法華經義記 6

English (machine translation) 6

Language: English

6.1

Composed by the Śramaṇa Fayun of Guangzhai Temple

6.2

Remainder of the Chapter on Faith and Understanding

Second, "Then the messenger ran swiftly to go and seize him": this is the correspondence to tentative adaptation using the Great Vehicle teaching; this corresponds to the line in the burning house above, "I should use a robe-lap, a desk or a table to take them out of the house." Of the two regarding the second, the correspondence to the lack of capacity for exhortation: "The poor son was alarmed and bewildered"—this is the first, explaining that there is the capacity for the small vehicle, human and celestial, and so forth. Above, in the burning house parable, regarding the explanation of the lack of capacity, there were originally two: first, stating "This house has only one gate, which moreover is narrow and small," explaining that the great teaching was of no use to them. Now, it does not correspond to this, but only directly corresponds to the lack of capacity, which originally had two: first explaining that there was the small, and next explaining that there was no great. Now this single line corresponds to having the small capacity, which is the line "The sons were childish and immature." The tentative adaptation with the Great Vehicle teaching was not what was expected; hence it says "alarmed and bewildered." From "crying out in grievance and shouting aloud" downwards is the second, corresponding to the lack of capacity for the Great [Vehicle], which is the line above, "They were not yet aware of anything." If I had the Great Vehicle capacity and went transgressing against your Great Vehicle teaching, you might have the Great Vehicle teaching come to seize me; since I lack the great, why am I seized? Therefore he cried out in grievance and shouted aloud.

6.4

From "The messenger seized him" downwards is the second [section], named the section of the second calling without him coming. Above, it corresponds to the adaptation of the admonition and the lack of capacity; within it, there are also two: first, the prior correspondence to the tentative adaptation of the teaching of admonition; second, from "Thereupon the poor son" downwards, corresponding to the lack of capacity. Furthermore, within these two sections, each has two layers. In the tentative adaptation of the teaching of admonition, there are two, which directly correspond to the two sections of the exposition of the parable: "The messenger seized him all the more urgently"—this is the first, corresponding to the above contemplating making the teaching of admonition, which is in the burning house, "I ought to tell them of terrifying matters." The Great Vehicle's teaching of admonition is swift, so it says "urgently." Second, "dragging him back by force" directly corresponds to the tentative adaptation of the teaching of admonition, which is in the burning house, "As he had contemplated, he told the sons in full." It explains that at that time the small capacity did not comply with the great teaching; hence it says "dragging him back by force." Second, from "Thereupon the poor son thought to himself that he was without guilt" downwards is the correspondence to the admonition's lack of capacity. Within it, there are also two, which directly correspond to the two sections of the exposition of the parable. First, the statement, "Thereupon the poor son thought to himself that he was without guilt and yet was captured and held; this [means] he must surely die"—this first corresponds to the lack of capacity for the Great [Vehicle], which is the second part in the burning house directly explaining the lack of capacity for the Great [Vehicle]: "they were unwilling to believe and accept it, were not startled and not frightened, and had no intention at all of coming out," and so forth. Since I have no capacity for the Great [Vehicle], if you forcefully press me with the teaching of admonition, I might give rise to slander and sever the roots of goodness and the life of wisdom. "Becoming still more terrified, fainting away and falling prostrate on the ground"—this is the second, retrospectively corresponding to having the small capacity, which is the first part in the burning house on having the human and celestial small capacity: "Although the father had pity and enticed them with good words, the sons were attached to playful amusement." The small capacity cannot bear receiving the great teaching, just like falling prostrate on the ground.

