法華玄義釋籤 2.71

2.71

七譬者，一火宅、二窮子、三藥草、四化城、五繫珠、六頂珠、七醫子，須以七譬各對蓮華權實之義，方得顯於總別意耳。何者？蓮華秖是為實施權、開權顯實，七譬皆然，故得名別。如譬喻中，初設三車是施權，後賜大車是顯實。窮子中，雇作已前是施權，體業已後是顯實。藥草中，三草二木是施權，一地一雨是顯實。化城中，為疲設化是施權，引至寶所是顯實。繫珠中，得少為足是稟權，後示衣珠是顯實。頂珠中，隨功賞賜是施權，解髻與珠是顯實。醫子中，非生現生、非滅現滅，各有形聲權實二益，生滅迹也，非生非滅本也。故前六約迹、後一約本，故知蓮華總譬本迹權實，本迹同異之相具如後簡，故知但語蓮華則兼別矣。

Regarding the seven similes: first, the burning house; second, the impoverished son; third, medicinal herbs; fourth, the conjured city; fifth, the jewel sewn in the garment; sixth, the jewel in the topknot; seventh, the physician's sons. One must match each of the seven similes against the meaning of the provisional and real of the lotus before the general and specific meanings can be clarified. How so? The lotus is merely applying the provisional for the sake of the real and opening the provisional to reveal the real; the seven similes are all like this, and hence obtain their distinct names. As in the similes: initially providing the three carts is applying the provisional, and later bestowing the great cart is revealing the real. In the impoverished son: before being hired to work is applying the provisional, and after managing the estate is revealing the real. In the medicinal herbs: the three grasses and two trees are applying the provisional, and the one earth and one rain are revealing the real. In the conjured city: conjuring an apparition for the weary is applying the provisional, and leading them to the treasure cache is revealing the real. In the sewn jewel: taking little as sufficient is receiving the provisional, and later showing the jewel in the garment is revealing the real. In the topknot jewel: rewarding according to merit is applying the provisional, and untying the topknot to give the jewel is revealing the real. In the physician's sons: non-arising appearing as arising, and non-perishing appearing as perishing, each has the provisional and real benefits of form and voice; arising and perishing are the traces, non-arising and non-perishing are the origin. Therefore, the first six are in terms of the traces, and the last one is in terms of the origin; thus we know that the lotus generally illustrates the provisional and real of origin and traces. The marks of identity and difference between origin and traces are fully as critically examined later; thus we know that merely speaking of the lotus already embraces the specific.