that, at the time of entering nirvāṇa without remainder, one naturally conveys oneself into nirvāṇa without remainder by relying on the knowledge of exhaustion and knowledge of non-arising; hence it has the meaning of a fruit-vehicle. "They will then obtain immeasurable peace and joy" refers to the joy of nirvāṇa without remainder.