6.5

"The father saw him from afar" downwards is the third, the parable of releasing and abandoning the son, which then combines both parties' cessation of teaching. This corresponds to the cessation of teaching by exhortation in the burning house, which says, "they might fall down and be burned by the fire"; and to the cessation of teaching by admonition, which says, "they only ran around in amusement, looking at their father and that was all." It also remotely corresponds to the "Expedient Means Chapter," from "I then reflected to myself" down to the line "I would rather not preach the Dharma, but quickly enter nirvāṇa." Within this cessation of teaching, there are also two: first, contemplating wishing to release and abandon the son, which internally matches wishing for the cessation of teaching; second, from "The messenger told him" downwards, directly explaining releasing the son, which internally matches directly explaining the cessation of teaching. Furthermore, within each of these two sections, there are two. Within contemplating the cessation of teaching, there are two: first, contemplating wishing for the cessation of teaching; second, from "Why is this?" downwards, explaining the intention of wishing for the cessation of teaching. These two sections each have two meanings: first, contemplating wishing for the cessation of teaching; second, first explaining having the small, and afterwards explaining lacking the great. Now, first explaining having the small: "The father [saw him] from afar" means that the distance between the small capacity and the great teaching is exceedingly far; hence it says "from afar." Taking the teaching as a messenger, at that time wishing for the cessation of teaching is like "He spoke to the messenger, saying: 'There is no need for this man; do not bring him by force.'" The human and celestial capacity is like the face, and the human and celestial teaching is like cold water; the human and celestial teaching accords with and matches their disposition; hence it says "sprinkling his face [with cold water] to cause him to revive." "Do not speak with him again"—this explains the lack of capacity for the Great [Vehicle]; because there is no capacity for the Great [Vehicle], therefore do not speak with him again about having no capacity for the Great [Vehicle]. From "Why is this?" downwards is the second, explaining the two kinds of intentions above regarding wishing for the cessation of teaching. Merely because there is the small and a lack of the great, the cessation of teaching accordingly forms two sections: "His aspirations were base and inferior"—this is having the small, which explains the line above about "sprinkling cold water on his face"; "knowing that his own nobility would be difficult for the son [to approach]" downwards explains the lack of the great, which explains the line above, "Do not speak with him again," and is also said to explain the line above, "Do not bring him by force." Knowing with certainty that he was a son formerly transformed through the Great Vehicle under twenty billion buddhas, he simply did not himself speak of the bodhisattva path, for he was a son who had lost the understanding of the Great Vehicle; hence it says "he did not tell other people." From "The messenger told him" downwards: originally there were two sections in corresponding to the cessation of teaching, and this below is the second, directly explaining the cessation of teaching. Within it, there are also two: first, the statement, "The messenger told him: 'I now release you; go wherever you wish'"—this is directly the cessation of teaching; the Buddha no longer uses the Great Vehicle teaching for tentative adaptation, so it says "release." This is precisely in the burning house, regarding the cessation of the teaching of exhortation, "being attached to the place of amusement, they might fall down," and so forth, and regarding the cessation of the teaching of admonition, "they only ran around in amusement, looking at their father and that was all"; it is the meaning in the "Expedient Means Chapter" of "I would rather not preach the Dharma, but quickly enter nirvāṇa." Second, the statement, "The poor son was delighted": this explains that the cessation of teaching was appropriate, containing two meanings for his delight. First, since the small capacity was no longer pressed by the great teaching, it says "delighted"; second, "rising up from the ground"—previously, when subject to tentative adaptation by the Great Vehicle teaching, it was like falling prostrate on the ground; now, since he is no longer subject to tentative adaptation by the Great Vehicle teaching, it is like rising up from the ground. The human and celestial teaching is like the impoverished village, and the human and celestial retributions therein are like clothing and food; this means the human and celestial small teaching accords with and matches the human and celestial small capacity, hence he is delighted.

6.6

"At that time the elder, wishing to entice his son"—from here downwards is the fourth [section], the parable of summoning the son and succeeding. This is the fourth parable and fifth parable jointly corresponding to the fourth parable above. Now, this fourth parable corresponds to the former two sections within the fourth parable above: tentative adaptation and seeing the capacity of the three vehicles. Within this parable there are naturally two sections: first, explaining the father summoning the son; second, from "Having already obtained him" downwards, explaining seeing the son accept the summons. Speaking in terms of internal match: first it corresponds to the Buddha using the three vehicle teaching for tentative adaptation, and afterwards seeing that the persons of the three vehicles can receive it. Within each of these two sections there are four steps. In the father summoning the son there are four steps; speaking provisionally in terms of the outer parable: first, first searching for persons who can be sent; second, then obtaining persons who can be sent; third, speaking with the persons sent; fourth, the emissaries receiving the order and summoning him. Now, as for "The elder, wishing to entice his son, devised an expedient means": this is the first, searching for persons who can be sent, internally matching the explanation that the Tathāgata searches for the three vehicle teaching; this corresponds to "I must now devise an expedient means" in the burning house. "Secretly dispatching two men of emaciated appearance and lacking majestic virtue": this is the second, obtaining persons who can be sent, internally matching the explanation that the Tathāgata obtains the two vehicle teaching in the stage of the Dharma-body; at that time he had not yet spoken the two vehicle teaching, but it was merely a tentative adaptation in the stage of the Dharma-body, hence it says "secretly dispatching." "Emaciated appearance": naming the teaching based on principle, if one uses the Great Vehicle teaching to express the Great Vehicle principle, it is called a radiant and flourishing appearance; now, the two vehicle teaching cannot express the principle of the Great Vehicle cause and effect, hence it says "emaciated." "Lacking majestic virtue": the two vehicle teaching does not state that śrāvakas and pratyekabuddhas possess the thirty-two marks, eighty minor signs, four fearlessnesses, and other virtues; hence it says "lacking majestic virtue." Previously it was called the expedient means of the three vehicles; why does it now speak of the two vehicles? Commentators say: "Now it only speaks of the two persons, śrāvakas and pratyekabuddhas, receiving understanding, so it still speaks of the two vehicles." "You may go to that place" downwards is the third, speaking with the emissaries, internally matching the explanation of the Buddha's method of making the two vehicle teaching: the four noble truths are like this, and the twelve links of dependent origination are like that. The two vehicle teaching does not directly transform sentient beings, and its entry into the Great Vehicle understanding is gradual in meaning; hence it says "speak gently." "Giving you double wages": the two vehicle tentative adaptation speaks for their sake of the two vehicles' fruits of the knowledge of exhaustion and non-arising surpassing celestial and other fruits, hence double wages. "Bringing him here to work": if persons of the two vehicles receive the teaching, they should be made to cultivate practice, hence it says "bringing him here to work." "Hiring you to clear away dung": after the persons of the two vehicles receive the teaching, they anticipate cultivating the path to sever the ninety-eight propensities of defilement, which is like hiring you to clear away dung. "We two shall also work together with you": this means that this two vehicle teaching expresses principle for sentient beings and serves as an external condition for cultivating the path, which is the meaning of working together. "Then the two emissaries immediately sought out the poor son": this is the fourth step within the father summoning the son, directly explaining the emissaries obeying the order to summon the son, internally matching the Tathāgata directly using the two vehicle teaching for tentative adaptation. This corresponds to "enabling the sons to escape this harm" in the burning house, and also corresponds to "The Dharma I have now attained should also be preached as three vehicles" in the "Expedient Means Chapter."

