妙法蓮華經文句 10.123

10.123

從「時彼佛」下，第三，能化方便，文為三：一、時至；二、論議；三、現化。初時至者，彼佛出世，常宣正法，於王緣弱則非其時，若說《法華》則其時矣。文云「彼佛將欲引導說《法華經》」，即其義也。第二、論議，文中子白母時至，母讓令化父，子怨出邪見家，母責令憂念，悉如文。從「於是二子」下，是第三，現化。現化應十八變，可具釋之。從「時父見子」下，第四，所化得益。文為十：一、信子伏師，王覩邪變或一或二，狹而且陋，見子所作，歎未曾有，信其子而伏其師，問師是誰我亦願見。二、父王已信，宮中八萬四千又熟，白母稱慶，願放出家，母亦聽之。三、重催父母，今正其時，佛難值故。四、化功已著，佛歎功德。「法華三昧」者，攝一切法歸一實相，如前說。「離惡趣」者，一往以三途為惡趣，具論二十五有皆乖真起妄悉是惡趣，今皆離之，即二十五三昧，破二十五有也。「佛集三昧」者，即祕密之藏佛集其中，唯佛行處非餘人也。五、俱詣佛所，聞法供養，見瑞歡喜。六、佛與受記。七、出家修行。八、稱歎二子。九、佛述行高。十、歎佛自誓。佛讚善知識大有義，善知識能作佛事，此則外護善知識。「示教利喜」者，此則教授善知識；「所謂化導令得見佛」者，此則同行善知識；「令入菩提」，此則實際實相善知識。《雜阿含》云「善知識者若貞良妻」，此即外護義；又善知識者如宗親財，此即同行義；又善知識如商主導，此即教授義；又善知識如子臥父懷，此即實際義也。

From "At that time, that Buddha" onward is the third: the expedient means of those capable of transforming. The text is divided into three: first, the arrival of the time; second, deliberation; third, manifesting transformations. First, as for the arrival of the time: that Buddha appeared in the world and constantly proclaimed the correct Dharma, but since the king's affinities were weak, it was not yet the time; if the Lotus were to be spoken, then it was the time. The text saying, "That Buddha, wishing to guide [them], was about to preach the Lotus Sūtra," expresses this meaning. Second, deliberation: in the text, the sons inform their mother that the time has arrived; the mother defers, telling them to transform their father; the sons lament being born into a family of wrong views; the mother rebukes them, causing them to be solicitous—all is as in the text. From "Thereupon the two sons" onward is the third: manifesting transformations. Manifesting transformations should correspond to the eighteen transformations, which may be fully explained. From "At that time, the father, seeing his sons" onward is the fourth: the benefits gained by the one transformed. The text is divided into ten: First, having faith in his sons and submitting his master. The king had observed heterodox transformations—either one or two, narrow and crude—but seeing what his sons performed, he praised it as unprecedented, put faith in his sons, submitted to their master, and asked who their master was, wishing to see him as well. Second, the father king having already gained faith, the eighty-four thousand in the palace also matured; the sons addressed their mother, rejoicing and wishing to be permitted to renounce household life, and the mother also granted it. Third, repeatedly urging the parents: now is precisely the right time, because a buddha is difficult to encounter. Fourth, the merit of transformation having already become evident, the Buddha praises their merits. The "Lotus samādhi" gathers all dharmas back into the single real mark, as explained previously. "Transcending evil destinies": taking it provisionally, the three wretched paths are the evil destinies; discussing it fully, all twenty-five states of existence conflict with truth and give rise to delusion, so all are evil destinies; now all are transcended, which is precisely the twenty-five samādhis destroying the twenty-five states of existence. The "Buddha-Collection samādhi" is the secret treasury in which the buddhas assemble, a realm trodden only by buddhas and no one else. Fifth, together going to the Buddha's place, hearing the Dharma, making offerings, and rejoicing upon seeing auspicious signs. Sixth, the Buddha bestowing a prophecy upon them. Seventh, renouncing household life and cultivating practice. Eighth, praising the two sons. Ninth, the Buddha commending their lofty practice. Tenth, praising the Buddha and making vows themselves. The Buddha's praise of good spiritual friends has great significance: good spiritual friends can perform buddha-work; this is the good spiritual friend who provides external protection. "Showing, teaching, benefiting, and rejoicing": this is the good spiritual friend who instructs. "Namely, transforming and guiding, enabling them to see the Buddha": this is the good spiritual friend who is a fellow practitioner. "Enabling them to enter bodhi": this is the good spiritual friend of reality and real mark. The Saṃyuktāgama says, "A good spiritual friend is like a chaste and virtuous wife"—this is the meaning of external protection; further, "A good spiritual friend is like wealth among clansmen"—this is the meaning of fellow practice; further, "A good spiritual friend is like a merchant leader guiding the way"—this is the meaning of instruction; further, "A good spiritual friend is like a child resting in his father's bosom"—this is the meaning of reality.