6.7

From "having already attained him" onward is the second [section], which explains seeing that the son accepts the summons. Inwardly applied, sentient beings possess the capacity for the two vehicles and can receive the teaching of the two vehicles; this assimilates the second [phase] in the burning house, where "the father knew that his sons' minds each had their predilections", and also in the "Skillful Means" chapter, "Again making this thought: 'I have appeared in an evil world of turbidities; as the Buddhas have spoken, I too shall act accordingly'", seeing the capacity of the people of the three vehicles. In this seeing that the son accepts the summons there are also four steps: now saying "having already attained him" is the first, explaining that sentient beings possess the capacity capable of hearing, and when later it is preached to them, it will surely give rise to the good roots of external worldlings, which is the meaning of "their minds each became ardent and keen". "Set forth the above matters in detail" is the second step, explaining that sentient beings possess the capacity capable of receiving, and when later it is preached to them, it will surely give rise to the good roots of internal worldlings, "pushing and jostling one another". "Then the poor son first took his wage and soon shoveled dung": this is the third step, seeing that sentient beings possess the capacity capable of practice, and when later it is preached to them, it will surely give rise to the ability, from signless practice onward, of the antidotal paths of seeing the truth and of contemplation to sever the fetters; this is the meaning of "racing competitively together". The reason it says "first took his wage" is that it is the knowledge of exhaustion and knowledge of non-arising beyond the three realms; the people of the two vehicles must first set their minds on the knowledge of exhaustion and of non-arising beyond the three realms, and only then cultivate the practice of severing afflictions—this is the meaning of taking the wage. "His father saw his son, pitied him, and wondered at it": this is the fourth step, explaining that the elder gave rise to a thought of pity and sorrow. Inwardly applied, the Tathāgata sees that sentient beings have only the capacity for cultivating practice to attain the fruition of an arhat, and gives rise to a mind of loving pity, mindful of his intent to grasp the small and not grasp the great; this is the meaning of "vying to emerge from the burning house", and is still on the ground of the Dharmakāya.

6.8

"Then on another day" onward is the fifth parable of instructing the hired laborer. This assimilates the latter two steps in the fourth parable of the burning house: first, the sentence "Such goat, deer, and ox carts are now outside the gate", and it also assimilates the sentences "The sons, hearing what was spoken, their minds each became ardent and keen", etc.; it also distantly assimilates the "Skillful Means" chapter, "Having contemplated this matter, he immediately proceeded to Vārāṇasī to preach the teaching of the three vehicles", down to "There came to be the sound of nirvāṇa, as well as arhat, and the distinct names of Dharma and Saṅgha". Now within this parable, it is broadly divided into three sections: First, from "Then on another day" down to "his appearance seemed fearful" is named the reason for instructing the laborer. Second, from "spoke to the laborers" onward is the actual instruction of the laborer. Third, from "when you constantly work" down to "he still remained in his original place" is named the laborer undertaking the work and satisfying the elder's intention. In its inward application of meaning, when the Tathāgata was about to preach the teaching of the three vehicles, he first relinquished the Dharmakāya and assumed the responsive body (nirmāṇakāya)—this is the meaning of the reason for instructing the laborer. Having assumed the responsive body, he then went to the Deer Park to turn the teaching of the three vehicles and transform Kauṇḍinya and the others—this is the meaning of the actual instruction of the laborer. Having preached the teaching of the three vehicles, the three types of people received and practiced it—this is satisfying the elder's intention. The latter two steps properly assimilate the preceding parable; the first step merely reflects the four great śrāvakas now deeply grasping the Buddha's intent, probing and clarifying that before preaching the doctrine he relinquished the fundamental and manifested the traces; therefore it is named the elder's reason for instructing the laborer. Within the first section, the reason for instructing the laborer, there are themselves three sections: First, from "Then on another day" to "filthy and unclean", explains that the elder saw the poor son; inwardly applied, it explains that the Tathāgata with the eye of the Way saw sentient beings obstructed by the five turbidities. Second, from "at once took off his necklaces" onward explains that the elder cast off the adornments of a nobleman; inwardly applied, it explains that the Tathāgata relinquished the wisdom, merit, major marks, and minor characteristics of the Dharmakāya. Third, from "further put on coarse, worn-out [clothes]" down to "his appearance seemed fearful" explains that the elder took on the garments of a base person; inwardly applied, it explains that the Tathāgata manifested the assumption of a responsive body, sharing the body of an ordinary worldling and taking the form of the crown prince. Furthermore, within each of these three sections there are three steps. In the first there are three: first, explaining the time of seeing the son; second, explaining the place of seeing the son; third, properly explaining the appearance of seeing the son. "Then on another day": this is the first, explaining the time when the elder saw the son; inwardly applied, it is the time when the Buddha, approaching the preaching of the teaching of the three vehicles, illumined capacities. The reason it says "another day" is that the seeing explained above was seeing the capacity at the time of tentative adaptation using the three vehicles; the seeing spoken of here is seeing at the time of preaching the doctrine; wishing to distinguish this seeing as different from the previous seeing, he therefore says "another day". Yet the two seeings are simply a single temporal meaning, which can be made into earlier and later. "Through a window": this is the second, the place of seeing the son. The reason he does not say through the door but says through a window is to show that the Tathāgata sees sentient beings within expedient wisdom; this capacity is not [seen through] real wisdom, just like a window. "From afar saw his son's body": this is the third, properly explaining the appearance of seeing the son; inwardly applied, it explains that the Tathāgata properly illumined the capacity for the Small Vehicle. This itself has two: first, explaining that there is good; second, explaining that there is evil, to show that pure good does not elicit the sage. Now, the first: the capacity for the Small Vehicle has no good to sustain itself, like being emaciated; having no awe-inspiring virtue, it is therefore said to be withered. The second, explaining that there is evil: being fully possessed of the ninety-eight propensities, it is therefore said to be "smeared with dung, soil, and dust, filthy and unclean". "At once took off his necklaces" onward is the second, explaining the casting off of the nobleman's clothing; inwardly applied, it is relinquishing the Dharmakāya. In this there are also three: this single phrase is the first, clarifying that the Tathāgata first relinquished omniscience. "Fine, soft upper garments": this single phrase is the second, clarifying that the Tathāgata further set aside merit. "Ornaments adorning the body": this single phrase is the third, clarifying that the Tathāgata further relinquished the major marks and minor characteristics. Here, the explanation of the Dharmakāya takes the emanated buddhas of other pure lands as the Dharmakāya. "Further put on coarse, worn-out [clothes]" onward is the third, explaining that the Tathāgata assumed the responsive body, which also has three steps: "further put on coarse, worn-out, soiled and greasy clothes": this single phrase corresponds to the third, "ornaments adorning the body", manifesting the ordinary worldling's body of Crown Prince Siddhārtha without major marks and minor characteristics. "Body smeared with dust and dirt" is the second, corresponding to the second, "setting aside fine, soft upper garments". "Holding in his right hand" onward is the third, explaining that the Tathāgata manifested the absence of wisdom; this corresponds to the first phrase, "at once took off his necklaces"; this explains that the Tathāgata manifested the cultivation of wisdom, using the hand of wisdom to grasp the realm of the two truths, severing afflictions and manifesting a shared revulsion toward birth and death; therefore it says "his appearance seemed fearful".

6.9

"Spoke to the laborers" onward is the second, the actual instruction to work. Within this actual instruction to work there are four steps: first, exhorting them to work diligently; second, explaining an increase in your wage; third, praising the implements of work; fourth, comforting the laborers. This assimilates the four steps of preaching the three vehicles above. "Spoke to the laborers: 'You must work diligently'" is the first, but the phrasing is not in sequential order, first assimilating the third, speaking to the laborers; "You must work diligently" is the first, assimilating the third [step] in the burning house of exhorting the sons to go and take the three carts, "You ought to come out quickly", and the application of the parable also says the phrase, "You need only diligently cultivate vigor". "Later again telling him" onward is the second: not only directly exhorting to work, but also increasing the wage given to you; this assimilates the second [step] above, showing the place of the three carts; above it said, "Such various goat carts, deer carts, and ox carts are now outside the gate"; now here, "increasing your wage" refers to what was formerly only the retribution of humans and devas, whereas now the increased wage is solely the knowledge of exhaustion and knowledge of non-arising. "All that is needed, down to old and decrepit servants, if you need them, I will provide" is the third step, praising the implements of work; this assimilates the first [step] in the parable, praising the three carts. Above it said, "Such various rare and hard-to-obtain [carts]", and the application of the parable said, "You should know that these teachings of the three vehicles are all praised by the sages". Precepts can contain things like an earthen vessel; rice is like wisdom; flour is like meditative concentration. As for salt and vinegar, using the sour taste of suffering and the salty taste of impermanence, one undertakes the contemplative wisdom of the practices of impermanence, suffering, emptiness, and non-self; therefore it says "items such as salt and vinegar". "Old and decrepit servants": originally used to substitute for the movement of hands and feet, this explains that the arhat is fully equipped with the six supernormal powers to conceal, reveal, and roam the realms; these six supernormal powers do not equal the supernatural power of the Tathāgata, and so are called old and decrepit. These are naturally the supernormal powers of an arhat, so why does it say the Buddha provides them? Commentators say: "It means that when the Buddha preaches to sentient beings that attaining the fruition of an arhat surely attains these six supernormal powers, since it derives from the Buddha's preaching, it is therefore said that he provides them." "Rest your mind at ease" down to the end of "whereas you are young and vigorous" is the fourth step, comforting the laborer; this assimilates the fourth [step] in the parable above, the guarantee that it is not false; above it said, "According to your wishes, all will be given to you", and the application of the parable said, "I now guarantee this matter to you; it will never be in vain". Having transformed those sentient beings for a long time, he therefore says "I am old in years". Sentient beings' good roots are inferior and weak, so he says "whereas you are young and vigorous".

6.10

"When you constantly work" onward, within the parable of instructing the laborer, is the third [section], explaining that the laborer undertakes the work and satisfies the elder's intention; inwardly applied, it explains that the people of the three vehicles receive and practice [the teaching], satisfying the Buddha's intent in dispensing the three; this assimilates the meaning of the sons receiving and practicing in the parable above. Above, the sons receiving and practicing had four steps; the poor son now also fully assimilates the four. "When you constantly work" down to the end of "like the other laborers" is the first; this assimilates the phrase above "their minds each became ardent and keen", the good of external worldlings. "Without deception, indolence, anger, resentment, or grumbling": these are the faults of the five kinds. "Like the other laborers": not like the various beginners at the stage of light down. "From now on" down to the end of "name you as my son" is the second; this assimilates the second step in the parable, the phrase "pushing and jostling one another"; the outward parable explains that the elder suddenly transforms the hired laborer and names him as his son; inwardly applied, once this person cultivates practice, leaves that external worldling [stage], and ascends to this head of faith, the Buddha calls the sage of resemblance to continue and inherit the Buddha-lineage, which is the meaning of a son. "Then the poor son, though rejoicing at this encounter" onward is the third, assimilating the third phrase in the parable above, "racing competitively together"; it explains entering signless practice, at which time one cultivates the two kinds of antidotal paths—seeing the truth and contemplation—to sever afflictions, and therefore it says "twenty years". "After this had passed" onward is the fourth step; this assimilates the fourth phrase in the parable of receiving and practicing above, "vying to emerge from the burning house"; simply passing beyond the two kinds of antidotal paths of seeing the truth and contemplation, severing the primary propensities completely, and achieving the fruition of a non-learner, it therefore says "after this had passed". "Their minds mutually understood and trusted": this is an expression of non-difference; if discussed in terms of the teaching, the unconditioned of an arhat and the unconditioned of a Buddha are not different. "Still remained in his original place": however, in conditioned fruition, merit, and wisdom, this place remains a separation; the Buddha naturally possesses the conditioned fruition of the Great Vehicle, the knowledge of all aspects (sarvākārajñatā); how could that stage of the Small Vehicle be equal with the Buddha? Therefore it says he still remained in his original place.

6.11

"World-Honoured One, at that time the elder fell ill and knew that he would die before long." From here onward is the sixth parable, that of entrusting the wealth and goods. This parable does not correspond to the previous parables [of the burning house]; it corresponds to the earlier assembly of the Pañcaviṃśati (Larger Prajñāpāramitā Sūtra), where the Buddha commanded Subhūti to transmit the teaching on his behalf and preach the prajñā to the bodhisattvas. At that time, the intention behind commanding Subhūti to transmit the teaching had already quietly laid the groundwork for the Lotus Sūtra. How do we know this? The teaching of the Pañcaviṃśati is the shared teaching of the three vehicles, which states: "Those who wish to train in the vehicle of the śrāvaka or pratyekabuddha should train in prajñā." This prajñā is originally the dharma of bodhisattvas, yet he suddenly had the small path of the śrāvakas ascend the seat and proclaim prajñā, signifying that he wished to lead the śrāvakas to become bodhisattvas. Now, since the four great śrāvakas have understood the principle of common convergence—that all are the Buddha path—this reconciles with the earlier intent of transmitting the teaching, deeply grasping the Buddha's intention and retrospectively confirming the events of former days. Within this parable there are naturally two sections: the first is the father entrusting; the second, from "at that time the destitute son forthwith received the instructions" onward, is the son receiving. Within both the father's entrusting and the son's receiving there are three stages each. The three stages in the first section are: first, clarifying the time of entrusting the wealth and goods; second, the actual entrusting of the wealth and goods; third, the admonitions and instructions. "The elder fell ill and knew that he would die before long" is the first stage, clarifying the time of entrusting the wealth and goods. Because he was ill, he entrusted them; had he not been ill, how could he have entrusted them? In its inner application, the Tathāgata at the assembly of the Pañcaviṃśati used only the shared teaching of the three vehicles, treating his transformative work as his life. At that time, he was about to set aside this transformative work, hence it is said that he fell ill. If the transformative work had already been set aside, it would be like the elder dying; but at that time it was not yet set aside, hence it is said that he fell ill. "He spoke to the destitute son" from here onward is the second stage, the actual entrusting of the wealth and goods. In its inner application, it is precisely: "The Buddha addressed Subhūti: 'Expound prajñā for the bodhisattvas, whether much or little.'" Extensive preaching is "much"; condensed preaching is "little." The other person coming to receive it is "taking"; preaching to impart it to the other person is "giving." "My mind is such; you should grasp this intent. Take extra care, and do not let anything leak or be lost" is the third stage, the admonitions and instructions; this is precisely the method of instructing Subhūti at the time of the Pañcaviṃśati to expound prajñā for the bodhisattvas. "At that time the destitute son forthwith received the instructions"—this is the second section, the son receiving. In its inner application, at that time Subhūti received the Buddha's instruction to transmit the teaching on his behalf and expound prajñā for the bodhisattvas. Within this son receiving, there are also three stages: first, initially receiving the command; second, directly clarifying the son's receiving the wealth and goods; third, clarifying that although the son accepted the entrustment, he had no thought of taking anything for himself. "Forthwith received the instructions" is the first stage, initially receiving the command. In its inner application, Subhūti at that time received the Buddha's teaching. "Took charge of and knew the multitude of goods" from here onward is the second stage, directly clarifying the son's receiving the wealth and goods. In its inner application, Subhūti directly ascended the seat to transmit the teaching on his behalf and expound prajñā for the bodhisattvas. Next, "yet had no thought of hoping to take even a single meal" from here onward is the third stage, clarifying that although the son accepted the entrustment, he had no thought of taking anything for himself. It clarifies that when Subhūti at that time expounded prajñā for the bodhisattvas to clarify causes and distinguish fruitions, while Subhūti spent the entire day preaching the Great Vehicle causes and fruitions for them, he had no aspiration to seek anything within those causes and fruitions; he merely preached the Great [Vehicle] for them and did not abandon the rank of a śrāvaka.

6.12

"After the lapse of a short time, the father knew that the son's mind had gradually become open and at ease, that he had accomplished great resolve, and that he despised his former mindset." This is the seventh parable, seeing the son's resolve become great. This then corresponds to the fifth parable in the burning house, seeing the sons escape the peril, where it earlier stated: "seeing that all his sons had safely escaped from the burning house"; and in Chapter [2], "Expedient Means", the fifth: "I see that the Buddha's sons and others resolve to seek the Buddha path," which expresses the meaning of the manifestation of the capacity for the Great Vehicle. Within this parable there are three stages: first, first clarifying the period of time. "After the lapse of a short time" means that after transmitting the teaching, it was not far from the assembly of the Lotus Sūtra, hence it says "a short time." It merely passed through the preaching of the teaching of the Vimalakīrti[-nirdeśa], hence it says "passed through time." Second, from "the father knew that the son's mind had gradually become open and at ease" onward, directly clarifies the parable of the resolve becoming great: "gradually become open and at ease" clarifies being free of the five turbidities; "accomplished great resolve" directly clarifies the manifestation of the capacity for the Great Vehicle. Third, "despised his former mindset" refers to despising that formerly he was of small capacity with no thought of aspiring or taking anything; today's greatness forms a contrast with yesterday's smallness, which is well worthy of contempt.

6.13

"When he was on the verge of dying, he summoned his son" from here onward is the eighth parable, that of entrusting the family estate. This then corresponds to the eighth [parable] in the burning house, where the elder bestows upon the sons the great cart of precious jewels, saying: "At that time the elder bestowed upon each of the sons a great cart"; it is a parable for the passage in Chapter [2], "Expedient Means": "Among the bodhisattvas, honestly discarding expedient means, I preach only the unsurpassed path." That is to say, expounding the Lotus Sūtra clarifies that myriad goods converge in the same destination, and clarifies that those of the three vehicles all transform into bodhisattvas and all achieve the Buddha path. Within this parable there are naturally four stages: first, the time of entrusting the family estate; second, assembling the congregation of witnesses; third, bringing together the natural bond between father and son; fourth, the actual entrusting of the family estate. The single line "when he was on the verge of dying" is the first stage, the time of entrusting the family estate. He entrusted it merely because he was on the verge of death. In its inner application, at the beginning of the expounding of the Lotus Sūtra in the "Tathāgata Chapter", the momentum of the transformative work of the three vehicles had not yet ceased; this is just as in the "Expedient Means" chapter where the opening of the three and revealing of the one is briefly expounded, but at that time he had not yet explicitly declared that there are no three, so the transformative work of the three vehicles carried the sense of being gradually set aside. If he had expounded the Lotus Sūtra completely to clarify the meaning of there being no three, the transformative work of the three vehicles would have been set aside like death; since the expounding of the Lotus Sūtra was not yet complete, the momentum of the Prajñā[-pāramitā] was not yet exhausted, hence it is called "on the verge of dying." "He summoned his son and assembled his relatives" from here onward is the second stage, assembling the congregation of witnesses. In its inner application, it clarifies the Tathāgata emitting light and shaking the earth to gather together those with affinity; this is precisely the meaning of "at that time the World-Honoured One was surrounded by the fourfold assembly": the emanation Buddhas are the relatives, the Prabhūtaratna Stūpa is like the king, the bodhisattvas of the ten grounds are like the great ministers, the bodhisattvas of the ninth ground are like kṣatriyas, and the bodhisattvas of the eighth ground and below are like householders. "He then made a proclamation himself" from here onward is the third stage, recounting the natural bond between father and son. In its inner application, it harmonises the intent of the present and the past; that is, now at the assembly of the Lotus Sūtra he proclaims: "In the past the Buddha already used the Great Vehicle to transform you, and now again he transforms you with the Great Vehicle." "This is truly my son" means: this is truly the son of the Great Vehicle transformed in the past. "In a certain city" refers to the teachings of the twenty billion Buddhas being the "certain city." "Abandoned me and ran away" means: in the past the Buddha used the Great Vehicle to transform them, but later sentient beings lost their understanding of the Great Vehicle; having lost their understanding, they implicitly drifted far from the Buddha, hence it is said that they abandoned him and ran away. Having lost their great understanding, they broadly gave rise to afflictions and passed through the six destinies in full, hence it says "toiled in suffering for over fifty years." "His original name was so-and-so, and my name was so-and-so. Formerly in that city, harboring sorrow, I searched for him" means: since the time of the twenty billion Buddhas, he has constantly searched for sentient beings' capacity for the One Vehicle, hence it is said that he searched for him. Now that their great capacity has finally manifested, fulfilling his original intention, it is said that he "found him." "This is truly my son" means: he is truly a bodhisattva son who has undergone transformation by the Great Vehicle. "I am truly his father" means: I have truly carried out transformation through the Great Vehicle. "All the wealth and goods I now possess" from here onward is the fourth stage, the actual entrusting of the family estate. In its inner application, it is the actual expounding of the Lotus Sūtra to bestow upon the bodhisattvas the prediction of attaining Buddhahood. "Everything I now possess belongs to my son" refers to entrusting the meaning of revealing the one; he tells the people of the three vehicles: "In the future, the Buddha fruition you attain will be no different from mine," hence it says it belongs to the son. "What was formerly brought out and taken in" refers to entrusting the meaning of opening the three; he tells them: "All the teachings of the three vehicles and so forth that I have expounded from the past to the present are completely made known to sentient beings as expedient means," hence it says that it was known by the son.

6.14

"At that time the destitute son, hearing these words of his father, rejoiced greatly." From here onward is the ninth [parable], the son's rejoicing, which corresponds to the ninth [parable] in the burning house: "At that time the sons each mounted a great cart and attained what they had never had before," clarifying the joy of obtaining the carts; it also retrospectively corresponds to the ninth in Chapter [2], "Expedient Means": "When the bodhisattvas hear this dharma, the nets of doubt are all eliminated; the twelve hundred arhats shall all likewise become Buddhas," clarifying that the people of the three vehicles, hearing the expounding of the Lotus Sūtra and receiving the prediction of becoming Buddhas, therefore rejoice. "I originally had no mind [to seek]" means that these four great śrāvakas themselves say that formerly, at the assembly of the Pañcaviṃśati, when seeing the great causes and great fruitions, they had at that time no mind of hoping or seeking at all; this raises their past lack of seeking to contrast and explain today's spontaneous attainment.

6.15

"World-Honoured One, the great wealthy elder is the Tathāgata, and we all resemble Buddha sons." From here onward is the second part, the application of the parable. Previously there were nine parables, and here all nine parables are likewise comprehensively applied, though in an abbreviated manner. Now the two lines, "the great wealthy elder is the Tathāgata, and we all resemble Buddha sons," apply to the first parable, that of the father and son losing each other. In the previous parable there were originally four sections: first, the son leaving his father and going away; second, the father searching for his son without finding him; third, the son returning near to the father; fourth, the father, having lost his son, thinking of him with deepening sorrow. Furthermore, within these four sections there were two stages each; now these two lines manage to apply to all of them comprehensively. Now, "the great wealthy elder is the Tathāgata"—this upper line manages to apply to the second and fourth sections. "We all resemble Buddha sons"—this lower line applies to the first and third sections. That the upper line applies to two sections is because within the second section above, the father searching for his son without finding him, there are two stages: first, directly clarifying that he searched for his son without finding him; second, stating that he did not abandon the great work of the family estate on account of the minor matter of losing a single son. In the fourth section, the father thinking of him with deepening sorrow, there are two stages: first, stating the suffering of losing the son; second, stating the joy of imagining finding the son. That the lower line "we all resemble Buddha sons" applies to the first and third sections is because within the first section, the son leaving his father, there are two stages: first, turning his back on his father and departing; second, turning toward the homeland and returning. In the third section, the son drawing near to his father, there are two stages: first, the causes and conditions for drawing near to his father; second, directly clarifying his drawing near to his father. The single line "the Tathāgata constantly speaks of us as sons" applies to the second parable above, that of the father and son seeing each other. In the previous parable there were naturally two parts: first, stating the son seeing the father; second, the father seeing the son. In the son seeing the father there were four stages, none of which are applied to here: first, the causes and conditions for seeing the father; second, the place where he saw the father; third, stating "saw his father from afar seated upon a lion throne", directly clarifying seeing the father; fourth, generating a mind of fear and avoidance. These four stages are entirely not applied to. It applies only to the second part, the father seeing the son. However, within seeing the son above there were also four stages; here it does not apply to the first and third stages, but collectively applies to the second and fourth stages. The second states "saw his son and recognized him immediately", which is the meaning of directly seeing the son. It also applies to the fourth stage, which states: "I constantly reflected upon this son with no means of seeing him, yet suddenly he has arrived on his own, which thoroughly suits my wish," clarifying that the elder, having seen his son, gave rise to a thought of open relief. Now, collectively applying to both stages, it therefore says: "The Tathāgata constantly speaks of us as sons." In an abbreviated manner, it does not apply to the first stage, which states: "at that time the wealthy elder upon the lion seat", clarifying the place of seeing the son; nor does it apply to the third, which states: "rejoiced greatly in his mind."

6.16

"World-Honoured One, because of the three sufferings, we underwent various torments in saṃsāra, being confused and ignorant, delighting in and clinging to small teachings"—these three lines match the third parable above, of failing to summon the son. In that parable above, there were originally three parts: first, understanding the tentative adaptation of exhortation and the lack of capacity; second, understanding the tentative adaptation of admonition and the lack of capacity; third, combining the understanding of the cessation of teaching by both admonition and exhortation. Now, it only matches the first two sections, not matching the third, understanding the cessation of teaching. But within the understanding of the tentative adaptation of exhortation and admonition and their lack of capacity above, there were two parts in each. In the understanding of exhortation there were two: first, understanding the tentative adaptation of the teaching of exhortation, within which there were two matches, neither of which is matched now; second, explaining the lack of capacity, within which there were also two, which are matched now. In the understanding of admonition there were two: first, understanding the tentative adaptation of admonition, within which there were two steps, which are not matched now; second, understanding the lack of capacity for admonition, within which there were two, which are also matched now. Therefore, now it does not match the tentative adaptations of the two, but only matches their lack of capacity. In understanding the lack of capacity for exhortation there were two: first, explaining the presence of the small; second, explaining the absence of the great. In understanding the lack of capacity for admonition there were two: first, explaining the absence of the great; second, explaining the presence of the small. Now, the absence of capacity for the Great [Vehicle] in both is combined and matched, and the presence of capacity for the small in both is also combined and matched. Moreover, in this application there is an extension, thus forming two kinds. Now, saying "because of the three sufferings, we underwent various torments in saṃsāra" is the first, initially explaining the meaning of why there was no [capacity for the] great: it was precisely due to the obstruction of the five turbidities that there was no capacity for the Great [Vehicle]. The "three sufferings" are the sufferings within the three realms; it does not speak of the suffering of suffering, the suffering of change, or the suffering of conditioned existence. Second is the actual match: "being confused and ignorant" matches the absence of the great in the understanding of both admonition and exhortation. Above, the understanding of the lack of capacity for the great in exhortation said, "crying out grievance and shouting loudly, 'I have not offended you, why am I seized?'"; the understanding of the lack of capacity for the great in admonition said, "at that time the poor son thought to himself, 'I am innocent yet arrested; this surely means death!'" Now saying "confused and ignorant" simply means lacking the capacity for the Great Vehicle. "Delighting in and clinging to small teachings"—this single line matches the presence of capacity for the small in both. In exhortation, the presence of the small was stated as "the poor son was alarmed"; in admonition, the presence of the small was stated as "becoming even more terrified, fainting and falling to the ground." These both explain that there was capacity for the small. Now saying "delighting in and clinging to small teachings" simply means having capacity for the small, and therefore delighting in and clinging to small teachings.

6.17

From "Today the World-Honoured One causes us to contemplate and clear away the dung of frivolous discourse on dharmas" down to "because of diligent vigour, what was attained was very vast" matches the fourth parable above, of successfully summoning the son. In the parable above of successfully summoning the son, there were two parts: first, the elder sending people to summon the son; second, from "having already caught him" onward, explaining seeing the son receive the summons. Now these two steps are matched. Above, in the elder summoning the son, there were originally four steps; now it only matches the fourth step. Above, the first said, "The elder, wishing to entice his son, devised a skilful means and first sought people who could be sent," explaining that the Tathāgata sought the teaching of skilful means, which is not matched now. The second said, "He secretly dispatched two men of emaciated appearance and lacking dignity and virtue," obtaining people who could be sent, which explains obtaining the teaching of skilful means, and is also not matched now. The third said, from "You may go there" onward, the words given to the messengers, explaining the method by which the Buddha made the teaching of skilful means, which is also not matched now. The fourth said, "Then the two messengers went immediately in search of the poor son," this one phrase directly explaining the messengers obeying the command to summon the son, which inwardly matches the Tathāgata using the teaching of the three vehicles to tentatively adapt to sentient beings; it matches only this fourth step. "Today the World-Honoured One causes us to contemplate and clear away the dung of frivolous discourse on dharmas" directly matches "Then the two messengers went immediately in search of the poor son." In seeing the son receive the summons there were also four steps, and now it only matches the third step. The first said, "Having already caught him," which represented the capacity of external ordinary persons capable of listening; this is not matched now. "Extensively explaining the matter above," which represented the capacity of internal and external ordinary persons capable of receptive acceptance; this is also not matched now. The fourth step said, "His father saw the son and felt pity and wonder for him": the elder saw that the son had only the aspiration to delight in the small, having only the capacity for the fruit of a non-learner, and therefore gave rise to a mind of pity and sorrow; this is also not matched now. It only matches the third step, which said, "At that time the poor son first took his wages and immediately joined in clearing dung," having the capacity for practice in the contemplation of the insight into the truths. Now saying, "Among them we exerted diligent vigour, attaining to the one-day wage of nirvāṇa," up to saying, "because of diligent vigour, what was attained was very vast," directly matches the capacity for practice in the third step above.

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法華經義記 — Classical Chinese